Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.

Moses and Aaron . CIVIL AND ECCLESIASTICAL RITES , VSED BY THE ancient HEBREWES ; obserued , and at large opened , for the clearing of many obscure Texts thorowout the whole SCRIPTVRE .

HEREIN LIKEWISE IS SHEWED WHAT CVSTOMES THE HEBREWES borrowed from Heathen people : And that many Heathenish customes , originally haue beene vnwarrantable imitations of the HEBREWES .

By Thomas Godwyn , B. D.

LONDON , Printed by Iohn Haviland . 1625.

TO THE RIGHT HONOVRABLE , WILLIAM Earle of Pembroke , Lo. Chamberlaine of his Maiesties Houshold , Lo. Warden of the Stanneries , Knight of the most Noble Order of the Garter , one of his Maiesties most Honourable Priuie Councell , and Chancellor of the famous Vniuersitie of OXFORD , All Grace and Happinesse . Right Honourable :

THat many haue no better acquaintance with Christ and his Apostles , is because they are such strangers with Moses and Aaron : were customes antiquated thorowly knowne , many difficulties in Scripture would appeare elegancies , and the places which now ( through obscuritie ) dishearten the Reader , would then become sweet inuitements to an vnwearied assiduitie in perusing those sacred Oracles . If my present labours shall giue such light to some obscure passages , that thereby Gods people shall be drawne on with the greater delight , to exercise themselues in reading of Holy Writ , it shall not repent me of my tedious trauell in these rites and customes of Generations long since past , which whosoeuer vndertaketh , shall finde the way long and thornie , the path ouergrowne and hardly discerneable , the Guides few to direct , and those speaking in strange languages , and many apt to disccurage him , because themselues are either lazie and will not , or lame and cannot walke the same way . But now ( through Gods assistance ) being come to the end of my iourney , the discoueries made on the way , such as they are ( and such some are , as not obserued before ) humbly craue your Lordships protection .

From Kensington , Feb. 21. 1624. Your Honours in all dutie and seruice deuoted , THO. GODWYN .

THE ARGVMENT OF EACH BOOKE AND Chapter . The first Booke . Of Persons . Chap. 1. THE forme of their Common-wealth till Christ , and when the Scepter departed . 2. Publicans , their office , who the chiefe . 3. Proselytes , who , how made . 4. Kings , why Pilat clad Christ in purple . Herod in white . 5. High Priest , Priests , Leuites , Nethinims . 6. Prophets , who the Wise-man , Scribe and Disputer , mentioned , 1 Cor. 1. 20. 7. The title Rabbi , when , how , to whom giuen . 8. Nazarites and Rechabites . 9. Assideans , difference betweene the Righteous and Good man , mentioned , Rom. 5. 7. 10. Pharises , whence their name , when they began , what their Dogmata . 11. Sadduces , whence their name , when they began , what their Dogmata . 12. Essenes , whence their name , when they began , what their Dogmata . 13. Gaulonitae and Herodians , what they were . The second Booke . Of Places . Chap. 1. THeir Temple : how fortie six yeeres building : why certaine Psalmes are entituled Graduales , Songs of degrees . 2. Synagogues , Schooles , Houses of prayer , why their School● preferred aboue their Temple . 3. Gates of Ierusalem . 4. Groues and High places . 5. Cities of Refuge . The third Booke . Of Dayes , Times , and Feasts . Chap. 1. THeir dayes , houres , weekes , yeeres . 2. Their manner of feasting , salutations , blessings , cup of blessing . 3. Their Sabbath : a Sabbath dayes iourney , how much and whence . 4. Their Passeouer , and feast of vnleauened bread : how a soule cut off from Israel . 5. Their Pentecost , what the second-first Sabbath was , Luk. 6. 1. 6. Their feast of Tabernacles : Hosanna , and Hosanna Rabba . 7. Their feast of Trumpets , their New-Moones , Translation of feasts . 8. Their feast of Expiation : what meant by the filth of the world , and the off-scowring of all things , 1 Cor. 4. 13. 9. Their Sabbaticall yeere . 10. Their Iubile , their vse thereof . 11. Their feast of Purim , and feast of Dedication . The fourth Booke . Of their Idolatrie . Chap. 1. THe beginnings of Idolatrie . 2. Moloch , Adram-Melech , Anam-Melech , Baal , the Tabernacle of Moloch , &c. 3. Baal Peor , Baal Tsephon , Baal-Zebub , Baal-Berith , Bel and the Dragon . 4. Dagon . 5. The Molten Calfe . 6. Astaroth , Ammonia , Iuno , the Queene of Heauen , Diana of the Ephesians . 7. Other Idol-gods mentioned in Scripture . 8. Sorts of diuine reuelation , Vrim and Thummim . 9. Teraphim , what they were . 10. Sorts of Diuination forbidden . The fifth Booke . Of their Consistories . Chap. 1. COurts of Iudgement , their Ecclesiasticall Consistorie . 2. Sorts of Excommunication . 3. Ciuill Consistories , what persons necessarily present , what meant by the Magistrate , Iudge , and Officer , Luk. 12. 58. 4. The number of their Ciuill Courts , what meant by a Councell , Iudgement , Fire of Gehenna , Mat. 5. 5. Manner of electing Iudges . 6. Ceremonies common in all capitall iudgements : whence that phrase came , His bloud be on vs and our children . 7. Their capitall punishments , what they were . 8. Punishments not capitall . 9. Punishments borrowed from other Nations : whether Saint Paul fought with beasts at Ephesus . The sixth Booke . Of Miscellaneous Rites . Chap. 1. CIrcumcision , whence the vse of God-fathers in Baptisme . 2. First-fruits , Firstlings , First-borne . 3. Sorts of Tithes , manner of paying them . 4. Mariages and Diuorces , copies of their Dowrie-bill , and bill of Diuorce : What meant by power on the womans head , 1 Cor. 11. 10. 5. Burialls , manner of embalming , manner of their Sepulchers : What meant by baptization of the dead , 1 Cor. 15. 9. 6. Of their Oathes . 7. Of their writing , their Masorites , and their worke . 8. Israels pitching of their tents , or of their camps . 9. Their Measures . 10. Their coines , first of brasen coines , siluer coines , and gold coines .

Faults escaped in the marginall Quotations .

Pag. 31. reade Elias . pag. 52. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pag. 111. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pag. 112. reade prec . p. 115. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 186. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 186. reade R. Dau. p. 200. reade Tiraquel .

Faults in the Booke escaped .

PAg. 21. reade Lieutenants . p. 43. reade Scripturarij . p. 69. reade Iehu . p. 105. reade Siuan . p. 123. Though remote , was left out in the printing , but inserted with a pen . p. 178. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 182. reade Thensa . p. 182. reade Thensa . p. 191. reade Gods to be made . p. 259. reade Nauicula . p. 189. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 330. reade Manch of gold . p. 330. reade Manch of siluer . p. 296. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 319. reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. ibid. A pace .

MOSES and AARON . THE FIRST BOOKE treateth of Persons .

CHAP. I. Of the forme of the Hebrewes Common-wealth vntill Christ his comming , and when the Scepter departed from them .

THe forme and state of gouernment hath beene subiect to change , & variation amongst all Nations , but especially amongst the Iewes , wher these changes are obserueable .

At first , the Fathers of their seuerall families , and their First-borne after them , exercised all kinde of gouernment , both Ecclesiasticall , and Ciuill , being both Kings and Priests , in their owne houses . They had power ouer their owne families , to blesse , curse , cast out of doores , disinherit , and to punish with death , as is apparent by these examples of Noah towards Cham , Gen. 9. 25. of Abraham towards Hagar and Ismael , Gen. 21. 10. of Iacob towards Simeon and Leui , 〈◊〉 3. and of Iudah towards Thamar , Gen. 3● . 24.

In Moses his daies then did this prerogatiue of primogeniture cease ; and as Aaron and his posterity were inuested with the right , and title of Priests : so Moses , and after him Iosua , ruled all the people with a kinde of Monarchical authoritie . For Moses was among the righteous as King , Deut. 33. 5.

After Iosua succeeded Iudges ; their offices were of absolute and independent authority , like vnto Kings , when once they were elected ; but there were long vacancies , and chasmes commonly betweene the cessation of the one , and the election of the other : yea for the most part , the people neuer chose a Iudge , but in time of great troubles , and imminent dangers ; which being ouerpast , he retired to a priuate life . After that Gedeon had deliuered the people out of the hand of the Midianites , he being offered the Kingdome , replied , I will not reigne ouer you , neither shall my childe reigne ouer you , Iudge 8. 23. That of Samuel , that he iudged Israel all the daies of his life , 1 Sam. 7. 15. was a a Zepper . lib. 3. leg . Mos. cap. 6. extraordinary . In this respect their Iudges symbolize with the Roman Dictators . This state of Regiment continued amongst them by the computation of Saint b b Augustin . de ciuit . Dei l. 18. c. 23. Augustine , three hundred twenty nine yeares . In these vacancies or distances of time , betweene Iudge and Iudge , the greater & weightier matters were determined by that great court of the Seuenty , called the Sanedrim , in which respect the forme of gouernment may bee thought Aristocraticall . Kings succeeded the Iudges , and they continued from Saul vnto the captiuity of Babylon , that is , c c Zepper . leg . Mosaic . lib. 3. cap. 6. about fiue hundred and 20. yeares .

From the Captiuity vnto the comming of Christ , ( which time is d d Vide Funcii Chronol. thought to haue beene fiue hundred thirty six yeeres ) the state of the Iewes became very confused . Sometimes they were ruled by Deputies and Vicegerents , who had not supreame authority in themselues , but as it pleased the Persian Monarchs to assigne them , e e Maimon . in Iad lib. vlt. tract . Sanedrin , cap. 4 §. 13. they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rasche galiuth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heads of the Captiuitie . Of this sort was Zerobabel and his successors , who are reckoned in the f f Seder Olam minus . Hebrew Chronicles to be these , Mesullam , Hanania , Berechia , and Hosadia . All which are thought to haue reigned vnder the Persian Monarchy , and to haue beene of the posterity of Dauid : as likewise the other succeeding ten chiefe Gouernours after Alexander the great . In the last of these ten , the gouernment departed from the house of Dauid , and was translated to the Maccabees , who descended from the Tribe of Leui. They were called Maccabaei , from Iudas Maccabaeus , g g Carion Chron. li. 2. p. 144. and he had this name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maccabaeus , from the Capitall letters of this Motto , written in his Ensigne or Banner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quis sicut tu inter Deos ô Domine ? Where the first letters are , M. C. B. A. I. Among the Maccabees soueraigne authority continued vntill Herod the Askalonite his reigne , at what time our Sauiour Christ was borne , according to Iacobs prophecie : The Scepter shall not depart from Iudah , nor a Lawgiuer from betweene his feet , vntill Shiloh ( that is , the h h Targum Vziel . eadem poenè verba habet Targum Ierosolym . Messias ) come , Genesis 49. 10.

For the right vnderstanding of this prophecie , wee must note two things ; 1. The time when the Scepter was giuen to Iudah ; 2. When taken from him . But first we must obserue how these two words Iudah , and the Scepter , are distinguished .

Some take Iudah , 1. For the i i Origenes homil. 17. in Gen. Epiphan. contra Ebionaeos , & maxima Hebraeorum pars . Particular Tribe of Iudah ; but this seemeth flat contrary to Scripture , for many of the Iudges were of other Tribes , and all the Maccabees of the Tribe of Leui. 2. For the k k Cunaeus de rep. Hebr. lib. 1. cap. 9. p. 81. Two Tribes which cleaued to Rehoboam ; because in that diuision of the people , these two Tribes alone were called Iewes , and that from Iudah , and that neuer before this diuision . 3. For l l Euseb. demonstr. lib. 8. cap. 1. Montacut . in Analect . p. 72. Casaub . contra Baron . p. 16. all the whole body of Israel , consisting of twelue Tribes ; all which ( in the iudgement of these men ) were afterward by the singular prouidence of God , called Iewes from Iudah . Some take Scepter , 1. For m m Patres plaerique omnes . Regall power , and soueraigne authority , residing in one man principally . 2. For the n n Casaub●n . aduers . Baron . p. 19. It. p. 23. Iustinus Mart. in dialog. cum Tryphone . Cunaeus lib. 1. de rep. Heb. c. p. 9. p. 82. forme of gouernment , and face of a Common-wealth , gouerned and ruled by its owne lawes , customes , and rites : signifying as well the rule , and authority of inferiour Magistrates , yea of Priests also , as of Kings and Princes .

From these different acceptions of these two words , flow fowre different interpretations of Iacobs prophecie .

Some are of o o Cunaeus lib. 1. de rep. Heb. cap. 11. p. 96. opinion , that the Scepter taken in the second acception , began to be giuen to Iudah , that is , to the two Tribes cleaning to Rehoboam , at the time of that diuision of the people : and that this Scepter was not taken from them vntill the destruction of Ierusalem , because that after Herods time vntill then , their lawes remained in force , their Priesthood continued , and their Common-wealth , though it were much defaced , yet not quite ouerthrowne .

Some are of p p Ioseph Scal●ger ex quo Casaub . aduers . Baron . p. 19 li. p. 39. opinion , that the Scepter taken in the second acception , began to be giuen to Iudah , that is , to the Twelue Tribes , from the time of Moses ; and that this Scepter was not taken from them , vntill the destruction of Ierusalem : not in Herod , because he was a Iew ( in that he was a Proselyte ) for a Iew is a name , say they , of profession , not of countrey , or nation .

Some are of q q Montacut . in Analect . p. 74. opinion , that the Scepter , taken in the second acception , began to be giuen to Iudah , that is , to the Twelue Tribes , from the time of Moses , and that it was taken from them in Herods time : yet so , that in Herods time , this was but begunne , and inchoate , and at the destruction of Ierusalem it was fulfilled and consummate .

Some are of r r August . contra Manich. lib. 12. cap. 47. Euseb. demonst. lib. 8. Carion Chron. p. 143. opinion that the Scepter taken in the first acception , began to bee giuen to Iudah , that is , to the Twelue Tribes from the time of Moses , and that it was taken from them fully in Herods time . The former opinions , makes the comming of the Messias , to be a forerunner of the departure of the Scepter : this makes the departure of the Scepter to be a forerunner of the Messiah his comming , which I take to be the principall thing aimed at in the prophecie . This opinion , as it is more generally receiued than the others , so vpon iuster grounds . Now the Scepter was departed , & giuen to a Proselyte , neuer so before s s P. Galatin . lib. 4. cap. 6. p. 203. ex Talmud . Ierosol . : yea now also , the Lawgiuer was departed from betweene Iudahs feet , and now the Messiah borne .

CHAP. II. Of the Publicanes .

WEe hauing seene the most remarkable changes in the Common-wealth of the Hebrewes , we will note the chiefe obseruations concerning the persons there inhabiting , and first concerning the Publicanes , who were in the latter times , an heterogeneous member of that Commonwealth . After that the Iewes became tributary to Rome ( which a a Ioseph . Ioquutus de Pompeio lib. 1. de bello Iud. cap. 5. p. 720. was effected by Pompey threescore yeares before the birth of our Sauiour ) certaine Officers were appointed by the Senate of Rome , vnto whom it belonged , as well among the Iewes , as in other prouinces , to collect , and gather vp such custome-money , or Tribute , as was exacted by the Senate : those that gathered vp these publique paiments , were termed Publicani , Publicanes ; and by reason of their couetous exactions , they commonly were hated by the people of the prouinces b b Harum societatum frequens mentio facta est apud Ciceren . in orat . pro Sex . Rosc . Mura●a , Cn. Plancio . : Euery prouince had his seuerall societie or company of Publicanes : Euery societie , his distinct gouernour , in which respect it is , that Zaccheus is called by the Euangelist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Princeps publicanorum , the chiefe receiuer of the Tribute , or chiefe Publicane , Luke 19. 2. And all the prouinciall Gouernours in these seuerall societies , had one chiefe c c Sigon . de Antiqiure ciuium Rom. lib. 2. ● . 4● Master residing at Rome , vnto whom the other subordinate Gouernours gaue vp their accounts . These Publicanes were hated in all prouinces , because of their exactions , but chiefly in the Common-wealth of the Iewes , because though it were chiefly maintained by the Galilaeans , yet it was generally inclined vnto by the Iewes , that Tribute ought not to be payed by them : this hatred is confirmed by that Rabinicall prouerb d d If. Casaubon . exercit . 13. 37. , Take not a wife out of that family wherein there is a Publicane , for such are all Publicanes . Yea a faithfull Publicane was so rare at Rome it selfe , that one Sabinus for his honest managing of that office , in an honourable remembrance thereof , had certaine images erected with this * * Sueton. in Flau-Vespas . c. 1. superscription . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For the faithfull Publicane . And therefore no maruell , if in the Gospell , Publicanes and sinners goe hand in hand .

It is now generally receiued as a truth vndoubted , that not only Heathen people , but sometimes Iewes themselues became Publicanes . Tertullian was of another opinion e e Tertull. de pudic . cap. 9. , and thought that all the Publicanes were Heathens ; but he hath beene in that long since confuted by f f Hieronym . epist. ad Damasum . Ierome , and reason it selfe perswadeth the contrary . First , Matthew who was a Publicane , was afterward an Apostle , and therefore vnlikely to haue beene an Heathen . Secondly , Zaccheus , his name was a pure Hebrew name , hauing no affinity with Roman names . Thirdly , the ground or principall argument on which Tertullian built , was meerely g g Fraudl fuit acutissimo Poeno , Hebraicae linguae ignoratio , nusquam enim occurrit in fonte , spurius ille textus , quo Tertullianus potissimum nititur , Non erit vectigal , pendens ex filus Israel , Deut. 23. erroneous .

CHAP. III. Israelites , Proselytes .

THe whole Common-wealth of Israel consisted of two sorts of men , Hebrews , and Proselytes ; he that was born an Hebrew either by Father , or Mothers side , was an Hebrew ; but he that was born so of both , was an Hebrew of the Hebrew ; such a one was Saint Paul , Phil. 3. 5. He that was borne a Proselyte either by Father or Mothers side , was termed Benger , The son of an he-proselyte , or Bengera , The son of a she-proselyte ; But he that was by Father and Mothers side a Proselyte , was termed a a Magni quidam nominis Rabbi apud Iudaeos fuit , quem ex Paganism● ad Iudaismum conuersum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per sigla appellarunt , i. filius proselyti , filius proselytae . Pirke Aboth , cap. 5. Bagbag , that is , the sonne of he and she Proselytes .

The Hebrews were of two sorts , some liued in Palaestina , and vsed the Hebrew text , these were called Hebrews , or Iewes ; others were dispersed in diuers places of Greece , they vsed the Greeke translation , and thence were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , b b De Iudaeis Graeciensious v●de Scal. animaduers . Euseb. 124. 1. & in Can. Isagog . 278. Graecists : Saint Luke mentioneth both . There arose a murmuring , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the Graecists , towards the Hebrewes , Acts 6. 1. Where note the difference between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Graecians , and the Graecists ; The Grecians are vsed by Saint Paul , to signifie all the heathen people , and stand in opposition with Hebrews in the generall acception , containing both the Graecists , or dispersed Hebrews , and also those of Palaestina : the Graecists were both by birth and religion Hebrews , standing in opposition with Hebrews in the strict acception , taken for those of Palaestina .

The whole body of Israel was diuided into twelue Tribes , and publique records were kept , wherein euery ones genealogie was registred , to manifest vnto what particular Tribe he belonged . These records Herod burnt , hoping that in after ages , he might be thought originally an Israelite , if those publique monuments might not be produced against him . c c Euseb. Eccles. hist. lib. 1. cap. 8. Thus much Eusebius plainly deliuereth of him . I am of opinion , that another reason might be added , namely , That no distinction either of tribe or family , might appeare , but all being confounded , and amongst the rest , Dauids ( vnto whose family by a peculiar right the Scepter belonged ) Herod and his posterity might be the better secured of the Kingdome .

Proselytes were those heathen people , who disclaiming Paganisme , became conuerts , and ioyned themselues vnto the Church of the Iewes . They were termed Proselytes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their comming , and adioyning vnto the Iewes . Concerning these Proselytes , we will consider these three things : 1. The seuerall kindes of Proselytes ; 2. The manner of making them ; 3. In what account or respect they liued among the Iewes .

First , the kindes of Proselytes were two ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ger berith , Proselytus foederis , A Proselyte of the couenant . Hee submitted himselfe vnto Circumcision , and to the whole Mosaicall Praedagogie . d d Rabbi Salomon , Deut. 23. 14. The Rabbies terme such a one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gertsedek , Proselytum iustitiae , A Proselyte of righteousnesse . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ger schagnar , Proselytus portae , A proselyte , or stranger within thy gates , Deut. 14. 21. Of him also wee reade in the fourth Commandement . He was suffered to dwell amongst them , whence he is also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Toschab , Incola , an inhabitant . Hee was not circumcised , neither did he conforme himselfe to Mosaicall rites , and ordinances , onely he was tied to the obedience of those commandements , which among the Hebrew Doctors goe vnder the name of Noahs seuen Commandements : e e Sheindler in Pentaglot . p. 1530. which they reckon thus : 1. Iudgements , or punishments for malefactors . 2. Blessing the name of God ; vnder this is contained the keeping of the Sabbath . 3. Disclaiming Idolatry . 4. Vncouering ones nakednesse . 5. Shedding of bloud . 6. Robbery . 7. Eating of any member of a beast , taken from it aliue . Of this sort were Naaman the Syrian , the Eunuch Cornelius , and those of whom wee reade , That there were dwelling at Ierusalem Iewes , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Men that feared God of euery Nation vnder heauen , Acts 2. 5.

Secondly , to the making of one to be a Prosclyte of the couenant , according to the difference of sex , and the difference of times , the rites of initiation varied . To the making of g g Moses Kotsens . fol. 40. ●…l. 2. a Male Proselyte , at first three things were required . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Circumcision . 2. A kinde of purification by water . 3. The bloud of oblation . This oblation was commonly two Turtles , or Pigeons . To the making of a Woman Proselyte , were required onely , Purification by water , and Oblation h h Drusius de tribus sect. lib. 2. p. 102. . Now , because the Iews haue neither Altar , nor Sacrifice , they say that for the males , Circumcision , and Purification by water , sufficeth ; and for the females , onely Purification by water . i i Moses Aegyptius in Assure biah , Perek 13. fol. 137. vide Serarium trihae●… . lib. 2. cap. 2. In Dauids time they say , that many thousands of Proselytes were ioyned vnto the Church without Circumcision , onely by this Purification .

Hence we may obserue , that a kinde of initiation by water was long in vse among the Iewes , though it were not Sacramentall vntill Christ his institution : yea therefore it may seeme to haue beene vsed by them , because they expected it at the comming of the Messias , as appeareth by their comming vnto Iohn , questioning not so much his Baptisme , as his authority , by what authority he baptized ; Why baptizest thou then , if thou be not that Christ , nor Elias , neither that Prophet ? Iohn 1. 25.

Thirdly , the respect borne by the Iewes towards Proselytes , was charitable ; k k P. Fag . Exod. 22. 21. they vsed no vpbraiding termes towards them , saying ; Remember thy former deeds . Notwithstanding it was also prouided , l l Moses Aegypt . lib. ult. Iad tract . Sanhedrin , cap. 2. No Proselyte should be eligible into the Court of their Sanhedrim , yea in their common commerce , they had a vsuall prouerbe which admonished them of warinesse ; m m Casaubonus aduers . Baron . p. 27. Vel ad decimam vsque generationem à Proselytis caue ; Beware of Proselytes to the tenth generation .

CHAP. IIII. Of their Kings .

WEE shall reade of three sorts of Kings in the old Test . Melchisedek was King and Priest , Dauid King and Prophet , others simply Kings . Melchisedek was King and Priest , Dauid King and Prophet . The concurrence of Princely Soueraigntie , and holy orders , in the same man , intimates that supreme authority should alwaies be accompanied with care of religion : In which respect Ioash , when he was anointed King , receiued the Testimony or booke of the Law , 2 Kings 11. 12. neither did these two meet onely in Melchisedek and Dauid , but the same man among the Heathens a a Rex Anius , Rex idem hominum , Phoebique Sacerdos . Virg. Aeneid . lib. 3. was oftentimes King and Priest . And Trismegistus , had his name Ter maximus , b b Alex. Neopolit . lib. 2. cap. 6. because he was Philosophus maximus , Sacerdos maximus , & Rex maximus . All Kings were not anointed , but only those in whom succession was broken , and there the first of the family was anointed for his successors , except , in case of dissention , where there was required a renued vnction , for the confirmation of his authority . For this reason it was that Salomon was anointed as well as Dauid , because of the strife betweene him and Adoniah .

Furthermore , Saul and Iehu were anointed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bepac , with a Cruse of oyle , to shew the short continuance of their kingdomes . Dauid and Solomon were anointed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bekeren , with an horne of Oyle , that is , in a plentifull measure , to shew the long continuance of their kingdomes .

As Kings were distinguisht from the people by many Ensignes of honor , by their Crowne , their Scepter , their Throne , &c. so likewise were they distinguished by their apparell ; that was the reason that Ahab entring into battle , changed his apparell , 1 Kings 22. 30. Though purple and white colours were not appropriated vnto Kings , c c Valer. Max. lib. 1. cap. 6. yet these colours were in chiefe esteeme , and principally vsed by them , d d Alex. ab Alex. lib. 1. cap. 20. yea purple aboue others was affected by the Emperors , and Nobility of Rome ; and white , by the Nobilitie of the Iewes , whence the Hebrewes terme their Noblemen , and such as are of best ranke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chorim , Albatos , men clad in white ; and on the contrary , men of meaner rank , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chaschucim , Sordidatos , men clad with a foule garment . Hence is that of Saint Iames , If there come a man with a gold Ring , and in goodly apparell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a white garment , and there come also a poore man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a vile or foule raiment , Iam. 2. 2. This may be the reason , why when the Iewes accused Christ of treason , Pilate his souldiers clad him in purple , Matth. 27. 28. and Herod the Tetrarch of Galile put on him a White garment , Luke 23. 11. both therein applying themselues to the customes of their owne Countrey , and in derision , clothing him as a King .

CHAP. V. The High-Priest , Priests , Leuites , and Nethinims .

THere were three rankes or degrees of Ministers about the Temple , Priests , Leuites , and Nethinims ; they may be paralleld with Ministers , Deacons , and Subdeacons , in the Primitiue Church : Ouer all these the High-Priest was chiefe .

In Aaron , and his posterity , was continued the succession of the Priests ; the High Priesthood was tied to the line of his first-borne ; all the rest of his posterity were Priests , simply so called , or called Priests of the second order , 2 King . 23. 4.

Except Aaron , and those that issued from his loynes ( in whom the series of Priests was continued ) all the rest of Leui his posteritie were called Leuites .

Both in the High-Priest , and the second , or inferior Priests , there are two things considerable . First , their consecration : Secondly , their Office . In both these , somewhat they differed , somewhat they agreed .

In their consecration they differed . 1. a a Hinc Sacerdos summus in fonte legitur Sacerdos vnctus , Leu. 4. 5. Ionathan habet , Sacerdos magnus vel summus . Disertè Aben Esra , Sacerdos magnus ipse est Sacerdos vnctus . Lyranus adhuc clarius , Sacerdos vnctus est Sacerdos magnus , quia inferiores Sacerdotes non vngebantur , &c. The High-Priest was anointed : the materials of this chrisme or ointment are prescribed , Exod. 30. 23. It was powred vpon Aarons head , Leuit. 8. 12. It ran downe to his beard and to the border of his garments , Psal. 133. 2. The second Priests were onely sprinkled with this Oyle , mixed with the bloud of the Sacrifice , Leuit. 8. 30. In this was typed out the vnction of our Sauiour , who was anointed with the oyle of gladnesse aboue his fellowes , Psal. 45. 8. Hee was anointed aboue his fellowes , Extensiuè , and Intensiuè , Extensiuè , for though Aaron was anointed Priest , Saul anointed King , Elisha anointed Prophet , Melchisedek King and Priest , Moses Priest and Prophet , Dauid King and Prophet ; yet none saue onely Christ , King , Priest , and Prophet . Intensiuè , he was anointed , we sprinkled . He was full of grace and truth , Iohn 1. 14. And from his fulnesse , we receiue grace for grace , Vers. 16. And all Christians , especially Ministers , are vnto God the sweet sauour of Christ , 2 Cor. 2. 15.

Secondly , they differed in their garments , which were a necessary adiunct to their consecration . The High-Priest wore at the time of his ordinary ministration in the Sanctuary , eight garments , Exod. 28. First , Breeches of linnen , put next vpon his flesh . 2. A Coat of fine linnen , put ouer the breeches . 3. A girdle imbroidered , of fine linnen , blew , purple , and scarlet , wherewith the coat was girded . 4. A Robe all of blew , with seuenty two bells of gold , and as many Pomegranates , of blew , purple , and scarlet , vpon the skirts thereof ; this was put ouer the coat and girdle . 5. An Ephod of gold and of blew , purple , scarlet , and fine linnen curiously wrought ; on the shoulders thereof were two faire Beryll stones engrauen , with the names of the twelue Tribes of Israel . This Ephod was put ouer the Robe , and girded thereto with a curious girdle made of the same . 6. A Brest-plate wrought of gold , blew , purple , scarlet and fine linnen , which being a spanne square , was fastned by golden chaines , and ringes vpon the Ephod : herein were set twelue seuerall stones , on which the names of the twelue Tribes were engrauen : Moreouer in this brest-plate were the Vrim and Thummim placed . 7. A Miter offine linnen , sixteene Cubits long , wrapped about his head . 8. A plate of pure gold , or holy crowne two fingers broad , whereon was grauen , Holinesse to the Lord : this was tied with a blew lace vpon the forefront of the Miter .

These eight garments the High-Priest vsed in his ordinary ministration , and they are termed by the Rabbies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bigde Zahab , Vestimenta aurea , Golden vestments , because of their richnesse in comparison of other extraordinary garments , which he wore only , once a yeere , when he entred into the Holy of Holies , vpon the propitiation day , Leuit. 15. 4. 23. These latter are called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bigde laban , Vestimenta alba , White garments , they were in number foure . 1. A linnen breeches . 2. A linnen coat . 3. A linnen girdle . 4. A linnen Miter , Leuic . 16. 4.

In time of the second Temple , a a Cunaeus lib. 2. de rep. Hebr. cap. 7. p. 222. because the Chrisme or holy oyle could not be found , therefore as formerly in respect of his vnction , the High-Priest was called by the Talmudists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mithrabe Mischa , Auctus vnctione , The annointed : so when the oyle was lost , in respect of his garments , hee was termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mithrabe begadim , Auctus vestibus , The clothed . Those forementioned garments b b Moses Kotsensis praecept . aff●●m . 173. fol. 212. col. 3. the High-Priest might not weare abroad in the citie , vnlesse some vrgent occasion compelled him , as Simeon the iust did , when hee went forth to meet Alexander the great .

In his apparell the threefold office of our Sauiour Christ was shadowed , the Crowne signified his Kingly office ; the Vrim and Thummim , and likewise his Bells and Pomegranats , his Propheticall office : by Vrim and Thummim , hee answered as from an Oracle ; by the Bells was typed the sound of his doctrine ; by the Pomegranats the sweet sauour of an holy life ; the names of the twelue Tribes engrauen on the Ephod , and the Brest-plate , signified his Priestly office , presenting vnto God the whole Church , for which he maketh intercession . Hee knoweth his owne sheepe by name , Iohn 10. 3.

The inferiour Priests had onely foure garments , which they vsed in their ministration . 1. A linnen breeches . 2. A linnen coat . 3. A linnen girdle . 4. A linnen bonnet , Exod. 28.

Thirdly , they differed in their mariage . The High-Priest might not marry a Widdow , nor a diuorced woman , nor an harlot , but a Virgin , Leuit 21. 14. From a Widdow he could not expect the first loue : from a diuorced woman hee could not expect the first or iust loue : from an harlot neither first , iust , nor only loue : all which Christ ( whom the High-Priest did herein represent ) expecteth from his Church . The other Priests might lawfully marry a Widdow , Leuit. 21. 7.

The High-Priest and the inferiour Priests , agreed in their consecration in these particulars . It was required first , that both should be voide of bodily blemish , Leuit. 21. 17. Secondly that both should bee presented vnto the Lord at the doore of the Tabernacle , Exod. 29. 4. Thirdly , that both should bee washed with water , Exod. 29. 4. Fourthly , that both should bee consecrated by offering vp of certaine Sacrifices , Exod. 29. Fifthly , that both should haue of the bloud of the other Ramme , put vpon the tip of the right care , the thumbe of the right hand , and the great toe of the right foot , Exod. 29. 20.

In the time of their consecration certaine peeces of the sacrifice were put into the Priests hand , Exod. 29. 9. The ceremony in the Christian Church , vsed by the Bishop vnto the Minister in time of ordination , that the Bishop giueth the Bible into the hands of the Minister , doth much resemble this . And both may signifie , that no man taketh this honour vnto himselfe , but hee that is called of God , as was Aaron , Heb. 5. 4. Hence consecration in the Hebrew phrase is termed Filling of the hand . And contrary to this did Ieroboams Priests , whosoeuer would , he Filled his owne hand , 1 King . 13. 33. that is , He thrust himselfe into the Priesthood .

In the discharge of their offices , the High-Priest differed from the other Priests : First , because he only , and that but once a yeere , entred into the Holy of Holies , Exod. 16. 34.

Secondly , the High-Priest might not mourne for the death of his nearest kinne , Leuit. 21. 10 , 11. The phrases vsed there to expresse mourning are two . First , vncouering the head . Secondly , Renting the clothes : Of both these somewhat is spoken in the chapter of burialls , but concerning the latter it will not bee amisse , to note that the Talmudists determine the matter thus : saying , c c Vide Cunaeum de rep. Heb. lib. 2. cap. 3. That it was lawfull for the High-Priest to teare the skirt , or neather part of his garment , but from the bosome downeward , it was vnlawfull : which if it bee true , then it doth not necessarily follow , that Caiaphas did contrary to the law in renting his clothes , Matthew 26. 65. The inferiour Priests might mourne for these six ; Father , Mother , Sonne , Daughter , Brother , and Sister , that had no husband , Leuit. 21. 2.

In the discharge of their offices , the High-Priest , and other Priests , agreed in these particulars : 1. They both burnt incense , and offered sacrifices , 1 Chron. 6. 49. Secondly , they both sounded the trumpets , the vse whereof was twofold ; sometimes to sound an alarum in warre , sometimes to assemble the people and their Rulers , Num. 10. Thirdly , they both slew the sacrifices , 2 Chron. 29. 22. Fourthly , They both instructed the people , Mal. 2. 7. Fiftly , They both iudged of leprosie , Leuit. 13. 2.

For the more orderly performance of these offices , the High-Priest had his suffragan , d d Elias Thisbit . called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sagan , who in case of the High-Priests pollution performed his office . Of this sort was Zephaniah . Ier. 52. 24. And of this sort Annas is thought to haue beene , when Caiaphas was High-Priest . e e Casaubor . aduers . Baron . p. 242. It. Ioseph . Scaliger . in Prolegom ad Euseb. In this sense they interpret Annas and Caiaphas to haue beene High-Priests the same yeere , Luke 3. 2. The High-Priest and his Sagan , resembled our Bishop and his Suffragan : The Patriarke of Constantinople and his Primore termed Protosyncellus , and amongst the Romanes , the Centurion and his Optio : for the Lieutenant in warre , who in case of necessity ; supplied the Centurions place , were termed Optiones .

That euery one of the Inferiour Priests might equally serue in his order , King Dauid distributed the whole company of them into twentie foure rankes , or courses , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Turm● , vices . Nadab and Abihu being dead , there remained onely two sonnes to Aaron , namely , Eleazar and Ithamar ; now as the succession of Priests was preserued in these two families , so did Dauid at this time according to the number of people in each family , make his diuision . Eleazars family he diuided into sixteene ranks , and Ithamars into eight ; the diuision was by Lot , the first lot fell to Iehoiarib , the second to Iedaiah , the third to Harim , &c. 1 Chron. 24. Euery ranke or course serued weekely in the Temple by turne , and the rankes receiued their names from those , who at that time were the heads of the seuerall families , and euer after retained the same names . The chiefe of euery ranke was called , Summus Sacerdos istius classis : The chiefe Priest of that ranke . Hence it is that we reade of many High-Priests assembled together , Marke 14. 1. Furthermore we are to note , that as the weekely courses fell out by lot , so did they by lot determine each particular Priests seruice ; namely , who should burne incense , who slay the beasts , who lay them on the Altar , who dresse the Lamps , &c. Zacharias was of the course of Abia , Luke 1. 5. that is , of the eight course , and his lot was to burne incense , Luke 1. 9.

The office of the Leuites was to pitch , to take downe , to beare vp and downe the Tabernacle , and the vessells thereof . Leui had three sonnes , Gershon , Cohath , and Merari : and accordingly the whole company of the Leuites were distinguisht into three orders , Gershonites , Cohathites , and Merarites . The Gershonites charge was to carry the couerings and hangings of the Tabernacle . The chiefe things within the Sanctuary were committed to the Cohathites . The wood-worke , and the rest of the instruments were committed to the charge of the Merarites , Numb . 3. This was the office of the Leuites , in Moses his time , and whiles they were on their iourney in the wildernesse ; but afterward when they were setled in the promised land , then Dauid changed their office , appointing them some to haue the charge of the treasures of the Temple , 1 Chron. 26. 20. others to be ouer-seers and Iudges , others to bee Porters , others Singers , 1 Chron. 23. 4. The singers in time of singing were clad in linnen Robes , or Surplesses , 2 Chro. 5. 12. The Singers were diuided into twentie foure orders , or courses , 1 Chron. 25. 8. And the Porters into as many , 1 Chron. 26. that both might supply their turnes weekely by lot as the Priests did . In Moses time also , their consecration beganne at the fiue and twentieth yeare of their age : In Dauids at the twentieth , 1 Chron. 23. 24. Ezra 3. 8. Here we may note the libertie granted vnto the Church , in changing Ceremonies : the office of the Leuites in Dauids time , was not the same as in Moses ; and againe , Moses and Dauid agreed not in the time of their consecration . Againe , in the Christian Church we shall finde in Matthias his election , the vse of lots ; not so in Pauls , or any other of the Apostles : In their meetings , vse of an holy kisse ; and at the Lords Supper , vse of their loue feasts , both now antiquated throughout Christendome .

Moreouer there are certaine degrees obserueable among the Leuites : 1. Their initiation , when they were a moneth old , they were initiated , and presented vnto God , Numb. 3. 15. Secondly , their consecration , they were consecrated by imposition of handes , when they were 25. yeares old , Numb. 8. 24. From thence for the fiue yeares following , they learned their office . Those that imposed hands on them , are said in the Text , Numb. 8. 10. to be the sonnes of Israel . Chazkuni interpreteth that place , the First borne of Israel . They were the Representatiue Church , and in allusion to this , the Church of Christ is called the Church of the first borne , Heb. 12. 23. At the same time the Leuites were waued by the Priests , that is , as the Greeke reades it , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Separated , which word is vsed for the Ministers of Christ , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Separate mee Barnabas and Paul , Acts 13. 2. Thirdly , their Ministration , to carry vp and downe the Tabernacle , and this was at the thirtieth yeare of their age , vntill the fiftieth , Num. 4. 3. Lastly , their vacation , or discharge from that laborious seruice of carrying the Tabernacle ; notwithstanding , euen then they were to serue in their charge , to encampe round about the Tent , to sing , and to beware that no stranger came into the Temple , h h Francisc . Iunius Analyt . expos. Num. 8. and likewise to ouersee and instruct younger Leuites in manner of Bishops . Vnto these degrees the Apostle seemeth to haue respect : They that haue ministred well get themselues a good degree , 1 Tim. 3. 13. The like kinde of i i Dionys. Halicarnass . lib. 2. degrees are obserueable among the Vestall Virgins , they remained in their nunnery 30. yeeres . Ten yeeres they learned the mysteries of their profession ; Ten yeeres they exercised them , and ten yeeres they taught them others . From this custome of imposing hands on the Leuites , hath flowne the like custome , vsed by the Apostles in conferring orders , Acts 6. 6. 1 Tim. 5. 22.

Obserue the difference of these three phrases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The imposition of hands . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The holding vp of hands , in token of election , or ordination , Act. 14. 23. And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A stretching forth of the hands . Both the first gestures were vsed in Ordination or conferring orders . The first of all , namely , imposition of hands , was borrowed from the Hebrews , The second , namely the holding vp of hands , was taken from the k k Aeschines contrà Ctesiphontem . Athenians , who had two sorts of Magistrates , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Magistrates chosen by lots : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Magistrates chosen by holding vp of hands . The third gesture of the hands , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A stretching forth of the hands , l l Herodian . p. 45. sometimes it is termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the beckning with the hand , a gesture vsed in crauing silence ; so Paul stretched forth the hand , and answered for himselfe , Acts 26. 1.

There were m m Moses Kotsensis , fol. 211. col. 4. another sort of holy persons , termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ansche Magnamad , Viri stationarij , the law requiring that whosoeuer offered either gift or sacrifice , he should present it vnto the Lord with his owne hands , and stand by during the time of his oblation . Now because all Israel could not stand by , for the narrownesse of the place , hence when an offring was made for all the people , certaine selected persons chosen for that purpose , supplied the stead of all the people . They were diuided as the Priests and Leuites , into twenty foure rankes or orders , weekely to minister in the Temple , but the choise was not restrained to the Tribe of Leui , but was indifferently made out of the people . Euery ranke had one foreman , chiefe aboue the rest , termed n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Stationum Princeps : the Foreman of that station . The Nethinims office , was to be hewers of wood , and drawers of water for the house of God ; they were not Leuites , no nor Israelites , but Gibeovites , whom because of their fraudulent dealing , Ioshuah made in this manner tributary , Iosh. 9. 23. They were afterward called Nethinims , Ezra . 2. 43. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nathan , which signifieth to giue , because they were giuen for the seruice of the Temple . Their office was vile and base , as appeareth by that prouerbiall speech . From the hewer of thy wood , vnto the drawer of thy water , Deut. 29. 11.

CHAP. VI. Of the Prophets .

THere are diuers names giuen vnto the expositors of the law , and although the particular yeere or time when each name began , bee not clearely euidenced by monuments of Antiquity , yet in generall , wee may conceiue three distinct periods of time , in which the names altered . First , from Adam , vntill Moses . Secondly , from Moses , till the peoples returne from Babylon . Thirdly , from their returne , vntill the daies of Christ , and after . In the first period as Adam was Prophet and Priest in his family , so afterward euery first-borne supplyed these two offices , together with their Princely office in their seuerall families . That they ruled their families as Kings , and instructed them as Prophets , is cleere to any acquainted with Scripture ; the greatest doubt is , what sufficient proofe there is for their Priesthood . Adams Priesthood is gathered hence , a a Bertram . Polit. Iud. cap. 2. p. 17. because that , Gen. 4. 3. & 4. Abel and Kain are said to haue brought their sacrifices : to haue brought them , namely , vnto Adam , who offered them vnto God in their name . The Priesthood of the First borne is gatherable hence , because the Leuites were appointed to the seruice of the Altar , in stead of the first borne , and as their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or price of Redemption , Numb. 3. 41. In the second period , though a priuate catecheticall exposition of the law belonged to the Masters of families , yet the publike ministeriall exposition thereof was appropriated to Priests , and Prophets . In the third period when prophecy ceassed , then the office of expounding Scripture was more common , and in stead of Prophets , came in a multitude of other expositors ; In generall wee may call them teachers of Israel , Iohn 3. 10. Wee may distinguish them into 3. seuerall sorts . 1. Wisemen . 2. Scribes . 3. Disputers . The Apostle compriseth them all , 1 Cor. 1. 20. Where is the wise ? Where is the Scribe ? Where is the Disputer ? Vnto any of these , or whatsoeuer other Doctor eminently gifted aboue others , the title Rabbi was prefixed . First , of their Prophets . Secondly , their Wisemen , Thirdly , their Scribes . Fourthly , their Disputers . Fiftly , their Rabbies .

To Prophecie , or to be a Prophet , hath diuers acceptions in Scripture . First , It is taken for the bookes and writings of the Prophets . They haue Moses and the Prophets , Luke 16. 29. Secondly , for the whole word of God : No Prophecy in the Scripture is of ●y priuate motion , 2 Pet. 1. 20. Thirdly , those vnto whom God vouchsafed familiarly to reueale himselfe , they are called Prophets . Abraham was a Prophet , Gen. 20. 7. and Miriam a Prophetesse , Exod. 15. 20. Fourthly , ordinary interpreters of the word are called Prophets . He that receiueth a Prophet , in the name of a Prophet , Matt. 10. 41. Lastly , it is taken for those , who were enabled by diuine reuelation , to lay open hidden secrets , transcending all possibility of humane search . Hence it is , that Prophets in old time were called , Seers , 1 Sam. 9. 9. And their prophecie was termed a Vision , Esai 1. 1. because God extraordinarily inlightened their mindes , with the knowledge of these secrets .

There are three obserueable names applied to Prophecy in Scripture . 1. Verbum Domini . 2. Visio . 3. Onus . The word of the Lord . Vision . A burden . The first importeth the Lord speaking , or reuealing his secrets ; the second implieth the Prophets attending or beholding them ; the third , being applied only to Iudgements , signifieth the burden somenesse of them , on that people against whom they came forth .

For the propagation of learning , Colledges and Schooles were in diuers places erected for the Prophets , their Schollers were termed b b Eodem sensu Gracia pellant artis medi●ae Candidato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dedicatoria Hilario praesiae . Filij Prophetarum , Children of the Prophets , 2 Kings 6. 1. vnto which phrase there is allusion , Matt. 11. 19. Wisdome is iustified of her children : by reason of this relation , the Prophet sometimes is called a Father . Elisha cried out , my Father , my Father , 2 Kings 2. 12. The c c Targum . 2 Reg. 2. 12. Targum expoundeth that place , Rabbi , Rabbi , as much as to say , my Master , my Master . And in truth , the Rabbies , grew very ambitious of the name Father , which was the reason of our Sauiours speech , Matthew 23. 9. Call no man Father vpon earth .

The d d Chimchi in praefat. ad Hoseam . Scripture , sometimes ioyneth to the name of the Prophet , the name of his Father , as Hosea the sonne of Beëri , Hos. 1. 1. And such a one the Hebrews confesse to bee both a Prophet , and the sonne of a Prophet : Sometimes it mentioneth the Prophets name , but not the Fathers , such a one they confesse to bee a Prophet , but not the sonne of a Prophet : Sometimes it mentioneth with the Prophet , the name of the city where hee prophecied , and then it followeth , that he was a Prophet of that city . When a Prophet is mentioned without the name of the citie , then hee is thought to bee a Prophet of Ierusalem .

2. Wisemen : This title though in it selfe it be generall and common to all Doctors , and teachers of the law , yet for many yeares before our Sauiours incarnation , e e Gorionid . lib. 4. cap. 29. it was either arrogated by the Pharisees , or else by the ignorant multitude appropriated vnto them , from an opinion of their extraordinary wisdome , in teaching of traditions , which they preferred beyond the law . Hence the Pharises were called , f f Drus . de trib. sect. p. 86. Masters of the traditions . And hence was that counsell of R. Eleëzar to his Schollers , g g Buxtorf . Recens . operis Talmud . p. 195. That they should forbid their children from the study of the Bible , and place them betweene the knees of their Wisemen . h h Hieronym . ad Algasiam quaest. 10. Likewise , hence when any of their Doctors did reade lecture , their saying was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Our Wisemen doe teach traditions . The like ambition we shall finde among the Gracians , all of them striuing to bee intituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisemen . And hence , whensoeuer the chiefe of them had pleased the people in the performance of their orations , or any other publike businesse , they were honoured with a Grande 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , with a loude acclamation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Well done , or Wisely done , vntill Pythagoras in dislike of such swelling titles , stiled himselfe Philosophus , a Louer of wisdome , which kinde of modesty was afterward practised by the Hebrew Doctors , for they in after times , to auoide the suspicion of arrogancy , refused the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chacamin , Wisemen , i i Elies Thisbit . and stiled themselues 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discipuli sapientum , Learners of wisdome .

3. Scribes , This name was giuen to two sorts of men , some meerely Laicks , other Clergie men . The body of the Laick Scribes , were those , to whom was committed the instruction of young children in their minority , especially to teach them to write , we may English them Scriueners . This office was appropriated to the Tribe of Simeon . In this sense we reade not of Scribes in the Scripture , although the ground of their first institution haue beene taken thence , namely , from those words which Iacob vsed vnto Simeon and Leui. I will diuide them in Iacob , and scatter them in Israel , Gen. 49. 7. So that as Leui had no portion , but liued dispersed among the other Tribes by the benefit of the altar : k k Solom Iarchi Gen. 49. vide Ambros . Tom. 4. cap. 3. & Targum . Hierosolymit . In like manner , Simeon had no portion , in the iudgement of the Hebrews , but liued scattered among the other Tribes , getting their maintenance by teaching and schooling little children : whether this office of teaching children was appropriated to them , I leaue to the enquiry of others ; certaine I am , that the Simeonites had their o●ne inheritance by lot , Iosh. 19. 1. and the prophecy concerning their being scattered , is thought to haue beene accomplished in this , that the inheritance of the Simeonites , was taken out of the portion of the children of Iudah , Iosh. 19. 9. Furthermore it is certaine , that if not all Scriueners , yet those publike notaries who were imployed in drawing deeds , and writing contracts ( be they of what Tribe they will ) they were called by the name of Scribes . Vnto this there is allusion , Psalm . 45. 1. My tongue is as the penne of a swift writer , or ready Scribe . Out of the body of these I conceiue certaine choise men to haue beene elected for publique imployments , some to attend the King , as his Secretaries , termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Kings Scribes , 2 King . 12. 10. Such were Sheia , 2 Sam. 20. 25. And Shaphan , 2 Kings 22. 3. Others to attend the publique courts , and consistories : they much resembled our Clarkes of Assizes , these were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Scribes of the people , Mat. 2. 4. It. 1 Maccab. 5. 42.

The second sort of Scribes , belonged to the Clergie , they were expositors of the law , and thence are they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Scribes of the Law , Esr. 7. 6 : Expounders of the Law , Luk. 7. 30. and Doctors of the Law , Luk. 5. 17. Their office was to write , reade , and expound the law of Moses to the people . The name was a name of office , not of sect . Of this sort was Esdras , Esr. 7. 6. who though hee were a a Leuite , yet l l Drusius de trib●● sectis lib. 2. cap. 12. ex Chaldaes paraphrast . others there were of the Tribe of Iudah , and , as it is thought , they might indifferently bee of any Tribe . The name was of the like esteeme among the Hebrews , as the Magi were among the Chaldeans ; the Quindecimuiri among the Romanes , for expounding Sibyllaes Oracles : or the Canonists in the Church of Rome . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sopherim , translated Scribes , signifieth Numberers , or Computers , and is applied to the Masorites , because they spent their time in reckoning , and numbring , not only the verses , but the words also , and letters of each booke throughout the Bible ; which as it is an argument of their industry : m m Augustin . in Psalm . 40. So likewise of Gods prouidence , in the preseruation of his truth vnuiolable . As the Wisemen in their preaching pressed traditions : so the Scribes claue to the written word , whence they were n n Drusius de trib. sectis lib. 2. ca. 13. termed Text-men , or Masters of the Text. And to this purpose it is worth our obseruing , that whereas both the Scribes and the Pharises , sought to fasten accusations vpon our Sauiour , Matth. 9. The Scribes accused him of blasphemy , Vers. 3. The Pharises , of eating with Publicanes , and sinners , Vers. 11. The Scribes accusation , was a breach of the law ; the Pharises , a breach of traditions .

3. The Disputer , o o Vide Thisbit . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hee insisted vpon allegories , and searched out mysticall interpretations of the Text. Hence himselfe was termed Darschan , and his exposition , or homily , Midrasch . And their schoole , Beth Hammidrasch . They were counted the profoundest interpreters , whence that of the Psalmist , Psam. 84. 7. They goe from strength to strength , p p Targum Psalm . 84. 7. is interpreted , from their Temple , to their Beth Hammidrasch , from an inferior to an higher schoole . Hereby wee see the difference betweene those three sorts of predicants mentioned by Saint Paul . The wise men were teachers of traditions , the Scribes teachers of the Text according to the literall interpretation , and the Disputers teachers of allegories and mysteries ; which fabulous expositions , because they breed questions and disputations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 1. 4. Hence is it that such an expositor , is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Disputer . These three sorts of preachers , which Saint Paul termeth , the Wise man , the Scribe , and the Disputer , 1 Cor. 1. 20. are by the Hebrews named , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chacam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Darschan .

CHAP. VII . Of their title Rabbi .

ABout the time of our Sauiour Christ his natiuity , titles beganne to bee multiplied , and amongst the rest , these of Rab , Ribbi , Rabbi , and Rabban , were in especially vse : they all are deriued from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rabab , signifying Multiplicatus fuit , and they sound as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a Master , or Doctor eminently gifted with varietie of knowledge . Concerning these titles , they write thus , a a Aruch in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that Rabbi , is a more excellent title , than Rab ; and Rabban more excellent than Rabbi ; and the simple name without any title , as Haggi , Zachari , Malachi , was more excellent than Rabban . About this time they vsed a set forme of discipline in their Schooles . The Schollar was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Talmid , a Disciple in respect of his learning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Katan , a Iunior , in respect of his minority ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bachur , that is , one chosen , or elected , in respect of his election or cooptation , into the number of Disciples . After hee had proued a good proficient , and was thought worthy of some degree , then was hee by imposition of hands made a Graduate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chaber , a companion to a Rabbi . This imposition of hands , they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Semicah , or Semicuth , which ceremony they obserued in imitation of Moses toward Ioshua . The Lord said vnto Moses , Take thou Ioshua the son of Nun , in whom is the spirit , and Put thine hand vpon him , Num. 27. 18. At which time hee that imposed hands on him , vsed b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Id est , Scaligero interprete : Ego tibi impono manum , et manus tibi imposita esto . Tribaeres . c. 5. p. 264. vide etiam Cunaeum de Rep. Heb. lib. 1. cap. ●● . this forme of words , I associate thee , and be thou associated . After this , when he was worthy to teach others , then was he called Rabbi ; and whereas in his minoritie , his owne name being suppressed , hee was called only by his Fathers name , the sonne of N. When he was made Graduate by imposition of hands , then was hee called by his owne name , N. the sonne of N. And afterward , when hee was thought worthy to teach , then was the title Rabbi prefixed , after this manner ; Rabbi N. the sonne of N. For example , Maimonides , at first was termed onely Ben Maimon , the sonne of Maimon : after his degree , then was he called by his owne name added to his Fathers , Moses Ben Maimon , Moses the sonne of Maimon : at last being licenced to teach , then was hee called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rambam , which abbreuiature , consisting of Capitall letters , signifieth , Rabbi Moses ben Maimon , Rabbi Moses the son of Maimon . So Rabbi Leui , the son of Gersom , in his minority was called the sonne of Gersom , afterward Leui the sonne of Gersom ; at last , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ralbag , Rabbi Leui the sonne of Gersom . This distinction of Schollers , Companions , and Rabbies , appeareth by that speech of an ancient Rabbi , saying , c c Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth . I learned much of my Rabbies or Masters , more of my Companions , most of all of my Schollers . That euery Rabbi had disciples , and that his owne disciples , and other well-wishers stiled him by the name of Rabbi , in the daies of our Sauiour , needeth no proofe . Iudas came to Christ and said , God saue the Rabbi , Matth. 26. 49. In like manner Iohns Disciples came and saluted Iohn , by the name of Rabbi , Iohn 3. 26. And Christ by the name of Rabbi , Iohn 1. 38. But whether there was such a formall imposition of hands then in vse , I much doubt . The manner of their meetings , when Disputations were had in their Synagogues , or other Schooles , was d d Philo Iud. Quod omn●s probus , p. 679. thus . The chiefe Rabbies sate in reserued chaires , these are those chiefe seats in the Synagogues , which the Scribes and Pharises so affected , Matth. 23. 6. Their Companions sate vpon benches , or lower forms , their Schollers on the ground , at the feet of their Teachers . Saint Paul was brought vp at the feet of Gamaliel , Acts 22. 3. And Mary sate at Iesus feet , and heard his word , Luke 10. 39. The positure of their body , differed according to their degrees . The e e Scaliger in Tribaeres . cap. 5. ex cap. 1. Beracoth . Rabbi is described to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ioscheb , one that sitteth : The Companion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mutch , the word signifieth a kinde of leaning vpon a bed , or bench , ones head lying in the others bosome , in manner of the ancient sitting at table , and it was a deportment of the body , inferiour to that of f f Pirke Aboth . cap. 4. sitting : The Scholler was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mithabek , one that doth lie along in the dust , and this was a token of the Schollers humility , thus humbling and subiecting himselfe , euen to the feet of his Master : g g Ambros . 1. cor. 14. This same custome it is thought , Saint Paul laboured to bring into the Christian Church , 1 Cor. 14. Their Schollers were not all of equall capacity , whence h h Pirke Aboth . cap. 5. they said , some had conditionem spongiae , others clepsydrae , others sacci foecinacei , and others Cribri . Some resembled the sponge , and suckt in all that they heard without iudgement ; others the Houre-glasse , they tooke in at one eare and let out at the other : others the Winesacke , through which wine is so drained from the dregges , that only the dregges remaine behind : lastly , others the rying seiue , which in winnowing lets out the courser seed , and keepeth in the corne .

CHAP. VIII . Of their Nazarites , and Rechabites .

THere are two sorts of Votaries mentioned in the old Testament , Rechabites , Ierem. 35. and Nazarites , Numbers 6. I finde scarce any thing warrantable concerning these two , more than what the Scripture deliuereth in the forequoted places : therefore concerning the matter of their vowes , I refer the reader to the foresaid 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 themselues from three things : First , from wine and all things proceeding from the Vine . Secondly , from the razor , because they suffered no razor to come vpon their head , but let their haire grow all the daies of their separation . Thirdly , from pollution by the dead : this separation againe was twofold , either for a set number of daies , or for a mans whole life : that , they termed Naziraeatum dierum , this , Naziraeatum seculi : of that sort was Saint Paul and those foure with him , Acts 21. 24. Of this sort was Sampson , Iudge 13. and Iohn Baptist . The iust number of daies , how long the former of these two separated themselues , is not expressed in Scripture , but the a a Sheindler in Pentaglot . Hebrew Doctors determine them to be thirty , because it is said , Num. 6. 5. Domino sanctus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erit ; which word ( say they ) conteining thirty , expresseth the iust number of daies to be obserued in this voluntary separation . The second sort of Nazarites , were so termed from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Natsar , from whence commeth Natsereth , or Nazareth , the name of a certaine village in Galile , where Christ was conceiued and brought vp : Hence our Sauiour himselfe was called a Nazarene , or Nazarite , Matth. 2. 23. and those that imbraced his doctrine Nazarites , Act. 24. 5. Afterward certaine Heretiques sprung vp , who , as the Samaritanes ioyned Iewish Ceremonies with Heathenish rites : so b b Hieronym . Isaiae 8. Idem refert Epiphanius lib. 1. Tom. 2. haer. 29. they ioyned together , Christ and Moses ; the Law , and the Gospell ; Baptisme and Circumcision : of the beginning of these wee shall reade , Acts 15. 2. Then came downe certaine from Iudea , and taught the brethren , saying ; Except ye bee circumcised after the manner of Moses , yee cannot be saued . These Heretiques were called Nazarites , either of malice by the Iews , to bring the greater disgrace vpon Christian religion ; or else because at first they were true , though weake Nazarites , that is , Christians misled by Peters Iudaizing at Antioch , Gal. 2. 11. And hence it is c c Franscisc . Iun. parall . lib. 1. 8. thought , that the Church at Antioch , in detestation of this new bred heresie , fastned vpon them by the name of Nazarites , forsooke that name , and called themselues Christians , Act. 11. 26. Symmachus that famous interpreter of the old Test . was a strong defender of this heresie , and d d Augustin . lib. 19. contra Faustum Manichaeum , c. 4. from him in after times they were named Symmachiani . The Iews had them in as great hatred , as the Samaritanes , whereupon , e e Epiphan. lib. 1. Tom. 2. haeres. 29. three times euery day , at morning , noonetide , and euening , they closed their praiers with a solemne execration , Maledic Domine Nazoraeis . Lastly , another sort of Nazarites there were , so termed from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nasar , signifying to abolish , or cut off , f f Epiphan. lib. 1. Tom. 1. haer. 18. because they did abolish and cut off , the fiue bookes of Moses , reiecting them as not Canonicall .

CHAP. IX . Of the Assideans .

IT is much controuersed , whether the Assideans , were Pharises or Essens , or what they were ? Were I worthy to deliuer my opinion , or , as the Hebrews prouerbe is , to thrust in my head amongst the heads of those wise men : I conceiue of the Assideans thus . Before their captiuitie in Babylon , wee shall finde the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chasidim ( translated Assidaei , Assideans ) to signifie the same as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsadikim , Iust , or good men : both were vsed promiscuously , the one for the other , and both stood in equall opposition to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Reschagnim , that is , vngodly , or wicked men . At this time the whole body of the Iewes , were distinguisht into two sorts , Chasidim , and Reschagnim : Good and Bad.

After their captiuity , the Chasidim began to be distinguished from the Tsadikim . a a D. Kimchi Psal. 103. ●7 . The Tsadikim . gaue themselues to the study of the Scripture . The Chasidim studied how to adde vnto the Scripture . b b Pirke Aboth cap. 5. Secondly , the Tsadikim would conforme to whatsoeuer the law required : The Chasidim would be holy aboue the Law . Thus to the repairing of the Temple , the maintenance of sacrifices , the reliefe of the poore , &c. they would voluntarily adde ouer and aboue , 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 thine owne ; those Reschagnim , which would say , What is thine , is mine ; and what is mine , is mine owne ; 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 owne , were the very Tsadikim .

At this time the body of the Iews , were distinguished into three sorts , in respect of holinesse . 1. Reschagnim : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wicked and vngodly men . 2. Tsadikim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iust , and righteous men . 3. Chasidim , who are sometimes translated , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy men , and that for the most part : c c Assidaei de quibus agitur . 1 Macab. 7. 13. vocantur à Iosepho lib. 12. c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but sometimes also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good men : These of all others were best reputed , and beloued of the people . The Apostle shewing the great loue of Christ , dying for vs , amplifieth it by allusion vnto this distinction of the people : Christ died for the vngodly . Scarcely for a righteous man , will one die , yet peraduenture for a good man some would euen dare to die , Rom. 5. verses 6 , 7. The gradation standeth thus : Some peraduenture would die for one of the Chasidim , a good man : Scarcely any for one of the Tsadikim , a iust , or righteous man : For the Reschagnim , or vngodly , none would die ; yet Christ died for vs vngodly , being sinners , and his enemies .

Now as long as these workes 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 : But when once the precepts and rules of supererogation , were digested into Canons , and vrged with an opinion of necessity ; then from the Chasidim issued the brood of Pharises ; d d Ioseph Scaliger . Trihaeres . cap. 22. and also from them ( as it is probably thought ) the heresie of the Essens , both obtruding vnwritten traditions vpon 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 reiected not onely traditions , but all Scripture , except onely the fiue bookes of Moses ; for which reason they were called Karaim e e Ioseph . Scalig. ibid. . Some are of opinion , they reiected onely traditions , and embraced all the bookes of Scripture : Which opinion soeuer wee follow , they had their name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Karaim ; Textuales , Scriptuarij , ( i. ) Text-men , or Scripture readers , because they adhered to Scripture alone , withstanding and gainesaying traditions with all their might . And if wee follow the latter , then all this while the Karaim were farre from heresie : but in processe of time , when from Sadok , and Baithus , these Karaim learned to deny all future rewards for good workes , or punishment for euill , or resurrection from the dead ; now the Karaim became compleat Sadduces , and perfect Heretiques , taking their denomination from their first Author , Sadok . The time of each heresies first beginning , shall bee more exactly declared in their seuerall chapters .

CHAP. X. Of the Pharises .

THere are a a Quartam etymologiam ( cutus fundus & autor putatur Hieronymus Praefat. in Amos ) refellit scriptura Hebraica , si enim Pharisaeus diceretur à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diuidere , scriberentur Pharisaei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . non three opinions concerning the Etymologie of the name Pharisee . The first , are those which deriue it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Parash , Expandere , Explicare ; either from the enlarging and laying open their phylacteries , or from their open performance of good workes in publique view of the people , as being ambitious of mans praise . Secondly , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Parasch , Exponere , Explanare ; because they were of chiefe repute , and counted the profoundest Doctors for the exposition of the law , so that they were termed b b Gorionides , cap. 29. Peruschim , quia Poreschim ; Pharises , because they were expounders of the law . Thirdly , others deriue the name from the same verbe , but in the coniugation Piel , where it signifieth Diuidere , Separare , to separate . c c Suidas . In this acception , by the Greekes they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we may English them Separatists . Their separation is considerable , partly in the particulars vnto which ; partly in those from which they Separated .

1. They Separated themselues to the study of the Law , in which respect they might bee called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Separated vnto the Law . In allusion vnto this , the Apostle is d d Drusius de trib. sect. lib. 2. c. 2. thought to haue stiled himselfe , Rom. 1. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Separated vnto the Gospell : when hee was called from being a Pharise , to be a Preacher of the Gospell : and now not separated to the Law , but to the Gospell .

2. They separated themselues , or at least pretended a e e Suidas . separation to an extraordinary sanctitie of life aboue other men . God I thanke thee that I am not as other men are , extortioners , vniust , adulterers , &c. Luk. 18. 11.

The particulars from which they separated themselues , were these :

1. From commerce with other people , as afterward will appeare in their traditions , whence they called the common people by reason of their ignorance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 populum terrae , the people of the earth . In the Gospell of S. Iohn 7. 49. they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : This people who knoweth not the law are cursed .

2. From the apparell and habit of other men : for they vsed peculiar kindes of habits , whereby they would be distinguished from the vulgar . Hence proceeded that common speech , Vestes populi terrae , conculcatio sunt Pharisaeorum .

3. From the g g Thisbites . customes and manners of the world .

This heresie of the Pharises seemeth to haue had its first beginning in Antigonus Sochaeus . He being a Pharise succceeded Simeon the Iust , who was coetanean with Alexander the great : he liued three hundred yeeres before the birth of Christ .

The Pharises were h h Chrys. Matt. 15. not tied to any particular Tribe or Familie , but indifferently they might be of any . S. Paul was a Beniamite ; i i Flauius Ioseph . lib. 13. c. 18. Hyreanus was a Leuite .

Each sect had his Dogmata , his proper Aphorismes , Constitutions , or Canons : so the Pharise had theirs . My purpose is , both concerning these and the other sects , to note only those Canons , or Aphorismes , wherein chiefly they were hereticall , and one differing from the other .

First , the Pharises k k Ioseph lib. 13. cap. 9. ascribed some things to Fate or Destinie , and some things to mans Free-will .

2. They confessed that there were Angels and Spirits , Act. 23. 8.

3. Concerning the resurrection of the dead , they acknowledged it , and l l Ioseph . de bello lib. 2. cap. 12. taught that the soules of euill men deceased , presently departed into euerlasting punishment , but the soules , they say , of good men , passed by a kinde of Pythagorean 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into other good mens bodies . Hence it is m m S●rar . Trihaeres . lib. 2. cap. 3. It. Drus . in graeter . thought , that the different opinions concerning our Sauiour did arise ; Some saying that he was Iohn Baptist , others Elias , others Ieremias , Matt. 16. 14. As if Christ his body had beene animated by the soule either of Iohn , Elias , or Ieremias .

4. They did stifly maintaine the traditions of their Elders . For the better vnderstanding what their traditions were , we must know that the Iewes say the Law was n n Moses Kotsensis in praes. lib. praecept . twofold , one committed to writing , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thorah schebichtab , The written Law ; the other deliuered by tradition , termed by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thorah begnal pe . They say both were deliuered by God vnto Moses vpon mount Sinai , the latter as an exposition of the former , which Moses afterward deliuered by mouth to Ioshua , Ioshua to the Elders , the Elders to the Prophets , the Prophets to those of the great synagogue , from whom successiuely it descended to after ages . These traditions were one of the chiefe controuersies betweene the Pharises and the Sadduces . o o Gorionidu●c : 29. The Pharises said , Let vs maintaine the Law which our forefathers haue deliuered into our hands , expounded by the mouth of the wise men , who expounded it by tradition . And loe , the Sadduces said , Let vs not beleeue or hearken to any tradition or exposition , but to the Law of Moses alone . The traditions which chiefly they vrged were these .

1. They would not eat vntill they washed their hands . Why doe thy disciples transgresse the tradition of the Elders ? for they wash not their hands when they eat bread , Matth. 15. 2. This washing is said to haue beene done 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mark . 7. 3. that is , often , as some translate the word , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place , to signifie the same as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Homer , frequentèr . Others translate the word accuratè , diligentèr , intimating the great care and diligence they vsed in washing : with this the p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 1. 39. Syriacke text agreeth . q q Ioseph . Scaliger Trihaeres . c. 7. Others thinke that there is in that phrase , allusion vnto that rite or manner of washing in vse among the tewes , termed by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Netilath iadaim , the lifting vp of their hands . The Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is thought to expresse this rite , because in this kinde of washing , they vsed to ioyne the tops of the fingers of each hand together with the thumbe , so that each hand did after a sort resemble 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. a fist . This ceremonie was thus performed : First they washed their hands cleane . Secondly , they composed them into the fore-mentioned forme . Thirdly , they lifted them vp , so that the water ran downe to the very elbowes . Lastly , they let downe their hands againe , so that the water ran from off their hands vpon the earth . i i Munster . in Deut. 8. And that there might be store of water running vp and downe , they powred fresh water on them when they lifted vp their hands , and powred water twise vpon them when they hanged them downe . Vnto this kinde of washing Theophylact seemeth to haue reference , when he saith that the Pharises did s s Theophylact. in Marc. 7. 3. cubitaliter lauare , wash vp to their elbowes . Lastly , t t Bezain maioribus suis annotationibus , Marc. 7. 3. others interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be the fist , or hand closed , and the manner of washing hereby denoted to be by rubbing one hand closed in the palme or hollow of the other . All imply a diligent and accurate care in washing : the ceremonious washing by lifting vp the hands and hanging them downe , best expresseth the superstition , which only was aimed at in the reproofe , though all these sorts of washing , to the Pharises were superstitious , because they made it not a matter of outward decencie and ciuilitie , but of religion , to eat with washt or vnwasht hands , vrging such a necessitie hereof u u Drusius praeterit . Matt. 15. in addend . & Buxtorf . synag . Iuda● . ca. 6. pa. 193. ex Talmud . , that in case a man may come to some water , but not enough both to wash and to drinke , he should rather chuse to wash than to drinke , though he die with thirst . And it was deemed amongst them , as great a sinne , to eat with vnwasht hands , as to commit fornication . This tradition of washing hands , though it were chiefly vrged by the Pharises , yet all the Iewes maintained it , as appeareth by the places quoted .

We may obserue three sorts of washing of hands in vse among the Iewes . 1. Pharisaicall and superstitious , this was reproued . 2. Ordinary for outward decencie , this was allowed . The third in token of innocencie , this was commanded the Elders of the neighbour cities in case of murder , Deut. 21. 6. It was practised by Pilate , Matt. 27. 24. and alluded vnto by Dauid , I will wash my hands in innocencie , so will I compasse thine altar , Psal. 26. 6.

2. When they came from the market they washt , Marc. 7. 4. The reason thereof was , because they there hauing to doe with diuers sorts of people , vnawares they might be polluted . The word vsed by S. Marke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they baptised themselues : It implieth the washing of their whole body . And it seemeth that those Pharises who were more zealous than others , did thus wash themselues alwayes before dinner . The Pharise maruelled that Christ had not first washed himselfe before dinner , Luk. 11. 38. Vnto this kinde of superstition S. Peter is thought to haue inclined , when he said , Lord not my feet only , but also the hands and the head , Iohn 13. 9. Thus finding his modestie disliked , when he refused to haue his feet washt by his Lord and Master ; now hee leapeth into the other extreme , as if he had said , not my feet only , but my whole body . Hence proceeded that sect of the Hemerobaptistae , i. Daily-baptists , so called x x Epiph. lib. 1. Tom. 1. cap. 17. because they did euery day thus wash themselues .

3. They washed their cups , and pots , and brasen vessels , and tables , Mark . 7. 4.

4. They held it vnlawfull to eat with sinners , Matt. 9. 11. yea they iudged it a kinde of pollution to be touched by them , Luk. 7. 39. If this man were a Prophet , he would surely haue knowne who , and what manner of woman this is which toucheth him , for she is a sinner . Of such a people the Prophet speaketh : They said , Stand apart , come not neere to me , or ( as the words may be rendered ) y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ne attingas me . Touch mee not , for I am holier than thou , Esay 65. 5. a a Scalig. de em●nd . temp. lib. 7. Idem refert Epiphan lib. 1. Tom. 1. c. 13. The like practise was in vse among the Samaritans , who if they met any stranger , they cried out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ne attingas , Touch not .

5. They fasted twise in the weeke , Luk. 18. 12. b b Theophylact. in Luc. 18. 12. It. Epiphan. haeres. 16. namely , Mundayes and Thursdayes , c c Drusius in Luc. 18. 12. because Moses ( as they say ) went vp into mount Sinai on a Thursday , and came downe on a Munday .

6. They made broad their Phylacteries , and enlarged the borders of their garments , Matth. 23. 5. Here three things are worthy our consideration . 1. What these Phylacteries were . 2. What was written in them . 3. Whence they were so called . d d Epiph. lib. 1. Tom. 1. cap. 15. Epiphanius interpreteth these Phylacteries to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , purple studs or flourishes wouen in their garments : as if Epiphanius had conceiued the Pharises garment to be like that which the Roman Senators were wont to weare , termed , by reason of those broad studs and works wouen in it , Laticlauium : but seeing that these phylacteries were additaments and ornaments , whereof there were e e Moses Kotsensic . praec . affir . 22. two sorts , the one tied to their foreheads , the other to their left hands ; hence it followeth , that by these phylacteries could not be meant whole garments , or any embossments , or flourishings wouen in the cloth . Generally they are thought to be schedules or scorlles of parchment , whereof , as I noted , there were two sorts , phylacteries for the head , or frontlets , reaching from one eare to the other , and tied behinde with a thong ; and phylacteries for the hand fastened vpon the left arme aboue the elbow on the inside , that it might be neere the heart . Both these sorts were worne , not by the Pharises onely , f f Maimon . in Tephillim c. 4. §. 3. but by the Sadduces also , but with this difference ; The Pharises haply for greater ostentation wore their hand phylacteries aboue their elbowes : the Sadduces on the palmes of their hands . g g Scaliger . Trihaeres . p. 258. Nay all the Iewes wore them , our Sauiour Christ not excepted . The command was generall , Exod. 13. 9. It shall be for a signe vnto thee vpon thine hand , and for a memoriall betweene thine eyes . So that it is not the wearing of them which our Sauiour condemned , but the making of them broad , whereby they would appeare more holy than others .

In these parchments they wrote h h Chrysostom . & Hieronym . in Mat. 23. only the Decalogue or ten Commandements , in the opinion of Chrysostome and Hierome : but generally and vpon better grounds it is thought they wrote these foure sections of the Law .

1. The first beganne , Sanctifie vnto me all the first-borne , &c. Exod. 13. 2. to the end of the 10. verse .

2. The Second began , And it shall be when the Lord shall bring thee , &c. Exod. 13. 11. to the end of the 16 verse .

3. The third began , Heare O Israel , &c. Deut. 6. 4. and continued to the end of the ninth verse .

4. The fourth began , And it shall come to passe ; if you shall hearken diligently , &c. Deut. 11. 13. to the end of the 21. verse .

These foure Sections written in Scrolles of parchment , and folded vp , they fastened to their foreheads , and their left armes : those that were for the forehead , they wrote in foure distinct pieces of parchment i i Moses K●tsens . fol. 104. col. 3. especially , and if they wrote it in one piece , the length of euery section ended in one columne , & they did put them into one skinne , in which there was the proportion of foure housen or receptacles , and not into foure skinnes : euery receptacle was distinct by it selfe ; and those that were for the hand , were written in one piece of parchment principally , the foure sections in foure columnes , but if they wrote them in foure pieces , it was at length , and they put them in a skinne that had but one receptacle . k k Munster . de praecept . affirm . In time of persecution when they could not openly weare these Phylacteries , then did they tie about their hands a red threed , to put them in minde of the bloud of the couenant and the law .

Touching their name , Moses calleth them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Totaphoth , which word hath almost as many Etymologies , as interpreters ; the most probable in my opinion , is that they should be so called per antiphrasin , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Incedere , to goe , or moue , because they were immoueable : Hence the Septuagint translates them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Immoueable ornaments . The Rabbines call them Tephillim , Praier-ornaments : l l Hieronym . in Mat. 23. Others call them Pittacia , and Pittaciola , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a piece or parcell of cloth . In the Gospell they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phylacteries , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to conserue or keepe . First , because by the vse of them , the Law was kept and preserued in memory . Secondly , because the Pharises superstitiously conceited , that by them as by Amulets , Spells , and Charmes , hanged about their necks , themselues might bee preserued from dangers . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth a Spell , and Hierome testifieth , that the Pharises had such a conceit of these ornaments : In which place hee compareth the Pharises with certaine superstitious women of his time , who caried vp and downe vpon the like ground , paruula euangelia ; & crucis ligna , Short sentences out of the Gospell , and reliques of the crosse . The same superstition hath preuailed with many of latter times , who for the same purpose hang the beginning of m m Scaliger . Trihaeres . cap. 7. Saint Iohns Gospell about their necks . And in the yeere of our Lord , 692. certaine Sorcerers were condemned for the like kind of Magick , by the name of n n Concil. quini Sexti , Canon . 61. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Phylacterians .

Thus much of their Phylacteries ; in the same verse is reproued the inlarging of their borders . o o Vide D. Kimchi Radic . That which we reade borders , in the Gospell , is called , Num. 15. 38. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsitsith , Fringes : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gedilim , Deut. 22. 12. which word we likewise translate in that place , Fringes . They were in the forequoted places commanded , and our Sauiour Christ himselfe did weare them , Luke 8. 44. The latter Hebrew word signifieth a large fringe , which aggrauateth the superstition of the Pharises , in making their fringes larger , when the law had allowed them large . This literall exposition I take to be most agreeable with the Text , though to enlarge , in p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Euripidem in Bacchis , valet , Magnifice iactare , Efferre . Magnificare apud Varronem & Plinium cadem significatione vsurpatur . Theodor . Beza in Mat. 23. Greeke , and Latine , sometimes signifieth to boast , vaunt , or bragge of a thing , and in this sense it may very well fit a Pharise . The reason of this command was , to put them in minde of the commandements , Num. 15. And for the furtherance of this duty , q q Hieron . in Matt. 23. they vsed sharpe thrones in their fringes , that by the often pricking of the thrones , whether they walked , or sate still , they might be the more mindfull of the commandements .

There were r r Talmud : tract . Suta . cap. 3. seuen sorts of Pharises . 1. Pharisaeus Sichemita , Hee turned Pharise for gaine , as the Sichemites suffered themselues to bee circumcised .

2. Pharesaeus truncatus , so called as if he had no feet , because he would scarce lift them from the ground when he walked , to cause the greater opinion of his meditation .

3. Pharisaeus impingens . Hee would shut his eies when he walked abroad , to auoid the sight of women , insomuch that hee often dasht his head against the wals that the bloud gusht out .

4. Pharisaeus quid debeo facere , & faciam illud . He was wont to say , What ought I doe ? and I will doe it . Of this sort seemeth the man in the Gospell to haue beene , who came vnto Christ , saying , Good Master what shall I doe ? &c. and at last replyed , All these haue I done from my youth vpward , Luke 18.

5. Pharisaeus mortarius . So called because he wore a hat in manner of a deepe Mortar , such as they vse to bray spice in , insomuch that hee could not looke vpward , nor of either side ; onely downeward on the ground , and forward or forthright .

6. Pharisaeus ex amore . Such a one as obeyed the law for the loue of vertue .

7. Pharisaeus ex timore . Such a one obeyed the law for feare of punishment . He that conformed for feare , had respect chiefly to the negatiue Commandements ; but hee that conformed for loue , especially respected the affirmatiue .

CHAP. XI . Of the Sadduces .

TO omit other Etymologies of the name , there are two onely which haue shew of probability . s s Epiphan. lib. 1. cap. 14. Some deriue it from Sedek , Iusticia , as if they had bin Iusticiaries , such as would iustifie themselues before Gods tribunall . t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophylact. There are that deriue it and that vpon more warrantable grounds : from Sadoc , the first Author of the heresie ; so that the Sadduces were so called from Sadoc , as the Arians from Arius , the Pelagians from Pelagius , the Donatists from Donatus , &c.

This Sadoc liued vnder Antigonus Sochaeus , who succeeded Simeon the Iust . He was Antigonus his Scholler , and by him brought vp in the doctrine of the Pharises , but afterward fell from him , and broacht the heresie of the Sadduces , which heresie because it had much affinity with that which the Heretique Dositheus taught , hence are the Sadduces , said to u u Epiph. haeres . 14. It. Tertullian . de praescript . c. 45. bee a branch or skirt of the Dositheans , though in truth Dositheus liued not till x x Origen . contrae Celsum lib. 2. after Christ ; and although these two heresies did agree in many things , yet in a maine point they differed . y y Epiph. haeres. 13. Dositheus beleeued the resurrection , the Sadduces denied it , and by consequence the Dositheans beleeued al other points necessarily flowing from this .

The occasion of this heresie was this . When z z Aboth cap. 1. Antigonus taught that wee must not serue God as seruants serue their masters for hope of reward , his schollers Sadoc and Baithus vnderstood him , as if he had vtterly denied all future rewards or recompence attending a godly life , and thence framed their heresie , denying the resurrection , the world to come , Angels , spirits , &c.

Their Dogmata , Canons , or Constitutions were , 1. They reiected a a Ioseph . Antiq. lib. 13. c. 18. the Prophets , and all other Scripture , saue onely the fiue bookes of Moses . Therefore our Sauiour when he would confute their errour concerning the resurrection of the dead , he proues it not out of the Prophets , but out of Exod. 3. 6. I am the God of Abraham , the God of Isaack , and the God of Iacob , Mat. 22. 32.

2. They reiected b b Elias in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all traditions . Whence as they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Minaei , i. Heretiques , in respect of the generall opposition betweene them and Pharises ; First , because the Pharises were in repute the only Catholikes ; Secondly , because in their doctrine , the Pharises were much neerer the truth than the Sadduces : So in respect of this particular opposition , in the ones reiecting , the others vrging of traditions , the Sadduces were c c Drusius de trib. sect. c. 8. lib. 3. p. 130. 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 S. Paul perceiuing that in the Councell the one part were Sadduces , the other Pharises , 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. Matt. 22. 23. Luk. 20. 27.

5. They said the soules of men are d d Ioseph . de bello lib. 2. c. 12. annihilated at their death .

6. They denied Angels and spirits , Act. 23. 8.

7. They wholly denied e e Ioseph . lib. 13. cap. 9. Fate or Destinie , and ascribed all to mans Free-will .

The Samaritanes and the Sadduces are of neere affinitie : but yet they differ . 1. f f Epiphan. Tom. 1. lib. 1. haeres. 14. The Samaritanes sacrificed at the temple built vpon mount Garizim ; but the Sadduces sacrificed at Ierusalem . 2. The Samaritanes allowed no commerce with the Iewes , Ioh. 4. 9. yea the mutuall hatred betweene the Samaritanes and the Iewes was so great , that it was not lawfull for the Iewes to eat or drinke with the Samaritans . How is it that thou being a Iew , askest drinke of me which am a woman of Samaria ? Ioh. 4. 9. Nay whereas libertie was granted vnto all nations of the earth to become Proselytes to the Iewes , so did the Iewes hate the Samaritans , that they would not suffer a Samaritan to be a Proselyte . This appeareth by that solemne g g Drusius de trib. sect. lib. 3. cap. 11. ex Ilmedenu . Excommunication termed Excommunicatio in secreto nominis tetragrammati : the forme thereof , as it was applied ( say they ) by Ezra and Nehemiah vnto the Samaritans , was thus . They assembled the whole congregation into the temple of the Lord , and they brought 300. Priests , and 300. trumpets , and 300. bookes of the Law , and as many boyes , and they sounded their trumpets , and the Leuites singing cursed the Samaritans by all the sorts of Excommunication , in the mysterie of the name Iehoua , and in the Decalogue , and with the curse of the superiour house of iudgement , and likewise with the curse of the inferiour house of iudgement , that no Israelite should eat the bread of a Samaritan , ( whence they say , he which eateth a Samaritans bread , is as he who eateth swines flesh ) and let no Samaritan be a Proselyte in Israel , and that they should haue no part in the resurrection of the dead . R. h h Buxtorf . epist. Hebr. p. 59. Gersom forbade the breaking open of the letters , vnder the penaltie of this Excommunication . This proueth what formerly was said , namely , that betweene the Iewes and the Samaritans there was no commerce ; but the Sadduces familiarly conuersed with the other Iewes , euen with the Pharises themselues , yea both sate together in the same Councell , Act. 23. 6. Now the Samaritans and Sadduces agreed . 1. In the reiection of all traditions . 2. In the reiection of all other Scriptures saue only the fiue bookes of Moses . 3. In the deniall of the resurrection and the consequencies , as future punishments , and rewards according to mens works : but the Samaritans held that there were Angels , which the Sadduces denied . For the proofe of these agreements & disagreements betweene them , reade Epiphanius haeres . 9. & 14.

Touching the Samaritans , there are three degrees , or alterations in their religion obseruable . 1. The strange nations transplanted by Shalmanesar into Samaria , when Israel was carried away captiue into Assyria , worshipped euery one the God of their owne countries , 2 King . 17. Secondly , when they saw they were deuoured by lions , because they feared not the Lord , the King of Assyria sent one of the Priests which was taken captiue , to instruct them in the true worship of God ; which manner of worship though they receiued , yet they would not lay aside their former idolatrie , but made a mixture of religions , worshipping the liuing God , and their owne dumbe Idols . Thirdly , Manasses brother to Iaddus the high Priest in Ierusalem , being married to Sanballet the Horonites daughter , by reason of Nehemiahs charge of putting away their strange wiues , being driuen to that exigent , that hee must either put away his wife , or forgoe the hope of the Priesthood ; by Sanballets meanes he obtained leaue from Alexander the Great , to build a Temple i i Ioseph . Antiq. lib. 11. cap. 8. vpon mount Garizim , one of the highest mountaines in Samaria , whither many other apostated Iewes fled , together with Manasses being made their high Priest ; and now the Sect of Samaritanes ( betweene whom and the Iewes there was such hatred ) began , now all those forementioned errors were maintained : And of this Hill it is , that the woman of Samaria speaketh , Iohn 4. 20. Our fathers worshipped in this mountaine , &c.

By comparing the Dogmata of the Pharises , with these of the Sadduces , wee may perceiue a manifest opposition betweene them , yet both these ioyned against Christ , Marke 12.

This heresie though it were the grossest amongst the Iews , yet was it embraced and maintained by some of the high Priests themselues : k k Gorionides cap. 29. Ioannes Hyrcanus was a Sadducee , so were his sonnes Aristobulus and Alexander , l l Euseb. hist. lib. 2. c. 23. Ex Ioseph . antiq. lib : 20. c. 8. and likewise Ananus the younger , so that Moses chaire was not amongst them exempted from error , no nor heresie .

CHAP. XII . Of the Essenes .

THe etymologies of the names Essaei , or Esseni , ( i. ) Essenes , are diuers ; that which I prefer is from the Syriak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Asa , signifying 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to heale or cure diseases . a a Ioseph . de bello l. 2. c. 12. p. 786. Hence are the men so often termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the women amongst them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Physicians . For though they gaue themselues chiefly to the study of the Bible , yet withall they studied Physicke .

Of these Essenes there were two sorts , some Theorikes , giuing themselues wholly to speculation ; others Practicks , laborious and painfull in the daily exercise of those handy-crafts in which they were most skilfull . Of the latter Philo treateth , in his booke intituled Quod omnis vir probus : Of the former , in the booke following , intituled , De vita contemplatiua .

Their Dogmata , their ordinances , or constitutions , did symbolize in many things with Pythagoras his ; where they doe agree therefore , my purpose is first to name Pythagoras his , and then to proceede on with the Essenes . They follow thus .

The b b Aul. Gell. l. 1. c. 10. It. Laert in Pythag . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pythagoreans professed a communion of goods : So the Essenes , c c Ioseph . lib. 18. cap. 2. they had one common purse or stocke , none richer , none poorer than other ; out of this common treasury euery one supplied his owne wants without leaue , and administred to the necessities of others : onely they might not releeue any of their kindred without leaue from their ouerseers . They did not buy or sell among themselues , but each supplied the others wants , by a kinde of commutatiue bartring : yea liberty was granted to take one from another what they wanted , without exchange . They performed offices of seruice inutually one to another , for mastership and seruice cannot stand with communion of goods : and seruants are commonly iniurious to the state of their masters , according to that , saying of R. Gamaliel , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Marbe gnabad●m , Marbe gezel . 〈◊〉 Aboth . c. 1. He that multiplieth seruants , multiplieth theeues . When they trauelled , besides weapons for defence , they tooke nothing with them ; for into whatsoeuer city or Village they came , they repaired to the fraternity of the Essenes , and were there entertained as members of the same . And if we doe attentiuely reade Iosephus , we may obserue that the Essenes of euery citie ioyned themselues into one common fraternitie , or Colledge ; euery Colledge had two sorts of officers : 1. Treasurers , who looked to the common stocke , prouided their diet , appointed each his taske , and other publique necessaries . Secondly , Others who entertained their strangers .

2. The Pythagoreans shunned c c Iustin . lib. 20. pleasures . f f Ioseph . de bello lib. 2. c. 12. So did the Essenes : to this belongeth their auoiding of oyle , which if any touched vnawares , they wiped it off presently .

3. The Pythagoreans g g Suidas It. Aelian . de varia hist. l. 12. c. 32. garments were white : h h Ioseph . de bello l. 2. c. 12. So were the Essenes white also , modest , not costly , when once they put on a suit , they neuer changed till it was torne or worne out .

4. The Pythagoreans forbade i i Laert. in vita Pythagorae . oathes . k k Philo Iudaeus . So did the Essenes , they thought him a noted lyar , who could not be beleeued without an oath .

5. The Pythagoreans had their i i Suidas , It. Laertius . Elders in singular respect . m m Ioseph . de bello lib. 2. c. 12. So had the Essenes : the body , or whole company of the Essenes , were distinguisht , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into foure rankes or orders , according to their Senioritie , and if haply any of the superior rankes , had touched any of the inferior , he thought himselfe polluted , as if hee had touched an Heathen .

6. The Pythagoreans dranke n n Suidas . water . So did the o o Philo de vita contemplatiua . Essenes only water , wholly abstaining from wine .

7. The Pythagoreans vsed p p Laertius in vita Pythag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Inanimate sacrifices : So did the q q Ioseph . Antiq. l. 18. c. 2. Essenes : they sent gifts , to the Temple , and did not sacrifice , but preferred the vse of their holy water before sacrifice , for which reason the other Iewes forbad them all accesse vnto the Temple .

8. The Pythagoreans ascribed r r Suidas . all things to Fate or Destinie . So did the s s Ioseph . Antiq. lib. 13. c. 9. Essenes . In this Aphorisme all three Sects differed each from other . The Pharises ascribed some things to Fate , other things to mans Free-will . The Essenes ascribed all to Fate , nothing to mans Free-will . The Sadduces wholly denied Fate , and ascribed all things to the Free-will of man .

9. The Pythagoreans the t t Quinquenne hoc silentium à Pythagora auditoribus suis indictum vocabant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à cohibendo sermone . first fiue yeeres were not permitted to speake in the schoole , but were initiated per quinquennale silentium , u u Laertius in Pythagor . and not vntill then suffered to come into the presence or sight of Pythagoras . To this may be referred the Essenes silence at Table straitly obserued , so that Decem simul sedentibus , nemo loquitur inuitis nouem. x x Drusius de trib. sect. l. 4. Drusius renders it , that ten of them sitting together , none of them spake without leaue obtained of the nine . When any did speake , it was not their custome to interrupt him with words , but by nods of the head , or beckonings , or holding their finger , or shaking their heads , and other such like dumbe signes and gestures , to signifie their doubtings , disliking , or approuing the matter in hand . And to the time of silence amongst the Pythagoreans , that it must be for fiue yeeres , may be referred the initiation of the Essenes , for amongst them none were presently admitted into their societie with full libertie , but they vnderwent foure yeeres of triall and probation . The first yeere they receiued Dolabellam , y y Ioseph . de bello lib. 2. c. 12. Perizoma , & vestem albam , a spadle with which they digged a conuenient place to ease nature , a paire of breeches , which they vsed in bathing or washing themselues ; a white garment , which especially that sect affected . At this time they had their commons allowed them , but without , not in the common dining hall . The second yeere they admitted them to the participation of holy waters , and instructed them in the vse of them . Two yeeres after , they admitted them in full manner , making them of their corporation , after they had receiued an oath truly to obserue all the rules and ordinances of the Essenes . If any brake this oath , an hundred of them being assembled together expelled him , vpon which expulsion commonly followed death within a shorttime , for none hauing once entred this order , might receiue almes or any meat from other ; and themselues would feed such a one onely with distastfull herbes , which wasted his body , and brought it very low ; sometimes they would re-admit such a one being brought neere vnto death , but commonly they suffered him to die in that miserie .

10. The Essenes z z Philo item Ioseph . worshipped toward the Sun rising .

11. The Essenes bound themselues in their oath , to a a Ioseph . de bal. l. 2. c. 12. preserue the names of Angels : the phrase implieth a kinde of worshipping of them .

12. They were aboue all others strict in the obseruation of the b b Ioseph . ibid. Sabbath day ; on it they would dresse no meat , kindle no fire , remoue no vessels out of their place , no nor ease nature . c c Philo de vita contemplat . Yea they obserued 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euery seuenth weeke a solemne Pentecost , seuen Pentecosts euery yeere .

13. They abstained from marriage , not that they disliked marriage in it selfe , or intended an end or period to procreation ; but partly in warinesse of womens intemperance , partly because they were perswaded that no woman would continue faithfull to one man . This auoiding of marriage is not to be vnderstood generally of all the Essenes , for they disagreed among themselues in this point . Some were of the opinion before noted : others maried for propagation . Nihilominus autem cum tanta ipsi moderatione conueniunt , vt per triennium explorent valetudinem foeminarum , & si constanti purgatione apparuerint idoneae partui , ita eas in matrimonia asciscunt . Nemo tamen cum praegnante concumbit , vt ostendant quòd nuptias non voluptatis , sed liberorum causâ inierint . Thus the latter sort preserued their sect by the procreation of children : The former sort preserued it by a kinde of adoption of other mens children , counting them as neere kinsmen , and tutoring them in the rules of their owne discipline , as Iosephus witnesseth . d d Plin. hist. lib. 5. cap. 17. Pliny addeth also , that many other of the Iewes when they began to be strucke in yeeres , voluntarily ioyned themselues vnto them , being moued thereunto , either because of the variable state and troubles of the world , or vpon consideration of their owne former licentious courses , as if they would by this meanes exercise a kinde of penance vpon themselues .

Concerning the beginning of this sect , from whom , or when it began , it is hard to determine . e e Serarius Trihaeres . lib. 3. cap. 9. Some make them as ancient as the Rechabites , and the Rechabites to haue differed only in the addition of some rules and ordinances from the Kenites , mentioned Iudg. 1. 16. And thus by consequence the Essenes were as ancient as the Israelites departure out of Egypt ; for Iethro , Moses father in law , as appeareth by the text , was a Kenite : But neither of these seemeth probable . For the Kenites are not mentioned in Scripture as a distinct order or sect of people , but as a distinct familie , kindred , or nation , Num. 24. 21. Secondly , the Rechabites , they neither did build houses , but dwelt in tents , neither did they deale in husbandrie , they sowed no seed , nor planted vineyards , nor had any , Ier. 35. 7. The Essenes on the contrary , they dwelt not in tents , but in houses ; f f Ioseph . antiq. l. 18. c. 2. and they imployed themselues especially in husbandrie . One of the g g Ios. Scaliger in Trihaeres . c. 23. Hebrew Doctors saith , that the Essenes were Nazarites ; but that cannot be , because the law inioyned the Nazarites when the time of the consecration was out , to present themselues at the doore of the Tabernacle or Temple , Num. 6. Now the Essenes had no accesse to the Temple . When therefore , or from what Author this sect tooke its beginning , is vncertaine . The first that I finde mentioned by the name of an Essene , was one h h Ioseph . lib. 13. c. 19. Iudas who liued in the time of Aristobulus the sonne of Ioannes Hyrcanus , before our Sauiours birth about one hundred yeeres : howsoeuer the sect was of greater antiquitie ; i i Ioseph . lib. 13. c. 9. for all three , Pharises , Sadduces , and Essenes , were in Ionathans time , the brother of Iudas Maccabaeus , who was fifty yeeres before Aristobulus . Certaine it is , that this sect continued vntill the dayes of our Sauiour , and after ; for Philo and Iosephus speake of them , as liuing in their time . What might be the reason then , that there is no mention of them in the New Testament ? I answer : First , the number of them seemeth not to haue been great , in Philo and Iosephus his time , k k Philo lib. Quod omnis probus . p. 678. about foure thousand , which being dispersed in many cities , made the faction weake , and haply in Ierusalem when our Sauiour liued , they were either few , or none . Secondly , if we obserue histories , we shall finde them peaceable and quiet , not opposing any , and therefore not so liable to reproofe as the Pharises and Sadduces , who opposed each other , and both ioyned against Christ . Thirdly , why might they not as well be passed ouer in silence in the New Testament , ( especially containing themselues quietly without contradiction of others ) as the Rechabites in the Old Testament , of whom there is mention only once , and that obliquely , although their order continued about 300. yeeres , before this testimonie was giuen of them by the Prophet Ieremie , for betweene Iehu ( with whom Ionadab was coetanean ) and Zedekiah , Chronologers obserue the distance of so many yeares . Lastly , though the names of Essenes bee not found in Scripture , * * Vide Chemnic . exam. conc . Trident. part . quart. p. 120. yet wee shall finde in Saint Pauls Epistles many things reproued ; which were taught in the schoole of the Essenes . Of this nature was that aduice giuen vnto Timothie , 1 Tim. 5. 23. Drinke no longer water , but vse a little wine . Againe , 1 Tim. 4. 3. Forbidding to marry , and commanding to abstaine from meats , is a doctrine of Deuills : but especially , Coloss. 2. in many passages the Apostle seemeth directly to point at them . Let no man condemne you in meat and drinke , verse 16. Let no man beare rule ouer you , by humblenesse of minde and worshipping of Angells , vers. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; why are yee subiect to ordinances ? vers. 20. The Apostle vseth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was applied by the Essenes to denote their Ordinances , Aphorismes , or Constitutions . In the verse following he giues an instance of some particulars . Touch not , taste not , handle not , verse 21. Now the Iunior company of Essenes might not touch their Seniors . And in their diet , their taste was limited to bread , salt , water and hyssop . And these ordinances they vntertooke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Philo , for the loue of wisdome ; but the Apostle concludeth , vers. 23. That these things had onely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a shew of wisdome . And whereas Philo termeth the religion of the Essenes , by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word signifieth religious worship , the Apostle termeth it in this same verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Voluntary religion , or Will-worship : yea , where hee termeth their doctrine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a kinde of Philosophy receiued from their forefathers by tradition , Saint Paul biddeth them beware of Philosophie , verse 8.

We formerly obserued two sorts of Essenes ; Practicks , and Theoricks , both agreed in their Aphorismes , or Ordinances ; but in certaine circumstances they differed .

1. The Practicks dwelt in the cities ; The Theoricks shunned the cities , and dwelt in gardens , and solitary Villages .

2. The Practicks spent the day in manuall crafts , keeping of sheepe , looking to bees , tilling of ground , &c. they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Artificers ; The Theoricks spent the day in meditation , and praiers , whence they were by a kinde of excellency , by Philo termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Supplicantes .

3. The Practicks had euery day their dinner and supper allowed them ; the Theoricks only their supper .

4. The Practicks had for their commons , euery one his dish of Water-gruell , and bread ; The Theoricks onely bread and salt : if any were of a more delicate pallat than other , to him it was permitted to eat hyssop ; their drinke for both , was common water .

Some are of opinion that these Theoricks were Christian Monkes , but the contrary appeareth , for these reasons :

1. In that whole booke of Philo , concerning the Theoricks , there is no mention either of Christ , or Christians , of the Euangelists , or Apostles .

2. The Theoricks in that booke of Philo's , are not any new Sect of late beginning , as the Christians at that time were , as is cleerely euidenced by Philo his owne words . First , in calling the doctrine of the Essenes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Philosophy deriued vnto them by tradition from their forefathers . Secondly , in saying , Habent priscorum commentarios , qui huius sectae autores , &c.

3. The inscription of that booke , is not only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Now Philo b b Philo in principio . lib. de legat . ad Caium . elsewhere calleth the whole Nation of the Iewes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which argueth that those Theoricks were Iewes , not Christians .

CHAP. XIII . Of the Gaulonitae , and the Herodians .

OTher factions there were among the Iewes , which are improperly termed Sects . Of these there were principally two . 1. Gaulonitae . 2. Herodiani . The Gaulonitae had their names from one Iudas , who a a Ioseph . antiq. l. 18. c. 1. sometimes was called Iudas Gaulonites , b b Ioseph . lib. 18. c. 2. sometimes Iudas Galilaeus , of whom Gamaliel speaketh , Acts 5. 37. After this man arose vp Iudas of Galile , in the daies of the tribute . The tribute here spoken of , was that , made by Cyrenius , sometimes called Quirinius , the name in Greeke is one and the same , but differently read by expositors . This Cyrenius was sent from Rome by Augustus , into Syria , and from thence came into Iudaea , where Coponius was President , and there he raised this tax , which taxation is vnaduisedly by some confounded with that mentioned , Luke 2. 1. Both were raised vnder Augustus , but they differed . First , this was only of Syria and Iudaea ; that in Saint Luke was vniuersall of the whole world . Secondly , this was when Archelaus , Herods sonne , was banished into Vienna , hauing reigned nine yeares ; that vnder Herod the Great : whence there is an obseruable emphasis , in that Saint Luke saith , it was the first taxing , hauing reference vnto this second . d d Ioseph . loco superius citato . The occasion of this faction was thus , When Cyrenius leauied this tax , and seazed vpon Archelaus Herods sonnes goods , then arose this Iudas opposing this tribute , and telling the people , that tribute was a manifest token of seruitude , and that they ought to call none Lord , but onely him who was Lord of Lords , the God of heauen and earth . Whence those that adhered vnto him , were called Gaulonitae : they were also called Galileans . e e Oecumenius , Act. 5. 37. It. Theophylact . Luc. 13. 1. It was their bloud that Pilat mixed with their sacrifices , Luke 13. 1. For Pilat had not authoritie ouer the nation of the Galileans . The f f Theophylact. in Luc. 13. reason of this mixture is thought to bee , because the Galileans forbad sacrifices to be offered for the Roman Empire , or for the safety of the Emperor , whereupon Pilat being incensed with anger , slew them , whiles they were g g Ioseph . lib. 7. de bello cap. 28. p. 985. sacrificing . To this faction belonged those murderers termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mentioned Act. 21. 38.

Concerning the Herodians , those that number them among Heretiques , make the heresie to consist in two things . First , in that they tooke Herod the Great for the promised Messias , because in his reigne , he being a stranger , the Scepter was departed from Iudah , which was the promised time of the Messiah his comming . Secondly , they honoured him with superstitious solemnities , annually performed vpon his birth-day . Of Herod his birth-day the Poet speaketh — Cùm Herodis venere dies , vnctâque senestrâ Dispositae pinguem nebulam vomuere lucernae , Portantes violas , rubrumque amplexa catinum , Cauda natat thynni , tumet alta fidelia vino . Pers. Sat. 1.

Now whether this latter may be referred to Herod the Great , I much doubt , because I finde not any author among the ancients to speake of Herod the great his birth day : It was another Herod , Tetrarch of Galile , otherwise called Antipas , whose birth day , we reade celebrated Marke 6. 21. The former point , that the Herodians receiued Herod as their Messiah , though it hath h h Epiph. haeres . 20. & Theophylact. Matt. 22. 16. & alij plures . many graue Authors auouching it , yet i i Hieronym . Matt. 22. 17. others iustly question the truth thereof ; for if the Herodians were Iewes , ( as most thinke ) how then could they imagine , that Herod a stranger , could be the Messiah , seeing that it was so commonly preached by the Prophets , and knowne vnto the people , that the Messiah mu● be a Iew borne , of the tribe of Iudah , and of the house of Dauid ?

Others say , k k Theodor. Beza . Matt. 22. 16. that the Herodians were certaine flatterers in Herod his Court , varying and changing many points of their religion with Herod their King .

To omit many other coniectures vtterly inprobable , I incline to Saint Hierome , whose opinion is , l l Hieronym . Matt. 22. 17. that the Herodians were those , who stood stifly for tribute to be paied to Caesar . It concerned Herod , who at first receiued his Crowne from Caesar , to further Caesars tribute , not onely in way of thankfulnesse , but also it way of policie , to preuent a possible deposing or disceptring , for it was in Caesars power to take away the Crowne againe , when pleased him . Now in respect that Herod sought to kill Christ , and the Herodians with the Pharises tooke counsell against him , vnto this our Sauiour might haue reference , saying , Mark . 8. 15. Beware of the leauen of the Pharises , and of the leauen of Herod , viz. of their contagious doctrine , his foxelike subtilties .

THE SECOND BOOKE treateth of Places .

CHAP. I. Their Temple .

WHen the Israelites came out of Egypt , Moses was commanded to build a Tabernacle for the place of Gods publique worship . Afterward when they were setled in the promised land , then Salomon was commanded to build a Temple .

These two shadowed the difference betweene the Iewes Synagogue , and the Christian Church . The Tabernacle was moueable , and but for a time ; The Temple fixed , and permanent : the state of the Iewes vanishing , to continue in their generations ; the state of Christians durable , to continue vnto the worlds end . More principally it shadoweth forth the state of the Church militant here on earth , and triumphant in heauen : vnto both the Prophet Dauid alludeth ▪ Lord who shall soiourne in thy Tabernacle ? Who shall rest in thine holy mountaine ? Psal. 15. 1.

There were in the same tract of ground three hills , Sion , Moria , and mount Caluarie . On Sion was the Citie and Castle of Dauid , on Moria was the Temple , and on mount Caluarie Christ was crucified . a a Genebrard . in Chronog . lib. 1. Anno Mundi 3146. But all these three were generally called by the name of Sion , whence it is , that though the Temple were built on Moria , yet the Scripture speaketh of it commonly as if it were on mount Sion .

In the Temple there are these three things considerable : 1. The Sancta Sanctorum , the Holy of Holies , answerable to our Quire in our Cathedrall Churches . Secondly , the Sanctum , the Sanctuarie , answerable to the body of the Church . Thirdly , the Atrium , the Court , answerable to the Church-yard .

In the Holy of Holies there were the golden censer , and the Arke of the Testament , Heb. 9. 4.

In b b Sunt qui illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Apostolum Heb. 9. 4. referunt ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vt dicant in tabernaculo secundo , quod appellant Sancta Sanctorum , fuisse vrnam mannae , & virgam Aaronis , tabulasque foederis , videl. vrnam & virgam ante Arcam ( ita Moses Kotsensis 210. 1. ) tabulas autèm in Arca. the Arke there were three things : 1. The pot of Manna ; 2. Aarons rod that budded ; 3. The tables of the Testament , Heb. 9. 4. Thus they were in Moses his time , but afterward in the dayes of Solomon only the tables of the law were found in the Arke , 1 King . 8. 9.

The couer of this Arke was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Propitiatory , or Mercy seat , because it couered and hid the law , that it appeared not before God to pleade against man . It was a type of Christ , who likewise is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our Propitiatory , Rom. 3. 25. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our propitiation , 1 Iohn 2. 2. At each end of the Mercy seat stood a golden Chenub , each Cherub stretched forth his wings , and from betweene them as from an Oracle , God gaue his answer , Exod. 25. 22. Hence it is , that the Lord is said to sit betweene the Cherubims , Psal. 99. 1. The positure of the Cherubims was such , that their faces were each towards the other , but both looking downe towards the Mercy seat ; they fitly shadowed out the people of the Iewes , and Christians , both looking toward each other , but both expecting saluation in Christ onely .

In the Sanctuary , there was the incense altar in the middle , and the table , with the twelue loaues of shewbread on it , on the one side , and the candlesticke on the other . The incense altar was a type of our praiers , Psal. 141. 2. And that this Altar must bee once euery yeare sprinkled with the bloud of the sacrifice by the high Priest , Exod. 30. 10. it teacheth that our very praiers , except they bee purified by the bloud of Christ , they are vnauaileable before God . The twelue loaues were a type of the twelue Tribes , and the candlesticke a type of the word of God . In them all wee may see the necessity of both ordinances required , Praier and Preaching , if wee would bee presented acceptable vnto the Lord : The Candlesticke , was a type of Preaching ; Incense , of Praier .

In Moses his Tabernacle , there was but one table , and one candlesticke : in Solomons Temple , there were ten Tables , and ten Candlesticks ; as likewise in the Court of the Tabernacle , there was but one brazen Lauer , in the Court of the Temple there were ten , and another great vessell wherein the Priests washed ; in the Tabernacle there were but two Siluer Trumpets , in the Temple there were an hundred and twentie Priests sounding Trumpets .

The Courts of the Temple at first were but two , Atrium sacerdotum , the Priests Court ; and Atrium populi , the Peoples Court.

In the Priests Court , were the brazen Altar for sacrifices , and the Lauer for the washing , both of the Priests , and the sacrifices . The Lauer , and the Altar situated in the same court , signified the same as the water and bloud issuing out of Christs side , namely , the necesary concurrence of these two graces in all that shall bee saued , Sanctification , and Iustification : Sanctification intimated by the Lauer and Water : Iustification by the Altar , and bloud .

The Court for the Priests , and the Court for the people , c c Ioseph . l. 8. cap. 3. were separated each from other , by a wall of three Cubits high .

The Court for the people was sometimes called the outward court , sometimes the Temple , sometimes Solomons Porch , because it was built about with porches , into which the people retired in rainy weather , it had Solomons name , either to continue his memory , or because the porches had some resemblance of that porch which Solomon built before the Temple , 1 Kings 6. 3. Iesus walked in the Temple , in Solomons porch , Iohn 10. 23. All the people ranne vnto the porch , which was called Solomons Act. 3. 11. That is , this outward Court .

In the middest of the peoples Court Solomon made a brazen skaffold for the King , 2 Chron. 6. 13.

This Court for the people went round about the Temple , and though it was one entire court in the daies of Solomon , yet afterward it was diuided by a low wall , so that the men stood in the inward part of it , and the women in the outward . This diuision is thought to haue beene made in Iehosaphats time , of whom wee reade that hee stood in the house of the Lord , before the new Court , 2 Chron. 20. 5. that is , before the womens Court.

There was an ascent of fifteeene steps or staiers betweene the womens Court , and the mens , d d R. Dauid Kimchi . Psa. 120. vpon these steps the Leuites sung those fifteene Psalmes immediatly following the one hundred nineteenth , vpon each step one Psalme , whence those Psalmes are entitled Psalmi graduales , Songs of degrees .

In the womens Court stood their treasurie , or almes box , as appeareth by the poore widowes casting in her two mites into it , Luke 21. 1. In Hebrew it is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Korban , the chest of oblations , the word signifieth barely an oblation or offering , and accordingly Saint Luke 21. 4. faith , they all haue of their superfluities cast into the offrings , that is , into the Korban , or chest of offrings . In Greeke it was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when 〈◊〉 commeth the Latine . word Gazophylacium , A Treasurie . That set vp by Iehoiada , 2 King . 12. 9. seemeth to haue beene different from this , and to haue beene extraordinary , only for the repairing of the Temple , for that stood beside the Altar in the Priests Court , and the Priests , not the parties that brought the gift , put it into the Chest . Sometimes the whole Court was termed Gazophylacium , a Treasurie . These words spake Iesus in the treasurie , Iohn 8. 20. It is worth our noting , that the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tsedaka , signifying almes , signifieth properly Iustice ; and thereby is intimated , that the matter of our almes , should be goods iustly gotten ; and to this purpose they called their almes box 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Kupha Schel Tsedaka , the chest of iustice , and vpon their almes box they wrote e e Buxtorf . de abbreu . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . this abbreuiature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A gift in secret pacifieth anger , Prou. 21. 14.

In Herods Temple there were f f Ioseph . lib. 2. contra Apion . p. 1066. foure Porches , the meaning is foure Courts , one for the Priests , another for men , another for women , and a fourth for such as were vncleane by legall pollutions , and strangers . This outmost court for the vncleane and strangers , was separated from the womens court , with a stone wall of three Cubites high , which wall was adorned with certaine pillars of equall distance , bearing this inscription : g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In locum sanctum transire aliemgena non debet . Ioseph . de bell . lib. 6. c. 6. Let no stranger enter into the holy place .

The Temple at Ierusalem was thrise built . First , by Solomon : Secondly , by Zerobabel : Thirdly , by Herod . The first was built in seuen yeeres , 1 Kings 6. 37. The second in 46. yeares : It was begun in the second yeare of King Cyrus , Esr. 3. 8. It was finished in the h h Ioseph . antiq. lib. 11. c. 4. ninth yeare of Darius Hystaspis . The yeares rise thus , Yeares . Cyrus reigned 30 Cambyses 08 It was finished in the yeare of Darius Hystaspis 09

One yeare deducted from Cyrus his reigne , there remaine 46.

Herods Temple was finished in i i Ioseph antiq. l. 15. cap. vlt. eight yeares . It is greatly questioned among Diuines , of which Temple that speech of the Iewes is to be vnderstood , Iohn 2. 20. Fortie and six yeares was this Temple a building : Many interpret it of the second Temple , saying , that Herod did only repaire that , not build a new : but these disagree among themselues in the computation , and the Scripture speaketh peremptorily , that the house was finished in the sixth yeare of the reigne of King Darius , Ezr. 6. 15. and Iosephus speaketh of Herods building a new Temple , plucking downe the old . k k Vid. Hospinian . de Orig. Templ . c. 3. It seemeth therefore more probable , that the speech is to bee vnderstood of Herods Temple , which though it were but eight yeares in building , yet at this time when this speech was vsed , it had stood precisely fortie six yeares , l l Vide supputationem Funccianam anno 3947. for so many yeares there are precisely betweene the eighteenth yeare of Herods reigne ( at which time the Temple began to bee built ) and the yeare of Christ his Baptisme , when it is thought that this was spoken , all which time the Temple was more and more adorned , beautified , and perfected , in which respect it may be said to be so long building .

The ancient men are said to weepe , when they beheld the second , because the glory thereof was farre short of Solomons , Ezr. 3. 12. It was inferiour to Solomons Temple ; First , in respect of the building , because it was lower and meaner . m m Hospinian . ex Talmudistis de Orig . Templ . cap. 3. Secondly , in respect of the vessels , being now of brasse , which before were of pure gold . Thirdly , in respect of fiue things , lost and wanting in the second Temple , all which were in the first . First , there was wanting the n n D. Kimchi in Hagg. 1. 8. Eadem scribit Rabbi Solomon ibid. Arke of God ; Secondly , Vrim and Thummim , God gaue no answer by these two , as in former times ; Thirdly , fire , which in the second Temple neuer descended from heauen to consume their burnt offrings , as it did in the first : Fourthly , the glory of God appearing betweene the Cherubims , this they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schecina , the habitation , or dwelling of God , and hereunto the Apostle alludeth , In him dwelleth the fulnesse of the godhead bodily , Coloss. 2. 9. Bodily , that is , not in clouds and ceremonies as betweene the Cherubims , but essentially . Lastly , the Holy Ghost , namely , enabling them for the gift of Prophecie ; for betweene Malachie and Iohn the Baptist , there stood vp no Prophet , but onely they were instructed per filiam vocis , which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bath Kol , an Eccho from heauen , and this was the reason why those disciples , Acts 19. 2. said , Wee haue not so much as heard whether there bee an Holy Ghost .

Here it may bee demanded how that of the Prophet Haggai is true ; The glory of this last house shall be greater then the first , Hag. 2. 10. I answer , Herods Temple which was built in the place of this , was of statelier building than Solomons , and it was of greater glory , because of Christ his preaching in it .

Herods Temple was afterward so set on fire by Titus his souldiers , o o Genebrard . Chro. lib. 2. anno Christi 69. that it could not bee quenched by the industrie of man : p p Theodoret. l. 3. cap. 11. Sozomenus l. 5. cap. 19 , 20 , 21. at the same time the Temple at Delphi , being in chiefe request among the heathen people , was vtterly ouerthrowne by earthquakes and thunderbolts from heauen , and neither of them could euer since be repaired . The concurrence of which two miracles euidently sheweth , that the time was then come , when God would put an end both to Iewish Ceremonies , and Heathenish Idolatrie , that the kingdome of his Sonne might be the better established .

CHAP. II. Their Synagogues , Schooles , and Houses of Praier .

THe word Synagogue is from the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to gather together , and is applied to all things whereof there may be a collection , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , copia lactis ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , collectio eorum quae sunt ad bellum necessaria . God standeth in synagoga Deorum , in the assemblie of Iudges ; but Synagogues are commonly taken for housen dedicated to the worship of God , wherein it was lawfull to pray , preach , and dispute , but not to sacrifice . In Hebrew it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beth Hacueseth , the house of Assembly . The Temple at Ierusalem , was as the Cathedrall Church ; The Synagogues , as petty parish Churches belonging thereunto .

Concerning the time when Synagogues began , it is hard to determine . It is probable that they began when the Tribes were setled in the promised land : The Temples being then too farre distant for those , which dwelt in remote places , it is likely that they repaired vnto certaine Synagogues in stead of the Temple . That they were in Dauids time appeareth ; They haue burnt all the Synagogues of God in the land , Psal. 74. 8. And Moses of old time had in euery citie , them that preached him , being read in the Synagogues euery Sabboth day , Act. 15. 21.

In Hierusalem there were a a Sigonius de rep. Hebr. l. 2. c. 8. foure hundred eighty Synagogues , beside the Temple , partly for Iewes , partly for strangers ; one for strangers was called the Synagogue of the Libertines , Act. 6. 9. Whence it had that name , whether from the Roman Libertines , such as had serued for their freedome , being opposite to the Ingenui , those that were free-borne ( for many of those Libertines became Proselytes , and had their b b Philo in legat . ad Caium . Synagogues ) or whether it were from c c Vide Tremel . Act. 6. 9. Lubar , signifying an high place ( for as their Temple , so their Synagogues and Schooles were bu●t on hills , and high places ) because it is said , Prouerbs 1. 21. Wisdome calleth in high places . I leaue to the iudgement of the Reader .

Out of Ierusalem , in other cities and prouinces were many Synagogues : there were Synagogues in Galile , Mat. 4. 23. Synagogues in Damascus , Acts 9. 2. Synagogues at Salamis , Acts 13. 5. Synagogues at Antiochia , Acts 13. 14. Yea their tradition is , that d d Maimon . in Tephilla c. 11. §. 1. Wheresoeuer ten men of Israel were , there ought to be built a Synagogue .

Their Synagogues had e e Buxtorf . de abbreuiatur . pag. 73. 181. 174. many inscriptions : ouer the gate was written that of the Psalm . 118. 20. This is the gate of the Lord , the righteous shall enter into it . In the walls these , and the like sentences , Remember thy Creator , and enter into the house of the Lord thy God in humilitie . And , Praier without attention , is like a body without a soule . And , Silence is commendable in time of praier .

As the Courts of the people before the Temple , were distinguisht by a wall into two roomes , the one for men , the other for the women : so in the Synagogues , the women were separated from the men , f f Talmud . in tract . Suta cap. vlt. vide Buxtorf . Synag . c. 9. p. 240. by a partition of lattice , or wireworke .

In the Synagogues the Scribes ordinarily taught , but not onely they , for Christ himselfe taught in them , &c. Hee that gaue liberty to preach there , was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Ruler of the Synagogue . There was also a Minister who gaue the booke vnto the Preacher , and receiued it againe , after the text had beene read . Christ closed the booke and gaue it againe to the Minister , Luke 4. 20. This is probably him whom they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sheliach Tsibbur , the Minister , or Clerke of the Synagogue .

Their Schooles were different from their Synagogues . Paul hauing disputed for the space of three moneths in the Synagogue , because diuers beleeued not , but spake euill of that way , he departed from them , and separated the disciples , disputing daily in the Schoole of one Tyrannus , Act. 19. 8 , 9 , 10.

Their Schoole sometimes is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth , an house simply , as appeareth by that saying , g g Drusius de tribus sect. l. 2. c. 10. Octodecim res de quibus contentio fuit inter donum Sammai , & domum Hillel , ne Elias quidem abolere posset . Those eighteene matters controuersed betweene the house of Sammai , and the house of Hillel , Elias himselfe could not decide : that is , betweene their two Schooles . Sometimes it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth hamidrasch , an house of subtill and acute exposition . Here points were more exactly , and punctually discussed , than in the Synagogue , or Temple ; whence they held it a profounder place for exposition , than the Temple : to this purpose tend those sayings , h h Maimon . Tephilla . c. 11. §. 14. They might turne a Synagogue into a Schoole , but not a Schoole into a Synagogue , for the sanctitie of a Schoole , is beyond the sanctitie of a Synagogue . And that grouth from vertue , to vertue , Psal. 84. 7. * * Paraphrast . Chal. in hunc locum . They interpret , a kinde of promotion or degree , in remouing from their Temple to their Schoole . In their Temple , their Sermons were as it were Ad populum , in their Schooles , Ad clerum .

As they had Synagogues , so likewise Schooles , in euery citie , and prouince , and these were built also vpon hills . There is mention of the hill Moreh , Iudges . 7. 1. that is , the Hill of the Teacher .

The Masters when they taught their Schollers , were said to giue ; Giue vnto the wise , and he will be wiser , Prou. 9. 9.

The Schollers when they learned any thing , were said to receiue it : Heare my sonne and receiue my words , Prou. 4. 10. Hence is that of the Apostle , This is a true saying , and by all meanes worthy to bee receiued , 1 Tim. 1. 15. that is , learned : the like phrases of speech are in vse among the i i — Da si graue non est . Hor. l. 2. satyr . 8. Sed tamen iste De●●s qui sit , da Tytere nobis . Virg. Bucol . Accipe nunc Danaum infidias . — Virg. Aeneid . l. 2. Latines .

Whether their Oratories , or places of praier called Proseuchae , were different places from their Schooles , or Synagogues , I haue not yet learned . That some of these were without the citie , that proueth nothing , for so might Synagogues , and Schooles too . Epiphanius treateth of these k k Epiphan. Tom. 2. l. 3. c. 80. Oratories , but there he speaketh not one word to shew the lawfulnesse of ciuill businesses to be done in them : could that be proued , a difference would easily be shewen . Some say they were l l Beza Act. 16. 13. Synagogues , others m m Philo Iud. de vitâ Mosis . p. 530. Schooles . Of this house of praier , mention is made Acts 16. 13. in which Saint Paul sate downe and spake vnto the women , which gesture intimateth rather preaching than praying : true , all gesture was in vse for praier , standing , kneeling , sitting ; Abraham stood before the Lord , Gen. 18. 22. that is , he praied . The Publican stood a farre off and praied , Luke 18. 13. whence by way of prouerb they said , n n R. Iuda in lib. Musar . vid. Drus . praet . Mat. 6. 5. Sine stationibus non subsisterit mundus , Were it not for standing , the world could not stand . Steuen kneeled , Acts 7. 60. Dauid 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 praier . 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 almes , whence some vse the word o o Quá te quaero proseucha ? Iuuen. Sat. 3. Proseucha , to signifie an hospitall .

The p p Caninius de locis N. Testam . c. 5. p. 38. Talmudists taxed the peoples negligence in praier , saying , they vsed three sorts of Amen , and all faulty . A faint Amen , when praied without feruency . A hastie Amen , when they said Amen before the praier was done . A lazie Amen , when they pronounced it at length , as if they were a sleepe , diuiding the word A-men . The first they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iethoma , pupillum . The second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chetupha , Surreptitium . The third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ketugna , Sectile , quasi in duas partes sectum per oscitantiam .

CHAP. III. Of the Gates of Ierusalem .

THe gates of the whole circuit of the a a Sheindler . pentaglot . wall about Ierusalem were 9. The sheepe-gate , Nehem. 3. 1. This was neare the Temple , and through it weare lead the sheepe which were to bee sacrificed , being washed in the poole Bethesda neare the gate . The fish-gate , Neh. 3. 3. before this Iudas is thought to haue hanged himselfe : b b Stukius conuiu . lib. 2. c. 11. Some thinke that these two gates , and likewise the horse-gate , Nehem. 3. 28. were so called , because they were in manner of three seuerall market places , and at the one gate , sheepe , at the other , fish , and at the third , horses were sold . The oldgate , was so called , because it was supposed to haue remained from the time of the Iebusites , and not to haue beene destroyed by the Assyrians , it was neare Caluarie , and without this gate Christ was crucified . Concerning the other gates little is spoken .

Touching the gates of the Temple , there were c c R. Iuda in l. Musar . vid. dru●●i praeterit . Ioan. 9. 22. two of principall note , both built by Solomon , the one for those that were new maried ; the other for mourners , and excommunicate persons . The mourners were distinguished from the excommunicate persons , by hauing their lip couered with a skirt of their garment : none entred that gate with their lip vncouered , but such as were excommunicate . Now the Israelites , which on the Sabboth daies sate betweene those gates , said vnto the new maried , Hee , whose name dwelleth in this house , glad thee with children ; vnto the mourner , Hee , which dwelleth in this house , glad and comfort thee ; vnto the excommunicate , Hee , which dwelleth in this house , moue thy heart to hearken to the words of thy fellowes .

Among the Iewes , the gates were places of chiefest strength , so that they being taken , or defended , the whole citie was taken or defended : and they were chiefe places of iurisdiction , for in them , Iudges were wont to sit , and to decide controuersies , hence proceeded those phrases : The gates of hell shall not preuaile against &c. And Thy seede shall possesse the gates of his enemies .

CHAP. IV. Of their groues , and high places .

THe ancient Heathens did not onely not build Temples , a a Hospin . de Orig. Templ . p. 1. but they held it vtterly vnlawfull so to doe . The reason of this might be because they thought no Temple spatious enough for the Sunne , which was their chiefe God . Hence came that saying , b b Alex. ab Alex. l. 2. c. 22. Mundus vniuersus est templum Solis ; The whole world is a Temple for the Sunne . Moreouer they thought it vnfit to streighten , and confine the supposed infinitenesse of their fancied Deities , within walls , and therefore when after times had brought in the vse of Temples , yet their God Terminus , and diuers others of their Gods were worshipped in Temples open roofed , which were therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; This I take to be the reason , why they made choise of hills , and mountaines , as the conuenientest places for their Idolatry . These consecrated hills , are those high places , which the Scripture so often forbids . Afterwards , as the number of their Gods increased : so the number of their consecrated hills was multiplied , from which their Gods and Goddesses tooke their names , as Mercurius Cyllenius , Venus Erycina , Iupiter Capitolinus . At length to beautifie these holy hills , the places of their idolatrous worship , they beset them with trees , and hence came the consecration of groues , and woods , from which their Idolls many times were named . c c Populus Alcidae , gratissima vitis Iaccho , Formosae myrtus Veneri , sua Laurea Phoeb● . Virg. Eclog. 7. . At last , some choise and select trees , began to be consecrated . d d Plin. nat. hist. lib. 16. cap. 44. Those French Magi , termed Dryadae , worshipped the Oake , in Greeke termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thence had their names . The Etrurians worshipped an Holme tree : And e e Maximus Tyrius Serm. 38. fol. 225. edit. Steph. amongst the Celtae , a tale Oake was the very Idoll , or image of Iupiter .

Among the Israelites , this Idolatry began vnder the Iudges , Othniel , and Ehud , Iudges 3. 7. and at the last it became so common in Israel , that they had peculiar Priests , whom they termed Prophets of the groue , 1 King . 18. 19. and Idolls of the groue , that is , peculiar Idolls , vnto whom their groues were consecrated , 2 King . 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches , make speciall choise of some particular Saints , by whose names they call them , as Saint Peters Church , Sain● Pauls , Saint Andrews , &c. So they consecrated their groues vnto particular Idolls , whence in profane authors , we reade of Diana Nemorensis , Diana Arduenna , Albunea Dea , all receiuing their names from the groues in which they were worshipped : yea the Idoll it selfe is sometimes called by the name of a groue : Iosiah brought out the groue from the house of the Lord , 2 King . 23. 6. It is probable , that in this Idoll was pourtraied the forme and similitude of a groue , and thence was called a groue , as those siluer similitudes of Dianaes Temple , made by Demetrius , were termed Temples of Diana , Act. 19. 24.

CHAP. V. Their cities of Refuge .

THese places of Refuge , appointed by God , differed from those of Hercules , and Romulus , and other Heathens ; because God allowed safety onely to those , who were guiltlesse in respect of their intention : but the others were common sanctuaries , as well for the guilty as the guiltlesse . If any man did fortuitously , or by chance kill another man , in such a case liberty was granted vnto the offender to fly ; at first vnto the Altar , for refuge , as is implied by that text of Scripture , If any man come presumptuously vpon his neighbour , to slay him with guile , thou shalt take him from mine Altar , Exod. 21. 14. Yea we may coniecture this custome of refuge , to haue continued in force alwaies by the practise of Ioab , 1 Kings 2. 28. Notwithstanding , least the Altar might be too farre distant from the place , where the fact might be committed , it is probable , that therefore God ordeined certaine Asyla , or cities of refuge , which for the same reason , are thought to haue beene a a R. Salom. Iarch● Deut. 19. 3. equally distant one from the other in Canaan . These cities were in number six ; Bezer of the Reubenites countrey ; Ramoth in Gilead of the Gadites ; and Golan in Bashan , of the Manassites : These three Moses separated beyond Iordan , Deut. 4. 41. 43. The other three appointed by Ioshua , in the land of Canaan , were Cadesh in Galile in mount Naphtali ; Shechem in Ephraim ; and Kirath-arba ( which is Hebron ) in the mountaine of Iudah , Iosh. 20. 7. Three other cities of like nature , God promised the Israelites , vpon condition of their obedience , after their coasts were enlarged , but it seemeth their disobedience hindred the accomplishment thereof , for Scripture mentioneth not the fulfilling of it .

Concerning these cities , the Hebrews note from these words , Thou shalt prepare the way , Deut. 19. 3. That the Senate , or Magistrates in Israel , were bound to prepare the waies to the cities of Refuge , and b b Maimon . in Rotsach . c. 8. §. 5. to make them fit , and broad , and to remoue out of them all stumbling blocks and obstacles ; and they suffered not any hill or dale to be in the way , nor water-streames , but they made a bridge ouer it , that nothing might hinder him that fled thither . And the breadth of the way to the cities of Refuge , was not lesse than thirty two Cubits , and at the partitions of the waies , they set vp in writing , Refuge , Refuge : that the manslayer might know and turne thitherward . On the fifteenth of the moneth Adar , or February , euery yeare , the Magistrates sent out messengers to prepare the waies .

Furthermore it was prouided , that two or three wise men should bee imploied , to perswade the Auenger of bloud , if haply he did persue the manslayer on the way , that he should offer no violence , vntill the cause were heard and examined . The manner of examination was thus , the consistory or bench of Iustices who liued in that quarter , where the murder was commited , c c Paul . Fag . Num. 35. 6. placed the party being brought backe from the citie of Refuge , in the court or iudgement Hall , and diligently enquired and examined the cause , who if he were found guilty of voluntary murder , then was he punished with death , but if otherwise , the fact were found casuall , then did they safely conduct the party backe againe to the citie of Refuge , where hee enioyed his liberty , not onely within the walls of the city , but within certaine territories and bounds of the city , being confined to such and such limits , vntil the death of the high Priest , that was in those daies , at what time it was lawfull for the offender to returne and come vnto his owne city , and vnto his owne house , euen vnto the citie from whence he fled , Iosh. 20. 6. By this meanes the offender , though hee was not punished with death , yet he liued for the time a kinde of exile for his owne humiliation , and for the abatement of his wrath , who was the Auenger of bloud . d d Masius in Ios. cap. 20. The Areopagitae had a proceeding against casuall manslaughter , not much vnlike , punishing the offender 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with an yeares bannishment : why the time of this exilement was limited to the death of the high Priest at that time , is not agreed vpon by expositors . But it is most probably thought , that the offender was therefore confined within that citie , as within a prison , during the high Priests life , e e Masius ibid. because the offence did most directly strike against him , as being amongst men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ac princeps sanctitatis , the chiefe God on earth .

THE THIRD BOOKE TREATETH OF DAIES , and Times .

CHAP. I. Their Daies , Houres , Weekes , and Yeares .

BEfore wee treat of their feasts , it will be needfull by way of Preface , to vnderstand somewhat concerning the diuisions of their dayes , houres , weekes , &c.

Their day was two-fold : Naturall , conteining day and night , and consisting of twenty foure houres : or Artificiall , beginning at Sunne rising , and ending at Sunne set . Of this is that , Are there not twelue houres in the day ? Ioh. 11. 9.

The Naturall day was againe twofold . Ciuill , a working day , which was destined for ciuill businesses and works : this began at Sunne rising , and held till the next Sunne rising , Matt. 28. 1. or Sacred , a festiuall or holiday , destined for holy exercises : this began at Sunne set , and continued till the next Sunne set .

Their night was diuided into foure quarters , or greater houres , termed foure watches , each watch containing three lesser houres . The first they called Caput vigiliarum , the beginning of the watches , Lament. 2. 19. The second , was the middle watch , Iudges 7. 19. not so termed , because there were onely three watches , as a a Drus . Iudic. 7. 19. Drusius would perswade , but because it dured till midnight : The third watch began at midnight , and held till three of the clocke in the morning . If he come in the second , or third Watch , Luke 12. 38. The last , called the morning Watch , Exod. 14. 24. beganne at three of the clocke , and ended at six in the morning . In the fourth Watch of the night , Iesus went out vnto them , Matt. 14. 25. These watches also were called by other names , according to that part of the night which closed each watch . The first was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Enen . The second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Midnight . The third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cock-Crowing . And the fourth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Dawning . Yee know not when the Master of the house will come , at Euen , or at Midnight , or at Cock-crowing , or at the Dawning , Mark . 13. 35.

The day was likewise diuided into foure quarters , as appeareth by the parable of the Labourers hired into the vineyard , Mat. 20. The first quarter began at six of the clocke in the morning , and held till nine . The second quarter ended at twelue of the clocke . The third quarter at three in the afternoone . The fourth quarter at six of the night . The first quarter was called the third houre , vers . 3. The second quarter the sixth houre , verse 5. The third quarter the ninth houre , vers . 5. The last quarter the eleuenth houre , vers. 6.

Where note , that the three first quarters , had their names from that houre of the day , which closed the quarter ( for they began the count of their lesser houres , from six a clocke in the morning , and our 6 , 7 , 8 , 9 , 10 , 11 , 12. 1 , 2 , 3 , 4 , 5 , 6. was their 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. ) onely the last was called the eleuenth houre by our Sauiour Christ ; whereas among the common people , it either was called , or should haue beene called by proportion with the rest , the twelfth houre ; to intimate vnto vs , that though God in his mercy accept labourers into his vineyard eleuen houres of the day , yet he seldome calleth any at the twelfth , for that is rather an houre to discharge seruants than to admit new .

Some expositors finding mention of the dawning of the day in this parable , verse 1. b b Erat autem primus ternarius à prima vsque ad tertiam , & dicebatur prima hora , secundus erat a tertia vsque ad Sextam , & dicebatur hora tertia , tertius erat à sexta vsque ad nonam , & dicebatur sexta ; quartus à nona vsque ad v●imani quae 〈◊〉 , & diceb tui nona . Resellit hanc opinionem Tol. tus , receptam licet a multis recentiorum ( vt ipse ait ; quoniam de vndecima cuiua memi●●t parabola , altum apud hos sil●n●um . Iure vapu●a●t à te Tol●te qui excludunt vndecimam , constanter tamen asserenda est contra te q●adripartita dici diuisio , in hoc potissimum illorum error consista , quod horam primam faciunt , non inueniunt , horam vndecimam inueniunt , excludunt tamen , nihil à mente Euangelistarum magis alienum , quàm vt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verteretur hora prima diei , quae in illerum scriptis sonat quartam noctis vigiliam . vid. Tolet. in Ioan. cap. 19. Annotat. 8. They reckon the foure quarters of the day after this manner . Hora prima , Hora tertia , Hora sexta , Hora nona . Where first they erre , in taking the Dawning of the day , for the first houre of the day ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Dawning , sygnifieth the last quarter of the night , called the Morning watch . Secondly , they erre , in making the last quarter of the day to be the ninth houre , for what then shall become of the eleuenth houre mentioned in the same parable ?

By this diuision of the day into these foure quarters , or greater houres , the Euangelists are reconciled touching our Sauiours passion . He was crucified at the third houre , Mark . 15. 25. Saint Iohn intimateth his examination before Pilat , to haue beene Hora quasi sexta : About six a clocke , Iohn 19. 14. In the first place vnderstand by his crucifying , not his hanging on the crosse , which was not till the sixth houre , Luke 23. 44. nor his expiration , which was not till the ninth houre , Marke 15. 34. but his examination vnder Pilat , at which time the people cried out , Crucifie him , Crucifie him ; and then the third and sixth houre will easily bee reconciled , for these two houres immediatly following one another , what was done on the third houre , might truly bee said to bee done about the sixth .

Lastly , this sheweth that the houres among the Iewes were of two sorts : some lesser , of which the day contained twelue : others greater , of which the day contained 4. as hath been aboue shewen : the lesser are termed houres of the day , are there not twelue houres in the day ? Iohn 11. 9. The greater some terme houres of the Temple , or houres of praier : Peter and Iohn went vp into the Temple , at the ninth houre of praier , Act. 3. 1. But in truth there are but three houres of praier , the third , the , sixth , and the ninth . c c Drusius in praeterit . Act. 3. 1. Non fuisse vltra tres horas precationis in die apud Iudaeos clare testatur Dau●d . Kimchi . The third instituted by Abraham , the sixth by Isaack , and the ninth by Iacob . The third houre the Holy Ghost descended vpon the Apostles , Acts 2. 15. About the sixth , Peter went vp to the house top to pray , Act. 10. 9. At the ninth , Peter and Iohn went into the Temple , Act. 3. 1.

From these greater houres of the day and night , the Canonicall houres in vse in the Roman church , had their beginning ; d d Vid. Bellarmin . de bonis oper. in part . c. l. 1. c. 10. each Canonicall houre containeth three lesser houres , so that in the whole night and day , there are eight Canonicall houres . At six of the clocke in the euening began the first , and that is termed Hora vespertina , or vespertinum simply ( officium being vnderstood ) their Vespertine . At nine of the clocke at night began the second , and that is termed Completorium , their Completory . At midnight began the third , Nocturnum , their Nocturne . At three of the clocke in the morning , being their Matutinum , their Matines . The Ca●●nicall houres for their day-seruice were named , Hora prima , tertia , sexta , nona . Their first houre began from six of the clocke in the morning , and held till nine ; the third from nine till twelue ; the sixth from twelue till three ; the ninth from three till six at night .

The diall in vse among the ancient Iewes , differed from that in vse among vs : theirs was a kinde of staires , the time of the day was distinguished not by lines , but by steps , or degrees , the shade of the Sunne euery halfe houre moued forward to a new degree . In the diall of Ahaz , the Sunne went backe ten 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Magnoloth , degrees , or steps , not lines , Isa. 38. 8.

Their weekes were twofold : the one was ordinary , consisting of seuen daies : the other extraordinary and Propheticall , consisting of seuen yeares , Dan. 9. 24. The first is termed Hebdomas diaria , a weeke of daies : the second , Hebdomas annalis , A weeke of yeares .

The Hebrews at first measured their moneths according to the course of the Sunne , whence they are called Menses Solares : and then euery moneth consisted of thirty daies . The waters preuailed from the seuenteenth day of the second moneth , Gen. 7. 11. vnto the 17. day of the seuenth moneth , Gen. 8. 4. that is , full fiue moneths . If wee will number the daies , they were an hundred and fifty , Gen. 7. 24. Whereby it appeareth , that euery moneth contained full thirty daies . After the Israelites departure out of Egypt , then they measured their months by the course of the Moone ; they are termed Menses Lunares : they contained either thirty daies , and then they were called Menses pleni , Full moneths : or twenty nine daies , and then they were called Menses caui , Deficient moneths .

The Sunne exceedeth the Moone , in hir course eleuen dayes , e e Vid. Kalendarium Hebraicum Munsteri pag. 62. hence euery third or second yeare , one moneth was inserted . Now because the twelfth moneth in the Hebrew kalender was called Adar , hence when a moneth was inserted , the last was called Veadar , the second Adar .

Before their captiuity in Babylon , they counted their moneths without any name , according to the number . The First , Second , Third moneth , &c. After their returne from Babylon , they called them by these names : 1. Nisan , it was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Abib , which signifieth an eare of corne , in this moneth barly began to be eared . They answered to part of 1 March . Aprill . 2. Iiar , it was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth beauty , then the trees began to be beautified with buds , and blossomes . 2 Aprill . May. 3. Sinan . 3 May. Iune . 4. Thamuz . 4 Iune . Iuly . 5. Ab. 5 Iuly . August . 6. Elul . 6 August . September . 7. Tisri , otherwise called Ethanim . 7 September . October . 8. Marche suan , it was also called Bul. 8 October . Nouember . 9. Cisleu . 9 Nouember . December . 10. Tebeth . 10 December . Ianuary . 11. Schebeth . 11 Ianuary . February . 12. Adar . Veadar . 12 February . March .

Before their comming out of Egypt they f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioseph . Antiq. lib. 1. cap. 4. Mendose ponitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui mensis erat olim secundus apud Hebraeos , sicui & Dius apud Macedones . began their yeare in the moneth Tisri , and thus they continued it alwaies after for ciuill affaires , for their date of buying , selling ; their Sabbaticall yeares , yeares of Iubile , &c. After their comming out of Egypt , they began their yeare in the moneth Nisan , and so continued it for the computation of their greater feasts .

CHAP. II. Of their Feasts .

BEfore wee descend to their particular feasts , first we will see the manner of feasting in generall . Their ordinary meales as they were not many in a day , so neither were they costly . They were called a a ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iter facere , significat viaticum . Aruchoth , which word signifieth properly , such fare as trauellers and waifaring men vse on their iourneys . The word is vsed , Ierem. 40. 5. So the chiefe steward gaue him vittailes , and a reward , and let him goe , likewise , Prou. 15. 17. Better is a dinner of greene hearbs , where loue is . The extraordinary and more liberall kinde of entertainment by way of feasting , was commonly called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Conuiuium , Compotatio Dicitur a potando , siue bi●endo vt Graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab altera eius parte . Mischte , from their liberall drinking at such meetings . There was also another kinde of feasting , wherein they made merry together , eating the remainders of their sacrifices ; this they termed c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Festum , celebris solennitas à radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Festum celebrauit . Chag . From this custome of hauing a feast at the end of their sacrifices , the Christians of the Primitiue Church instituted their loue feasts to d d Chrysostom . 1 Cor. 11. Hoc autem praecipio . succeed the Lords Supper : In both these greater and more solemne feasts , there were some Ceremonies vsed by them as preparatory to the feast ; others in their giuing thanks ; others in their gesture at Table .

The ceremonies preparatory were principally these three . 1 Salutation . 2 Washing the feete of the guestes . 3 pouring oyle on them .

Their Salutations were testified , either by words , or some humble gesture of the body . By words , and then these were the vsuall formes . The Lord be with you , or the Lord blesse you , Ruth 2. 4. From the last of these , blessing is often taken in scripture for saluting . If thou meete any e e Tertul. lib. 4. adu . Marc●● . blesse him not , and if any blesse thee , answer him not againe , saith Elisha to Gehazi , 2 King . 4. 29. The sense is as our English renders it , Salute him not . Sometimes they said , Peace be vnto thee ; Peace be vpon thee ; Goe in peace , and such like : When yee come into an house , salute the same ; and if the house be worthy , let you peace come vpon it , but if it be not worthy , let your peace returne to you , Matt. 10 , 12 , 13. By gesture ; their salutations were signified sometimes by prostrating the whole body ; sometimes by kissing the feet , Luke 7. 38. commonly by an f f Xenophon . de institut . Cyr. lib. 1. p. 17. It. lib. 5. p. 113. ordinary kisse . Moses went out to meet his father in law , and did obeysance and kissed him , Exod. 18. 7. Moreouer Ioseph kissed all his brethren , and wept vpon them , Gen. 45. 15. This Saint Paul calleth , an holy kisse , 1 Cor. 16. 20. Saint Peter , A kisse of charity , 1 Pet. 5. 14. g g Tertul. de orat . c. 14. Tertullian calleth it , osculumpacis , A kisse of peace . These were kisses which a Cato might giue , and a Vestall receiue : Of this sort the Iewes , had h h Vid. Drusium ad difficiliora loca , Exod. c. 12. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neshikoth pharukim , Oscula propinquorum . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neshikath pharishuth , Oscula separati●is . 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neshikoth gedola , Oscula magnitudinis . three kindes . 1. A kisse of saluation , which hath beene specified by some of those former instances . 2. A kisse of valediction ; Wherefore hast thou not suffered mee to kisse my sons and my daughters , Gen. 31. 28. 3. A kisse of homage ; the word signifieth a kisse of state or dignity , but it was to testifie their homage , and acknowledgment of their Kings souereignty . Then Samuel tooke a viall of oyle , and powred it vpon Sauls head , and kissed him , 1 Sam. 10. 1. And vnto this they referre that in the second Psalme , Kisse the sonne lest he be angry . These salutations , howsoeuer they were such as were vsed mutually , sometimes in their meetings abroad vpon the way , yet were they such as were vsed also in their entertainment , as clearly appeareth by many of those fore-quoted examples .

The second Ceremony preparatory was i i Lotio pedum ante d●scubit●m non s●lum Iudaeis , sed & gentibus ipsis erat vsita●a : lucus hic Iuus est , hic accumbe , ferte aquam pe●●bus . P●au●us Per● . washing their feet . And the man brought the men vnto Iosephs house , and gaue them water , and they did wash their feet , Gen. 43. 24. The office was commonly performed by seruants , and the meanest of the family , as appeareth by our Sauiour Christ , who to leaue an example of humility behind him , washed his Disciples feet , Ioh. 13. 5. And Abigail , when Dauid tooke her to wife , said , Behold let thine handmaid bee a seruant , to wash the feet of the seruants of my Lord , 1 Sam. 25. 41. For this purpose had they certaine vessels in readinesse , for such imploiments : that which our Sauiour vsed , we translate a Bason , Ioh. 13. 5. He powred out water into a Bason . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there vsed , signifieth in generall a washpot , and is there vsed for that which in strict propriety of speech , the Grecians termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) A washpot for our feet : Some may heere make the question , whence this water was powred ? I see no inconuenience , if we say that there were vsually in their dining roomes , greater vessels , from which they powred out into lesser , according as they needed , of which sort it is not improbably k k Stukins lib. conuiu . thought , that those water-pots were mentioned , Iohn 2. 6. There were set there six waterpots of stone , after the manner of the purifying of the Iewes . By purifying there , vnderstand this complementall washing of which we treat : Now if we consider the washing of their hands , vsuall and commendable in it selfe , though superstitiously abused by Scribes and Pharises ; and the washing of their feet before , and after meale ( for our Sauiour washed his Disciples feet after supper ) which second washing , the Hebrews say it was in vse onely at the Passeouer , there must needs be vse of great store of water in their greater feasts , and therefore no maruell , if many and capacious vessells stood in readinesse . Farther , we are to note that as the office was seruile and base , so the vessell : which obseruation giueth light to that , Psal. 60. 8. Moab is my Wash-pot ; that is , the Moabites shall be basely subiect vnto me , as the pot in which I wash my feet .

The third Ceremony preparatory , was powring out of oyle . A woman in the city brought an Alabaster box of ointment , and stood at his feet behind him weeping , and began to wash his feet with teares , and did wipe them with the haires of her head , and kissed his feet , and annointed them with the ointment , Luke 7. 37 , 38. It was also powred vpon the head , whence in the same place Christ challengeth the Pharisee which entertained him . Mine head with oyle thou diddest not annoint , vers. 46. Psal. 23. 5. Thou annointest my head with oyle .

After these ceremonies of preparation had beene performed , then they proceeded to giuing thankes . The master of the house sitting downe together with his guestes , tooke a cup full of wine in his right hand , and therewith began his consecration , after this manner . l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Benedictus sis tu Domine Deus noster rex mundi , qui creas ●●●ctum vitis . Blessed be thou O Lord our God , the King of the world , which createst the fruit of the vine . Hauing said thus , he first lightly tasted of the wine , and from him it past round the table . Th●s grace or thanksgiuing , they call m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bircath haiaijn , the blessing of the cup. With this Christ himselfe seemeth to haue begun his supper ; He tooke the cup , and gaue thankes , and said . Take this , and diuide it among yourselues , for I say vnto you ; I will not drinke of the fruit of the vine , vntill the kingdome of God shall come , Luk. 22. 17. 18. After the blessing of the cuppe , the master of the house tooke the bread , which they did Scindere , but not Abscindere , lightly cut for the easier breaking thereof , but not cut in sunder , & holding this in both his hands , he consecrated it with these words . Blessed be thou , O Lord our God , the King of the world , which bringest forth bread out of the earth . This consecration of bread , they termed , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Benedictionem panis . Drusius in N. T. part altera , p. 78. Bircath halechem . After the consecration , he broake the bread , ( whence the master of the house , or he who performed these blessings in his stead , was termed * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Habotseang ( i ) the breaker ; the bread being broken , he distrbuted to euery one that sate at the table a morsell , which being done , then they began to feede vpon the other dishes that were prouided . This rite of blessing both the cup & the bread , they obserued only in their solemne festiualls , otherwise they consecrated the bread alone , and not the cup. In their feast time , they seasoned their meat with good conference , such as might either yeeld matter of instruction , or exercise their wits ; which practise was also obserued in their Christian loue o o Non tam coenam coenant quàm disciplinam . Tertul. Apolog. c. 39. feasts . Of the first sort , was that parable proposed by our blessed Sauiour at a feast , Luk. 14. 7. Of the second , was Sampsons riddle , which he proposed vnto his companions , Iud. 14. 12. At the end of the feast , they againe gaue thankes , which was performed in this manner , either by the master of the house himselfe , or by some guest , if there were any of better note at the table : he taking a cup of wine in both his hands , began thus , Let vs blesse him who hath fed vs with his owne , and of whose goodnesse we liue : then all the guests answered , Blessed bee hee , of whose meat wee haue eaten , and of whose goodnesse wee liue . This grace they call p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bircath Hamazon . q q Vid. P. Fag . in praec . Hebr. And this is thought to bee the cup wherewith Christ after Supper commended the mysterie of his bloud to his disciples : after this , he which began the thanksgiuing proceedeth ; Blessed be he , and blessed be his name , &c. annexing a long praier , in which he gaue thanks . First , for their present food ; 2. For their deliuerance from the Egyptian seruitude . 3. For the couenant of circumcision . 4. For the law giuen by the ministery of Moses . Then he praied that God would haue mercy , 1. On his people Israel , 2. On his owne city Ierusalem , 3. On Sion the tabernacle of his glory , 4. On the Kingdome of the house of Dauid his anointed , 5. That hee would send Elias the Prophet ; Lastly , that he would make them worthy of the daies of the Messiah , and of the life of the world to come .

This praier being ended , then all the guests which sate at the table , with a soft and low voice , said vnto themselues in this manner ; Feare the Lord all yee his holy ones , because there is no penury to those that feare him ; the young Lions doe want and suffer hunger , but those that seeke the Lord want no good thing . Afterward hee which began the thanksgiuing , blessed the cup in the same forme of words as he vsed at the first sitting downe ; saying , Blessed be thou O Lord God , the King of the world , which createst the fruit of the Vine : And therewith hee dranke a little of the wine , and so the cup passed round the table . Thus they began and ended their feasts , with the blessing of a cup : this cup they termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cos hillel . Poculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A cup of thankesgiuing : and both these cups are mentioned by Saint Luke , and which is worth our obseruation , the words of consecration , whereby it was instituted , as part of the blessed sacrament in the New Testament , were added only to the last cup. This cup is the New Testament in my bloud , which is shed for you . After all this , they sung s s Scaliger . de emend . temp. l. 6. p. 273. Hymnes and Psalmes , which also was practised by our most blessed Sauiour , Marke 14. 26. So that howsoeuer hee vsed not any superstitions , either then practised , or since added by after Iewes ( as the drinking of t t Moses Kotsensis fol. 118. col. 1. 4. cups of wine , u u Sebastian . Munster . Matt. 26. or the breaking of the bread with all ten fingers , in allusion to the ten commandements , &c. ) yet in the beginning , and ending , wee see his practise sutable with theirs . If any desire a larger discourse of these blessings , noted out of the Rabbines , let him reade * * It. prec . Hebr. per Fagium editas P. Fagius his comment on Deut. 8. 10. From whom I haue borrowed a great part of what I haue herein deliuered . If any shall here obiect , that I seeme to make the blessed Sacrament of our Lords body and bloud , a Iewish ceremonie , I answer no ; For as a kinde of initiatory purification by water , was vsed before by the Iewes of old , and no Proselyte was admitted into the Church of the Iewes , without this purification : yet it was no more a Sacrament to them , then Circumcision was to Turkes and Saracens . Thus neither was breaking the bread sacramentall to the Iew , but then it became a Sacrament when Christ said of it , This is my body . This cup is the New-Testament in my bloud , &c. Luke 22. 19. The Iewes could not say , The cup of blessing which we blesse , is it not the Communion of the bloud of Christ ? 1 Cor. 10. 16.

The last thing considerable in their feasts , is their gesture . In the daies of our Sauiour , it is y y Voces quibus vsi sunt Euangelistae sonant accubitum non sessionem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matt. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 14. apparent that the gesture of the Iewes was such as the Romanes vsed . The table being placed in the middest , round about the table were certaine beds , sometimes two , sometimes three , sometimes more , according to the number of the guests ; vpon these they laid downe in manner as followeth . Each bed contained three persons , sometimes foure , seldome or neuer more . If one lay vpon the bed , then hee rested the vpper part of his body vpon his left elbow , the lower part lying at length vpon the bed : but if many lay on the bed , then the vppermost did lie at the beds head , laying his feet behind the seconds backe : in like manner , the third or fourth did lie , each resting his head in the others bosome . Thus Iohn leaned on Iesus bosome , Ioh. 13. 23. This , first , is an argument of speciall loue towards him , whom the Master of the house shall take into his owne bosome , Iohn he was the beloued disciple . Secondly , an argument of parity amongst others , resting in one anothers bosome . Many shall come from the East and West , and shall sit downe with Abraham and Isaack and Iacob , Matth. 8. 11. And where shall they sit ? In Abrahams bosome , Luke 16. 22. That is , they shall all sit at the same table , bee partakers of the same glory . Thus Christ hee was in the bosome of his Father , Iohn 1. 18. that is , in the Apostles phrase , He thought it no robbery to bee equall with his father . Their tables were perfectly circular or round , whence their manner of sitting was termed z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discubitus cuius radix est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , circumiuit , Ambiuit . Mesibah , a sitting round ; and their phrase of inuiting their guests to sit downe , was , sit round : Wee will not sit round vntill he come hither , 1 Sam. 16. 11. Againe , Thy children shall be like oliue plants , round about thy table , Psalm . 128. 3. This custome of lying along vpon a bed , when they tooke their meat , was also in vse in Ezekiels time ; Thou satest vpon a stately bed , and a table prepared before it , Ezek. 23. 41. a a Philo. Iud. p. 388. And whether this were the custome of the ancient Hebrewes , I leaue to bee discussed by others . But vnto this also doth Amos allude ; They lay themselues downe vpon cloaths laid to pledge by euery Altar , Amos 2. 8. That is , the b b Vetustissimus mos erat super lanatis pellibus discumbere . Qui poterat pelles addere , diues erat . Ouid. garments taken to pledge they vse in stead of beds , when at their Altars they eat things sacrificed to Idolls : Yea , the plucking off their shooes when they went to table , implieth this custome of lying at the table , to haue beene very ancient . The plucking off their shooes seemeth to haue beene generally receiued , when they were in Egypt , for this cause is it , that they had a strict charge in eating the Passeouer , to haue their shooes on their feet for greater expedition . The reason why they vsually pluckt them off , was , for the cleane keeping of their beds , on which they lay . Here seeing the rule of obseruing the Passeouer requireth that it should be eaten with their shooes on their feet , which argueth rather standing than lying vpon 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 minde fully : c c Tremel . in Matt. 26. 20. We must know , saith he , that Exod. 12. it was commanded after what manner , they ready to depart out of Egypt , should eat the Passeouer at that time , for the necessity of that time so required , namely , an hastie eating thereof : But afterward in the law , where it is commanded that this ceremonie of the Paschal should be renued euery yeare , those words are not added . Wherefore all the Hebrew Doctors , both ancient and moderne , doe teach with one ioynt consent , that the commandement of sprinkling the doore-posts with bloud , of hauing on their shooes , of girding their loines , of taking staues in their hands , and eating the Lambe in haste ; did not extend it selfe to the generations following , but onely to haue concerned that very night , wherein they departed out of Egypt : d d Talmud . tract . de Paschate . vid. Tremel . loco superius citato . Yea , it was an ancient tradition amongst them , that when they did in after times eat the Passeouer , they would sit downe or leane vpon a bed as our Sauiour and his Disciples did , in token of their deliuerance obtained .

The parties that gaue entertainment at their feasts , were two . 1. e e Vid. Casaubon . exercit . p. 274. 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Triclinij Praefectus ; The master of the feast was the chiefe seruant attending the master of the house in time of the feast . Others adde a g g Gaudentius Erixtanus . vid. Casauban . ibid. third sort whom they would haue to be Praefectimorum ; in Greeke they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Their office was thought to haue beene the inspection of the guests , that none should disorder themselues by drinking too much , whence they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the eies of the feast . Such kinde of officers were in vse in Ahasuerosh his court , Ester 1. 8. and likewise amongst the h h Athenaeus l. 10. Athenians , but whether any such belonged vnto the Iewes is iustly doubted .

The ancient Iewes , they were both hospitall , ready to entertaine , and also liberall in their entertainment ; their hospitality is commended throughout the Scripture , though now it be growne out of vse amongst them , as appeareth by that prouerbiall speech concerning the entertainment of a friend : i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hospes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Onus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Profugus Buxtorf . Synag . cap. 32. p. 493. That the first day he is Oreach , a guest : the second Toreach , a burden : the third , Bariach , a runnagate . Their liberality appeared by remembring the poore at their feasts , by sending them portions . Send portions vnto them for whom nothing is prepared , Nehem. 8. 10. This was afterward practised by Heathens , who in their solemne feasts did not onely entertaine their guests for the present , k k Moris erat veteribus in conuiuijs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mittere absentibus amicis . Theophrastus cap. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Idem testatur Plut. in Agesilao . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eundem morem Iudaeis in vsu fuisse testantur sacrae literae , Nehem. 8. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but did also allow them certaine iunkets to carry away with them . These they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and likewise vnto their friends who were absent , they sent portions , which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This obseruation giueth light to that Canon in the Laodicean councell , which forbiddeth Christians in their loue feasts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to send portions , the reason of which prohibition , I conceiue to be threefold . First , That Christians might not symbolize with Heathen people . Secondly , That none presuming that their portions should be sent them , might absent themselues . Thirdly , That those present ( especially the poorer sort as it often falleth out ) might not bee iniured , by hauing the best of their prouision sent away in such portions .

Here wee may note for conclusion , that as the time of their supper was toward the euening , and then they gaue greatest entertainment ; So the time of their dinner was about the sixth houre of the day , that is , as we count , about noone . Kill meat and make ready , for the men shall eat with me at noone , Gen. 43. 16. Peter went vp vpon the house to pray about the sixth houre , then waxed he an hungred , and would haue eaten , but whiles they made something ready , hee fell into a trance , Acts 10. 9 , 10.

Moreouer wee may here note the difference betweene those three cups mentioned in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Corinth. 10. 16. The cup of blessing , and this is applied to those seuerall cups vsed in their solemne feasts , because of those blessings or thanksgiuings annexed . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ier. 16. 7. The cup of consolation , this was so called because it was sent by speciall friends in time of mourning , as intending by this drinking to put away sorrow and griefe from the mourner . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 116. 13. The cup of saluation , this was vsed commonly after their peace-offrings , which were vowed in way of thankfulnesse for benefits obtained . Whence the Seuenty Elders commonly translate a peace-offring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sacrifice of saluation , or saluation is it selfe .

CHAP. III. Of their Sabbath .

THE word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schabbath , from whence our English word Sabbath is deriued , signifieth rest , and is applied to all solemne festiualls . They polluted my Sabbaths , Ezek. 20. 21. That is , my feasts . Sometimes it is applied to the whole weeke . Ieiuno bis in Sabbato , I fast twice in the weeke . Sometimes , and that most frequently , it is vsed for that seuenth day which God had set apart for his owne seruice . This last was holy , either by a simple holinesse which belonged vnto it , as was the seuenth day ; or else by a double holinesse occasioned by some solemne feast vpon the same day , and then it was called , Sabbatum magnum , A great Sabbath , Iohn 19. 36. For on that Sabbath day of which Saint Iohn speaketh , the Feast of the Passeouer happened that yeere .

The weeke daies are termed by the Hebrews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cholim , prophane daies , by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Working daies : but when they speake of them all together , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the space of time betweene the two Sabbaths . a a Scaliger de emend . temp. lib. 6. p. 26 1. Item Beza in hunc locum . This was the time vpon which the Gentiles desired to heare Paul , Act. 13. 42. In respect of the different degrees of holinesse on dayes , the Sabbath day is not vnfitly compared to a Queene , or rather to those whom they termed Primary wiues ; other feast-dayes to concubines , or halfe-wiues ; working dayes to handmaids .

The Sabbath began at b b Scaliger . de emend . temp. l. 6. p. 269. six a clocke the night before , this the Grecians called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Hebrews * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Biath haschabbath , the entrance of the Sabbath .

The preparation to the Sabbath beganne at c c Ioseph . Antiq. l. 16. c. 10. three of the clocke in the after noone , the Hebrews called this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gnereb haschabbath , the Sabbath-eue . By the ancient Fathers it was called d d In ritibus Paganorum coena pura appellabatur coena illis apponi solita , qui in casto erant quod Graeci dicunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isaac . Casaubon . Exercit . 16. p. 662. coena pura , the phrase is borrowed from Pagans , whose Religion taught them in their sacrifices to certaine of their Gods and Goddesses , to prepare themselues by a strict kinde of holinesse , at which time of their preparation they did partake of a certaine supper , which as it consisted of choise meats , such as those Heathens deemed more holy than others : so it was eaten with the obseruation of holy rites and ceremonies ; hence they themselues were said at this time of their preparation , to be In casto , and their preparatory supper , termed Coena pura . Thus we see the reason why the Fathers called the Sabbath-eue , Coenam puram . By the Euangelists 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 kinde of preparation , as will appeare by the particulars then forbidden . First , on this day they might goe no more than three Parsath ; now a Parsa contained so much ground as an ordinary man might goe ten of them in a day . Secondly , Iudges might not then sit in iudgement vpon life and death , as is shewen in the chapter of Translation of Feasts . e e Casaubon . Exercit . 16. pag. 477. ex Michlol Kimchi . Thirdly , all sorts of artificers were forbidden to worke , onely three accepted , Shoomakers , Taylors , and Scribes , the two former for repairing of apparell , the other for fitting themselues by study to expound the law the next day , and these were permitted but halfe the preparation time to worke .

The best and wealthiest of them g g Buxtorf . Synagog . Iud. cap. 10. ex Talmud . euen those that had many seruants , did with their owne hands further the preparation ; so that sometimes the masters themselues would chop herbes , sweepe the house , cleaue wood , kindle the fire , and such like .

In old h h Buxtorf . Synaegog . Iudaic. Ibid. time , they proclaimed the preparation with noyse of trumpets , or hornes ; but now the moderne Iews proclayme it by the Sexton , or some vnder officer of the church , whom they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Scheliach isibbur , The messenger of the Congregation .

Concerning the sanctification of the Sabbath day it selfe , in corrupter times some things the Iewes added ouer and aboue that which God commanded . In other things they tooke liberty where God granted none . In the first , they were superstitious ; in the second , sacrilegious .

They tooke liberty . There were two thousand cubits betweene the Arke and the campe , when they marched , Iosh. 3. 4. and in probability , the same proportion was obserued 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 terme a Geometricall cubit : but all agree in this , that these two thousand cubits were a Sabbath daies iourney , though none , as I know , haue obserued the reason why it was so called , which I take to be this ; On the Sabbath day they were all to repaire to the place of Gods publique worship , which was two thousand cubits distant from those who camped nearest : Hence follow foure propositions . 1. That two thousand cubits any where , by proportion might bee called a Sabbath daies iourney . Secondly , that to those who dwelt in the Campes more remote from the Arke , a Sabbath daies iourney was more than two thousand cubits . Thirdly , That it is now lawfull on the Sabbath day , to ioyne with the congregation in the place of Gods publique worship . Fourthly , That it was vnlawfull for the Iewes , hereupon to take liberty to walke idly whither they would , if it were not more than two thousand cubits , pretending it to bee but a Sabbath daies iourney .

They added vnto that which God commanded 1. God said , Remember to keepe holy a seuenth day : In which words God sanctified one day to be Sabbathum , i i Hospinian . de Orig . fest. cap. 3. they added Sabbatulum , so they termed that additament of time which they annexed to the Sabbath . This addition of time was twofold : some began the Sabbath sooner than others ; this was done by the Iewes dwelling at Tyberias , because they dwelling in a valley , the Sunne appeared not to them , so soone as it did to others . Some againe continued the Sabbath longer than others , this was done by those dwelling at Tsepphore , a citie placed vpon the top of a mountaine , so that the Sunne shined longer to them than it did vnto others ; thus both of these did Addere de profano ad sacrum ; Adde somwhat of the working-day immediatly going before , or immediatly following after : none diminished of the Sabbath . k k Buxtorf . comment . Masoret . c. 4. ex Musar . Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias , and ended it with those of Tsepphore .

2. God said , to morrow is the rest of the holy Sabbath vnto the Lord , bake that yee will bake , and seeth that yee will seeth , Exod. 16. 23. This command was proper to the time of Manna , l l Iun. & Tremel . in Exod. 16. the reason is there alleaged , why they should prepare that day for the morrow , because vpon the Sabbath day they should not finde it in the field . The Iewes extend this command to all ages , and therfore they dressed no meat this day ; this haply was the reason , that the heathen people thought they m m Sueton. August . c. 76. de●eiun . sabbat. vid. Martial . l. 4. Epig. 4. fasted on the Sabbath ; though I deny not but this error might be occasioned in part from that phrase , Ieiunobis in Sabbato .

3. God said , ye shall kindle no fire throughout your habitations on the Sabbath day , Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle , n n Vatablus in hunc lo●um . Item Tremel . & Iunius . for therefore is the Sabbath mentioned in that chapter , to shew that the worke of the Tabernacle ought to giue place to the Sabbath . The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day .

4. God said , In it thou shalt doe no manner of worke . This the Iewes vnderstood without any manner of exception . o o Hospinian . de Orig. fest c. de Sabbato . Hence they held it vnlawfull , to roste an apple , to tucke an herbe , to climbe a tree , to kill or catch a flea . Hence they thought it vnlawfull , to defend themselues being assaulted by their enemies on the Sabbath day , by this meanes twice they became a prey vnto the enemie . p p Ioseph . l. 12. c. 8. First , vnto Antiochus , whereupon Mattathias made a decree , that it should be lawfull vpon the Sabbath to resist their enemies , which decree againe they vnderstanding strictly , as if it did onely giue leaue to resist , when they were actually assaulted , and not by any labour that day to preuent the enemies raising of rams , setling of engines , vnderminings , &c. they became a prey the second time to Pompey . For the right vnderstanding therefore of this command , wee are to know that three sorts of seruile workes were allowed .

1. Workes of charity . God that allowed them to leade their oxe and asse to water on the Sabbath , Luke 13. 15. to make their liues more comfortable , much more allowed man liberty to dresse conuenient food for himselfe , and his family , that they might the more comfortably performe holy duties . Christ healed on the Sabbath ; therefore visiting the sicke , and the vse of the Physitian , was both then , and now lawfull .

2. Workes directly tending to Gods Worship , not onely killing of sacrifices , and circumcising of children on that day was allowed , but the Priests might lawfully blow their trumpets and hornes on the Sabbath day , for the assembling of the people , Numb. 10. 2. And the people might warrantably goe from their houses , to the place of Gods publique worship . By proportion it is now warrantable for Christians , to ring bells to assemble the people together on the Lords day , and to take iourneys to ioyne with the publique congregation , or to preach the word . Of these we may say , though they are in their owne natures bodily labours , yet the Temple which was sanctified did change the nature of them , and make them holy , Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho , which according to their writings fell on the Sabbath day : r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , K. D. K●●chi in Iosh. 6. He which commanded the Sabbath to bee sanctified , commanded it also to be prophaned .

3. Workes of absolute necessity , as the defending ones selfe against his enemie , and others of like nature : concerning which the Iewes haue a saying , s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Perill of life driues away the Sabbath . And the Christians with a little change of a more common prouerb , say , Necessitas non habet ferias ; Necessitie hath no holidaies .

CHAP. IIII. Of their Passeouer and their feast of vnleauened bread .

SOme of the Fathers haue deriued the word a a Tertullian adu . Iud. cap. 10. It. Ambros lib. de Myster. pasch. cap. 1. Pascha , from a Greeke verbe signifying to suffer , because the sufferings and passion of our Sauiour are celebrated about that time . b b August . in titul . Ps. 68. This opinion Augustine iustly confuteth , for the word is originally an Hebrew word , signifiing to passe by , to leape , or passe ouer . The Etymology is Gods owne . It is the sacrifice of the Lords Passeouer , which passed ouer , &c. Exod. 12. 27.

The word Passeouer in scripture hath three acceptions . First , it is taken for that yearely solemnity , which was celebrated vpon the c c E● Theologis non pauci , omnia quae ad 14●● nectiem pertinent 15ae 〈◊〉 ; quem errorem hauserunt ex turbidis Rabbinorum lacunis , qui hodie eundem errorem errant , teste Scalig. de emend . temp. l. 6. p. 270. fourteenth day of Nisan , otherwise called Abib ; you may call it the Passeouer of the Lambe , because on that day toward the euening , the Israelites were commanded according to their families to roste a Lambe , and eat it in their priuate houses . Secondly , it signifieth that yearely festiuitie which was celebrated on the fifteenth of Nisan , it may bee called the Passeouer of sheepe and Bullocks , Deut. 16. 2. Otherwise we may call it the Feast of the Passeouer ; as the foureteenth of Nisan , was called simply the Passeouer . In the foureteenth day of the first moneth , is the Passeouer of the Lord , and in the fifteenth day of this moneth , is the Feast , Num. 28. 16 , 17. Toward this Feast wee are to vnderstand that Iosiah gaue vnto the people such a multitude of sheepe , lambs , kiddes , 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 vnleauened bread drew nigh , which is called the Passeouer . Luke 22. 1. So that in this acception it contained the Feast of vnleauened bread also , notwithstanding , in proper speaking , the Feast of vnleauened bread , was a distinct Feast from the Passeouer .

First , the Passeouer was to bee kept on the fourteenth day of the first moneth , at Euen : This was their second sacrament , in which , although they were enioyned to eat vnleauened bread with the lambe , yet the feast of vnleauened bread began not till the morrow following , being the fifteenth day of the same moneth , and lasted seuen daies , of which onely the first and last were holy conuocations , wherein in they might doe no seruile worke , Leuit. 23. 5 , 6 , 7 , 8.

Secondly , the Passeouer , in the ages following its first institution , might not be killed and eaten in any other place , saue onely where the Lord did chuse to place his name , which afterward was at Ierusalem : but the feast of vnleauened bread , the Hebrews thought themselues bound to keepe in euery place wheresoeuer they dwelt , if they could not bee at Ierusalem ; and the d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maimon . de fermento & Azymo . c. 6. §. 1. eating of it , they say , depended not vpon the eating of the Passeouer , but it was a commandement by it selfe .

The rites and ceremonies obserued by the Iewes in the eating of this sacrament their Paschal Lambe , agreed with those generall ceremonies vsed in their solemne feasts . They blessed the cup , and blessed the bread , and diuided it amongst the guests , and washed the feet of those that sate at the table , as is shewen in the chapter of feasts . The particulars in which it differed from other feasts , are deliuered in those interrogatories , or questions proposed in way of Catechisme , by some childe at the time of eating their Passeouer , or rather in the answer made vnto the childe by him that blessed the table . The question was thus , What meaneth this seruice ? The forme of the answer was , e e Scalig. de emend . temp. l. 5. p. 270. How different is this night from all other nights ? for all other nights wee wash but once , in this twice ; ( thus Christ when supper was ended , washed his disciples feet ) in all other nights we eat either leauened or vnleauened bread , in this onely vnleauened ; in other nights , we eat any sort of herbs , in this night bitter herbs : in all other nights wee eat and drinke either sitting or lying , but in this we lie along . Then he proceedeth to declare , that the Passeouer was in respect that the Lord passed ouer the houses of their fathers in Egypt . Secondly , hee held vp the bitter herbs in his hand and said , These bitter herbs which wee eat , are in respect that the Egyptians made the liues of our Fathers bitter in Egypt . Thirdly , hee held vp the vnleauened bread in his hand , and said , This vnleauened bread which wee eat , is in respect that the dough of our fathers had not time to bee leauened , when the Lord appeared vnto them , and redeemed them out of the hand of the enemie . This kinde of Catechising they say is commanded , Exod. 12. 26. They called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haggada , ( i. ) Annunciatio , the declaration , or shewing forth of the Passeouer . Hence the Apostle borroweth his phrase ; As often as ye shal eat this bread , and drinke this cup , yee shall declare , or shew forth , the Lords death , 1 Cor. 11. 26.

Concerning this Lambe they are charged thus , Vpon the tenth of Abib euery one shall take a Lambe for an house , a male of the first yeare , without blemish , and this he kept vntill the fourteenth day of the same moneth , Exod. 12. 3 , &c. The Lambe : it was either of sheepe , or goats . For an house : the whole body of the Israelites was diuided into twelue tribes , the tribes into families , the families into houses ; if the house were too few for the eating of the Lambe , then the next neighbour ioyned with them in the eating thereof . The whole company was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the same sense Saint Marke vseth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Marke the 6th . All these words signifie a societie , 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 Gospell , the whole multitude sitting on the grasse , seeme to be compared vnto a Garden , and their seuerall societies or companies , vnto so many beds in the garden . The number of communicants in this Paschall society f f Ioseph . de bello Iud. lib. 7. c. 17. was neuer lesse than ten , nor more than twenty . It followeth in the text , A male , to note the masculine and peirlesse vertue of our Sauiour , whom it did typically shadow forth . g g He●ra●cè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filium anni . Sunt qui distinguilit inter Filium anni & Filium anni sut , Filium anni interpretantur , qui annum vnum agit , nec minor , nec maior . Filium vero anni sui , qui est in anno primo , licet eum nondum absob erit . Sed Aben Esra negat absque Cabala posse 〈◊〉 quis sit fili●● anni sui , nam fieri potest , inquit , vt sit Vau adduitium siue paragogitum , quale in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & similibus . Of the first yeare ; which phrase they interpret thus , That the Lambe , after it was eight daies old and forward , was allowable to be offered for the Passeouer , but not before ; because it is said , When a Bullocke , or a Sheepe , or a Goat is brought forth , then it shall bee seuen daies vnder the damme , and from the eighth day and thenceforth , it shall be accepted for an offring made by fire vnto the Lord , Leuit. 22. 27. And the reason of this law , some of the Hebrews haue thought to be , h h Vid. Munster . ad Leuit. 22. because in their opinion nothing in the world was absolutely perfect , vntill a Sabbath had past ouer it : Moreouer , if it were an houre elder than an yeare , it was vnlawfull , because it is said , A male of the first yeare . Without blemish ; as well to admonish the Israelites of their owne personall integrity , as to signifie the absolute perfection of him who was in truth the Lambe of God . And this hee kept till the fourteenth day of the same moneth . The Rabbines i i Hospinian . de Orig . fest. cap. 5. affirme foure causes of this : First , because otherwise through the multitude of businesses , at the time of their departure , they might forget the Paschall Lambe . Secondly , that in this foure daies space they might haue the more certaine knowledge of the Lambes perfection . Thirdly , that by beholding the Lambe so long before their eies , they might haue the better occasion in that space both to recount with themselues , Gods mercy in their deliuerance from Egypt , and also to instruct and Catechise their children in that point ; for which respect it was a receiued tradition amongst the Iewes , that during the space of these foure daies , the lambe was tied to their bed-posts . Lastly , that in this time of preparation , they might throughly fit and addresse themselues for the oblation .

The time when the Paschall lambe was to be slaine , was at the Euening , Exod. 12. 6. or as the originall reades , betweene the two euenings . Here Diuines moue the question what part of the day should bee vnderstood by this phrase . Some distinguish the two Euenings thus ; That there was k k Aben Esra Exod. 12. Vespera Solis , the Euening of the Sunne , namely , when the body of the Sunne setteth ; And Vespera luminis , the Euening of the light , when the beames and shining of the Sunne is also gone from off the earth : The space or interim betweene these two Euenings , is thought to be one houre , and the third part of an houre ; in which space of time , they say , the Paschall Lambe was slaine . l l R. Dauid . in radic . Hoc etiam colligi potest ex Pi●ke Aboth . cap. 5. Others admit a greater latitude , and distinguish thus ; There is , say they , Vespera declinationis , the Euening of the Sunne declining ; and Vespera occasus , the Euening of the Sunne setting ; and their meaning is , that the Passeouer was offered in this inter-mediat time , betweene noone and night . This latter answer seemeth most agreeable to the truth . First , because by this speech wee must vnderstand a latitude of time , wherein might bee offered not only the Passeouer , but the daily Euening sacrifice also , for euen that likewise was commanded Inter duas Vesperas , Betweene the two Euenings , Numb . 28. 4. Now this might be offered in the former part of the afternoone . m m Talmud . tract . de paschate cap. 5. in initio . The manner of their sacrificing in regard of the time we finde thus registred , if wee count the houres according to our vsuall computation ; the daily sacrifice of the Euening Lambe , was vsually slaine between two and three , it was offered betweene three and foure : vpon the Passeouer-eue it was slaine betweene one and two , it was offered about halfe an houre before three : But if their Passeouer-eue hapned to be the same with their Sabbath-eue , then the daily Euening Sacrifice was slaine betweene twelue and one , it was offered halfe an houre before two ; and afterward the Passeouer . Secondly , this agreeth with the oblation of the true Paschall Lambe , for as the time of his crucifying began in the third houre of the day , with the daily morning sacrifice , Marke 15. 25. So it ended at the ninth houre , Marke 15. 34. which was the time of their ordinary euening sacrifice ; but vpon their Passeouer-eue it was the time when their Paschall Lambe was slaine .

Furthermore , the Lambe was to bee eaten with bitter herbs : the reason of this command , is , that thereby they might bee moued to thankefulnesse towards God , for their deliuerance from the Egyptian bondage , in which their liues were made bitter vnto them , Exod. 1. 14.

These bitter herbs they did dip in a certaine sauce , thicke like mustard , called * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charoseth , n n Moses K●●sensis fol. 118. which thicke sauce ( say they ) was a memoriall of the clay , wherein they wrought in Egypt . o o Scaliger . de emend . ten p. lib. 6. p. 272. This is thought of some to be that wherein Christ dipped the sop , which he gaue to Iudas . Of this sauce the Hebrewes write thus ; p p Maimon . de fermento . c. 8. §. 7. They vsed to dip the vnleauened bread in that sauce Charoseth , and to eat , then they dipped the bitter herbs in the Charoseth , and did eat them . q q Maimon . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 7. §. 11. It was made of the palme tree branches , or of dry figges , or of raysens , which they stamped and put vineger thereto , and seasoned it , and made it like clay , and brought it vnto the table in the night of the Passeouer .

The other seuen dayes following the fourteenth of Nisan , were in strictnesse of speech , a distinct feast , as is aboue shewed , namely , the feast of vnleauened bread , because in that space of time , r r Huius moris vestigia quaedam sunt reperta in Roman . Flamine Diali . A. Gell. noct. A●…c . l. 10. c. 15. no leauened bread ought to be found in their houses . s s Buxtorf . Synagog . Iudaic. cap. 12. p. 317. Their degrees of preparation to this feast are foure . 1. Expurgatio fermenti , the cleansing of all their housholdstuffe and vessels vnto which leauen might haply cleaue ; and this was done two or three dayes before the Passeouer . 2. Inquisitio fermenti , the searching after leauen throughout all the roomes of their houses euen to the mouse-holes : this they did with a waxen candle , and as Buxtorfius noteth , vpon the night before the Passeouer ; and * * Scalig. de emend . temp. ia proleg●…m . Scaliger deliuereth it in other words to the same purpose , namely , that this search was made , Ineunte quartadecima vsque ad quartam horam post ortum Solis ( i. ) At the beginning of the fourteenth day vntill the fourth houre after the rising of the Sun . Now the beginning of the fourteenth day was the night going before , for the Iewes in the computation of their holydayes , counted their day from euen to euen . 3. There was Exterminatio , or , Conflagratio fermenti , A burning of the leauen , and this was done from the fourth to the sixth houre , about dinner time ; at which time followed the last degree , which Scaliger hath omitted , namely , Execratio fermenti , the cursing of the leauen , in this forme : t t Buxtorf . Synagog . c. 12. p. 325. Let all that leauen , or whatsoeuer leauened thing is in my power , whether it were seene of me , or not seene , whether cleansed by mee , or not cleansed , let all that be scattered , destroyed , and accounted as the dust of the earth .

In case any did eat leauened bread those seuen daies , the penalty was , that such a soule should bee cut off from Israel , Exod. 12. 15. Which penalty hath amongst expositors a u u Vid. P. Fag . in Exod. 12. threefold interpretation . Some vnderstand thereby such a man to bee cut off from his heauenly inheritance : others , that God would cut off such from the liuing by an vntimely death : Others , that hee should die without children , leauing no posteritie behinde him : to this purpose their prouerbe is , x x Vid. P. Fag . ibid. A man childlesse , is lifelesse .

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 iudicious reader determine , whether these words doe not imply besides the secret action of God touching the soule of such a delinquent , a direction vnto the Church , how to deale with parties thus offending , by censuring them with excommunication , which kinde of censure elsewhere the Scripture calleth A casting out of the Synagogue , Iohn 16. 2. A speech much like this , A cutting off from Israel .

Three things may be here demanded . First , who killed the Paschall Lambe . y y Maimon . in Korban Pesach . c. 1. §. 6. 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. y y Maimon . in Korban Pesach . c. 1. §. 6. Thirdly , The owner of the Lambe tooke it of the Priest and did eat it in his owne house at Ierusalem . Christ with his disciples kept the Passeouer in an vpper chamber at Ierusalem .

It may further be demanded , Whether the Passeouer consisted of two suppers , one immediatly succeeding the other ? Some affirme it , and their reasons are these : First , say they , the Passeouer was eaten standing , but Christ vsed another gesture . This argument of all other is the weakest , for Christ vsed the gesture of lying on his body , as well in the eating of the Passeouer , as at the consecration of the sacrament , and the Iewes generally after the first institution , in all their Passeouers , vsed rather this positure of their body , than the other of standing , in token of rest and security , as appeareth in the Chapter of feasts . Secondly , they say , the Paschall lambe was wont to be rosted , but in the last Passeouer , which our Sauiour celebrated , there was Ius cui intingebatur panis , Brothint o which hee dipped the bread . This reason is as weake as the former , because though there was a command to eat the Paschall Lambe rosted , yet there was no prohibition to ioyne their ordinary supper with the eating thereof , and that might admit broth : but as it is shewen aboue , the matter into which the sop was dipped , was thought to bee the sauce Charoseth . Thirdly , they vrge , Iohn 13. 2. That the first supper was done , when Christ arose and washed his disciples feet , and after that he gaue Iudas the sop , which must argue a second sitting downe . 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 kinde of prolepsis or anticipation of time , it is not vnusuall in the scripture to relate that first , which , according to the truth of the history , should be last . Thus Iohn 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 Marke recited before the consecration of the Sacrament . Whence the Iewes haue a prouerbe , z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Salom. Iarchi in Gen. 6. 3. Non esse prius aut posterius in scriptura . That first and last , must not be strictly vrged in scripture . Together with these answers , consider how improbable it is , that ten persons ( for sometimes they were so few ) should eat a second supper , after they had eaten A Lambe of the first yeare ; which might bee an yeare old . It is euident also , by that of Barabas , that it was a receiued custome on the Passeouer to let loose and inlarge one prisoner or other . Concerning the reason hereof the coniecture is threefold . Some thinke this custome to haue beene vsed in memory of Ionathan the sonne of Saul , when the people rescued him from the hands of his Father : Others say that the reason hereof was , that the feast might be celebrated with the greater ioy and gladnesse : Others more probably thinke , it was done in remembrance of their deliuerance from the Egyptian bondage .

Againe , here is to be obserued , that the Iews speaking of their Passeouer , did sometimes speake according to their ciuill computation , wherein they measured their daies from sun-rising , to sun-rising ; sometimes according to their sacred computation , which was from sun-set to sun-set . This serueth for the reconciliation of that , Numb. 12. 18. which seemeth to make the fourteenth day of the first moneth , the first day of vnleauened bread . a a Ioseph . Antiq. l. 2. c. 5. p. 65. And Iosephus telleth vs that they numbred eight daies for that feast . In like manner the disciples are said to come vnto Christ the first day of vnleauened bread , saying vnto him , Where wilt thou that we prepare for thee to eat the Passeouer ? Matt. 26. 17. as if the first day of vnleauened bread , were before the Passeouer . All these are true according to the computation of their ciuill daies , though according to the computation of their holy-daies , the feast of vnleauened bread began the fifteenth day , and continued seuen daies onely , and the Passeouer was before the feast of vnleauened bread .

In the last place wee must know , that there was permitted a second Passeouer to those who could not bee partakers of the first , by reason either of their vncleannesse by a dead body , or of their farre distance from the place where it was to be offered . This was to bee obserued in the second moneth , the fourteenth day thereof , according to all the ordinances of the first Passeouer , Numb . 9. Touching that permission of a second Passeouer , to those that were in a iourney farre off : The Hebrew of this word farre off , hath extraordinary prickes ouer it , for speciall consideration . Hereby the Lord might intimate that wee Gentiles which were vncleane , euen dead in trespasses and sinnes , and farre off , Eph. 2. 13. should bee made nigh by the bloud of Christ , and so partakers of him the second Passeouer . Of this legall ordinance the Hebrews say ; b b Maimon . in Korban Pesach . c. 5. §. 8 , 9. What is this iourney farre off ? fifteene miles without the walls of Ierusalem , who so is distant from Ierusalem on the fourteenth day of the first moneth , fifteene miles or more , when the Sunne riseth : loe , this is a iourney farre off ; if lesse than this , hee is not in a iourney farre off ; if lesse than this , hee is not in a iourney farre off , for he may come to Ierusalem by after midday , though he goe on foot , easily . The agreement betweene the Pascall lambe and Christ standeth thus .

Christ is our Passeouer , 1 Cor. 5. The Paschall Lambe was , 1 One of the Flocke . 2 Without blemish . 3 To be sacrificed and rosted . 4 His bones being not broken . 5 About the euening . 6 Their doore posts were to be sprinckled with the bloud . 7 That the punishing Angell might passe ouer them . 8 It was eaten in their seuerall families . 9 The whole Lambe . 10 Without leauen . 11 With bitter herbs . 12 In haste , and in the manner of Trauellers . 13 Onely by the Circumcised . Christ was , 1 Perfect man , Ioh. 1. 2 Without sinne . 3 Suffered and died . 4 They brake not his legs , Ioh. 19. 33. 5 In the end of the world , Heb. 9. 26. 6 The bloud of Christ purgeth our consciences . 7 That sin and death might not preuaile against vs . 8 Hee is applyed by faith . 9 According to all the Articles of the Creed . 10 Without hypocrisie , 1 Cor. 5. 11 With patience vnder the Crosse . 12 With an earnest & longing expectation of life eternall . 13 Onely by the faithfull , 1 Cor. 11.

CHAP. V. Of their Pentecost .

THis Feast was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Pentecost ; which word signifieth the fiftieth day ; because it was obserued vpon the fiftieth day after the second of the Passeouer , which was the sixteenth of Nisan . Here in the first place we must note , that the fourteenth of Nisan was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Passeour , the fifteenth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Feast of the Passeouer , or a a Seniores appellant hunc diem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Leuit. 23. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first of the Passeouer : the sixteenth was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second of the Passeouer , or the morrow after the Passeouer , Leuit. 23. 11. Which is all one , as if it had beene sayd , the morrow after the feast of the Passeouer ; for in those feasts which consisted of many dayes , the first and the last were termed Sabbaths . Now these fiftie daies were in truth the appointed time of their haruest , their haruest being bounded , as it were , with two remarkable dayes , the one being the beginning , the other the end thereof : the beginning was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second of the Passeouer ; the end was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fiftieth day after , called the Pentecost . Vpon the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then they offered a b b Scalig. de emend . temp. lib. 6. sheafe of the first fruits of their haruest , Leuit. 23. 10. Vpon the Pentecost , then they offered two waue-loaues , Leuit. 23. 17. the sheafe being an oblation offered in the name of the whole Congregation , whereby all the after fruits thorowout the land were sanctified , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ioseph . Antiq. lib. 3. cap. 10. it being from thence afterward lawfull , and not before , to reape the corne , the two loaues being not onely an Eucharisticall oblation , but also a token of the haruest finished and ended . In the second place wee are to know , that they did count these 50. dayes , by numbring the weekes from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence it was called a feast of weekes . The manner how they counted the weekes was according to the number of the Sabbaths following the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thus the first Sabbath following , they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. So that d d Scalig. lib. 6. de emend . temp. pag. 260. all the weeks and Sabbaths , during the time of the Pentecost , as the first , second , third , and fourth , &c. tooke their denomination from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which obseruation giueth light to that of St. Luke 6. 1. where there is mention of a Sabbath termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the second-first Sabbath , and by it is meant the Sabbath next after the sixteenth of Nisan , which was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Seeing that these fiftie dayes did measure out the time of their haruest , it will not be amisse to obserue the difference betwixt their haruest and ours , which chiefly consisted in their anticipation of time ; for both the Canaanites and the Egyptians began their haruest about the e e Plin. lib. 18. cap. 18. Illud ipsum confirmat Leo Aser testis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Descript. Afric . lib. 8. cap. 4. first of Aprill , and it was quite finished in May.

CHAP. VI. The Feast of Tabernacles .

THe a a Iansen . Concord . cap. 73. Item Tollet in Ioan. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke word vsed to expresse this festiuitie , properly signifieth the making of Tabernacles . The b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chag hasuccoth . Hebrew word a feast of Tabernacles . The reason of both is , because all the time of this feast , which was full seuen dayes ( from the fifteenth of Tisri vntill the one and twentieth thereof ) the people remained in tabernacles , and boothes made of boughes , in manner of arbours or bowers , yet so that the first day of those seuen , and the last , were after a more speciall manner to be obserued as holy conuocations .

Concerning these boothes , the Iewes write thus : d d Munster . Leuit. 23. They ought to bee made in the open aire , not within doores , or vnder the shelter of a tree , they ought not to be couered with clothes , nor to be made too close with the thicknesse of the boughes , but with such holes that the Sun and the Starres might be seene thorow them , and the raine likewise descend thorow them . In these they ought to dwell those seuen daies , as in their houses ; they ought to furnish them with houshold stuffe , to lay vnder them and sleepe vnder them ; only in rainie weather then they had libertie to eat and sleepe in their houses , vntill the raine was ouerpast . Feeble persons also , which could not endure the smell of the earth , were permitted to stay at home . In Nehemiahs time they made their boothes , some vpon the roofe of their houses ( for their houses were made flat aboue , ) Deut. 22. 8. Some in their courts , some in their streets , Nehem. 8. 15.

Plutarch making mention of this festiuitie , saith , that e e Plutarch . Sympos . 4. problem . 5. these boothes were made principally of iuie boughes , but the Scripture reckoneth vp foure distinct kindes , Leu. 23. 40. which are thought to bee , 1. The Citrine tree . 2. The Palme tree . 3. The Myrtle tree . 4. The Willow of the brooke . f f P. Fag . Leuit. 23. The Rabbines teach , that euerie man brought euerie morning his burden of the boughes of these foure trees , otherwise he fasted that day . And this burden they termed g g Elias Thisbit . Hosanna : in allusion vnto this the people cutting downe branches from the trees , and strewing them in the way when our Sauiour did ride into Ierusalem , cried , saying , Hosanna to the Sonne of Dauid , Mat. 21. 9. Plutarch scoffing the Iewes , compares this feast with that drunken festiuall in the honour of Bacchus , in which the Bacchides ran vp and downe with certaine iauelins in their hands , wrapped about with iuie , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in this respect he termeth this feast of the Iewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A bearing about of these Thyrsi . That feast which the Athenians terme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was not much vnlike .

Moreouer , on the next day after this feast , they compassed the altar h h Hospinian . de orig. fest. cap. 7 It. Munster . in Calendar . p. 150. seuen times with Palme boughes in their hands , in the remembrance of the ouerthrow of Iericho : for which reason , or else because that Palme branches were the chiefe in the bundle , it was called Dies palmarum , Palme feast .

Concerning the reason of this feast : Some are of opinion , that it was instituted in memorie of that protection , which the Lord vouchsafed the Israelites by the cloud , when they trauelled thorow the wildernesse , vnder the shadow of which they trauelled , as vnder a safe boothe or tent . Onkelos in his Chaldee Paraphrase , seemeth to incline to this opinion . Where the Hebrew readeth ; That your posteritie may know , that I haue made the children of Israel to dwell in boothes , Leuit. 23. 43. The Chaldee rendreth it , That your posteritie may know , that I haue made the children of Israel to dwell i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the shadow of clouds . k k Theophylact. Iohan. 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage , which was gathered in at that time of the yeere , thence is it that they conceiue those Psalms of Dauid , which are intituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro torcularibus , to haue beene composed for this Feast . Others speake more probably , who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles ; the text is cleere , Leuit. 23. 43.

The sacrifices which were offered these seuen dayes , are prescribed Numb. 29. from the thirteenth verse to the thirtie fourth , where we shall reade euerie day the like sacrifice , but onely with this difference , that vpon the first day they offered thirteen young bullocks , vpon the second twelue , vpon the third eleuen , and so forward , euer diminishing the number by one . l l Hospinian . ● de ●rig . huius fest. The reason of which diminution , the Iewes deliuer to bee thus : the whole number of bullocks to bee offered at this solemnitie was seuentie , according to the languages of the seuentie Nations , ( for whom , as they teach , these sacrifices were performed ) signifying thereby , that there would be a diminution of those Nations , vntill all things were brought vnder the gouernment 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 , Nehem. 8. 18. but yet because this immediatly followed the feast of Tabernacles , it hath beene alwaies counted the last day of that Feast . And not onely the boughes , but the m m Talmud . tractat . de festo Tabernaculorum , cap. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vid. Tr●m●l . Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth , from the vsuall acclamations of the people , whiles they caried the boughes vp and downe . And this eighth day was called Hosanna Rabba , the great Hosanna , or the great day of the feast , Ioh. 7. 37. n n Buxtorf . in abbreuiatur , p. 253. Vpon this day they did reade the last Section of the Law , and likewise began the first , lest they might otherwise seeme more ioyfull in ending their sections , than willing to begin them . o o Tremel . Ioh. 7. 37. ex Talmud . Vpon this day also , by the institution of the Prophet Haggaeus , and Zacharie , and such like Propheticall men , they did with great solemnitie and ioy , bring great store of water from the riuer Shiloah to the Temple , where it being deliuered vnto the Priests , it was powred vpon the Altar together with wine , and all the people sung that of the Prophet Es. 12. 3. With ioy shall yee draw waters out of the wells of saluation . Our Sauiour is thought to haue alluded vnto this , in that speech which hee vsed on this verie day , Ioh. 7. 38. He that beleeueth in me , out of his belly shall flow riuers of waters of life .

It is worth our noting also , that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri ; Ieroboam , that hee might worke in the people a forgetfulnesse of the true worship of God , appointeth the celebration of a feast in the eighth month on the fifteenth day thereof , p p Hospinian . de orig. huius fest. p. 24. which is thought to be this verie feast of Tabernacles .

CHAP. VII . Of the Feast of Trumpets and their New-Moones .

FOr the vnderstanding of the time when this Feast was to bee obserued , wee must note the month Tisri was the seuenth month , according to their sacred Computation , and therefor it is commanded to be celebrated the first day of the seuenth month , Leuit. 23. 24. But according to their ciuill Computation , it was their first moneth , so that this feast may be termed their New-yeares day .

The first day of euery moneth had its solemnities . First , they then repaired to the Prophets for the hearing of the word as on other Sabbaths . Wherefore wilt thou goe to him to day ? It is neither new Moone nor Sabbath day , 2 Kings 4. 23. Secondly , it was then vnlawfull to buy and sell : When will the new Moone bee gone that we may sell corne ? Amos 8. 5. Thirdly , they had then speciall sacrifices ouer and aboue their daily sacrifices .

Notwithstanding , this feast of Trumpets differed from other New moones . First , in respect of their sacrifices ; in their ordinary New moones , they offered ( besides the daily sacrifice ) two bullocks , one ram , seuen lambs for burnt offerings ; with their meat and drinke offerings , and a goat for a sinne offering , Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare , they offered all the foresaid sacrifices , and ouer and besides them , one bullocke , one ram , and seuen lambs for burnt offerings , and a goat for a sin-offering , Numb . 29. 1. 6. Secondly , in other new Moones they blowed no Trumpets : In this they blowed a a Sheindler . invoce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the Sunne rising till night : Whence we learne what new Moone it is that Dauid speaketh of , Psalm . 81. 3. Blow the Trumpet in the new Moone , in the time appointed at our feast day .

The reason in generall of this blowing and great noise of Trumpets , I take to haue beene , to make their New yeares day the more remarkable , because from it all their deeds and contracts bore date , and their Sabbaticall yeares and Iubiles were counted thence : but why it should be made remarkable by the sound of Trumpets or Cornets , there are three coniectures .

First , the b b P. Fag . Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance , and that they did therefore sound rams hornes , because a ram was sacrificed in stead of him . Secondly , c c Bas . l. in Psalm . ●0 . Basil is of opinion that the people were hereby put in minde of that day , wherein they receiued the law in mount Sinai with blowing of Trumpets . Thirdly , others thinke it was to put them in remembrance of the resurrection , which shall be with the sound of Trumpets , Hee shall send his Angells with a great sound of a Trumpet , Matt. 24. 31.

There are d d Scalig. de emend . temp. pag. 26. It. pag. 105. three things considerable in new Moones . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the coniunction of the Moone with the Sunne . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the waxing of the Moone . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the prime of the Moone . In the first it was quite darke : in the second it did open it selfe to receiue the Sunne-beames : In the last it did appeare corniculata , horned .

Because in all these three degrees of the change there was a kinde of mutuall participation both of the old and new Moone ; e e Hospin . de Orig. 〈…〉 4. p. 15. 〈…〉 . Hence the Iewes obserue two daies , namely , the last of euery moneth , and the first day of the next following . Now because the thirtieth was the last in their longest moneths ; Hence Horace calleth these last daies , Tricesima Sabbata : The first daies they termed Neomenias , New Moones .

For certaine reasons the Iewes vsed a kinde of change or translation of daies , which translation though it were of vse in other moneths also , yet the greatest care was had in translating the beginning of their yeare , or their first day in their moneth Tisri , and he that shall diligently calculate these changes , shall finde that all other translations depended on this first .

Translation of daies was f f 〈…〉 temp. l. 2. p. 85. threefold . First , Lunary : Secondly , Politicke : Thirdly , Mixt.

The reason of Lunary translation , was , that they might not obserue the feast of the new Moone , vntill the old were quite ouerpast . For the vnderstanding of this , note these three rules .

First , the Hebrews counted their holy daies from night to night , beginning at six of the clocke ; so that from six of the clocke the first night , till the next noone , were iust eighteene houres .

Secondly , alwaies before the new Moone there is a coniunction betweene the Sunne and the Moone , during this coniunction she is called Luna silens , by reason of her darknesse , and all this time there is a participation of the old Moone .

Thirdly , when the coniunction was ouerpast before noone-tide , namely , in any of those first eighteene houres , then the new Moone was celebrated the same day . g g Munster . Calend. Heb. p. 46. But if it continued but one minute after twelue of the clocke at noone , then the feast was translated to the day following , because otherwise they should beginne their holy day in time of the old Moone . And this translation they noted with this abbreuiation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is 18. because of those 18. houres which occasioned it .

The reason of Politicke translation , was , that two Sabbaths or feast daies might not immediatly follow each other , h h Munster . Calend. p. 139. because , say they , it was vnlawfull those two daies , to dresse meat , or bury the dead , and it was likewise inconuenient to keepe meat dressed , or the dead vnburied two daies . Yet here two exceptions must be remembred , when the meeting of two Sabbaths could not be auoided .

First , when the Passeouer , or the fifteenth day of Nisan fell on Satturday , for then the Pentecost must needs fall on Sunday .

Secondly , when the Passeouer fell on Sunday , for then their Passeouer immediatly followed their weekely Sabbath .

The first i i Hospinian . de Orig . fest. p. 6. Author of this Politicke translation , was a certaine chiefe man amongst them named Eleazar , three hundred and fifty yeares before Christ his Natiuity .

The seuerall species or kindes of Politicke translation were fiue . The first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adu . The second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Badu . The third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gahaz . The fourth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zabad . The fift , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agu.

For the vnderstanding of these abbreuiatures , we must know that in these made words the letters only stand for numbers , and are applied to the seuen daies of the weeke thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Sunday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. Munday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3. Tuesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 4. Wednesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 5. Thursday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 6. Friday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 7. Saturday : which was the Iewes Sabbath .

Their rules touching Politicke translation stood thus . a a Adu . First , that neither their New-yeares day which was the first of the moneth Tisri ; neither their feast of Tabernacles which was the fifteenth day of the same moneth , should be celebrated on Adu ; that is , on Sunday , or Wednesday , or Friday . Not on Sunday or Friday , because then the weekely Sabbath must needs concurre with it , either going immediatly before , or following after : not on Wednesday , because then the feast of Expiation , which is the tenth of that moneth , would fall on Friday , the day going immediatly before their Weekely Sabbath . This instance is onely 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 alwaies necessarily be the same day of the weeke that the first is . Therefore if the first be not Adu , the fifteenth cannot be Adu .

The b b Badu . second rule , was , that the Passeouer should not bee obserued on Badu ; that is , on Munday , Wednesday , or Friday .

The c c Gahaz . third rule is , that Pentecost was not obserued on Gahaz ; that is , on Tuesday , Thursday , or Saturday .

The d d Zabad . fourth rule , is , that the feast of Purim , or casting lots was not obserued on Zabad ; that is , on Munday , Wednesday , or Saturday .

The e e Agu. fifth rule , is , that the feast of Expiation was not obserued on Agu ; that is , on Sunday , Tuesday or Friday .

Mixt translation , is , when both the Lunary and the Politick meet in the changing of daies . 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 Moone changed after noonetide on Sunday , here the feast must be translated for two reasons : the first is Lunary , because the point of the change was after eighteene houres ; the second , Politicke , because the rule Adu forbids Sunday to be kept ; notwithstanding in as much as the very next day , namely , Munday , was obserued ; I terme this translation simple . Of this sort was that translation which they called Batu takphat .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 f f Batu takphat . Batu takphat , is a word inuented for helpe of memory , each letter is a numerall , and may bee thus resolued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 589. The meaning is , that in the yeare following Annum Embolymaeum ( wherein one whole moneth was engrafted ) if the point of the change hapned vpon the second day of the weeke , that is , Munday , not before the fifteenth houre and the 589. moment , the feast of the new Moone was translated vnto Tuesday . How both the Lunary and the Politicke translation worke in this change , reade Scaliger de emend . lib. 2. p. 87.

Double translation , is , when the feast is translated not to the next , but to some farther day : as if the first day of the moneth Tisri should happen vpon Saturday , here if the Moone hath not ouerpast her coniunction before the afternoone , Lunary translation remooueth this feast till Sunday , because of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , the eighteene houres : Politicke translation remooueth 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 numerall , and it may bee thus resolued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 204. The meaning thereof is thus : In their common yeare ( when an whole moneth is not inserted ) if the point of the change happen vpon the third day of the weeke , that is , Tuesday , not before the ninth houre , and the 204. moment of an houre , then the new Moone shall be translated to Thursday .

Note in the last place , k k Munster . Calend . p. 45. that 1080. moments make an houre .

The feast of Tabernacles was obserued in the moneth Tisri , and therefore that could not be obserued the morrow after the Sabbath , as appeareth by the rule Adu . The Passeouer was obserued in the moneth Nisan , and therefore that might be obserued the morrow after the Sabbath , as appeareth by the rule Badu . If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not ? I take it to be thus ; All the after translations depended vpon the first translation of the first new Moone in Tisri , but that could not bee so changed as to preuent all concurrence of two feasts , and thus to haue their Passeouer sometimes to follow their Sabbath , they thought the most conuenientest ordering of the yeare , because though not all meetings of two Sabbaths , yet most were hereby preuented .

This tract of translation of feasts , it serueth partly to open the customes of the Iewes : partly to giue light for the vnderstanding of that great dispute among Diuines , whether our Sauiour did anticipate the Passeouer . The Greeke Church l l Epiphan. l. 2. Tom. 1. cap. 51. p. 147. holds , that he kept a Passeouer by himselfe with his Disciples , on the thirteenth day of the month , when vnleauened bread was not yet to bee vsed ; and hence they doe both vse and vrge a necessitie m m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit . Casaubon . exercit . 16. p. 465. of leauened bread in the Lords Supper : But this opinion we reiect ; First , because it accordeth not with the truth of Euangelicall historie . Secondly , because it plainly maketh Christ to be a transgressor , not a fulfiller of the Law . n n Munster in Matt. c. 26. Others say , that because that yeere their Passeouer fell on Friday , hence the feast was translated vnto Saturday by the rule Badu . Their inference is , that Christ kept the fourteenth day of the month , which was Friday , and the Iewes kept Saturday . Hee kept Gods command , they the tradition of their Elders . o o Ioseph . Scaliger . de emend . temp. lib. 6. p. 266. Lastly , others more probably hold , that both Christ and the Iewes did eat the Passeouer the same day and houre , namely on Friday , or the fourteenth day of the month , if wee count the beginning of Friday according to the manner of the Iewes ; from six a clocke at night on Thursday . Friday morning hee was iudged , and crucified ; and in the after-noone , about three of the clocke , when the preparation of the Sabbath began , hee was buried . There layed they Iesus , because of the Iewes preparation , Ioh. 19. 24.

For reconciling the Euangelists in this point , we must note these particulars , which are more at large proued in the chapter of the Passeouer . 1. The fourteenth day of the month , on which the Paschall Lambe was eaten , was called the first day of vnleauened bread , the feast of vnleauened bread drew neere , which is called the Passeouer , Luke 22. 1.

The fourteenth day was not holy , but the fifteenth was . In the fourteenth day of the first month is the Passeouer of the Lord , and in the fifteenth day of this month is the feast , Numb. 28. 16 , 17. Some of them thought , because Iudas had the bag , that Iesus had said vnto him , Buy those things that we haue need of against the feast , Ioh. 13. 29.

The sheepe and bullocks offered vpon this day are called the Passeouer , Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall , lest they should be defiled , but that they might eat the Passeouer . So that this eating of the Passeouer is not vnderstood of the Paschall Lambe . But some may question , how they should haue beene defiled by entring into the common hall ? The answer is , that vpon p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses ben Ma●mon . lib. vlt. Iad . c. Sanedrin . §. 11. Holy day eues , which they terme dayes of preparation , they held it vnlawfull for their Iudges to sit on life and death . Hence it is , that they brought Iesus to Pilat the Roman Deputie . Secondly , they withdrew themselues out of the common hall . Thirdly , for this reason they said , It is not lawfull for vs to put any man to death , Ioh. 18. 31. q q August . Tract. 114. in Ioann . Ita hunc locum exponunt etiam Cyrill . lib. 12. in Ioan. cap. 6. Chrysostom . homil. 82. in Ioan. Beda in cap. 18. Ioan. that is , vpon this , or such like day ; for though their high Court of Sanedri●● were put downe 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 Iesus might be fulfilled , which hee spake , signifying what death hee should die , vers. 32. Which text intimateth , that that vnlawfulnesse was vrged by the speciall prouidence of God , that he might be crucified , being iudged by Pilat : for if the Iewes had iudged , they vsed no such kinde of death towards malefactors . Againe , Steuen was condemned by them to be stoned , Acts 7. And they complained before Felix , that when they were about to proceed against Paul according to their owne Law , the chiefe Captaine Lysias with violence tooke him out of their hands , Acts 24. Which argueth , that all power in causes capitall was not taken from them : But of this see the Chapter of their capitall punishments .

CHAP. VIII . The feast of Expiation .

VPon the tenth day of the month Tisri , answering to September with vs , the feast of Expiation was commanded to be celebrated , Leuit. 13. It was called the feast of Expiation , because the High Priest did then confesse vnto God , both his owne sinnes and the sinnes of the people , and by the performance of certaine rites and ceremonies expiate them , and make an attonement vnto God for them .

The Ceremonies at this time to bee performed , concerned either the people and the Priest , or the Priest alone . Those which concerned the people and the Priest , consisted in the afflicting of their soules by fasting . Whence this feast was also called a a Iosephus de bell . Iud. p. 43. Dies ieiunij ; The fasting day , Ier. 36. 6. Which serueth for the vnderstanding of that , Acts 27. 9. Sayling 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 vnto this day . Secondly , he being about to sacrifice for himselfe and his house , he tooke vnto him a young bullocke for a sinne offering , and a ram for a burnt offering , putting on his Priestly robes : after he had washed himselfe in water , he tooke of the Congregation two he-goats for a sinne-offering , and a ram for a burnt offering . The two he-goats hee presented before the Lord at the doore of the Tabernacle , casting lots which of them should be sacrificed , which let scape aliue . This last was termed the b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnazazal , ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnez , capra , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Azal , ab●j● . K. D. Kimchi , in radic . Scape-goat , because the other being slaine , this was sent aliue into the wildernesse . The Greeke Interpreters call this goat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Malorum depulsorem , A defender from euils ; which name the Heathens applied to their Tutelar Gods . They intimated , that when this Scape-goat caried away the sinnes of the people into the wildernesse , hee likewise caried away all those euills , which belonged vnto those sinnes . And for the securing the people in this point , the Lord commanded the High Priest to confesse in the name of all the people , and to disburden the sins of the whole Congregation vpon the head of the Scape-goat . The forme of Confession , according to the relation of the Hebrew Doctors , was this : c c P. Fag . Leuit. 16. O Lord , thy people , the house of Israel , they haue sinned , they haue done wickedly , they haue transgressed before thee , I beseech thee now , ô Lord , pardon the sinnes , iniquities , and transgressions , with which the people , the house of Israel haue sinned , done wickedly , and transgressed before thee , as it is written in the Law of thy seruant Moses : That in that day he shall make attonement for you , that he might cleanse you , and that you might bee cleane from all your iniquities before the Lord .

The moderne Iewes now ( because there can be no proper sacrifice , the Temple of Ierusalem being destroyed ) the men they take a white cocke on this day , the women an hen . d d Buxtorf . Synagog . c. 20. This cocke they swing three times about the Priests head , saying ; Gallus Gallinaceus hic commutatio erit pro me ; That is , This cock shall be a propitiation for me . After that they kill the cocke , acknowledging themselues worthie of death ; and then they cast the intralls vpon the top of the house , that some Rauen or Crow might carrie both them , and together with them , their sinnes into the wildernesse . And lest they might seeme to bee mad without reason , they assigne the cause why they make choyce of a cocke , at this time , to be this . This word * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gebher in the holy language signifieth a man , in their Talmud it signifieth a cocke . Now , say they , the iustice of God requires , that as Gebher sinned , so Gebher should make satisfaction . From this feast of Expiation it is probable , that the Grecians vsed an yeerely Expiation of their cities , which was performed on this manner : Certaine condemned persons were brought forth with garlands vpon their heads , in manner of sacrifices , these they would tumble from some steepe place into the sea , offering them vp to Neptune , e e Suidas in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vsing this forme of words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sis pro nobis peripsema : As if they had sayd , Bethou a reconciliation or propitiation for vs . The like kinde of expiation was vsed among them in time of any pestilence , or contagious infection ; for the remouall of such diseases , they then sacrificed certaine men vnto their Gods , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vetus Scholiast . in Aristophan . Plut. pag. 48. such men they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These two words are vsed by the Apostle , 1 Cor. 4. 13. and they are translated filth & off-scouring : we are made as the filth of the world , and as the off-scouring of all things . The words signifie properly the filth or dirt scraped off mens shooes , or from the pauement of the ground : But in f f Budaeus annot. reliq. in Pandect. De poenis , p. 334. Budaeus his opinion , the Apostle had allusion vnto those kindes of expiations in vse among the Heathens . As if he had said ; We are as despicable and as odious in the sight of the people , as much loaded with the reuilings and cursings of the multitude , as those condemned persons , who were offered vp by way of publique expiation .

Now seeing at this feast principally the High Priest was a type of Christ , it will not bee amisse to note the agreement betweene the type and the truth .

Aaron . 1. The high-Priest went into the Holiest of all , Leuit. 16. 3. 2. Hee went once a yeare , Exod. 30. 10. 3. Hee with the bloud of goats and calues , Heb. 9. 12. 4. He alone , Heb. 9. 5. Hee cloathed with his Priestly robes , Leu. 16. 4. 6. He tooke two goats , Leu. 16. 7. The goat did beare the peoples iniquities . Christ . 1. Christ our High-Priest went into the holy place , namely , the heauens , Hebr. 9. 12. 2. Hee entred once , Heb. 9. 12. 3. Hee by his owne bloud , Heb. 9. 12. 4. He alone hath trodden the wine-presse , Is. 63. 3. 5. Hee ordained and sealed to this office , by his father from all eternitie . 6. He tooke two natures : the impassibilitie of his Godhead was shadowed by the Scape-goat : his sufferings in his manhood , by the goat that was sacrificed , Theodoret. Quaest. 22. in Leuit. Christ was made sin for vs , 2 Cor. 5. 22.

CHAP. IX . The Sabbaticall yeare , or Seuenth yeares rest .

AS euery seuenth day was a Sabbath day , so euery seuenth yeare was a Sabbaticall yeare , Leuit. 25. And as the Sabbath day signified that they themselues were the Lords , and therefore they abstained from their owne worke to doe the Lords : So the Sabbaticall yeare was to signifie , that both they and their land was the Lords .

The obseruation of this feast consisted chiefly in two things . First , in the not tilling or manuring of their ground , whence it was called a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Schabath Haarets , the Sabbath of the land , Leuit. 25. 6. Secondly , in the Creditors discharging their debtors , and releasing their debts , and thence it was called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schemita laihoua , The Lords release , Deut. 15. 2.

Seeing they were that yeare forbid to till their ground , here question might bee made what they should eat then in the time of this intermission ?

Answ. I will command my blessing vpon you in the sixth yeare , and it shall bring forth fruit for three yeares , Leu. 25. 20 , 21. saith the Lord .

Seeing euery seuenth yeare , debts according to Gods command were to bee remitted , some might demand , whether this might not much endamage their estates if they did lend ? or , harden their hearts not to lend ?

Answ. It could not endamage their estates , for it is a most infallible Maxime : No man is a loser by seruing God . Whence the Hebrewes themselues interpret this to be rather Mandatum probationis , A command of triall , such as Abrahams offering vp of Isaak was , which God commanded , not intending that he should be sacrificed , but that Abrahams loue might bee tried ; rather than Mandatum obedientiae , A command of obedience . To this purpose speaketh Aben Esra , interpreting these words ; Saue when there shall be no poore among you , Deut. 15. 4. c c Aben Esra . Deut. 15. 4. That is , saith he , as if the Lord had said , Know that that which I haue commanded thee , that thou shouldest not exact of thy brother , will be needlesse . If all Israel , or the greater part obey the voice of God ; then there shall bee no poore amongst you , to whom it shall be needfull for thee to lend : yea all of you shall be able to lend to many nations .

The reasons why this feast was instituted , are thought to be , First , to teach the people to depend vpon Gods prouidence by faith ; for though the owner of the field might gather euen on that yeare for the maintenance of himselfe and his family , Leuit. 25. 6. yet he was neither to sow his field thereby to make his haruest the greater ; nor to hedge his field , or locke vp his cornyard , thereby to enioy the proprietie , but to let all be common , and euery mans hand equall in euery place . Secondly , they were hereby put in minde of that happy estate , which Adam enioyed in his innocency , when the earth brought forth her increase without manuring . Lastly , it shadowed forth that euerlasting Sabbath which we expect in the heauens . d d Vid. Hospinian . de Orig. huius festi . And some coniecture this to be the ground of Rabbi Elias his opinion , e e Talmud in Sanedrin . c. Helec . that the world should continue for six thousand yeares , but the seuenth thousand should be the great Sabbaticall yeare . The six thousand yeares answered the six working daies of the weeke , the seuenth answered our Sabbath , according to that , A thousand yeares are but as one day with the Lord , 2 Pet. 3. 8. Elias his words are these ; Six thousand yeares the world shall bee , and againe it shall be destroied : f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Duo millia inamtatis , duo millia legis , duo millia dierum Messiae . Talmud in Sanedrin . c. Helec . Two thousand shall bee void , two thousand vnder the law , and two thousand vnder the Messias . The substance of this prophecy howsoeuer we reiect as too curious , yet seeing that a Iew spake it , it may serue to proue against them , First , That the Messias is already come : Secondly , That Moses his law ceased at his comming .

CHAP. X. Of their Iubile .

THis is the last festiuall which God commanded the Iewes ; it was celebrated euery fiftieth yeare . It is commanded , Leuit. 25. 8. Thou shalt number seuen Sabbaths of yeares vnto thee , &c. The English word Iubile is deriued from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iobel , signifying a ram ; it signifieth also a rams horne . Seuen Priests shall beare before the Arke seuen Trumpets of rams hornes , Iosh. 6. 4. where the word Iobelim is vsed , and is expounded by the Chaldee Paraphrast , rams hornes . Marbachius is of opinion , that this yeare was called their Iubile , c c Marbach . in Leuit. 25. from Iubal , the first inuenter of musicall instruments , of whom we reade , Gen. 4. 21. Iubal was the Father of all such as handle the Harpe and Organ : Other Authors deliuer other reasons of the name ; but it is most probable , that this yeare was termed the yeare of Iubile , from Iobelim , the rams hornes then sounded . There were fiue maine vses of this feast .

First , for the generall release of seruants . Secondly , for the restoring of lands and tenements vnto their first owners , who formerly sold them . Thirdly , hereby a true distinction of their Tribes was preserued , because lands returned vnto their owners in their proper Tribe , and seruants to their owne Families . d d Hospinian . de Orig . fest. c. 9. 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 Iewes by their Iubiles . Lastly , it did mystically shadow forth that spirituall Iubile , which Christians enioy vnder Christ , by whose bloud wee haue not onely a reentry into the Kingdome of heauen , which we had formerly forfeited by our sinnes ( and this was haply signified by the Israelites reentry vpon their lands formerly sold ) but also the sound of the Gospell which was in this feast typed out vnto vs by the noise of Trumpets , is gone throughout the world . And thus the Lord God hath blowen the Trumpet , as Zacharies phrase is , Zach. 9. 14. But neither this release of seruants , nor restoring of lands , was e e Moses Aegyptius in Halacha Schemita Veiobel . c. 10. vntill the tenth day of the first moneth Tisri , at which time it was proclaimed by the sound of Trumpets , or rams hornes ; the nine first daies of this moneth the seruants 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. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A lottery : it began on the fourteenth of Adar , and continued till the end of the fifteenth , Ester 9. 21. It was instituted by Mordecay , in remembrance of the Iewes deliuery from Haman , before whom lots were cast day by day , and moneth by moneth , for the destruction of them . In these two daies they reade the history of Esther in their Synagogues , and as often as they heare mention of Haman , a a Hospinian . de fest. fol. 33. ex Antonio Margarita in lib. de ceremoniis Iudaeorum . they doe with their fists and hammers beat vpon the benches and boords , as if they did knocke vpon Hamans head .

The feast of Dedication , is termed in the N. T. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas . a feast wherein something is renewed ; because those things onely are reputed consecrated , which are separated from their common vse , and dedicated to some new and holy vse . We shall reade of many things consecrated in the old Testament ; the Tabernacle , the Temple , Priests , Altars , Vessels , and Garments : but there was no anniuersary or yearely solemnity appointed , to bee obserued in remembrance of their consecration . The consecration therefore which wee now speake of , being an yearely festiuall , was the consecration of the Altar appointed by Iudas Maccabaeus to be obserued from yeare to yeare , for the space of eight daies , from the fiue and twentieth of the moneth Caslew , which answereth in part to our December , 1 Macab. 4. 59. Of this Saint Iohn speaketh , and as he mentioneth our Sauiours presence there , so he intimateth the time to bee about December . It was at Ierusalem , the feast of the Dedication , and it was winter , Iohn 10. 22 , &c.

The reason of this feast , was in remembrance of that great mercy which God shewed vnto his people , in deliuering them from the tyranny of Antiochus , and the Idolatry which he had forced vpon them , setting vp the Idol of Iupiter in the Temple of God , and abolishing the true worship of God .

These two feasts are of humane institution , and others might be added vnto them , but little is to bee added or nothing at all to that which is deliuered concerning them , in the places of Scripture where they are mentioned .

THE FOVRTH BOOKE . Of their Idolatry .

CHAP. I. The beginnings of Idolatry .

THe infinitenesse of Gods maiesty farre transcendeth the capacity of created natures , and if wee consult not with Gods owne Oracles , though the sense of a Deitie may be imprinted euen in an Atheists heart , yet so far shall he be from all right vnderstanding of God , that hee will adore the creature in stead of the Creator , and when he hath multiplied the number of his gods , according to the number of the starres in heauen , and creeping things on earth , yet still his heart will be doubtfull , whether hee hath worshipped the true God , nay whether the true God be not vtterly vnknowne . For this reason the mariners in 〈◊〉 ship cried euery man vnto his god , 〈◊〉 1. 5. Euery man to his owne god , and lest they might all mistake the true God , they awaken Ionah to call vpon his God . This a a Seru. in Georgic . lib. 1. vncertainty attending Idolatry , caused the Heathens to close their petitions with that generall , Dij deaeque , omnes . b b Gyrald . Syntagm. 17. The Arabians perceiuing the vnsufficiency of their knowne gods , dedicated their altars , Ignoto Deo , To the vnknowne God . At Athens , Saint Paul found an Altar with the same inscription , Act. 17. 23. Hence other neighbour countries were wont to sweare c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lucian . in Philopatride . by him that was vnknowne at Athens . From this doubt and distrust among the Athenians , what God was ? and who he was ? sprang another vncertainty amongst them , as dangerous as the other , diuiding and sharing that vndiuidable vnity of the Godhead , betweene I know not what comp●irs and equalls , so that they had other altars mentioning a pluralitie of gods : d d Pausanias in Atticis . the inscription being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The altar of the vnknowne Gods ; yea the compleat and entire inscription of that altar which Saint Paul saw , is thought to haue beene thus , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophyl . in Act. Apost. 17. 23. It. Hieronym . Tit. 1. 12. To the Gods of Asia , Europe , and Africa , to the vnknowne and strane God . Which obseruation implieth their practise to haue symbolised with other Heathens in that forementioned closure , Dij Deaeque omnes ; O all ye Gods and Goddesses helpe . This distrust I thinke to be the chiefe reason why they worshipped the vnknowne God ; though I deny not but the altars might beare this title , to conceale the name of their Tutelar god , vnto whose protection they had committed themselues , f f Alex. ab Alex. lib. 6. cap. 4. Tyraquell . in illu● . locum . because the Heathen people generally conceited , that if the gods name , to whom they dedicated a citie , were knowne , then the enemies might by some magicall incantation or charme , call him forth , and cause him to forsake the citie : For the better preuenting of which manner of euocations , the Tyrians , the Lacedemonians , and other g g Macrob. Saturn . lib. 3. cap. 9. Nations , fettered and chained their gods , that they might not depart . Againe , it might be done in imitation of the Iewes , who about the time of our Sauiour his incarnation , held it vnlawfull to pronounce that essentiall name of God , Iehoua , and in stead thereof would reade Adonai . The occasion of this concealement of the name Iehoua , I take to haue beene originally , to preuent the blaspheming of that holy name among the Heathens , who had learned from that name to denominate their Idols , h h Vid. Macrob. Satur . lib. 1. cap. 18. It. Irenaeum , lib. 2. cap. vlt. Item Origen . contra Cels . lib. 6. fol. 76. col. 3. loue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iaoth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Hence afterward the forbearing the name became superstitious , and so farre preuailed , that they corrupted the text for the defense thereof , Exod. 3. 15. This is my name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , legnolam , for euer : i i Vid. P. Galatin . lib. 2. cap. 10. they reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , legnalam , to be concealed . Though I deny not but that name was alwaies in some sense ineffable ; namely , as k k Plin. in Prooem. lib. 5. hist. natur . Pliny saith , the names of the Affrican people and townes were ineffable , that is , such as other languages could not expresse without circumlocutions .

As those forementioned Idolatrous names , were nothing else but so many deprauations of the name Iehoua : so the Originall of many other ensuing kindes of Idolatrie , proceeded at first from a misconstruction of Scripture . They hauing learned by tradition , that the Sun , Moone , & Stars , had a kinde of Lordship and rule ouer day and night , times and seasons : Hence the superstitious ignorance of those people deified those lights of Heauen , and worshipt them as gods . Afterward corruption preuailing , their Apotheosis , or god-making Ceremonies , were extended to sublunarie creatures , partly as Symbola , or representatiue signes of those greater and more glorious lights ; for this reason the Chaldeans worshipt fire : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Vr of the Chaldeans , mentioned Gen. 11. which signifieth fire or light , is thought to be the verie god of the Chaldeans , though in that place the name Vr , be applied to some chief citie , from the name of the Idoll . Yea , the god of Nabor , Gen. 31. 53. is thought to be no other ; partly also the inferiour creatures were canonized for gods , in way of thankfulnesse for the benefits receiued from them ; for which reason the sea ; the windes , the aire , the earth , and fruits of the earth became deified . At last , well-deseruing men , nay Crocodiles , Serpents , Rats , Cats , Dogs , Garlicke , and Onions , were reputed gods .

CHAP. II. Of Moloch , Adram-Melech , Anam-Melech , Baal , The Tabernacle of Molech , Chiun , Remphan , Horses consecrated to the Sunne , Thamuz .

OF the Idoll Moloch wee reade in diuers places of Scripture , 1 King . 11. 2 King . 23. 10. Leuit. 18. 21. He is sometimes called Moloch , sometimes Molech , sometimes Milcom . He was the reputed god , not onely of the Ammonites , but of the a a Lorinus in ● ex Oecumenio . Moabites also . Hee had his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Malac , signifying to rule or reigne . The seuentie Elders translate him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Prince , or King . Such King-Idols were Adram-Melech , and Anam-Melech , the Gods of Shephernaim , vnto whom that people burnt their children in fire .

I take Moloch and Baal to be one and the same Idol ; they were both names of supremacy and rule ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal signifieth a Lord or Master : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Molech , a King or Prince . They had both the same manner of sacrifice , they burnt their sonnes for burnt offerings vnto Baal likewise , Ier. 19. 5. yea they built the high places of Baal , which are in the vally of Benhinnom , to cause their sonnes and their daughters to passe thorow the fire vnto Molech , Ier. 32. 35. In which text , the place of sacrifice is noted to be one and the same , common to both Idols , and Molech put in the end of the verse , to explaine Baal in the beginning thereof .

Some thinke them to be different , because the b b Augustin . super Iudic. quaest. 16. Vide sis Eusebium de praepar . lib. 1. cap. 7. planet Iupiter was worshipped vnder the name of Baal ; but the planet Saturne is probably thought to haue beene worshipped vnder the name of Moloch . If wee diligently obserue histories , we shall finde such a confusion of the planets , that the Sunne , as it was sometime called Baal , somtimes Moloch : so it was somtimes called c c Plato apud Macrob . Satur. lib. 1. cap. 23. vbi mendosè citatur è Timaeo Platonis , quod est in Phaedro . Iupiter , sometimes d d Assyrios Saturnum ( quem & Solem dicunt ) Iunonemq , coluisse constat . Seruius in Aen●id . 1. Saturne ; and concerning Baal , this is euident : hence Iupiter was called by the Phenicians , Baal-samen , which name is deriued from the Hebrew , and soundeth as much as Iupiter Olympicus , the Lord of Heauen : For Baal signifieth Lord , and Shamaim , Heauen . And what is this Lord of Heauen in the theologie of the Heathens , other than the Sunne ? who may as well be stiled the King of Heauen , as the Moone the Queene . Yea Sanchoniatho , as Eusebius in the forequoted place relates him , taketh all these three for one , namely the Sunne , Iupiter , and Baal-samen .

Concerning Saturne , it is apparent that the Sunne was worshipped vnder his name ; but I finde some Expositors , to interpret Moloch to be e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Molech dici volunt quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Malach. ( i. ) Angelus , Nuncius . Proindè interpretantur Molech Mercurium Deorum nuncium . Mercurie , others f f R. Leui. Leuit. 18. 21. Mars : these are but few , and the grounds weake . It is therefore more generally and more probably thought , that he was Saturne , because as to Moloch , so to Saturne , the Heathen people did sacrifice their g g Macrob. Saturn . lib. 1. c. 7. Sonnes and Daughters . Secondly , Saturnes Image differed not much from Molochs . Of Saturnes thus we reade ; h h Euseb. de praepar . lib. 4. cap. 7. It was made of brasse , wonderfull for its greatnesse , whose hands reaching towards the earth , were so hollow ( readie to claspe ) that the youths which were compelled to come vnto him , did fall as it were into a mightie ditch full of fire . You shall reade in a manner the same description of Moloch . Ialkut commenting on Ieremie writeth thus ; i i Ialkut Ierem. 7. fol. 97. column . 1. Though all other houses of Idolatrie were in Ierusalem , yet Moloch was without Ierusalem , in a place apart . How was he made ? He was an image of brasse : He had seuen chappels , and he was placed before them , hauing the face of a bullocke , and hands spread abroad , like a man that openeth his hands to receiue somewhat from some other : and they set it on fire within , for it was hollow ; and euerie man seuerally entred , according to his offering . After what manner ? whosoeuer offered a fowle , went into the first chappell ; he that offered a sheepe , into the second ; a lambe , into the third ; a calfe , into the fourth ; a bullocke , into the fifth ; an oxe , into the sixth ; and whosoeuer offered his sonne , into the seuenth . Thus Moloch and Saturne agree : First , in their sacrifice : Secondly , in the forme of their Images . Now these seuen chappells built for Moloch , may well resemble those k k Orig. contra Celsum , lib. 6. fol. 74. col . 4. It. Gyrald . in Deorum Syntagm. 7. p. 223. seuen gates with which the Persians honoured the Sunne ; and as the seuen gates did , so might the seuen chappels mystically expresse the seuen planets , whereof the Sunne was Molech , ( i. ) the King and Prince . When they sacrificed their sonnes vnto this Idoll , they did beat vpon tabrets and drums , that the cry of the childe might not bee heard by the father . Thereupon was the place called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tophet , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Toph , signifying a drumme , as likewise from the cry of the children it was called Gehenna , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying a valley , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 roaring or crying . Some may make the question , whether that the phrase , The fire of Gehenna , Matth. 5. 22. had its originall from this fire , wherewith the children were burnt vnto Moloch ? I answer , that in this phrase there was not respect onely vnto this fire ; though by the bitter cries and eiulations of poore infants , the restlesse torments of hell might be shadowed , yet the perpetuitie and euerlastingnesse of hellish paines , I take to be signified herein , by allusion vnto that l l D. Kimchi , Psal. 27. 13. other fire kept continually burning , for the consuming of dead carcasses , and the filth brought out of Ierusalem . For Gehenna was reputed a contemptible place without the Citie , in the which they burnt , by meanes of a fire continually preserued there , the carcasses , filth , and garbidge of the Citie . The m m Cap●io de Kabala , p. 644. Kabbalists treating of Gehenna in this metaphoricall sense , as it is applied to the paines of hell , doe distinguish of it , saying ; That there is Gehenna superior , and inferior : By the first they vnderstand bodily torments inflicted vpon the bodies of sinners in this world : By the second they vnderstand the paines of the soule in the world to come . n n P. Galatinus lib. 12. c. 6. They say likewise , that there are Septem Gehennae mansiones : Seuen degrees or mansion places in Gehenna . 1. Infernus . 2. Perditio . 3. Profundum . 4. Taciturnitas . 5. Vmbra mortis . 6. Terra inferior . 7. Terra sitiens . Of these seuen receptacles , he that will mis-spend his time may reade according to the quotation .

It is much controuersed among expositors , whether the children in this sacrifice were burnt in the fire , or onely initiated and consecrated to Moloch , passing in the middest of two fires in signe of their consecration ? It is probable , that both were in vse . First , the scripture speaketh of both . Secondly , the Hebrew Doctors shew the manner of both . That they were burnt , Ialkut expresly teacheth , and with him o o Aben Esra . Leu. 18. 21. others accord , saying , That Molech is the name of an image , and the wise men of blessed memory interpret Molech to be an vniuersall name , denoting any whom they haue made to rule ouer them ; and it is agreed vpon , that this is the abomination of the sonnes of Ammon , and this phrase to cause to passe through , is as much as to burne . Others say , This Idolls name was Molech , and p p Rabbi Solomon Leuit. 18. 21. this was his worship : That he , ( namely the Father ) deliuered his sonne vnto the Priests , and they made two great fires , and they made his sonne passe on his feet betweene both these fires .

Notwithstanding , wee must not thinke that there were no other oblations vnto Molech besides sacrificing of children : For what vse then serued those other six chappells ? No , I take this oblation of children , not to haue beene forced on them by any superstitious law or tradition , binding them thereunto : but to haue beene reputed a worke more meritorious , because it was meerely voluntary . This I note , because otherwise there were an apparent difference betweene Baal and Molech . For the Baalites offered vnto their fancied deity a bullocke in that contention betweene them and Eliah , 1 King . 18. Bullockes , and Calues , and Lambes , were their ordinary sacrifices , the sacrificing of their children extraordinary . Yet their ordinary sacrifices , were not alwaies altogether void of mans bloud , but sometimes the Priests would lance and cut their owne flesh : which custome , whence it had its originall , I finde not ; onely we finde the like to haue beene practised by the Heathenish Priests in their sacrifices to Bellona : q q Tertul. Apolog. c. 9. Tertullian toucheth it ; but r r Lactantius p. 40. Lactantius treating of Bellona and her Priests , speaketh more clearely , saying , They sacrificed not with any other mans bloud , but with their owne , their shoulders being lanced , and with both hands brandishing naked swords , they ran and leaped vp and downe like madde men . Who would not take these Bellonites to be the very Baalites spoken of , 1 Kings 18. They leapt vpon the Altar which was made — and cut themselues as their manner was with kniues and launcers , till the bloud gushed out vpon them .

That the opinion of pleasing God by sacrificing their children sprang from Abrahams offering of Isaak , seemeth very probable , and is intimated by R. Salomon , who bringeth in God speaking concerning Molech after this manner . I neuer commanded that they should offer vp their sonnes for an oblation , and I neuer spake it vnto any of my Prophets , s s Solomon Iar●h● . Ier. 7. 31. and when I spake to Abraham to sacrifice his sonne , it entred not into my heart that he should sacrifice him , but to make knowne his righteousnesse . Yea t t Euseb. praepar Euang. l. 1. c. 7 p. 27. Porphyry treating of Saturne , ( who seemeth to haue beene this very Molech ) saith that the Phoenicians called him Israel , and that he had by Anobreth one onely sonne , called Ieud in the Phoenician language ( no doubt from the Hebrew Iechid , signifying an onely begotten , and applied to Isaak , Gen. 22. 2. ) which he offered vpon an altar purposely prepared . Who seeth not the historie of Abraham and Sarah vnder the names of Israel and Anobreth ? and the immolation of Isaak , vnder the name of Ieud ? and the originall of this Sonne-sacrificing diuinity , to haue beene the vnwarrantable imitation of Abraham ?

But what ! was the Sunne worshipped Idolatrously , no otherwise ? Yes , except I am deceiued , we finde another manner of worship described by Amos , chap. 5. 26. But yee haue borne the tabernacle of your Moloch , and Chiun your images the starre of your God which yee made to your selues . This translation I preferre before others . First , because the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebrew word signifieth a Tabernacle . Secondly , it is rendred the tabernacle of Moloch , not Siccuth your King , “ “ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by the seuenty . Thirdly , it is so repeated by Saint Steuen , Act. 7. 43. Ye tooke vp the Tabernacle of Moloch , and the starre of your God Remphan , figures which yee made to worship them .

Three things are to be enquired for the vnderstanding of this parallel . First , what the bearing or taking vp of this Tabernacle is . Secondly , what Idoll was pointed out by these names of Chiun and Remphan . Thirdly , what is meant by the starre of this God .

The taking vp of this Tabernacle denoteth their worship which they exhibited vnto their Idoll , by carying him vp and downe in Tabernacles and Pageants , after a solemne manner of procession ; by the Romans , this solemnity was termed Pompa ; and the tent or Pageant in which the Idoll was carried , Theusa , according to that , Theusa Deorum vehiculum . This kinde of Idolatry may seeme to haue had its originall among the Heathens , from an vnwarrantable imitation of Moses his Tabernacle , which was nothing else but a u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ioseph . antiq. l. 3. c. 5. portable Temple , to bee caried from place to place as need required . For it cannot be denied , but that many superstitions were deriued vnto the Heathens from the true worship of God , which he himselfe had prescribed vnto his people . Thus as God had his Tabernacle , Priests , Altars and Sacrifices , so the Deuill had his Tabernacles , Priess , Altars , and Sacrifices . As God had his fire euer burning vpon the Altar , Leuit. 6. 3. So had the Deuill his fire preserued burning by those Vestall Votaries . As God had his propitiatory or mercy seat : So had the Deuill his Sacros tripodas , his Oracles from which hee would speake vnto them that serued him . This solemne procession was performed by the Romans , in the honour of the * * Solis honore 〈◊〉 grati specta●ula C●rci . Antiqui d●●●re patres . Corip . Afric . lib. 1. num. 17. vid. Demps●er . Sunne : It was performed by the Israelites in honour of their Moloch who formerly was interpreted the Sunne . To adde vnto the pompe and state of this solemnity , both the Romans , and the Israelites caused great horses and chariots to be lead vp and downe . x x Alex. ab Alex. l. 3. c. 12. Horses were consecrated to the Sunne by the Romans , and their Cirque-place was sometimes called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Horse-race . And that chariots were commonly vsed in those pompous shewes is y y — Hic illius arma , Hic currus s●it . Virgil. Aeneid . 1. euident . Concerning the people of Iudah , doth not the like practise plainly appeare ? 2 King . 23. Iosiah did put downe the Horses giuen to the Sunne , and the chariots of the Sunne . This kinde of idolatrous worshipping the Sunne seemeth to haue had its beginning from the Persians ; who also accounted horses holy to the Sunne , z z Coel. Rhodigin . antiq. l. 8. c. 2. and the Persian King when he would shew himselfe in great state , caused an exceeding great horse to be lead vp and downe , the which was called Equus Solis .

The second enquiry is , what Idoll was meant by Chiun , and Remphan , otherwise in ancient copies called Repham . Not to trouble the Reader with the various interpretations of expositors , much lesse with the bold aduentures of others in correcting the text : By Chiun wee are to vnderstand Hercules , who in the Egyptian language was called Chon : by Repham wee are to vnderstand the same Hercules , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rephaim , in the holy tongue signifieth Giants . By Hercules wee may vnderstand the planet of the Sunne : there are Etymologists which deriue Hercules his name from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heircol , Illuminauit omnia : the Greeke a a Heracles quid aliud est quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) aeris gloria : quae porro alia est aeris nisi solis illuminatio ? Macrob. Satur. l. 1. c. 20. Etymologie , holds correspondency with the Hebrew , and both signifie that vniuersall light which floweth from the Sunne , as water from a fountaine . Adde hereunto , that b b Euseb. de praep. l. 3. c. 4. p. 71. Porphyry interpreteth Hercules his twelue labours so often mentioned by the Poets , to be nothing else but the twelue signes of the Zodiak , through which the Sunne passeth yearely . But some may question whether the name of Hercules was euer knowne to the Iewes ? It is probable the name was , for Hercules was the god of the Tyrians , from whom the Iewes learned much Idolatry , as being their neere neighbours : Yea it is apparant that in the time of the Macchabees the name was commonly knowne vnto them : for Iason the High Priest sent three hundred drachmes of siluer to the sacrifice of Hercules , 2 Maccab. 4. 19.

Thirdly , it followeth that we should enquire what this starre of Remphan was ; It is probably c c Oecumenius , Act. 7. 43. thought that it was a certaine starre painted in the forehead of Molech : Neither was it vnusuall for the Heathen people to paint their Idolls with such Symbolica additamenta . d d Sueton. in Iul. c. 88. It. Plin. hist. l. 2. c. 25. Horat. l. 1. Ode 12. Iulius Caesar his image had a starre depicted on the Crowne of his head .

The Sunne was also worshipped by the house of Iuda , vnder the name Tamuz ; for e e Hieronym . comment . 3. in Ezek. Tamuz , saith Hierome , was Adonis , and f f Pier. hierogl . l. 9. p. 68. Adonis is generally interpreted the Sunne , from the Hebrew Adon , signifying Dominus , the same as Baal , or Moloch formerly did , namely , the Lord , or Prince of the Planets . The moneth which wee call Iune , was by the Hebrews called Tamuz , and the entrance of the Sunne into the signe Cancer , was , in the Iewes Astronomy , termed Tekupha Tamuz , the reuolution of Tamuz . Concerning Adonis , whom sometimes ancient Authors call Osiris , there are two things remarkable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the death or losse of Adonis : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the finding of him againe . As there was great * * Nunquamque satis quaesitus Osiris . Semper enim perdunt , semper & inueniunt . Lucan . lamentation at his losse , especially amongst the “ “ Plutarch . in Alcibiade . women : so was there great ioy at his finding . By the death or losse of Adonis , we are to vnderstand the departure of the Sunne ; by his finding againe , we are to vnderstand his returne . Now hee seemeth to depart twice in the yeare : First , when hee is in the Tropicke of Cancer , in the farthest degree northward . Secondly , when he is in the Tropicke of Capricorne , in the farthest degree southward : answerable vnto these two departures which may bee termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , disparitions , or losses of the Sunne , there are two returnes immediatly succeeding , which may be termed likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the findings or new appearings of the Sunne . Hence we may note , that though the Egyptians celebrated their Adonia in the moneth of Nouember , when the Sunne began to be farthest Southward ; and the house of Iuda theirs , in the moneth of Iune , when the Sunne was farthest Northward ; yet both were for the same reasons , and in substance they agreed . And of this , the Prophet Ezekiel is thought to haue spoken , Ezek. 8. 14. There sate women weeping for Tamuz .

Th●se solemnities were chiefly obserued , betweene the Byblienses and the Alexandrini , g g Procopius in Isaiam ad c 18. It. Cyrillus l. 2. Tom. 2. in Isaiam . the manner was thus : When the Byblienses solemnised the death or losse of Adonis , at that time the Alexandrini wrote a letter , this letter was inclosed in an Arke of bulrushes , therein they signified that Adonis , whom they lamented was found againe , this arke being after the performance of certaine rites and ceremonies committed to the sea , forthwith it was caried by the streame to Byblus , vpon the receipt whereof , the lamentation of the women was turned into ioy . h h Iulius Maternus Firmicus . l. de errore profan . religion . Others say that this lamentation was performed ouer an Image in the night season , and when they had sufficiently lamented , a candle was brought into the roome ( which ceremony might mystically signifie the returne of the Sunne ) then the Priest with a soft voice muttered this forme of words . i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Firmicus ibid. Trust yee in God , for out of paines saluation is come vnto vs . k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 R. Dan. Kimchi in radic . There are likewise of the Iewes , that say their Tamuz was an image whose eies they filled with Lead , which Lead being molted by the meanes of fire vnder it , the image it selfe seemed to weepe .

There l l Procop. in Isai. 18. are , that thinke the Prophet alludeth vnto those letters inclosed in those fore-mentioned bulrush arkes , Is. 18. 2. when he speaketh of Embassadours sent by the sea euen in vessels of reeds vpon the waters . But I rather approue the literall sense , for by reason of the shelfes , and dangerous rockes in the riuer Nilus , it was not vnusuall for men to saile in hulkes and vessels made of a kinde of great bulrush , which by the Egyptians was termed Papyrus , and these kinde of ships m m Plin. hist. lib. 6. c. 22. Papyraceae naues .

CHAP. III. Of Baal-Peor , Baal-Tsephon , Baal-Zebub Baal-Berith , Bel , and the Dragon .

WHom the Hebrews called Baal , the Babylonians called Bel , and although the Planet of the Sunne onely at first might be worshipped vnder that name , yet at last it became a common name to many other Idolls , according to that , There are many gods , many Baalims or Lords , 1 Cor. 8. 5. As the same Idoll Iupiter had different names , and different rites of worship , occasioned sometimes from the different places , as Iupiter Olympius , from the hill Olympus ; Iupiter Capitolinus , from the Capitoll hill ; Iupiter Latialis , from that part of Italy which is called Latium . Sometimes from the different benefits which he was supposed to bestow on men , as Iupiter Pluuius , because he gaue raine ; Iupiter Lucetius , because he gaue Light ; Iupiter Altitonans , from thundring : So Baal had his distinctiue titles , and different rites of worship , sometimes occasioned by the place , as Baal-Peor , Numb. 25. 3. sometimes from the benefit obtained , as Baal-Tsephon , Exod. 14. 1. and Baal-Zebub , 2 King . 1. 2. sometimes for some other reason , as Baal-Berith , Iudg. 8. 33.

Baal-Peor is thought to be that a a Hieronym . ad Hos. c. 9. Idem prodidit Isidor . Orig. lib. 8. Priapus , that obscene Idoll , so famous in prophane authors . He was called Peor , from the hill Peor , mentioned , Num. 23. 28. as likewise his Temple wherein he was worshipped , standing vpon the same hill , was called Beth-Peor , Deut. 3. 29. He was worshipped by the Moabites , and Midianites : the Idoll Chemosh , Ier. 48. 7. is thought to be the b b Hieronym . in Isai . l. 5. c. 15. same , and I take it to be applied to Baal-Peor , by way of contempt , as if one should say , their blinde god , according to that in the Psalme , They haue eies , and see not . For the first letter c c Philo Iud. l. 2. Allegoriar . p. 79. Caph , signifieth , quasi ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Musch , palpare , to groape or feele about in manner of blinde men .

Baal-Tsephon is thought by the d d ●● . Fag . Exod. ●● . Hebrews , to haue beene an Idoll made by the Egyptian Magicians , and placed in the wildernesse , to obserue , and stoppe the Israelites in their departure from Egypt , whence it was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsephon , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsapha , signifying to watch , and obserue in manner of a watchman : wee may call him Baal speculator , as among the Romans , because Iupiter stayed the Romans when they were flying , he was called e e Rosin . lib. 2. antiq. Rom. cap. 5. Iupiter stator .

Baal-zebub , soundeth as much as the Lord of the flies , or a f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gregor. Nazianz. orat . 2. contr. Iulian . p. 102. Master-flie , which hath power and authority ouer the rest , in which respect the Prince of the Deuils in the Gospell is termed Beelzebub , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zebub signifieth a flie . g g Plin. lib. 10. cap. 28. This Idoll was worshipped by the Cyrenians , but principally by the Ekronites , because whensoeuer they sacrificed vnto him , the swarmes of flies , which at that time molested the country , dyed . But it is certaine , that this was not the alone reason , for they were wont to repaire to him , as to an Oracle , 2 King . 1. 2. wee may call him Iupiter muscarius , or Hercules muscarius , k k Clemens Alexandr . in protreptic . for the inhabitants of the city Elis , sacrificed to Iupiter vnder the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) A driuer away of flies ; and the Romans to Hercules , vnder the same name . Some Greeke copies in the Gospell read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beelzebul , which change is interpreted to bee , for to shew the greater contempt of the Idoll , as if they should say , Iupiter stercoreus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zebel signifieth stercus , and Beel or Baal signifieth Dominus .

Baal-Berith was the Idoll of the Shechemites , of his Temple we reade , Iudg. 9. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Berith signifieth a couenant , so that Baal-Berith may be translated Iupiter foederatus . ( i. ) i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuaginta interpr . Iud. 8. 33. The God vnto whom they bound themselues by couenant . Concerning Bel and the Dragon , little is spoken , besides what we reade in that of the Apocrypha , where the History is described .

CHAP. IV. Of Dagon .

THe a a R. Dauid . 1 Sam. 5 Hebrew Doctors say , that this Idoll Dagon was made from the nauill downeward in forme of a fish , but from the nauill vpward , in forme of a man . This they collect from the 1 Sam. 5. 4. The two palmes of his hands were cut off vpon the threshold . And furthermore they say , the Idoll Dagon had his name from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dag , signifying in the holy language , a fish , according to which description we may english him the Philistims Neptune or * * Triton non absimilem habuisse figuram singitur . Frons hominem praefert , in pristim desinit aluus . Pier. Hierogl . lib. 31. pag. 218. Triton . Others deriue the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dagan , signifying corne , and they b b Philo Byblius apud Euseb. de praepar . lib. 1. cap. 7. say , that he first inuented the vse of the plough and corne , whence they translate him Iupiter aratrius . In this respect wee may call him the Philistims Saturne , because antiquity makes c c Pier hieroglyph . lib. 32. p. 228. idem lib. 56. Saturne the first inuentor of husbandry , and therefore paints him with an hooke or sithe in his hand , as being the fittest hieroglyphick for husbandry . Both opinions haue their Authors , and no sufficient proofe hath beene produced to ouerthrow either . d d R. Leui. 1 Sam. 5. Yea their are not wanting among the Iewes themselues , that say this image of Dagon was made in the forme of a man . Notwithstanding Scaliger his coniecture is not improbable , that those who interpret Dagon , Iupiter aratrius , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , might mistake and reade 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shadai signifying Ager , A field ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schaddai being the very name of God , signifying Omnipotens , Almighty .

CHAP. V. Of the molten calfe .

THe history of the molten calfe is at large set downe , Exod. 32. where wee reade , that by reason of Moses his long absence , the people desired of Aaron , Gods to be made , whereupon Aaron made for them the molten calfe . The reason why they worshipped God rather in the similitude of a calfe , then of any other creature , is generally by expositors conceiued to be , from the corruptions learned among the Egyptians who worshippped their Idol a a Plin. nat. hist. l. 8. c. 46. Herodot . l. 2. Solin . c. 35. aut aliorum distinctione 45. Apis , otherwise called b b Alex. Genial . dier. lib. 6. c. 2. Serapis , in a liuing Oxe , and likewise in an image made in the forme and similitude of an Oxe with a bushell on his head . This Oxe was remarkable for certaine notes and markes , whereby it was differenced from all others . It was black bodied , it had a white forehead , a white spot behinde , and a knot vnder his tongue ; for the more curious fashioning and polishing of these markes in the molten calfe , Aaron may seeme to haue made vse of his c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stylo sculptorio . grauing toole . d d Plin. hist. lib. 8. c. 46. It. Alex. G●nial . dier. l. 6. c. 2. The Egyptians repaired vnto this Oxe for the resolution of matters doubtfull , as to an Oracle , and the manner of consulting with him was thus . The party that repayred vnto him , tendred a bottle of hay or grasse , which if he receiued , then it betokened a good and happy euent ; if otherwise he refused it , then it did portend some euill to come . Thus they turned their glory into an Oxe that eateth grasse , Psal. 106. 20. The Hebrew word in the Psalme , translated an Oxe , is , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shor , which I note , because , in my opinion , it giueth light to one of the names by which this Idoll was denoted . Sometimes it was called Apis , from the Hebrew word f f vultus , Facies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ap , signifying a face : sometimes Serapis , quasi Shor-apis , which is nothing else but Bouis caput , an Oxe head , the very name vsed by the g g Cyprian . de bono patient . p. 318. vid. etiam August . p. 73. It. Tertullian . adu . Iud. cap. 1. Fathers to expresse this Idolatry . It is commonly knowne , that this Idolatry was deriued to Israel from the Egyptians , but whence the Egyptians first learned it , few haue taught : They doe not coniecture amisse , who interpret the first institution hereof to haue beene in the memory of Ioseph , who by his prouidence relieued both Egypt , and other neighbour countries in the seuen yeares of famine . Beside the testimony of no slight h h Suidas in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ruffinus lib. 2. hist. Eccles. c. 23. Pier. hierogl . lib. 3. p. 25. Autors , there are strong inducements to perswade it . First , both the yeares of plenty and famine were foresignified by the apparition of Oxen. Secondly , what fitter embleme , ( if it had not afterward proued an Idol ) to continue the remembrance of a Ioseph , ( by whose alone care and industry , corne and victuall was prouided in an extreme famine , ) than an Oxe , the true and liuely hieroglyphick of an industrious husbandman ? Thirdly , in this , Suidas agreeth with others , that this Oxe was pourtrayed with a bushell on his head , though others doe more clearely expresse the reason of this portraiture , namely , because of the great quantity of corne measured out by Ioseph in that extreme dearth . Concerning the sinne of the Israelites in making this calfe or Oxe , the moderne Iewes doe transfer the fault vpon certaine proselyte Egyptians who came forth with them ; and they say , that when Aaron cast their iewells into the fire , these Egyptians , contrary to his expectation , by their art Magick produced a calfe , to which purpose they vrge Aarons owne words , Exod. 32. 34. I did cast the gold into the fire , and thereof came this calfe ; as if his art or will went not with the making thereof , but of it selfe it made it selfe . But this answer of his sheweth rather , how vaine the wit of man is in the excuse of sinne ; and as his engrauing instrument writes downe Aarons sin : so the confession of other more ingenuous Iewes , proclaimes the Israelites , saying that i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Gerund . vid. Munster . Exod. 32. no punishment befalleth thee Israel , in which there is not an ownce of this calfe . I conclude this , with the analogy betweene the Egyptian Apis , and the molten calfe : and this consisted in three things . First , as there were some speciall markes in the Egyptian Oxe : so is it probable that Aaron , with his engrauing toole , made the like . Secondly , as the Egyptians in honour of their Oxe k k Suidas in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . celebrated a solemne feast , with much singing and mirth : so the Israelites proclaimed a feast in honour of their calfe . The people sate downe to eat , and drinke , and rose vp to play . Thirdly , as the Egyptians Oxe was at last drowned in the riuer : so Moses burnt the molten calfe , and beat it to pouder , and cast it vpon the face of the water , Exod. 32. 20. Deut. 9. 21. Ieroboam afterward , though vpon other inducements , committed the same sinne ; hee thought in his heart , that if the people did goe vp to Ierusalem and doe sacrifice in the house of the Lord , they would reuolt from him , and returne to the King of Iudah : whereupon he set vp two calues of gold , the one in Bethel , the other in Dan ; saying vnto the people , It is too much for you to goe vp to Ierusalem , 1 King . 12. 28.

CHAP. VI. Of Astaroth , Ammonia , Iuno , the Queene of heauen , Diana of the Ephesians .

AS the Sunne was worshipped vnder many names : So likewise the Moone . Astaroth was the Idoll chiefly of the Zidonians , 1 King . 11. 5. 2 King . 23. 13. she had her Temple called the house of Astaroth , in which the Philistims hanged vp Sauls a a Horum Anathematum oblationem primò didicerunt ab Israelitis . Num. 7. 1 Sam. 21. armour after his death , 1 Sam. 31. 10. That the Moone was worshipped vnder this name needes not b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Astarten lunam esse opinor . Lucian . de Dea Syria . proofe : onely c c August . super Iudic. quaest. 16. some say that Astarte was Iuno : and why may we not say that Iuno is often vsed to expresse the Moone ? d d Astarte Vrunia idem omnino valet apud Phaenicas , quod Iuno Lu●●na apud Latinos . Deducitur Vrania ab Hebraeo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nun in sine ad●ctie aut persesolum , aut cum Iod quod passim fit à S●ris , qua●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in foeminino verò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) Lucidus & Lucida , aut Lucinus & Lucina . Et hinc Graeci suum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutuatisunt . Both the Moone and Iuno are often called by the name of Vrania . And as the Moone in respect of her light is called Vrania : so in regard of the lesser lights in the heauen , she is called Astroarche , that is , the e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab imperio quod in aftra exercet . vid. Herodian . lib. 5. Queene of the planets ; or as Horace speaketh of the Moone ; Siderum regina , The Queene of the starres ; or lastly , as Virgil speaketh of Iuno ; Diuûm incedo regina , The Queene of the gods . It seemeth very probable , that this is that Queene of Heauen , of which the Prophet speaketh , Ier. 7. 18. Ier. 44. 17. Againe vnto whom may wee imagine those ancient heathens to haue performed that solemne worship , which they did on the Calends , or first day of euery moneth ? was it not to the Moone ? And yet notwithstanding it is ascribed to Iuno , f f Macr●b . Sat. lib. 1. c. 15. whence she is called Iuno Calendaris . Lastly , as Iupiter g g Macrob. Sat. lib. 1. c. 21. Ammon was no other than the Sun , and worshipped in forme of a ramme : so for ought I see , the Moone might be called Iuno h h Cael. Rhodigin l. 18. c. 38. Ammonia , and worshipped in the forme of a sheepe . Sure I am , that the Hebrew Doctors describe the images of i i D. Kimchi . 1 Sam. 31. 10. It. Iud. 2. 13. Astaroth , to haue beene made in the forme of sheepe , and the word Astaroth in the originall signifieth a flock of sheepe , and the Moone might as well bee called Ammonia , as the Sunne Ammon , both being so called from their heat , which in the holy tongue is called k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Calor , Sol. Hammah , and from thence likewise those images ( of which we reade , Leuit. 26. 30. Isay 17. 8. Isay 27. 9. ) are called l l R. Solomon in Leuit. 26. 30. Hammanim , because they were certaine Idolls placed vpon the house-top , and so alwaies exposed to the Sunne . Furthermore , as Iupiter m m — stat corniger illic Iupiter . Lucan . l. 9. vers. 514. Ammon was painted with hornes , so likewise was the n n Syderum regina bicornis audi . Luna puellas . Horat. car . saecular . Moone : why they should bee thus painted , many reasons might bee produced , but chiefly three ; the first peculiar to the Sun , the other common both to Sunne and Moone . First , the Sunne was painted with rammes hornes , because with the Astronomers the signe Aries in the Zodiak is the o o Pier. hieroglyph . l. 10. beginning of the yeare . Secondly , because as the strength of horned beasts consist in their hornes : so the vertue and influence of the Sun and Moone , is deriued vnto sublunary creatures by their beames . Thirdly , because the light of the Sunne , and Moone , makes the reflection cornute or horne-like . When Moses came downe from God , Aaron and the people saw that his face shined , Exod. 34. the Latine reades it , Facies eius erat cornuta : and hence it is , that Moses is painted with hornes , which some of the Rabbines haue interpreted p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cornud magnificantie . R. Solem. poriò Hebraicum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( vnde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & co●nuemanarunt ) significat in morem cornuum splendorem radiose● emittere . hornes of magnificence : The error grew from the doubtfull signification of the Hebrew word , signifying splendor or brightnesse , and also hornes .

q q Macrob. Saturnal . lib. 1. c. 15. The Moone was also worshipped vnder the name of Diana , who although shee were worshipped throughout all Asia , yet shee was had in principall esteeme among the Ephesians , whence arose that cry , Great is Diana of the Ephesians , Act. 19. 28. Her greatnesse among the Ephesians appeareth partly by her Temple , which in r r Plin. lib. 36. 14. one place Pliny saith was two hundred and twenty yeeres building , but s s Plin. 16. 40. elsewhere hee saith foure hundred yeeres : partly from the great gaine procured vnto the siluer Smiths in making and selling siluer Temples of Diana , Act. 19. 24. It is much disputed what those siluer temples were ; some thinke them to bee little housen , or shrines ( such as were for their smalnesse portable ) in forme representing the Temple of Diana , and within hauing the image of Diana inclosed , and in this sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is sometimes vsed , to signifie closets , or shrines wherein images were kept : others thinke certaine coynes or peeces of money , to be called by the name of Dianaes Temple , from the similitude of Dianaes Temple , engrauen or stamped vpon those coynes : as in England we call some peeces of gold the George , others the Angell , others the Thistle , from the impression which they beare . The like custome of naming coynes from their sculpture or impression , was not vnusuall among the t t Simili prorsus ratione . Atheniensium numos quosdam , boues : eorundem Atheniensium alios quosdam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) puellas : alios Corinthiorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pullos : alios Peloponnesioram , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , testudines : alios Romanorum naues vocabant . ancients ; neither were such coynes vnusuall on which the Temple of Diana was engrauen , & these capitall letters added , DIAN EPHE. Theodorus Beza , in his maior annotations vpon the Acts , reporteth , that he hath seene two of these himselfe .

Wee reade of another kinde of idolatrous worship towards the Moone , to haue beene u u Macrob. Saturnal . lib. 3. cap. 8. Non absimilem idololatriam in cultu Veneris prodidit Iulius Firmicus de errore profan . religion . cap. 4. that men sacrificed to her in womens apparell , and women in mens apparell , because they thought the Moone to be both male and female , whence the Moone is called by old Authors as well Lunus , as Luna : And Venus , whom Philochorus affirmes to be the Moone , is termed Deus Venus , as well as Dea Venus . x x Maimonid . in more Nebochim part. 3. cap. 38. Some haue thought that God had respect vnto this kinde of Idolatry , Deut. 22. 5. where men are forbidden to weare womens apparell , & è contrà , but it is more generally and vpon better grounds thought that the promiscuous vse of apparell ( whereby the distinction of sex is taken away ) is there forbidden .

CHAP. VII . Of other Gods mentioned in Scripture .

THe Sunne and Moone , which are the greater lights in the Heauen , I take to haue beene the chiefest Idols worshipped by the Heathen people . Notwithstanding , their blinde deuotion deified also the other Planets , and that numberlesse number of lesser lights , called in Scripture Militia cael● , The hoste of heauen , whose seuerall natures , properties , and influences , are not distinctly knowen . In like manner there is an hoste of Idols mentioned in holy writ , of whom little or nothing is spoken to the purpose by Autors , more than their very names . Of this nature are those chambers of imagery , wherein all formes of creeping things were pourtrayed on the walls , Ezek. 8. It may be termed their Pantheon .

In those Colonies which the King of Ashur transplanted into Samaria , euery one worshipped the god of his owne Nation . The men of Babel made Succoth Benoth , the men of Cuth made Nergal , the men of Hamath made Ashima , the Auims made Nibhaz and Tartak , the Shepharuims burnt their children in the fire to Adrammelech and Anammelech the gods of Shepharuaim , 2 Kin. 17. 30. 31. a a R. Iarchi . 2 King . 17. R. Dauid non dissentit . The Hebrew Doctors say that Succoth Benoth was the picture of an hen with her chicken ; Nergal they interpret Gallum syluestrem ; Asima a Goat ; Nibhaz a dog ; Tartak an asse ; Adrammelech a mule ; Anammelech an horse : that such bruit beasts should bee worshipped as gods may seeme ridiculous ; but the like to haue beene practised among the Heathens , profane Authors abundantly testifie . The b b Lucian . lib. 16. de Syr. Dea. cocke was worshipped as a God among the Syrians ; c c Herodotus in Euterp . A goat by the Mendesij ; d d Cic. de legib. lib. 1. vid. Traquell . in Alex. ab Alex. lib. 6. It. Diodor. Sicul. lib. 1. 18. A dog by others : yea they haue adopted into the number of their gods , e e Alex. Neopolit . lib. 6. cap. 26. Oxen , Lions , Eagles , Wolues , Crocodiles , Cats , Rats , &c. Nay they haue digged their gods out of their gardens , f f Porrum & cepe , nefas violare & srangere morsu . O sanctas gentes , quibus baec nascuntur in hortis Numina . Iuuenal . satyr. 15. Garlick , leekes , onions , &c. To these may bee added Nisroch which was the god of the Assyrians , and as it seemeth had his Temple at Nineue , 2 King . 19. vlt. and Esay 37. vlt. Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rimmon , the word signifieth a Pomegranat . Concerning this Idol it is much controuersed , whether Naaman sinned not in saying , The Lord be mercifull vnto thy seruant , that when my Master goeth into the house of Rimmon , &c. 2 King . 5 18. Reade the words in the Praeter tense : When my Master went into the house of Rimmon , the sense appeares to be a pardon craued for sinnes past , not afterward to bee committed . The same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bebho , in going , is put to expresse the time past , in the titles of the Psalmes 52. and Psal. 54. Thirdly , Nebo , otherwise called Nabo , an Idoll of the Assyrians , Ier. 48. 1. Hee had his name from prophecie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nabhi signifying a Prophet , he seemeth not much to differ from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so often mentioned in Homer . g g Diodor. Sicul. l. 5. 72. Diodorus Siculus maketh them both one , and we may render Nebo , the Assyrians Ammon , or Iupiter Vaticinus : the god of their Oracles .

CHAP. VIII . The seuerall manners of diuine Reuelation .

AS Idolatrie originally sprang from mistaking of Scripture : so witchcraft and sorcery , ( which holdeth neare affinity with Idolatry ) seemeth to haue had its first beginning from an imitation of Gods Oracles . God spake in diuers manners , Heb. 1. 1. By dreames , by Vrim , by Prophets , 1 Sam. 28. 6 , 7. when the Lord would by none of these answer King Saul , then he sought to a Witch . To these might be added Gods speaking from betweene the Cherubims , his answering by Visions , Angells and voices : but the chiefe manners of reuealing himselfe , obserued by the Hebrew writers , are foure , which they terme a a P. Fagius in Exod. 28. foure degrees of prophecie , or diuine reuelation : somewhat therefore being spoken of these , I purpose to explaine the seuerall sorts of vnlawfull diuinations mentioned in Scripture .

The first degree was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nebuah , Prophecy . This was , when God did by certaine visions and apparitions reueale his will .

The second , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ruach Hakodesch , The inspiration of the Holy Ghost , whereby the party was inabled , without visions or apparitions , to prophecy : some shewing the difference betweene these two , b b D. Kimchi praefut . in Ps. adde that the gift of prophecie did cast a man into a trance or extrasie , all his senses being taken from him : but the inspiration of the Holy Ghost was without any such extasie , or abolition of the senses , as appeareth in Iob , Dauid , Daniel . Both these degrees , as likewise Vrim and Thummim , ceased in the second Temple , whence their ancient Doctors say , c c Talmud in Sanhedrin . c. 1. that after the latter Prophets Haggai , Zacharie , and Malachie were dead , the holy Ghost went vp , or departed from Israel . Howbeit they had the vse of a voice or Eccho from heauen . In which speech we are not to vnderstand that the Holy Ghost wrought not at all vpon the creatures , or that it wrought not then in the sanctification of men as in former times , but that this extraordinary enabling men to prophesie by the inspiration of the Holy Ghost then ceased ; and in this sense , the Holy Ghost was said to haue departed from Israel . Vnto this common receiued opinion , that passage might haue reference , Acts 19. We haue not so much as heard whether there hath beene an holy Ghost or no. That they did not doubt the distinction of persons , appeareth cleare , if that be true which d d P. Fagius in Exod. 28. some haue noted , that the ancient Iewes before Christ were so catechised in that point , that they obserued the mystery of the Tranity in the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iehouah , for though the name consisted of foure letters in number , whence it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quadriliterum , yet there were but three sorts of letters in the name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iod signified the Father , who was the beginning of all things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vau , is a coniunction copulatiue , and denoted the third person in Trinity , which proceedeth from the Father and the Sonne . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He signified the Sonne of God . The Rabbines haue a saying , that God made all things , In litera 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He. They may allude to this , that hee made all things by his word : he said , Let there be thus , and thus , and it was so : but they may also allude to the second person in Trinity . And furthermore they note that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He , is doubled in this name , to demonstrate both natures of our blessed Sauiour .

The third degree , was Vrim and Thummim . Vrim signifieth light , and Thummim perfection . That they were two ornaments in the high-Priests brest-plate , is generally agreed vpon : but what manner of ornaments , or how they gaue answer , is hard to resolue . e e Ioseph . antiq. l. 3. cap. 9. Some thinke them to bee the foure rowes of stones in the brest-plate , the splendor and brightnesse of which foreshewed victory , and by the rule of contraries , we may gather , that the darknesse of the stones not shining presaged euill . f f R. Solomon quemadmodum refort D. Kimchi in radic . Others say it was the name Iehouah , put in the doubling of the brest-plate , for that was double , Exod. 28. 16. g g Talmud in Ionah cap. 6. vid. P. Fagium in Exod. 28. Others declare the manner of consulting with Vrim and Thummim thus . First , they say that onely the King , or else the * * Abbeth din. Father of the Consistory had power to consult , or to propose the matter vnto the Priest , and the Priest onely had power to resolue . Secondly , that the matter proposed must not be triuiall , but of moment and great difficulty . Thirdly , that this holy writing , termed Vrim and Thummim , consisted of all the Tribes names , and likewise of the Patriarchs , Abraham , Isaak , and Iacob , so that no letter of the Alphabet was wanting . The question being proposed ; Some say that the letters which gaue the answer were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) they did arise and eminently appeare aboue the others . An example they take from the 2 Sam. 2. 1. When Dauid asked the Lord , Shall I goe vp into any of the cities of Iudah ? The Lord answered 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gnaleh , goe vp . Here , say they , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appeared out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schimeon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leui , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iehudah . Others say , that the letters which represented the Oracle were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) that they did after a strange manner ioyne themselues into perfect syllables and intire words , and made the answer compleat . Many other opinions might bee reckoned vp , but h h R. Dauid in radic . he spoke best , who ingenuously confessed that hee knew not what Vrim and Thummim was .

The fourth degree was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bath Kol , Filia vocis , the daughter of a voice , or an Eccho ; by it , is meant a voice from heauen , declaring the will of God ; it tooke place in the second Temple , when the three former degrees of prophecy ceased : it gaue testimony of our Sauiour ; Loe a voice from heauen , saying , That is my beloued sonne in whom I am well pleased , Matth. 3. 17. It was in truth the prolegue , preface , or type of that true voice of the Father , that eternall word which reuealed his Fathers will vnto mankinde .

These were the extraordinary meanes by which God reuealed himselfe to his people of old : ordinarily , hee reuealed himselfe by his written word . Notwithstanding the Hebrews say , that the law , euen from the first time of its deliuery vnto Moses , was twofold : the one committed to writing , which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thora Schebictab , the written law : the other deliuered by tradition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thora begnal pe , it was also termed their Kabbala , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kibbel , signifying Accipere , To receiue or learne . They say both were deliuered by God vnto Moses in mount Sinai ; but this latter was deliuered from Moses to Ioshua , from Ioshua to the Elders , from the Elders to the Prophets , from the Prophets to those of the great Synagogue , and so successiuely to after-ages , till at last it was digested into one booke , containing principally precepts , and directions for those Israelites , which inhabited the Holy Land . It is called Talmud Ierosolymitanum . It was composed in the yeare of our Lord 230. This because it containeth but a few constitutions , is but of little vse . About 500 yeares after Christ , then was there a more full and exact collection of their constitutions , for direction of those Iewes which dwelt in Babylon , and other forraigne places ; this is termed Talmud Babylonicum , and is of greatest vse among Authors , it containeth the body of their ciuill and canon law . This traditionall law , they hold to be as authentique , as their written word , and that Moses receiued it from God , when he receiued the law , for , say they , were it not for this exposition , the Decalogue it selfe might haue beene deliuered * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsens . in praefat. In hora veloci , In lesse than an houre .

Here we must know that the word Kabbala , when it is applied to the Kabbalists , to difference them from the Talmudists , is taken in a stricter sense , and signifieth these subtilties , or mysteries , which are obserued from the different writing of some letters in the Scripture , from the transposing of them , from a mysticall kinde of Arithmetique , &c. This was neuer wholly committed to writing . Some instances we haue , Gen. 23. 2. Abraham came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to weepe for Sara . Here “ “ Baal Turim . because the letter Caph is lesse than the rest , they note that Abraham wept but a little for Sara , because shee was old . Againe the letter Aleph is found six times in the first verse of Genesis ; hence R. Elias collected , that the world should endure but six thousand yeares ; because Aleph in the Hebrews computation standeth for a thousand . From the transposition of letters they conclude after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherem signifieth an Anathema or excommunication ; by a Metathesis or transposition of the letters , it is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rachem signifying mercy ; by another transposition it is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ramach , which letters in the Iewes computation make 248. which in their anatomie , they finde to be the iust number of members in a mans body . Their conclusion hence is , that if an excommunicated person doe truly repent , then his Cherem is turned into Rachem ; his curse turned into a blessing : if hee doe not repent , then his Cherem entereth into Ramach , the curse entereth into all his members , to the vtter destroying of the whole man . Againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isch , signifieth a man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Escha , A woman . Hence they note , that in the name of the man there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iod , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iah , one of the names of God : these being taken away , in both names there remaine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Esch , signifying fire , to shew , that as long as man and wife agree , God is with them , but when they disagree , fire is betweene them . Thus we see what vaine mysteries their Kabbalists obserue .

CHAP. IX . Their Teraphim .

COncerning the Teraphim , two things are especially to bee enquired . First , what they were ? Secondly , for what vse ? The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Taraph , signifieth in generall the compleat Image of a man Michal tooke 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 priuate vse in their owne houses , so that these images seeme to haue beene their Penates or Lares , their household Gods ; wherefore hast thou stollen my Gods ? my Teraphim ? Gen. 31. 30. And this man Micah had an house of Gods , and made an Ephod and Teraphim , Iud. 17. 5. Because of the worship exhibited to these Idolls , hence from the Hebrew Taraph , or as some reade it Tharaph , commeth the Greeke a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To worship . The manner how these Images were made , is fondly conceited thus among the Rabbies ; They b b R. Eliezer . vid. Eliam Thisbit . killed a man that was a first borne sonne , and wrung off his head , and seasoned it with salt and spices , and wrote vpon a plate of gold , the name of an vncleane spirit , and put it vnder the head vpon a wall , and lighted candles before it , and worshipped it . With such Laban spake , say they . But without controuersie , the Teraphim which Michal put in the bed , was a compleat statue or image of a man . The vse of these Images , was to consult with them as with Oracles , concerning things for the present vnknowne , or future to come . To this purpose they were made by Astrologers c c Aben Esra . Gen. 31. vnder certaine constellations , capable of heauenly influences , whereby they were enabled to speake . The Teraphims haue spoken vanity , Zach. 10. 2. And among other reasons , why Rahel stole away her Fathers Images , this is thought to be one , That Laban might not by consulting with these Images discouer what way Iacob tooke in his flight .

CHAP. X. The seuerall sorts of Diuination forbidden .

WEE shall finde , Deut. 18. 10 , 11. those Diuiners , which are by the Law forbidden , distinguished into seuen kindes , not because there were no other , but they were the most vsuall . 1. An obseruer of times . 2. An Inchanter . 3. A Witch . 4. A Charmer . 5. A consulter with familiar spirits . 6. A Wizard . 7. A Necromancer . To these we may adde an eight out of Hos. 4. 12. consulting with the staffe . And a ninth out of Ezek. 21. 21. A consulter with intrals . 1. The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An obseruer of times , a a Iarchi Leuit. 19. 26. one that distinguisheth times and seasons , saying , such a day is good , or such a day is naught , such an houre , such a weeke , such a moneth is luckie , and such and such vnluckie , for such and such businesses : b b D. Kimchi in rad. whence those that deriue the word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnaijn , signifying an eye ( as if hereby were meant a Iugler , or Impostor who deceiueth the eyes of his spectators , by casting a mist before them ) vtterly mistake : more pertinently they speake , who deriue it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnona , signifying Time . But of all I approue those , who deriue it c c Aben Esra Leuit. 19. 26. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnanan , A Cloud , as if the originall signified properly a Planetary , or Starre-gazer . Hereby he is distinguished from the second sort of vnlawfull Diuiners , for hee also was an obseruer of times ; the first drawing his conclusions from the colour or motion of the clouds : the second , from his owne superstitious obseruation of good and euill euents , happening vpon such and such dayes , such and such times : the first seemeth to haue drawne his conclusions à priori , from the clouds or Planets , causing good and bad euents : the second , a posteriori , from the euents themselues , happening vpon such and such times . This Planetary , when he obserued the clouds , seemeth to haue stood with his face Eastward , his backe Westward , his right hand towards the South , and his left hand towards the North : except it were from this positure of the Starre-gazers body in time of obseruing , I finde no reason why the Hebrewes should tearme the Easterne part of the world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kadim ( i. ) The former part of the World ; the Westerne part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) The backe part ; the South part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iamin ( i. ) The right hand : The North part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shemol ( i. ) The left hand : that the reason of these denominations is , because Adam was created with his face toward the East , is as vaine , as hard to proue .

2. The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Menachesch , rendred an Inchanter ; it importeth rather an Augur , or Soothsayer . The originall signifieth such a one who out of his owne experience draweth obseruations , to foretell good or euill to come , as Soothsayers doe by obseruing such and such euents , by such and such flyings of Birds , screechings , or kawings . The Rabbines speake in this wise : d d D. Kimchi in radic . He is Menachesch a Soothsayer , who will say , because a morsell of Bread is fallen out of his mouth , or his staffe out of his hand , or his sonne called him backe , or a Crow kawed vnto him , or a Goat passed by him , or a Serpent was on his right hand , or a Fox on his left hand , therefore hee will say , doe not this or that to day . The word is vsed , Gen. 30. 27. I haue learned by experience , saith Laban , that the Lord hath blessed mee for thy sake . Againe , Gen. 44. 5. Is not this the Cup in which my Lord drinketh ? and whereby indeed hee diuineth ? That is , proueth and maketh triall or experience what manner of men yee are : the Heathen people were very superstitious in these obseruations : some dayes were Atri , others Albi , some vnluckie , others luckie ; on some dayes they counted it vnfortunate to begin battaile , on some moneths vnfortunate to marry . Mense malum Maio nubere vulgus ait . Ouid. Fast .

And as they were superstitious in obseruing vnluckie signes , so likewise in the meanes vsed to auert the euill portended : the meanes were either words or deeds . c c Plura istiusmodi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vid. apud Theophrastum Character . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deeds ; thus , if an vnluckie bird , or such like came in their way , they would fling stones at it : and of this sort is the scratching of a suspected Witch , which amongst the simpler sort of people is thought to bee a meanes to cure Witchcraft . By words , they thought to elude the euill , signified by such signes , when they said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In caput tuum recidat hoc omen ; This euill light on thine owne head .

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mecascheph , A Witch , properly a Iugler . The originall signifieth such a kinde of Sorcerer who bewitcheth the senses and mindes of men , by changing the formes of things , making them appeare otherwise than indeed they are . The same word is applied to the Sorcerers in Egypt , who resisted Moses , Exod. 7. 11. Then Pharoh also called Mecaschphim , the Sorcerers . Now the Magicians in Egypt , they also did in like manner with their inchantments . This latter part of the text explaineth what those Sorcerers were . In that they are called Magicians , it implieth their learning , that they were wise men , and great Philosophers : the word inchantments declareth the manner of the delusion , and it hath the signification of such a slight , whereby the eyes are deluded , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lahatim , there translated inchantments , importeth the glistering flame of a fire , or sword , wherewith the eyes of men are dazeled . The Greeke version doth not vnfitly terme them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnguentarios , seplasiarios , compounders of medicines , or if you please f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas . complexion-makers , such artisens who maskemen and womens-faces with paintings and false complexions . Hence it is , that the Apostle compareth such false teachers , who vnder a forme and shew of godlinesse , lead captiue silly women , to the Egyptian sorcerers Iannes and Iambres , who resisted Moses , 2 Tim. 3. 8. These two were of chiefe note . In the g g Talmud tract . Menachoth cap. 9. Talmud they are called Iohanne and Mamre ; by h h Oxigen . contrà Celsum lib. 4. Numenius a Pythagorean , Iannes and Mambres ; by i i Plun . nat. hist. lib. 30. cap. 1. Plinie , Iamnes and Iotape .

The fourth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chober , A Charmer . The Hebrew word signifieth coniyning , or consociating ; either from the league & fellowship which such persons haue with the Deuill , or as Bodine thinketh , k k Bodin . Mag. daemon . lib. 1. cap. 6. because such kinde of Witches haue frequent meetings , in which they dance and make merrie together . Onkelos translateth such a charmer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Raten , A mutterer , intimating the manner of these witcheries , to be by the muttering , or soft speaking of some spell or charme . The description of a charmer is thus deliuered : l l Maimon . tract . Idolol . cap. 11. §. 10. 12. He is a charmer who speaketh words of a strange language , and without sense , and he in his foolishnesse thinketh that these words are profitable : that if one say so , or so , vnto a Serpent , or Scorpion , it cannot hurt a man , and he that saith so or so vnto a man , he cannot be hurt , &c. Hee that whispereth ouer a wound , or readeth a verse out of the Bible , likewise he that readeth ouer an Infant , that it may not bee frighted , or that layeth the Booke of the Law , or the Phylacteries vpon a childe that it may sleepe , such are not onely among Inchanters , or Charmers , but of those that generally deny the Law of God , because they make the words of the Scripture medicine for the body , whereas they are not , but medicine for the soule . As it is written , Prou. 3. 22. They shall be life vnto thy soule . Of this sort was that , whereof m m Bodin . Mag. daemon . lib. 2. cap. 1. Bodinus speaketh , That a childe by saying a certaine verse out of the Psalmes , hindred a woman that she could not make her butter ; by reciting the same verse backward , hee made her Butter come presently .

The fifth is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schoel Ob , a consulter with Ob , or with familiar spirits . Ob signifieth properly a Bottle , and is applied in diuers places of Scripture to Magicians , because they being possessed with an euill spirit , speake with a soft & hollow voice , as out of a Bottle . The Greek calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , n n Chrysostom . 1 Cor. 12. Tertullian . adu . Marcion . lib. 4. cap. 25. Ventriloquos , such whose voice seemeth to proceed out of their belly . Such a Diuiner was the Damosell Acts 16. 16. in o o August . 2. de doctr. Christ . ca. 23. Saint Augustins iudgement , and is probably thought so by most Expositors , who are of opinion , that the spirit of Python , with which this Damosell was possessed , is the same which the spirit Ob was amongst the Hebrews . Hence the Witch of Endor , whom Saul requested to raise vp Samuel , is said in Hebrew to haue consulted with Ob ; but among the Latine Expositors , she is commonly translated Pythonissa , one possessed with the spirit of Python .

The sixth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 liddegnoni , A wizard ; in the Greeke , hee is translated sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a cunning man . In both languages hee had his name from knowledge , which either the wizard professed himselfe to haue , or the common people thought him to haue . The Rabbies say he was so called in Hebrew , from a certaine beast named by them p p P. Fag . Leuit. 19. Verum Athenaeus bestiam hanc vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vid. Bodin . Mag. daemon . lib. 1. cap. 6. p. 89. Iadua , in shape resembling a man , because these wizards when they did vtter their prophecies , held a bone of this beast betweene their teeth : This haply might bee some diabolicall Sacrament or ceremonie , vsed for the confirmation of the league betweene Satan and the wizard . q q Perer. de Mag. p. 57. Profane history mentioneth diuinations of the like kinde , as that Magicians were wont to eat the principall parts and members of such beasts , which they deemed propheticall , thinking thereby that by a kinde of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the soule of such beasts would bee conueyed into their bodies , whereby they might be enabled for prophecy .

The seuenth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doresch el hammethim , the Greeke answereth word for word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An inquirer of the dead , a Necromancer . Such diuiners consulted with Satan in the shape of a dead man . A memorable example wee finde recorded , 1 Sam. 28. There King Saul about to warre with the Philistims , ( God denying to answer him either by dreames , or by Vrim , or by Prophets ) vpon the fame of the Witch of Endor , he repaired to her , demanding that Samuel might bee raised vp from the dead , to tell him the issue of the warre . Now that this was not in truth Samuel , is easily euinced , both by testimonies of the learned , and reasons . First , it is improbable , that God who had denied to answer him by any ordinary meanes , should now deigne him an answer so extraordinary . Secondly , no Witch or Deuill can disturbe the bodies or soules of such as die in the Lord , because they rest from their labours , Reu. 14. 14. Thirdly , if it had beene Samuel , he would doubtlesse haue reproued Saul for consulting with Witches .

The eighth is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scoel maklo , A consulter with his staffe , Hos. 4. 12. Ierome saith the manner of this diuination was thus : That if the doubt were betweene two or three cities , which first should be assaulted ; to determine this they wrote the names of the cities vpon certaine staues , or arrowes , which being shaked in a quiuer together , the first that was pulled out , determined the citie . r r Vid. Drus . in Deut. pag. 592. Others deliuer the manner of this consultation to haue beene thus : The consulter measured his staffe by spans , or by the length of his finger , saying as he measured , I will goe , I will not goe : I will doe such a thing , I will not doe it , and as the last spanne fell out , so he determined : This was termed by the Heathens 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Diuination by rods , or arrowes .

The ninth was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Roebaccabed , a diuiner by intralls , Ezek. 21. 21. Nebucadnezar being to make warre both with the Iewes and the Ammonites , and doubting in the way against whether of these he should make his first onset ; First , he consulted with his arrowes & staues , of which hath beene spoken immediately before : Secondly , he consulted with the intralls of beasts . This practise was generally receiued among the Heathens , and because the liuer was the principall member obserued , it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Consultation with the liuer . Three things were obserued in this kinde of diuination . First , the colour of the intralls , whether they were all well coloured . Secondly , their place , whether none were displaced . Thirdly , the number , whether none were wanting ; among those that were wanting , the want of the liuer or the heart chiefly presaged ill . That day when Iulius Caesar was slaine , it is storied , that in two fat Oxen then sacrificed , the heart was wanting in them both .

THE FIFTH BOOKE . Of their Consistories .

CHA. 1. Their courts of iudgement , especially their Ecclesiasticall Consistory .

THere were in Israel distinct courts , consisting of distinct persons , the one principally for Church businesses , the other for affaires in the common wealth , the one an a a Iunius analyt . expos. Deut. 17. Ecclesiasticall Consistory , the other a Ciuill iudicatory : of these , and their seuerall censures , and punishments , it remaineth now to be spoken .

These different Consistories or Courts o iustice , we finde first distinguisht , Deut. 17. 12. He which will not hearken vnto the Priest or vnto the Iudge . Where the people of Israel are directed , in what cases , and to what persons they should make their appeales from inferior courts ; Namely to the Priest in matters spirituall , or ceremoniall ; and to the Iudge in matters ciuill , or criminall . These two Courts are more plainely distinguished , 2 Chron 19. where Iehosaphat reforming many abuses in Church and Common-Wealth , first appointed throughout all the fenced cities of Iudah , secular Iudges , to determine criminall causes , vers. 5. And at Ierusalem he appointed a spiritual Court consisting of Leuits , Priests , and the chiefe Fathers of Israel , vers . 8. And in causes spirituall for the Lord , Amariah the high Priest was chiefe : in causes criminall for the King , Zebediah was chiefe , vers. 11. likewise the Prophet Ieremiah is condemned to die , by the consistory of Priests , Ier. 26. 8. But by the consistory of the Princes , or secular Iudges , sitting in the gate , he was absoluted and discharged , vers. 16. yea although the tyranny of Antiochus , and the troublesome times ensuing , had bred such a confusion in matters of gouernment among the Iewes , that an euident distinction can hardly be found in the new Testament : yet some footsteps and imperfect tokens of both courts are there obseruable . Principally , Matth. 21. 23. It Matth. 26. 3. The chiefe Priests , and the Elders of the people , are named as two distinct Consistories : and each Consistory seemeth to bee differenced by its proper name ; the secular Consistorie termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A councell : the spirituall termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Synagogue . They will deliuer you vp to the councells , and they will scourge you in their Synagogues . Mat. 10. 17. Hence that great assembly of Prophets and holy men , called together by Esra for the reformation of the Church , after their returne from Babylon , is called Synagoga magna , Their great Synagogue .

The office of the Ecclesiasticall Court , was to put a difference betweene things holy and vnholy , and betweene cleane and vncleane , Leuit. 10. 10. and to determine appeales in controuersies of difficulty . It was a representatiue Church . Hence is that , Dic Ecclesiae , Mat. 18. 16. Tell the Church , because vnto them belonged the power of Excommunication , the seuerall sorts of which censure follow in the next Chapter .

Onely here take notice , that as in the ciuill Consistories , consisting of seuentie Iudges , which was the supreme Court , there were two sate as chiefe , namely one whom they termed Nasi , the Lord chiefe Iustice ; and the other , whom they termed , Ab beth din , the Father of the Senate : so in the Ecclesiasticall Consistory , the high Priest and his Sagan , or second high Priest , sate chiefe there , 2 King 23. 4. b b Moses Kotsens . in Sanhedrin . That the high Priest sate in the Sanhedrim necessarily is an error , for he was not elected into that company , except he were a man of extraordinary wisedome . Againe , note that sometimes both Consistories assembled together , as often as the matters to be determined , were partly Ceremoniall , partly Ciuill , partly belonging to the Church , partly to the Common-wealth : which being not noted , causeth the Courts not to bee distinguished by many Expositors . This meeting and ioyning of both Consistories often appeareth in the Gospell . The chiefe Priests and the Elders meet together .

CHAP. II. Of their Excommunication .

THey had three degrees of excommunication . The first was called in the N. T. a casting out of the Synagogue , Ioh. 9. 22. by the Iewes a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Significat haec vox Separationem , Elongationem , deducitur à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separauit , Hinc etiam proscriptus , profligatus , aut separatus quispiam dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Niddui ( i. ) a separation , or putting away . b b Buxtorf . ex Rabbinis Epistol. Hebr. p. 55. It signified a separation from all commerce or society with any man or woman , for the distance of foure cubits ; also from eating or drinking with any ; from the vse of the mariage bed ; from shauing , washing , or the like , according to the pleasure of the Iudge , and the quality of the offence : It was offorce thirty dayes , yet so that they might bee shortened vpon repentance . Hee that was thus excommunicated had power to bee present at Diuine seruice , to teach others , and learne of others ; he hired seruants , and was hired himselfe , but alwaies on condition of the foresaid separation . If hee remained impenitent , according to the pleasure of the Iudge , his punishment was increased , either to the doubling or the tripling of the time , or to the extending of it to his liues end ; his male children were not circumcised ; if he died without repentance , then by the sentence of the Iudge , a stone was cast vpon his coffin , or beire , to shew that he was worthy to be stoned . They mourned not for such a one with solemne lamentation , they followed him not vnto the graue , nor buried him with common buriall .

The second was called in the N. T. a giuing one ouer to Satan , 1 Cor. 5. 5. By the Iewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cherem . For the better vnderstanding of this word , we must know , that it is not vsed in this sense in the Old Test . There we shall finde it applyed to persons , or to things ; if to persons , then it signifieth a deuoting of them to God by their death , Leuit. 27. 29. If to things , then it signifieth a deuoting of them vnto God , by separating them from ordinary vse : hence it is , that Achan is punisht for stealing the deuoted thing , Iosh . 7. c c Budaeus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitradit , homines sacros , Persons thus deuoted were termed by the Greekes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and deuoted things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Notwithstanding , in the Apostles time , both Cherem , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signified a second degree of excommunication , differing from the former , First , because it was not done in a priuate court , but published in the audienee of the whole Church , Secondly , maledictions , and curses were added out of the law of Moses . At the publishing hereof candles were tinned , and when the curses were ended , they put out the candles , in token that the excommunicate person was depriued the light of heauen . This kinde of excommunication was exercised against the incestuous person , 1 Cor. 5. 5. And against Hymenaeus and Alexander , 1 Tim. 1. 20.

The third was called in the N. Test . by the Syriake name Maranatha , 1 Cor. 16. That is , the Lord commeth . Maran signifieth the Lord ; and Atha , commeth , and this they say was instituted by Enoch , Iudg. 14. The Iewes called it Schammatha , the etymology of which word I finde to be twofold . Some say it soundeth as much as Maran-atha , the Lord commeth , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 venit . Schem signifying the Lord ; and Atha , commeth : e e Elias Thisbites in radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . others say it soundeth , There is death , Scham signifying there ; and Mitha , death . Hence we may render it an excommunication to death . f f Bertram de Politia Iudaic. cap. 2. p. 21. And this is thought to be the reason of that phrase , 1 Ioh. 5. 16. There is a sinne vnto death , ( i. ) which deserueth excommunication to death . g g Buxtorf . Epist. Hebr. p. 59. in dorso epistolae subjici solebat haec abbreuiatura 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. prohibitum est per an . ithema K. Gersom luminis capitiuitatis ( scil. resignare has literas . ) R. Gersom forbad the breaking open of letters , vnder the penalty of all three sorts of excommunication . And this was termed Excommunication in secrete nominis tetragrammati : see the forme hereof in the Chapter of the Sadduces .

In the Greeke Church there were h h Vid. Iustelli notas in cod●cem canonum Eccles. vniuers ad canon . 25. Bellarminus de poenit . l. 1. c. 22. & Casubon . Exercit. p. 552. obseruant qumtum gradum , quem ille 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellat . foure degrees of this censure . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Those were censured with this degree , who were onely barred the Lords Table : as for entrance into the Church , hearing the Word , praying with the congregations , they enioyed equall liberty with other Christians , they might stand by and behold others receiue the sacrament , but themselues did not partake thereof , whence they were called Stantes . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , concerning this censure , all that I reade of it is thus ; That hee , that is thus censured , hath admittance into the Church , i i Vid. Iustel . loco citato . but his place must be behinde the pulpit , and he must depart with the Catechumeni , ( that is , such Pagans who were gained to the Christian faith , but not fully admitted into the Church , because they wanted baptisme ) and therefore , that they might not pray promiscuously with other Christians , there was a place behinde the quire of the Church , in manner of cloysters , allotted to them , and was from them called k k Hospin . de Templis p. 88. Catechumenium : This I take to be the place for this second degree of excommunication , so that the force of this censure I thinke to consist in these three things . First , they were barred the Lords Table . Secondly , they might not stand by at the administration of the Lords supper , ( which was allowed in the first degree ) and this appeareth clearely , because the Catechumeni departed alwaies at the celebration of the communion ; for to them principally , it was said , Ite missa est . Thirdly , though they might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fall downe on their knees and pray , and were thence called Succumbentes , yet this they might not doe in the congregation , but only in that place behinde the quire or pulpit , which was allotted to the Catechumeni , and in this also this second degree differeth from the first . The third sort of censure was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the party thus censured was permitted to come no farther than the Church porch , where it was lawfull for him to heare the Scriptures read , but not to ioyne in praier , nor to approach the Lords Table , whence such were termed Audientes . The fourth and last sort was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; persons vnder this censure , stood quite without the Church , requesting those that entred in , with teares and weeping to petition the Lord for mercy toward them , whence they were called Plorantes .

Seeing it is commonly thought , that Cain was censured by the first degree of excommunication called Niddui , and that the last called Schammatha was of Enochs institution ; both these being of such antiquity , I dare not say , that the three degrees of Excommunication were borrowed from the three sorts of vncleannesse , which excluded people out of the three l l De quibus P. Fagius in num. 5. 2. camps , though there was an obseruable poportion between them . Niddui , may be paralleld with the exclusion out of the camp of God alone , which befel those that were defiled by touch of the dead . Cherem , may be compared to the exclusion out of the campe of God , and the campe of Leui , which befell those that were defiled of an issue . Schammatha , may bee compared with the exclusion out of all three campes , the campe of God , the campe of Leui , and the campe of Israel , this befell those that were defiled of leprosie , and from the Iewes it is probable that the Greeke and Latine Churches borrowed their degrees of Excommunication .

CHAP. III. Their ciuill Consistories , what persons were necessarily present in them .

IN many things , men might be sinfull in respect of Gods law , though not liable to punishment , in respect of mans ; Thou shalt not auenge , nor be mindfull of wrong , Leuit 19. 18. which the Hebrewes explaine thus , To auenge , is to deny a good turne to one who formerly denied him . To be mindefull of a wrong , is to doe a good turne to one who formerly would not doe so much for him ; but at the doing thereof , to vpbraid the other of his vnkindnesse . They illustrate it thus : when Ruben saith to Simeon , Lend me thy hatchet ; he answereth , I will not lend him : Afterward Simeon hath need to borrow an hatchet of Ruben , and saith vnto him , Lend me thy hatchet ; Simeon saith vnto him , I will not lend him , thou wouldst not lend me thine : this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nekima , Auengement . Now when Ruben saith to Simeon , lend me thy hatchet ; hee answereth , I will not lend him ; afterward Simeon borroweth an hatchet of Ruben , Ruben saith , Loe I will lend it thee , I will not deale with thee , as thou dealtest with me , this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Netira , Mindefulnesse : both these were sinfull , but not liable to mans iudgement .

In all ciuill Courts , fiue forts of persons were alwaies present . 1. Iudges . 2. Officers . 3. Pleaders . 4. Notaries . 5. Witnesses . In the supreme Court , there was one that was chiefe ouer all the other Iudges , they called him in Hebrew , Nasi ; in Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Prince . His leaue was craued for the triall of actions : The witnesses were at least two , Deut. 19. 15. If they were false , they punisht them with a Talio , the same punishment which hee intended against his brother , Deut. 19. 19. The Notaries were two , a a Moses Kotsens . in Sanhedrim . one stood on the right hand , to write the sentence of absolution , and what was spoken in defence of the party ; the other stood on the left hand , to write the sentence of condemnation , and the obiections against the party . b b Drus . praeterit . Mat. 25. Drusiu● thinkes that Christ speaking of the last iudgement , had reference to this . Hee shall set the sheepe on the right hand , and on the left the goats , Matth. 25. 23. The Officers were in manner of Shreiffes , they were present to execute what the Iudges determined , whence they caried vp and downe * * Moses Kotsens . in Sanhedrim . their staues and whips , as the Consulls at Rome had roddes and axes caried before them , for the readier execution of iustice . In Hebrew they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schoterim , by the septuagint sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in our English translation , commonly Officers , and by Saint Luke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for doubtlesse there is allusion vnto them , Luke 12. 58. When thou goest with thine aduersary ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to the Magistrate , as thou art in the way , giue diligence that thou maiest be deliuered from him , lest he hale thee to the Iudge , and the Iudge deliuer thee to the Officer , &c. The Pleader was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal rib , hee stood on the right hand of the party cited into the Court , whether he pleaded for , or against him . The Lord shall stand on the right hand of the poore , to saue him from those that iudge his soule , Psalm . 119. 31. that is , the Lord shall pleade his cause . And Satan stood at the right hand of Ioshua , Zach. 3. 1. that is , to accuse him , or pleade against him . When Saint Iohn speaketh , If any man sinne , we haue an Aduocate , 2 Iohn 2. 1. he alludeth vnto this Baal rib , or Pleader . The Iudges , they examined and determined matters , and after examination , sentence was pronounced by the Iudge in this manner ; Tu N. iustus . Tu N. reus . Thou Simeon art iust . Thou Ruben art guilty : at the pronunciation of which , the guilty person was dregged to the place of execution : When he shall be iudged , let him bee condemned , Psalme 109. 7. the Hebrew is , Let him goe out wicked .

The manner of sentencing persons , varied in most countries . The Iewes by a simple pronunciation of sentence , both absoluted men , and condemned them . The c c Rosin . Antiq. Rom. l. 9. ● . 24. Romans gaue sentence by casting in tables , into a certaine box , or vrne prepared for the purpose : if they absolued any , they wrote the letter A , in the table , it being the first letter of Absoluo : if they would condemne any , they cast in a table with C , written in it , which is the first letter of Condemno : If the matter were hard to determine , they would cast in other tables with N. L. signifying , Non liquet . The d d Erasm . Adag . Θ praefig . Grecians in like manner vsed three letters , was a token of condemnation , which occasioned that of Persius , Et potis es nigrum , vitio prafigere theta .

Τ was a token of absolution ; Λ of ampliation . Others signified condemnation , by giuing a blacke stone ; and absolution , by giuing a white stone . Mos erat antiquis , niueis atrisque lapillis , Hos damnare reos , illos absoluere culpa . Ouid. Metamor . 15.

To this there seemeth to be allusion , Reu. 2. 17. To him who ouercommeth , I will giue a white stone , that is , I will absolue and acquit him in the day of idgement .

Note these three phrases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to rise vp to iudgement ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To rise vp in iudgement , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To depart guilty . The first , is applied to the Iudge in the execution of iustice . When God rose vp to iudge , Psalm . 76. 10. That is , to execute iudgement . The second , is applied to the party preuailing in iudgement . The men of Niniuie shall rise vp in iudgement with this generation , Matth. 12. 41. That is , shall be iustified before this generation . The last , is applied to the party condemned , Psalm . 109. 7. Let him depart guilty or wicked . The vngodly shall not stand in iudgement , Psalm . 1. The like phrases were in vse among the Romans . Stare in Senatu , To preuaile in the Senate . Causa cadere . To be cast in ones suit . But these phrases among the Romans , I thinke to haue beene taken out of their fense-schooles , where the set positure of the body , by which a man prepareth himselfe to fight , and graple with his enemie , is termed Status , or Gradus , as Cedere de statu , To giue backe ; Gradum , vel statum seruare , To keepe ones standing : and from thence haue those elegancies beene translated into places of iudgement .

CHAP. IV. The number of their ciuill Courts .

THeir ciuill Courts were two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanhedrim gedola , the great Consistory , or supreme Senat , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanhedrim Ketanna , the lesser and inferiour Court . Thus I finde them diuided generally by the Rabbines , and although the latter was subdiuided as will after appeare ; yet in old time , there were onely two first branches , which diuision our Sauiour Christ seemeth to haue followed , calling the lesser court 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the name of Iudgement : the greater 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the name of a Councell . Whosoeuer is angry with his brother vnaduisedly , shall be culpable of Iudgement . Whosoeuer saith vnto his brother Raca , shall be worthy to bee punished by the Councell : whosoeuer shall say foole , shall be worthy to be punished with the fire of Gehenna , Matth. 5. In which words , as there is a gradation of sinne . 1. Anger , a passion of the minde . 2. Raca , e e Raca non grandis alicuius est sermo conuicij , sed magis è contemptu natum est , & neglectu dicentis . Chrysost. homil. 16. in Mat. scornfull or sleighting speech , as , Tut , Tush , &c. 3. Foole , reproachfull and opprobrious names : So likewise there is a gradation of punishment . 1. Iudgement , a lesser court . 2. A Councell , the greater court . 3. The fire of Gehenna : Now Gehenna was a valley , terrible for two sorts of fires in it ; First , for that wherein men burnt their children vnto Moloch . f f Dauid Kimchi Psal. 27. 13. Secondly , for another fire there continually burning , to consume the dead carcasses , and filth of Ierusalem ; partly for the terriblenesse of the first , and partly for the contemptiblenesse of the place by reason of the second fire , it was a type of hell fire it selfe . We may resolue that text thus , Anger deserued the punishments of the lesser court . Raca , the punishments of the greater : And Foole , deserued punishments beyond all courts , euen the fire of Gehenna .

The greater court by way of excellency , was called the Sanhedrim , which word came from the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a place of iudgement : It was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth din , the house of iudgement . It was distinguished from the other Courts , First , in respect of the number of the Iudges , which were g g Moses Kotsens . fol. 186. col. 2. seuenty-one ; according to the command of God to Moses at their first institution , Num. 11. 16. Gather vnto me seuentie men of the Elders of Israel , whom thou knowest that they are the Elders of the people , and gouernors ouer them , and bring them vnto the tabernacle of the congregation , and let them stand there with thee . From the latter words of this Text , it is obserued that there were seuentie besides Moses , and therefore after his decease , they alwaies chose one chiefe Iudge in his roome , not reckoning him among the seuentie , they called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nasi , the Prince , or chiefe ouer the seuentie . These seuentie are h h Franc. Iunius Analytic . expos. Num. 11. thought to be chosen six out of euery Tribe , saue the Tribe of Leui , out of which onely foure were chosen . * * Solom . Iarchi . Others thinke the manner of their choise was thus , Six of euery tribe had their names written in little scrolles of paper , in seuentie of these scrolles was written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zaken , Senex , an Elder ; in the two other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chelek , Pars , A Part ; these scrolles they put in a pitcher or vrne , and those that pluckt out a scrolle wherein Elder was written , were counted amongst the number of the Iudges : those that pluckt out the other scrolles , in which a Part was written , they were reiected , Num. 11. 26. The senior of these seuentie was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ab beth din , the Father of the iudgement Hall . Num. 11. 26. The i i Moses Kotsens . fol. 186. col. 2. whole seat or bench of Iudges , sat in manner of an halfe circle , the Nasi sitting in the middest aboue the rest , the others sitting round about beneath , in such manner that the Father of the Iudgement Hall sat next to the Nasi , on the right hand . The lesser consistory was subdiuided into two sorts , one consisted of twenty three Aldermen and two such Consistories there were in Ierusalem , the one at the doore of the Court before the Temple , the other at the doore of the Mountaine of the Temple : yea , in euery Citie throughout Israel , where there were sixscore housholders , such a Consistory was erected : the other sort of lesser Courts consisted onely of a Triumuirat , three Aldermen : and this was erected in the lesser Cities , which had not the number of sixscore housholders .

The k k Moses Kotsens . ibid. second difference betweene the greater Consistory and the lesser , was in respect of the place . The seuenty sat onely at Ierusalem within the Court of the Temple , in a certaine house called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lischath hagazith , The paued chamber , because of the curious cut stones wherewith it was paued : by the Greekes it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the pauement . Pilat sat downe in the iudgement seat , in a place called the pauement , Ioh. 19. 13. The other Consistories sat all in the gates of the Cities . Now because the gates of the Citie are the strength thereof , and in their gates their Iudges sat ; hence is that , Mat. 16 , 18. The gates of hell shall not ouercome it , that is , neither the strength , nor policie of Satan .

Lastly , they differed in respect of their power and authority : the Consistorie of seuenty receiued l l Deut. 17. 8. appeales from the other inferiour Courts , from that , there was no appeale : againe , the Consistorie of three sat not on life and death , but onely on petty matters , as whipping , pecuniary controuersies , and such like ; the other of twenty three sat on life and death , but with a restrained power , they had not authority to iudge an whole tribe , the high Priest , false Prophets , and other such weighty matters : this belonged onely to the seuenty in Ierusalem : m m Cunaus de rep Hebr. pag. 109. Hence is that , O Ierusalem , Ierusalem , which killest the Prophets , Luk. 13. 34. The meanes how they tryed a false Prophet was thus , they obserued the iudgements which he threatned , and the good which he prophesied to a place , if the iudgements tooke not effect , this did not argue him a false Prophet , because God was mercifull , as in the case of Ezekiah ; and the people might repent , as the Nineuites did : but if he prophesied good , and that came not to passe , they iudged him a false Prophet . The ground of this triall they make the words of Ieremiah , The Prophet which prophesieth of peace , when the word of the Lord shall come to passe , then shall the Prophet be knowne , that the Lord hath truely sent him , Ier. 28. 9.

The Colledge or company of these seuenty , exercised iudgement , not onely vnder the Kings and Iudges , n n P. Galatin . lib. 4. cap. 5. but their authority continued in times of vacancies , when there was neither Iudge nor King to rule Israel , and it continued vntill o o Ioseph . Antiq. lib. 14. cap. 17. Herod put them downe , and destroyed them , to secure himselfe of the Kingdome .

Here some may obiect , that there were no such Courts , or their liberty much infringed in Samuels time : For he went from yeere to yeere in circuit to Bethel , and Gilgal , and Mizpeh , and iudged Israel in all those places , 1 Sam. 7. 16. To which , I take it , we may say , that as the Emperours of Rome had power to ride Circuits , and keepe Assises , which was done without any infringement of the liberties of their Senat : So the Kings and Iudges in Israel , had the like power , and yet the authority of their Courts stood firme . This kinde of iudging by keeping of Assises , the Romans termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

CHAP. V. Properties required in Iudges , and the manner of their election .

THe Law of God required these properties in Iudges . 1. Wisedome . 2. Vnderstanding . 3. Integrity . 4. Courage . Deut. 1. 13. Other are reckoned , Exod. 18. 21. namely , 5. The feare of God . 6. Loue of truth . 7. Hating of couetousnesse : to these may be added the eighth , namely , hauing no respect of persons , Deut. 1. 17. These two last especially , the Heathens required in their Iudges : whence the a a Plutarch . de . Iside . Thebans painted Iustice without hands , and without eyes , to intimate that Iudges should receiue no gifts , nor be swaied with sight of persons .

The b b Moses Kots . i● Sanhedrin . Iewes adde many more . 1. That they should be free from all blemish of body . 2. That they should be skilled in the seuenty languages , to the intent that they might not need an Interpreter in the hearing of Causes . 3. That they should not be far strooken in yeeres ; which likewise was required by the Romans in their Iudges , as appeareth by that common adage , Sexagenarius de ponte . 4. That they should be no Eunuches , because such commonly were cruell . 5. That they should be Fathers of children , which they thought was a speciall motiue to mercy . 6. That they should be skilfull in Magicke , without the knowledge of which , they were not able to iudge of Magicians .

That there might be a sufficient supply of able men to succeed in the roome of the Iudges dying , there sat c c Moses Kotsens . ibid. three benches of others beneath , whom they called d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discipu● sapientum . Talmidi Chacamim ; Schollers of the wisemen : out of these they made their election , and two of these alwaies accompanied the condemned person to the place of execution .

Their inauguration of Iudges was twofold . At first , by imposition of hands vpon the head of the party , after the example of Moses laying hands on Ioshua : this imposition of hands was not held lawfull , e e Petr. Galatin . lib. 4. cap. 5. except it were in the presence of fiue or three Iudges at the least . Afterwards it was by saying a certaine verse ; f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maimon . in Sanhedrin . cap. 4. Loe thou art associated , and power is giuen thee to iudge of penalties . Hence is that saying of Galatinus out of the Talmud . Institutie iudicum , aut manu fiebat , aut nomine tantum .

Obserue here that Samuc , which I render associated , doth not alwaies signifie a man licensed to the discharge of some publique office by the imposition of hands ; for here it is applied to those , who were not admitted by imposition of hands . No , the reason why these words Semica and Semicuth , are generally by all expositors , Iewes , and Christians , translated the imposition of hands , is because this solemne kinde of licensing termed Semica or Semicuth , was in old time vsed onely towards two sorts of men in their admission , towards Rabbies , and towards Iudges ; which kinde of permission , because it was not performed towards either of them without this ceremony of imposing hands ; hence these two words haue beene translated the imposition of hands , whereas properly they signifie nothing else , but an association , an approximation , or conioyning of one into the same corporation or company , of which he that doth associat and giue admission , is a member .

CHAP. VI. Ceremonies common in all capitall iudgements .

IN their greater punishments which depriued of life , some ceremonies were common to them all .

First , the Iudges were to vse deliberation in all causes , but especially in matters capitall . There were foure causes , saith a a Targum Ionath . Num. 9. 8. Ionathan in his Targum , that came before Moses ( he nameth none in particular , but what they were , we shall presently learne out of other records ) two of these were not waightie : in these he hastened ; two more materiall , concerning life and death ; in these he delaied . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ionath . Caeterum tàm de his , quàm de illis dicebat , Non audiui . Of both the lighter , and waightier causes , Moses said , I haue not heard , to wit , from the Lord : to shew , that a deliberation and consultation as it were with God , ought to be in all iudgements , before sentence bee pronounced , these foure causes are named in c c Targum Hierosol . Num. 9. 8. other Records . The two lightest are . 1. The matter of vncleanenesse , debarring the people from the Passeouer , Numb. 9. 9. Secondly , the case of Zelophehads daughters , Numb . 36. 10. The two weightier are . 1. The cause of the blasphemer , Leu. 24. 13. Secondly , the case of him that gathered stickes on the Sabboth , Numb . 15. 35. In all these iudgements there is , The Lord spake vnto Moses . And in the first , which was counted among the lighter causes ( because it was not on life and death ) euen there doth Moses in a solemne manner bespeake the people to stand still , Et ego audiam , And I will heare what the Lord will command . Notwithstanding wilfull delaies in iustice maketh the Iudge vnrighteous . In that vnrighteous Iudge , from whom the Widdow wrested sentence by importunity , wee read not of any other fault in him , but delay , Luk. 18. 6.

Secondly , the party accused was placed on some high place , from whence hee might be seene and heard of all the people : Set Naboth , In capite populi , on high among the people , 1 Kings 21. 9.

Thirdly , d d Drus . praeterit . Mat. 27. the Iudges and the Witnesses did ( when sentence was pronounced ) put their hands vpon the condemned persons head , and said , Sanguis tuus super caput tuum , Thy bloud be vpon thine owne head : vnto this the people had reference , saying ; His bloud be on vs , and our children , Mat. 27. 25.

Fourthly , the place of execution was without the gates , the malefactors were had thither by two executioners termed by the e e Moses Kotsens . in Sanhedrin . It. Talmud lib. Maccoth , cap. 3. in Mischna . Rabbins , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 chazani hacceneseth , Spectators of the congregation , which is a periphrasis of those , whom Saint Marke calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Marke 6. 27. which word , though it be vsed by the Greekes and f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vzielid . et Targum Hierosolym . Gen. 37. 36. Chaldee Paraphrasts , yet it is a meere Latine , deriued à speculando ; because in the Court the Executioners were onely spectators , to behold and attend what the Iudges would command them .

Fiftly , when the malefactor was led to execution , a g g Moses Kotsens . in loco superius citato . publique cryer went before , saying , such a one is going to be punisht with such a death , because he hath committed such , or such an offence , at such a time , in such a place , and these N. N. are witnesses thereof : If any therefore knoweth any thing which may doe him good , let him come and make it knowne . For this purpose one was appointed to stand at the doore of the Consistory , with an handkerchiefe or linnen cloth in his hand , that if any person should come for his defence , hee at the doore swinged about his handkerchiefe ; vpon the sight whereof , another standing in readinesse a pretie distance off with an horse , hastened and called backe the condemned person : yea , if the malefactor had any farther plea for his owne purgation , he might come backe foure or fiue times , except he spake vainly , for the discerning whereof , two of those , whom they termed Schollers of the wise men , were sent with him to obserue his speech on the way .

Sixthly , he was exhorted to confesse , that he might haue his portion in the world to come . Thus Ioshua exhorted Achan , Iosh. 7. 19. My sonne giue , I pray thee , glory vnto the Lord God of Israel , and make confession vnto him : vnto whom Achan answered Verse 20. Indeed I haue sinned against the Lord God of Israel , and thus haue I done .

Seuenthly , in the time of execution , they gaue the malefactor , h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Korat lebona beco● schel iaijn . Maimon . in Sanhedrim . cap. 13. It. Moses Kotsen . in Sanhedr . Granum thuris in calyce vini , A graine of frankincense in a cup of wine : this they did giue to cause a giddinesse in the condemned persons head , that thereby hee might bee lesse sensible of the paine . Saint Marke calleth this cup 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wine mingled with myrrhe , Marke 15. 23. This was done after the manner of the Iewes , but the souldiers in mockerie mingled Vinegar and Gall with it , Mat. 27. 34. As likewise they gaue him a second cup in derision , when they tooke a Sponge , and filled it with Vineger , and put it on a reed , Mat. 27. 48. Saint Marke in the first cup , mentioneth the custome of the Iewes , which in it selfe had some shew of compassion ; for the ground of this custome was taken from that , Prou. 31. 6. Giue strong drinke vnto him that is ready to perish . Saint Matthew mentioneth onely their wicked mixture , contrary to the receiued custome , so that one Euangelist must expound the other . This first cup was so vsually giuen before execution , that the word Calyx , a Cup , is sometimes in Scripture put for death it selfe . Father , if it may bee , let this Cup passe from me .

Lastly , i i Casaubon . exercit . pag. 654. ex Maimonid . the tree whereon a man was hanged , and the stone wherewith he was stoned , and the sword wherewith hee was beheaded , and the napkin wherewith hee was strangled , they were all buried , that there might bee no euill memoriall of such a one , to say : This is the tree , this is the sword , this the stone , this the napkin , whereon , or wherewith such a one was executed .

CHAP. VII . Their capitall punishments .

THe Iewes of old had onely a a Paraphrast . Chald. Ruth . 1. 17. Mikkotsi fol. 188. col. 3. foure sorts of death in vse amongst them . 1. b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sekila , Lapidatio . Lapidatio , stoning . 2. c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheripha , combustio . Combustio , burning . 3. d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hereg , Decollatio . Decollatio , beheading . 4. e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chenek , Suffocatio . Suffocatio , strangling . Of these , stoning was counted the most grieuous , burning worse then beheading , beheading worse then strangling , and strangling was the easiest of all .

They haue a f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omnis mors quae absolute in lege vsurpatur , strangulatio est . R. Solom . Exod. 21. 16. rule , that wheresoeuer the Scripture saith of an offendor , Morte plectetur , He shall be punisht with death , not expressing the kinde of death , there it ought to bee interpreted of strangling . For example , the Law saith of the Adulterer , Leu. 20. 10. Morte plectitor , Let him be punisht with death : because the kinde of death is not here mentioned , they interpret it strangling . The reason of this rule is , because strangling was the easiest death of the foure , and where the Law determineth not the punishment , there they say , Ampliandi fauores , The fauourablest exposition is to be giuen .

This rule is not generally true , for in former times Adulterie was punisht with stoning . I will iudge thee after the manner of them that are harlots , saith the Lord , Ezek. 16. 38. And in the fortieth verse the iudgement is named ; They shall stone thee with stones : likewise the Scribes and Pharises said vnto Christ , Moses in the Law commanded vs , that such should bee stoned , Iohn 8. 5.

Before we treat in particular of these foure punishments , it may bee questioned , Whether the Iewes had any power to iudge of life and death , at that time when they crucified our blessed Sauiour ? The Iewes said to Pilat , It is not lawfull for vs to put any man to death , Iohn 18. 31. Latter Iewes say , that g g Moses Kots . in Sanhedrim . all power of capitall punishments was taken from them , fortie yeeres before the destruction of the second Temple , and of this opinion are many Diuines .

Answer . First , the Iewes speech vnto Pilat , that it was not lawfull for them to put any man to death , cannot be vnderstood , as if they should haue said , we haue not power to put any man to death ; for admit , that power in criminals were , in the generall , taken from them , yet in this particular , power was permitted them at that time from Pilat , Take yee him , and iudge him according to your Law , Ioh. 18. 31. Neither can it be said , that their Law could not condemne him , if hee had beene a transgressour thereof ; or that they had not out of their Law to obiect against him : for they say , They had a Law , and by their Law , he ought to dye , Iohn 19. 7. It was not then want of power , but the holinesse of that time , made them say , it was vnlawfull . For they held it vnlawfull vpon their dayes of preparation to sit on life and death , as hath been shewene in the Chapter of translating feasts . And Friday , on which our Sauiour was condemned , was the preparation of their Sabbath .

Secondly , in the question , Whether power of iudging capitall crimes were taken from them by the Romans ? Wee are to distinguish betweene crimes . Some crimes were transgressions of the Roman law , as theft , murder , robberies , &c. power of iudging in these was taken from them : other crimes were transgressions onely against the law of Moses , as blasphemy , and the like ; in these , power of iudging seemeth to haue remained with them . When Paul was brought by the Iewes before Gallio , Gallio said vnto them , If it were a matter of wrong or wicked lewdnesse , O yee Iewes , reason would , that I should beare with you : but if it be a question of words , and names of your Law , looke yee to it , Acts 18. 14.

In handling these foure punishments ; first obserue the offendors , whom the Iewes make liable to each punishment ; and then the manner of the punishment .

The persons to bee stoned were h h Moses Kotsens●● fol. 188. col. 4. eighteene . 1. He that lieth with his owne mother . 2. Or with his fathers wife . 3. Or with his daughter in law . 4. Or with a betrothed maid . 5. Or with the male . 6. Or with the beast . 7. The woman that lieth down to a beast . 8. The blasphemer . 9. He that worshippeth an Idoll . 10. Hee that offereth of his seed to Moloch . 11. He that hath a familiar spirit . 12. The wisard . 13. The priuat intiser to idolatry . 14. The publique withdrawer to idolatrie . 15. The witch . 16. The prophaner of the Sabbath . 17. He that curseth his father or his mother . 18. The rebellious sonne . The manner of stoning was thus , The offender was led to a place without the gates , two cubits high , his hands being bound ; from hence , one of the witnesses tumbled him by a stroke vpon the loynes ; if that killed him not , the witnesses lifted vp a stone , being the weight of two men , which chiefly the other witnesse cast vpon him ; if that killed him not , all Israel threw stones vpon him . The hands of the witnesses shall bee first vpon him , to put him to death , and afterwards the hands of all the people , Deut. 17. 7.

Hence the opinion of i i Paul . Fagius Deut. 17. 7. R. Akiba is commonly receiued , that such an idolater ( it holdeth in all others condemned to this death ) was reserued vntill one of the common feasts , at which all the multitude of Israel came to Ierusalem . The partie thus executed being quite dead , was afterward , for greater ignominy , hanged on a tree , till towards the Sunne set , at which time he and the tree were both buried .

Malefactors adiudged to burning were k k Moses Kotsens . loco superius citato . ten , 1. The Priests daughter which committed whoredome . 2. Hee which lieth with his owne daughter . 3. Or with his daughters daughter . 4. Or with his sonnes daughter . 5. Or with his wiues daughter . 6. Or with her sonnes daughter . 7. Or with her daughters daughter . 8. Or with his mother in law . 9. Or with the mother of his mother in law . 10. Or with the mother of his father in law .

The manner of burning was twofold . Some they burnt with wood and fa●gots ; this was termed l l R. Leui Leuit. 20. by them Combustio corporis , The burning of the body : others they burnt by powring inscalding hot Lead in at their mouthes , which descending into their bowels , killed them , the bulke of their body remaining whole , and this was termed therefore Combustio animae , The burning of their soule . This last was most in vse , and alone described by most of their writers .

Malefactors condemned to beheading , were m m Moses Kotsens . in Sanhedr . two sorts . 1. The murderer . 2. Those of any Citie , who were drawne vnto idolatry . The manner thereof is at this day in vse .

Malefactors strangled were n n Moses Kotsens . ibid. six . 1. He that seniteth his father or his mother . 2. Hee that stealeth a soule of Israel . 3. An Elder which contradicteth the Consistory . 4. A false Prophet , and hee that prophesieth in the name of an idoll . 5. Hee that lieth with another mans wife . 6. He that abuseth the body of the Priests daughter .

The manner of strangling was thus . The malefactor was put in dung vp to the loynes , a to well being cast about his necke , which two executioners , one on each side , plucked to and fro vntill he was dead .

CHAP. VIII . Punishments not capitall .

THe lesser punishments , not capitall , in vse among the Hebrewes , are chiefly foure . 1. Imprisonment . 2. Restitution . 3. Talio . 4. Scourging .

Imprisonment . Vnder this are comprehended the prison , stockes , pillory , chaines , fetters , and the like : all which sorts of punishment , seeing they differ very little or nothing at all , from those which are now in common vse with vs , they need no explication .

The Keepers of the prison , if they let any commited vnto them escape , were liable to the same punishment , which should haue been inflicted on the party escaped . This is gatherable from that , 1 King . 20. 39. Keepe this man ; if by any meanes he be missing , then shall thy life bee for his life .

Concerning that Libera custodia , which a a Drus . praeter . 2. Tim. 1. 18. Drusius proueth to haue beene in vse among the Romans , I much doubt whether any such custome were in vse among the Hebrewes . That some kinde of prisoners at Rome did goe abroad with a lesser kinde offetters in the day time to their worke , and so returne at night to their prison , hath elsewhere beene obserued by mee . And b b Senec. epist. 5. Non in lib. de tranquil . cap. 10. quemadmodum citatur a Drusio . Eadem catena & custodiam & militem copulabat ; The same chaine tied both the prisoner and the keeper . Obserue the vnusuall significations of these two words ; Custodia , a prisoner ; and Miles , a keeper . So that Drusius deliuered Seneca his meaning , but not his words , when hee repeats them thus : Eadem catena tam reum quàm militem tenet . Obserue further , that the prisoner was tied by his right arme , and the keeper by the left , because the right arme is the stronger , and therefore iustly remaineth free rather to the keeper , than to the prisoner . Hence is that , c c Senec. de tranquil . cap 10. Tuforte leuiorem in sinistra putas catenam ; Because the keeper tied himselfe vnto the same chaine , not in way of punishment , but voluntarily for the saftier keeping of the prisoner .

Restitution . This was commanded when goods were vniustly gotten , or wrongfully detained , Exod. 22. It was d d Thom. Aquin. secunda secundae . q. 62. threefold .

Restitution is threefold . Secundum idem , in identity , 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 vniustly gotten being sold , or lost . Secundum possible , 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 Oxe or sheepe , were found aliue vpon a man , he restored but double , Exod. 22. 4. but if they were killed or sold , then fiue Oxen were restored for an Oxe , and foure sheepe for a sheepe , Exod. 22. 1. The Iewes were so precise in this kinde , that if they had built an house with a beame or peece of timber vniustly gotten , they would pull downe the house , and restore the e e Dauid Kimchi . same beame or peece to the owner . From this the Prophet Habbakuk doth not much dissent : The stone shall cry out of the wall , and the beame out of the timber shall answer it , Habbak . 2. 11.

Among the Iewes he ought to bee sold that was not of sufficient worth to make restitution , Exod. 22. 3. f f Augustin . epist. 54. And Augustine saith of Christians , that he which doth not make restitution according to his ability neuer repented . And , Non remittetur peccatum , nisi restituatur ablatum .

Talio . This was a punishment in the same kinde , an eye for an eye , and a tooth for a tooth , hand for 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 offendor was punisht with the losse of an eye for putting out anothers eye , &c. Talio similitudinis , or analogica , which was when the price of an eye , or some proportionable mulct is payed for an eye , put out , or any other member spoyled .

The g g Oculum pro oculo , id est , pretium oculi . Targum Ionath . Deut. 19. 21. It. R. Solomon ibid. Hebrews vnderstand Talio similitudinis , that the price of a maime should be payed , not Talio identitatis , not that the offender should be punisht with the like maime . Because to punish like for like in identity , is in some cases impossible , as if a blinde man put out anothers eye , or one toothlesse strike out anothers tooth .

In case of bodily maimes therefore , the h h Vid. Munster . Exod. 22. ●… . Hebrew Doctors say that the party offending was bound to a fiuefold satisfaction . First , for the hurt in the losse of the member . Secondly , for the dammage in losse of his labour . Thirdly , for his paine or griefe arising from the wound . Fourthly , for the charge in curing it . Fifthly , for the blemish or deformity thereby occasioned . Munster rendreth those fiue thus , Damnum , sessio , dolor , medicina , confusio . The i i A. Gellius lib. 11. cap. 1. Romans likewise had a Talio in their law , but they also gaue liberty to the offender , to make choise whether he would by way of commutation pay a proportionable mulct , or in identity suffer the like maime in his body .

Scourging . This was twofold ; either virgis , with rods ; or flagellis , with scourges . This latter was more grieuous than the former , as appeareth by that Ironicall speech ; k k Cic. pro. Rabirio . Porcia lex virgas ab omnium ciuium corpore amouit , hic misericors flagella retulit . Both were in vse among the Romans , but onely the latter among the Hebrews . This beating or scourging was commanded , Deut. 25. 2 , 3. where the number of stripes was limited , which the Iudge might not exceed . Fortie stripes shall hee cause him to haue , and not past . The Iewes in many things laboured to seeme holy aboue 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 houre sooner , and ended about an houre later then the law required : where the Lord forbade them to eat or drinke things sacrificed to Idols , they l l This bites in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prohibited all drinking with Heathens , because it is doubtfull whether it were offered to Idols or no. The Lord commanded them in the time of the Passeouer to put away leauen out of their houses , they would not take the m m This bit . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 name into their mouthes all the time of that feast . The Lord commanded them to abstaine from eating swines flesh , they would not so much as name it , but in their common talke n n Elias This bit . ibid. would call a Sow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dabar acher , Another thing . In like manner , the Lord commanded chiefe malefactors which deserued beating , to bee punisht with fortie stripes ; they in their greatest corrections , would giue but thirty nine . Of the Iewes fiue times receiued I fortie stripes saue one , 2 Cor. 11. 24. For this purpose t he scourge consisted of three thongs , so that at each blow hee receiued three stripes , and in their greatest correction were giuen thirteene blowes , that is , fortie stripes saue one . Whether o o Talmud lib. ma●aeoth , cap. 3. in Mischna . these thongs were made the one of a buls hide , the other two of an asse hide , or p p Baal turim . vid. Drus . 2 Cor. 10. 24. all three of a calues hide , the matter is not materiall , both opinions haue their Authors .

The manner of correcting such was thus . The malefactor had both his hands tied vnto a post , one cubit and halfe high , so that his body bowed vpon it . The Iudge shall cause him to bow downe , Deut. 25. 2. This post or stake on which the malefactor leaned in time of whipping , was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnammud , Columna , a pillar . His cloathes were plucked off from him downeward vnto the things , and r r Talmud ibid. this was done either by renting , or tearing of them . The Gouernors rent Paul and Silas their clothes , and commanded them to be beaten with roddes , Act. 16. 22.

That the Beadle should inflict a number of stripes proportinable vnto the transgression , this correction was performed in the sight of the Iudge . The Iudge shall cause him to bee beaten before his face , Deut. 25. 2. s s Talmud ibid. The chiefe Iudge of the three , during the time of the correction , did either read or recite , Deut. 28. 58 , 59. If thou wilt not keepe , and doe all the words of this law , &c. Then the Lord will make thy plagues wonderfull , &c. The second Iudge hee numbred the stripes ; and the third hee bade the Beadle smite . The chiefe Iudge concluded all , saying , Yet hee being mercifull , forgaue their iniquity , &c. Psal. 78. 38.

Sometimes in notorious offences to augment the paines , they tied certaine huckle-bones or plummets of Lead , or sharpe thornes to the end of the thongs , and such scourges the t t Eustathius . Item . Athenaeus lib. 4. Greekes termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Flagra taxillata . u u Tholosan . synt . iur . vniuers. lib. 31. In the Scripture they are termed Scorpions ; My Father hath chastised you with rods , but I will correct you with Scorpions . 1 King . 12. 12.

CHAP. IX . Punishments borrowed from other Nations .

THe punishments borrowed from other Nations are principally six . 1. Crux , the death on the Crosse . 2. Serra dissectio , the cutting one asunder with a sawe . 3. Damnatio ad bestias , the committing one to fight for his life with wilde beasts . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wheele . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , drowning one in the sea . 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beating one to death with cudgels . The first , and the third , were meerely Roman punishments ; the second was likewise vsed by the Romans , but whether originally taken from them is doubtfull ; the fourth and the last were meerely Greeke punishments ; the fifth was for the substance in vse among Hebrews , Greekes and Romans , but in the manner of drowning them , they differed . It will bee needfull to speake somewhat of all these .

1. Crux . This word is sometimes applied to any tree or stake on which a man is tortured to death , but most properly it is applied to a frame of wood consisting of two peeces of timber compacted crosse-wise . The first is termed Crux simplex , the last , Crux compacta . This latter is threefold . 1. Decussata . 2. Commissa . 3. Immissa .

Crux decussata . This was made of two equall peeces of timber obliquely crossing one the other in the middle , after the manner of a Roman X. and thence it is called decussata . a a Hieron . in Ierem. cap. 31. Decussare est per medium secare , veluti si duae regulae concurrant ad speciem literae X. quae figura est crucis . This kinde of crosse is by the common people termed Crux Andraeana , Saint Andrews crosse , because on such a one he is reported to haue beene crucified .

Crux commissa . This was when a peece of timber erected , was ioyned in the middle to a trauerse or ouerthwart top , somewhat shorter then the peece erect , in manner of a Romane T. This is called Crux Antoniana , Saint Antony his Crosse , because he is often painted with such a Crosse .

Crux immissa . This was when a short trauerse somewhat obliquely crossed the stake erect , not quite in the middle , as Crux decussata ; nor quite on the top , as Crux commissa , but neere the top in this manner † b b Lipsius de cruce lib. 1. cap. 10. This is thought to haue beene Crux Christi , the Crosse on which our Sauiour Christ suffered .

The ceremonies vsed by the Romans towards those whom they crucified were these : First they c c Ioseph . excid . lib. 5. cap. 32. Philo contra Flaccum . It. Liu. lib 1. scourged them , and sometimes tied them to a pillar in time of scourging . Artemidorus is cleare in this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That is , being tied to the pillar hee receiued many stripes . d d Plaut. Bacch . Plautus is thought to haue alluded to the same . — Abducite hunc Intrò , atque adstringite ad columnam fortiter .

The ancient Fathers e e Prudentius . Hieronym . Beda . vid. Lips . de cruce lib. 2. cap. 4. report that our Sauiour was whipt thus ad columnam , but the Scripture is silent , both touching the place and manner of his whipping , onely that he was whipt it testifieth . He scourged Iesus , and deliuered him to be crucified , Mat. 27. 26.

Secondly , they caused them to beare their owne Crosse . f f Plutarch . de sera num. vindict . Malefici cùm ad supplicium educuntur , quisque suam effert crucem . Thus Christ bore his owne Crosse , Ioh. 19. 17. To this there is allusion , Hee that taketh not his Crosse , and followeth after me , is not worthy of me , Mat. 10. 38.

Thirdly , that the equity of the proceeding might clearely appeare , the g g Euseb. Eccles. hist. lib. 5. cap. 1. It. Sueton. Domit. cap. 10. cause of the punishment was written in a Table , and so caried before the condemned person , or else it was proclaimed by a publique Cryer . This cause was termed by the Romans commonly Titulus , by h h Tertullian Apolog. cap. 2. Sueton. in Calig . some it is called Elogium . Thus Pilat wrote in Hebrew , Greeke , and Latine , Iesus of Nazaret the King of the Iewes .

Fourthly , they i i Artemidor . lib. 2. 58. pluckt off their clothes from such as were to be crucified . Thus Christ suffered naked .

Serrâ dissectio , A sawing one in sunder ; They sawed them from the head downeward . The k k Sueton. in Calig . c. 27. Romans they vsed this kinde of punishment , so likewise did the Hebrews . Thus Manasses is thought to haue punisht the Prophet Isaiah , and the Apostle to haue alluded vnto it . They were sawen a sunder , Heb. 11. 37.

Damnatio ad bestias . Those who were condemned to wilde beasts , are properly termed Bestiarij . Whether Saint Paul did according to the letter , fight with beasts at Ephesus , 1 Cor. 15. 32. is much controuersed . l l Theophylact. Ans●lm . Some vnderstand by beasts , Demetrius , and others that opposed him at Ephesus , m m Chrysostom . Ambros . 〈◊〉 . others more probably vnderstand the words literally ; and this kinde of punishment was commonly exercised against Christians in the Primitius Church , insomuch that Heathens imputing the cause of all publique calamities vnto the Christians , would call out ; n n Tertullian . Apolog. c. 40. Christianos ad Leones , Let the Christians be halled to Lions : Yea the literall interpretation of the words , is a stronger argument that Saint Paul beleeued the resurrection ( which is the scope of the text ) than to vnderstand the words of a metaphoricall fight , against the enemies of his doctrine .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The wheele : A wise King bringeth the wheele ouer the wicked , Prou. 20. 26. I take the words to imply no more but this , That as the wheele turneth round , so by the wisdome of a King , the mischiefe intended by wicked men , is brought vpon their owne head . That hereby should bee vnderstood , the grinding of wicked men vnder a cart wheele , as the husbandman brake some sort of graine vnder a wheele , is the meere conceit of Expositors on this place , for no records make mention of any such punishment in vse among the Iewes . Among the Greeks there was a punishment went vnder this name : o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristoph . in Iren. De eadem poena loquuntur Demosth . 3. in Aphob . & Suidas . It was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Wheele , not because a wheele was brought ouer the wicked , but because they bound fast the offender to the spokes of a wheele , and there scourged him to inforce a confession .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drowning one in the sea . This was in vse among many nations , but the manner differed . The p p Senec. l. 5. controu. 4. Iuuenal . Satyr . 8. Modestus Digest . l. 48. ad leg●m Pomp. de parric . vid. Cael. Rhod. l. 11. c. 21. Romans they sowed vp a paricide into a leather budget , sowing vp together with him into the same budget , A Serpent , a Cocke , and an Ape , and so cast them all into the sea . The q q Athenaeus l. 14. Grecians when they iudged any to this kinde of punishment , they wrapt him vp in Lead . The Hebrews tied a milstone about his necke . Thus in respect of the manner , r r Hier. Mat. 18. 6. those are to be vnderstood , who say this kinde of punishment was peculiar to the Iewes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is rendred by the generall name of torturing , Heb. 11. 35. 2 Macc. 6. 19. But the word signifieth a speciall kinde of torturing , by beating one with cudgells vnto death . It hath its denomination from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a drumme vsually , and hence s s Magius in lib. de equuleo . vid. Drus . praeterit . l. 8. some haue paralleld this torture with that among the Romans termed Equuleus , as if the person thus tortured , were rackt and stretched out in manner of a drumme head : but it signifieth also a drumme sticke , and t t S●holtastes Aristophanis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scribit essè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In P. u●o pag. 50. thence commeth the punishment to bee termed Tympanismus , that is , a tabering or beating one to death with cudgells , as if it were with drumme stickes . This is euident by Eleazar ; He came willingly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to this kinde of torment , 2. Maccab. 6. 19. and in the thirtieth verse , where hee gaue vp the ghost , there is mention of his strokes , not of his racking or stretching .

Iunius reckoneth u u Iunius Ier. 29. 26. another kinde of punishment , termed by the Hebrewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsinok , which hee would haue to bee a compound word : doubtlesse his meaning is , that it should be compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsi , Nauis , a ship or boat ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ianak , Sugere , To sucke , for hee saith that thereby is meant a certaine punishment termed Manicula sugentis , which x x Plutarch . in Artax●rxe . Plutarch describeth in this manner ; That the offender should be inclosed betweene two boats as in a prison , or as his phrase is ( quasi in vagina ) as in a sheath , and to preserue life in him , milke and hony tempered together , was forcibly put into his mouth , whether he would or no. And hence , from this sucking in of milke and hony , this punishment hath beene termed Nauicula sugentis . But the y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Instrumentum constringens manus . D. Kimch . Ier. 29 26 Hebrews say that Tsinok was nothing else , but manacles , or cords , wherewith prisoners hands were tied . I leaue it indifferent to the reader , to follow which interpretation he please .

THE SIXTH BOOKE . OF Miscellaneous rites .

CHAP. I. Of Circumcision .

THeir Sacraments were two . 1. The Passeouer , of which there hath beene a set chapter . Secondly , Circumcision , of which now .

Circumcision , was a cutting off of the foreskin , as a signe and seale of Gods couenant , made with the people of the Iewes . It is called a signe by God in its first institution , Gen. 17. and a seale by the Apostle , Rom. 4. 11. Yea it is called a signe , and a seale , by a a a Zohar . Genes. 17. Doctor of the Iewes more ancient then their Talmud .

It was vsed ( though not as a sacrament ) by many other nations : b b Alex. ab Alex. l. 2. c. 25. Herodot . l. 2. Diodor. Si●ul . l. 2. c. 1. It. l. 4. c. 3. by the inhabitants of Colchis , the Ethiopians , the Troglodytae , and the Egyptians .

In a figuratiue sense , alluding vnto this sacramentall rite , we reade of three other sorts of circumcision in the scripture , so that in all there are foure mentioned . 1. This of the flesh . 2. Another of the heart . 3. A third of the lips . 4. And a fourth of the eares . Wee are to consider it in its proper acception , and here to obserue , First , the time when it was administred . Secondly , the manner how . Thirdly , the penalty in case it was omitted .

The time was the eighth day , yea the eighth day was so precisely obserued , that if it fell on the Sabbath , yet they circumcised the childe ; whence arose that saying among them , Circumcisio pellit sabbatum , Circumcision driueth away the sabbath ; or , the Sabbath giueth place to circumcision . And with this accordeth that of our Sauiour , Ye on the Sabbath day circumcise a man , Ioh. 7. 22. The Iewes superstitiously conceiting that each creatures perfection depended vpon the sanctification of one Sabbath day at least , say that God did therefore inioyne the eighth day , that one Sabbath might first passe ouer each male , before he should be partaker of this sacrament . But more probably wee may say , that the reasons why God would not suffer them to anticipate the eighth day , were , first to shew , that God in the matter of saluation , neither was , nor is simply tied to sacraments , for then there had beene no lesse cruelty in forbidding Circumcision vntill the eighth day , than there was loue in permitting it vpon the eighth . Secondly , because in this time of the Mosaicall paedagogie , there was a kinde of legall vncleannesse , in which the creatures were thought to be , as remaining in their bloud , for the first seuen daies after their birth , Leuit. 22. 27. It. 12. 2 , 3. Notwithstanding , God thought it not conuenient to defer it longer than eight daies , for the comfort of the parents , which they receiued by a mature and seasonable initiation of their children .

The manner how Circumcision was administred , I finde thus recorded ; Some of those that were present c c Paul . Fag . Deut. 10. held a vessel full of dust , into which they did cast the foreskin being cut off . Againe , they prepared in the roome , a certaine d d Christoph . Cast. in Malac. 3. void chaire for Elias ; which was done , partly in honour of him , for which respect also , as often as they fell on any difficult place in scripture , they would say , e e Mercerus in abbreuiaturis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Veniet Elias , & omnia enodabit ; We know that Elias will come , and he will tell vs all things : but chiefly it was done because they thought Elias to be present there in spirit , whose bodily comming they did , and doe daily expect . These ceremonies are meerely Iewish , practised by the latter Iewes , but vtterly vnknowne in our Sauiour Christ his time , and as it appeareth by the Samaritane woman her speech , that prouerbiall saying applied now vnto Elias , was of old applied to Christ , Iohn 4. 25. Thirdly , he which supplied the place of the witnesse , or as we phrase it , of the Godfather , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 E●●as Thisb . 〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 held the child in his armes whiles it was circumcised : this Godfather they called Baal Berith , and Sandak , that is , the Master of the couenant . Vriah the Priest , and Zachariah the sonne of Ieberechiah , are g g Iun. & Tremel . Es. 8. 2. thought to haue beene Godfathers at the circumcision of Maher-shalal-hash-baz , Es. 8. 2. and from them the custome of hauing Godfathers in Baptisme , to haue taken its originall . Fourthly , the parents named the childe , and in Zaccharies time , it seemeth that in the naming of the infant , they had respect to some name of his ancestors . They said vnto her , there is none of thy kindred that is named with this name , Luke 1. 61. Other nations , had their set daies also after the birth , for the naming of their children . h h Plutarch . probl. 102. Macrob. Sat. l. 1. c. 16. The Romanes gaue names to their male children on the ninth day , to the female on the eighth . The i i ●ael . Rhodig . l. 22. c. 12. Athenians gaue names on the tenth . k k Aristotel . hist. an●● . l 7. c. 12. Others on the seuenth . These daies l l Tertul. de Idol . c. 16. Tertullian calleth Nominalia . The Grecians besides the tenth day on which they named the childe , they obserued also the fifth . m m S●bolisist . Ari●●●an . in Lusi●rat . p. 886. It. 〈◊〉 in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . on which day the midwines tooke the childe , and ranne about a fire made for the purpose , vsing that ceremony as a purification of themselues and the childe ; on this day the neighbours also sent in gifts , or small tokens , Munera natalitia ; n n Stukius de conuin . l. ● . c. 16. from which custome , that among Christians of the Godfathers sending gifts to the baptised Infant , is thought to haue flowne . But to returne againe to the rites of the Iewes . After the childe had beene circumcised , the father said ; o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsens . in tractat . Circumcis . fol. 115. Blessed bee our Lord God , who hath sanctified vs with his precepts , and hath commanded vs , that we should cause this childe , to enter into the couenant of Abraham . After this , the whole Church or company present replied in this manner ; p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses . Kots . ibid. As thou hast made him to enter into the Couenant , so make him also to enter into the Law , into Matrimony , and into good Workes .

The penalty for the omission of Circumcision runneth in this forme ; That soule shall be cut off from his people , Gen. 17. 14. I vnderstand the penalty to be pronounced against such an omission , which proceeded either from contempt , or wilfull neglect . In this case , the question is , what is meant by this phrase ? His soule shall bee cut off from the people : secondly , who ought thus to be punisht ? Whether the childe , or the parents , and such who supply the place of parents ? For the first , besides Gods secret action in punishing such delinquents , mee thinkes there is a rule of direction for the Church , how to proceed against such in her discipline : if any vnderstand here , by cutting off such a mans soule from his people , the sentence of Excommunication , or casting him out of the Synagogue , I shall not oppose it ; though I rather incline to those , who vnderstand hereby a bodily death inflicted vpon such an offender ; in which sense the phrase is taken , Exod. 31. 14. Whosoeuer doth any worke in the Sabbath , that soule shall be cut off from amongst his people . And it is very remarkable , that when Moses his childe was vncircumcised , the Lord sought to kill Moses : which , as it intimateth the punishment for this fault to be a bodily death : so it cleerely euinceth , that not the childe till he commeth to yeeres of discretion , but the parents were liable to the punishment . The opinion of the Rabbines , concerning this latter point , is thus deliuered : q q Moses Kots . tractat . circumcis . fol. 114. col. 4. If the Father circumcise him not , then the Iudges are commanded to circumcise him , and if it be vnknowne to the Iudges , and they circumcise him not , when hee is waxen great , he is bound to circumcise himselfe , and euery day that passeth ouer him , after hee is waxen great , and he circumciseth not himselfe , loe hee breaketh the commandement .

Here it may be demanded , how it is possible for a man , after once he hath beene marked with the signe of Circumcision , to blot out that character , and become vncircumcised ? for thus some Iewes , for feare of Antiochus , made themselues vncircumcised , 1 Mac. 1. 16. Others for shame , after they were gained to the knowledge of Christ , and to the entertainment of the Christian faith , vncircumcised themselues , 1 Cor. 7. 18. r r Epithan . lib. de mens. & pond . p. 415. It. Celsus l. 7. cap. 25. The answer is , that this was done by drawing vp the foreskin with a Chirurgeon his instrument ; and vnto this , the Apostle in the forequoted place alludeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neattrahat praeputium . This wicked inuention is ascribed vnto Esau , as the first author , and practiser thereof .

CHAP. II. Of their first fruits , and their firstlings , or first-borne .

THe vse and end of their first fruits , was that the after fruits might be consecrated in them . To this purpose they were inioyned to offer the first fruits of their trees , which serued for food , Leuit. 19. 23 , 24. In which this order was obserued ; the three first yeeres after the tree had beene planted , the fruits were counted vncircumcised , and vncleane : it was vnlawfull to eat them , sell them , or make any benefit of them : on the fourth yeere , they were accounted holy , that is , either a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacerdos ea comedebat . Aben Esra in hunc locum . they were giuen to the Priests , Numb. 18. 12 , 13. or the owners did eat them before the Lord at Ierusalem , as they did their second tithe : and this b b Talmud Bab. in Magnasher sheni . cap. 1. latter is the common opinion of the Hebrews . After the fourth yeere , they returned to the vse of the owner : we may call these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , simply the first fruits .

Secondly , they were inioyned to pay yeerely the first fruits of euery yeeres increase ; and these wee may call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and of them there were many sorts . First , first fruits in the sheafe , Leuit. 23. 10. Secondly , first fruits in two waue loaues , Leuit. 23. 17. These two bounded their haruest , that in the sheafe was offred in the beginning of haruest , vpon the fifteenth of Nisan ; the other of the loaues at the end , vpon their Pentecost : and Leuit. 23. they are both called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thenuphoth , that is , shake offrings . Thirdly , there was a first of the dough , Numb . 15. 20. namely , a c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vzziel . Num. 15. 20. foure and twentieth part thereof giuen vnto the Priests : which kinde of offring was obserued , euen when they were returned out of Babylon , Nehem. 10. 37. vnto this Saint Paul hath reference , Rom. 11. 16. If the first fruit bee holy , the lumpe is also holy . Fourthly , they were to pay vnto the Priests , the first fruits of the threshing floore , Numb . 15. 20. These two last are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Therumoth , that is , heaue-offrings ; this the heaue-offring of the threshing floore ; the other , the heaue-offring of the dough , Numb . 15. 20. Vnder the name of first fruits , commonly authors treat of no other , but this last , and wholly omit all the former sorts : before wee proceed to the explaining of the last , note with me the difference of these two words , Thenuphoth , and Therumoth ; both signifie shake-offrings , heaue-offrings , or waue-offrings , but with this difference ; d d P. Fag . in pentat . The Therumoth , was by a wauing of eleuation , lifting the oblation vpward and downward , to signifie that God was Lord both of heauen and earth . The Thenuphoth , was by a wauing of agitation , wauing it to and fro , from the right hand to the left , from the East to the West , from the North to the South : by which kinde of agitation , they acknowledged God to bee Lord of the whole world . Now , that we may know what these first fruits of the threshing floore were , the Rabbies , and others following them , distinguish them into two sorts : the first of these , was first fruits of seuen things onely , 1. Wheat . 2. Barly . 3. Grapes . 4. Figges . 5. Pomegranets . 6. Oliues . 7. Dates . For all which , the promised Land is commended , Deut. 8. 8. e e R. Solom . Deut. 26. 2. It. Mos. Kotsens . fol. 201. col. 4. These the Talmudists terme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Biccurim ; and when they treat of first fruits , they treat of them vnder this name , and vnderstand by the name of Biccurim no other . These , they say , are the first fruits , which the people are so often in the Law commanded to bring vp vnto the Sanctuary , at the feast of Pentecost , which was the end and closure of their haruest , as was signified , both by this oblation , and likewise by that of the two waue loaues , Leuit. 23. 17.

The second , was paid of Corne , Wine , Oyle , and the Fleece , Deut. 18. 4. Numb . 18. 12. yea , of all things else that the earth brought forth for mans food . Thus their Doctors are to bee vnderstood , where they say , f f Moses Aegypt . in Iad part. 3. tract . de Therumoth . cap. 2. Quicquid eduliorum ex terra incrementum capit , obnoxium est primitijs , Therumae , & decimis . This they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma , an heaue offring , the Greeke renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A separation , because this was a consecration , or setting apart of the Lords portion . In allusion vnto this , I take Saint Paul to haue termed himselfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , separated vnto the Gospell , Rom. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aaron shall separate the Leuites , so the Greeke renders it , but the Originall is , Aaron shall waue the Leuites , Numb . 8. 11. Againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Separate mee Barnabas and Saul , Acts 13. 2. Drusius deliuereth another reason , as hath beene said in the Chapter of the Pharises . But to proceed : the Hebrews called this second paiment , not onely Theruma simply , but sometimes g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma gedola , the great heaue offring , in comparison of that tithe which the Leuites paid vnto the Priests : for that was termed Theruma magnasher , the heaue offring of the tithe , Numb . 18. 26. which , though it were one of ten , in respect of that portion which the Leuites receiued ; yet it was but one of an hundred , in respect of the husbandmans stocke , who paid the Leuites : and thus was it a great deale lesse , then the great heaue offring , as will presently appeare . This ( the Hebrews say ) the owners were not bound to bring vp to Ierusalem .

The Law prescribed no set quantity to bee paid , either in the Biccurim , or in the Theruma ; but by tradition , they were taught to pay at least the sixtieth part in both , euen in those seuen things , also paid vnder the name of Biccurim , or first fruits , as well as in their heaue offring termed Theruma , or Theruma gedola .

Thus the Talmudists doe distinguish the Biccurim , from the Theruma gedola ; but in my opinion , the Biccurim may bee contained vnder Theruma gedola , and in truth , both of them are nothing else but the heaue-offring of the floore , formerly mentioned out of Num. 15. 20. My reasons are these ; 1. Scripture giueth no such leaue to keepe any part of their first fruits at home ; if that could be proued , the distinction were warrantable . 2. Scripture doth not limit first fruits vnto those seuen kindes , which alone goe vnder the name of Biccurim . 3. Themselues confound both members ; for in their Biccurim , they say , they paid , 1. Wheat . 2. Barley . In their Theruma , they say , they paid corne ; as if vnder corne , wheat and barly were not contained . Some may say they paid their Biccurim in the eare , whiles the haruest was yet standing : and their Theruma in wheat and barley ready threshed and winnowed . My reasons why it cannot be so , are these : 1. Because then they should pay twice a sixtieth part in their corne . 2. Because the corne offred in the sheafe was but a little quantity , and it was offred , not at their Pentecost when their haruest ended , but at their Passeouer when their haruest began , Leuit. 23. 10. Whereas their Biccurim , or first fruits , were alwaies offred at their Pentecost .

But omitting farther proofes , I proceed to shew the ground , why in this heaue-offering of the floore , at least a sixtieth part was prescribed : it is grounded vpon that of the Prophet Ezekiel , This is the oblation that yee shall offer , the sixth part of an Ephah out of an Homer , Ezek. 45. 13. that is , the sixtieth part of the whole , because an Homer containeth ten Ephahs . Hence they tooke that distinction of these offrings . * * Solom . Iarchi . Deut. 18. 4. Item Hieronym . in Ezek. 45. Fol. 260 Some , say they , gaue the fortieth part of their increase : this , because it was the greatest quantity giuen in this kinde of oblations , they termed h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Therumagnaijn iapha . Theruma Oculi boni , the oblation of a faire eye : others , ( though they were not so liberall as the former , yet that they might not be reputed niggardly ) gaue a fiftieth part , and this they termed , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma benonith . Theruma mediana , the oblation of a middle eye : others , whom they reputed sordid , gaue iust the sixtieth part , lesse than which they could not giue , this they termed k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma gnaijn ragna . Theruma oculi mali , the oblation of an euill eye ; so that the payment of these was bounded by the tradition of the Elders , betweene the sixtieth and the fortieth part : but the l l Epiphan. contr. Pharis . pag. 11. Pharises , that they might be holy aboue others , made their bounds the fiftieth , and the thirtieth part ; so that he was reputed sordid with them , that paid the fiftieth part ; and none liberall , except he paid the thirtieth . The manner how these first fruits termed Biccurim were paid , is at large set downe , Deut. 26. But in time of the Prophets , other Ceremonies seeme to haue beene receiued , of which the Hebrew Doctors say thus : m m Maimonid . in Riccurim . cap. 4. §. 16. When they caried vp their first fruits , all the cities , that were in a Countie , gathered together to the chiefe citie of the Countie , to the end that they might not goe vp alone ; for it is said , In the multitude of people is the Kings honour , Prou. 14. 28. And they came and lodged all night in the streets of the citie , and went not into houses for feare of pollution : and in the morning the Gouernour said , Arise , and let vs goe vp to Sion , the citie of the Lord our God . And before them went a bull , which had his hornes couered with gold , and an Oliue garland on his head , to signifie the first fruits of the seuen kinds of fruits . There was likewise a pipe strooke vp before them , vntill they came neere to Ierusalem , and all the way as they went , they sang , I reioyced in them that said vnto me , We will goe into the house of the Lord , &c. Psal. 122. Vnto this , and other like manner of solemne assemblies , the Prophet hath reference , saying , Yee shall haue a song , as in the night when an holy solemnity is kept , and gladnesse of heart , as when one goeth with a pipe to come vnto the mountaine of the Lord , Esa. 30. 29.

The first-lings or first-borne of man and beast , the Lord challenged as his owne , Exod. 13. The ground of this law was , because God smote all the first-borne in Egypt , from man to beast , but spared the Israelites ; for a perpetuall memory of which benefit , hee commanded them to sanctifie all their first-borne males vnto him . Now the first-borne of men , and vncleane beasts , were redeemed for fiue siluer shekels of the Sanctuary , paid vnto the Priests for each of them , Num. 18. 15 , 16. Vnto this Saint Peter alludeth , saying , We are not redeemed with corruptible things , as siluer and gold , 1 Pet. 1. 18. The firstlings of cleane beasts ought to be sacrificed , their bloud to bee sprinkled on the altar , their fat to bee burnt for a burnt offering , and their flesh to returne to the Priests .

Obserue how God would bee honoured by the firstlings of men , and cattell ; by the first fruits of trees , and of the earth , in the sheafe , in the threshing floore , in the dough , in the leaues ; All which teach vs to consecrate the first and prime of our yeeres vnto the Lord .

CHAP. III. Of tithes .

WE are here to enquire ; First , what things in generall were titheable ? Secondly , how many kindes of tithes there were ? Thirdly , the time when each sort of tithe began to be titheable .

First , their yeerely increase , was either cattell , fruits of the trees , or fruits of the land ; of a a Vid. Sixtin . Amama de decimis . all these they payed tithes euen to mint , anise , and cummine . These things they ought not to leaue vndone , Mat. 23. 23.

Secondly , the sorts of tithes payed out of the fruits , both of the trees , and the land , by the husbandman , were two , payed in this manner : When the haruest had beene ended , and all gathered , then the husbandman laid aside his great Theruma , otherwise called the first fruits of his threshing floore , of which it hath beene spoken in the Chapter of first-fruits . This being done , then out of the remainder hee paied a tenth part vnto the Leuites , and this they termed * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher rischon , the first tithe , Tob. 1. 7. this was alwaies paied in kinde , and as it seemeth to me , it was not brought vp to Ierusalem by the husbandman , b b Decimae primae necissario aut a colono ipsoa aut eiu● vicari● Hieroso●ymas deport . n●ae erant . Sixtin . Amama de decimis . ( others thinke otherwise ) but paied vnto the Leuites in the seuerall cities of tillage , Nehem. 10. 37. out of this first tithe , the Leuites payed a tenth portion vnto the Priests , this they termed * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Magnasher min hammagnasher , the tithe of the tithes , Nehem. 10. 38. and Decima sanctitatum , the tithe of holy things , 2 Chron. 31. 6. this the Leuites brought vp to the house of God , Nehem. 10. 38. When the Leuites had payed this tenth portion vnto the Priests , then the Leuites and their families might eat the remainder of the first tithe , in any place , euen out of Ierusalem , Num. 18. 31.

This first tithe being payed , the husbandman payed out of that which remained a second tithe ; this the husbandman might pay in kinde if he pleased , or if he would , he might by way of commutation pay the worth thereof in money ; but when he payed in money , he added a fifth part , so that what in kinde was ten in the hundred , that changed into money , was twelue in the hundred . This the husbandman brought vp vnto Ierusalem , and made a kinde of loue-feast therewith , vnto which hee inuited the Priests and Leuites , onely euery third yeere hee caried it not to Ierusalem , but spent it at home within his owne gates , vpon the Leuites , the fatherlesse , the widowes , and the poore , Deut. 14. 18. c c Moses Kotsens . tract . de ceci● a secunda , Fol. 199. They reckoned their third yeere from the Sabbaticall yeere , on which the land rested ; so that the first and second tithe was payed by the husbandman , the first , second , fourth , and fifth yeeres after the Sabbaticall yeere ; but vpon the third and sixth yeeres , onely the first tithe was payed to the Leuites , and the second was spent at home . Hence in respect of the kindes , this is called * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher scheni , the second tithe , Tob. 1. 7. in respect it was paied to the poore euery third yeere , it is called Magnasher gnani , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the poore mans tithe , and † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher schelischi , the third tithe , Tob. 1. 8. On those yeeres on which it was carried vp to Ierusalem , it ought of necessitie to be eaten within the court of the Temple , Deut. 14. 26. and by the third tithe , we are to vnderstand the poore mans tithe on the third yeere , which yeere is termed an yeere of tithes , Deut. 26. 12.

They likewise tithed their cattell . Of their bullackes , and their sheepe , and all that passed vnder the rod , the tenth was holy to the Lord , Leuit. 27. 32. Some Expositors vnderstand by this phrase of passing vnder the rod , that all cattell are titheable which liue vnder the custodie of a keeper , as if there were allusion to the shepheards staffe , or keepers rod which they vse in keeping their cattell . The Hebrewes , more probably vnderstand hereby , the manner of their decimation or tithing their cattell , which was as followeth . d d Solomon Iarchi Leuit. 27. 32. & Maimonid . de primogenit . cap. 7. §. 3. 5. He that hath lambes ( or bullockes ) thus separateth his tenth , he gathereth all his lambes , and all his bullockes into a fold , to which he maketh a little doore , that two cannot goe forth together : their dammes are placed without the doore , to the end that the lambes hearing them bleating , might goe forth one after another in order . Then one beginneth to number with his rod , one , two , three , &c. and the tenth which commeth forth , whether it be male or female , perfect or blemished , hee marketh it with a red marke , saying , This is for tithe . At this day the Iewes though they are not in their owne countrie , neither haue any Leuiticall Priest-hood , yet those who will bee reputed religious among them , doe distribute in lieu of tithes , the tenth of their increase vnto the poore , being perswaded , that God doth blesse their estates the more : for their vsuall prouerb is , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thegnasher , bischbil sche thegnasher , that is , Pay tithes that thou maiest be rich .

The time of the yeere from which they reckoned tithes , was different . For f f Talmud tract . de nono anno ad initium . Buxtorf . Synag . Iud. cap. 12. beasts they counted the yeere from Elul to Elul , that is , from August to August ; g g Moses Kotsens . in praecept . affirm . 136. for graine , pulse , and herbes , from Tisri to Tisri , that is , from September to September : for the Fruit of trees , from Schebat to Schebat , that is , from Ianuarie to Ianuarie .

In this Synopsis following ( which Sixtinus Amama hath taken out of Scaliger ) the manner of Israels tithing is set downe .

The husbandman had growing 6000 Bushels in one yeere . 100 Bushels was the least that could be paied by the husbandman to the Priests , for the first fruits of the threshing floore . 5900 Bushels remained to the husbandman , out of which he paied two tithes . 590 Bushels were the first tithe to the Leuites . 59 Bushels the Leuites payed the Priests , which was called the tithe of the tithes . 5310 Bushels remained to the husbandman , out of which he paied his second tithe . 531 Bushels were the second tithe . 4779 Bushels remained to the husbandman as his owne , all being paied . 1121 Bushels are the summe of both tithes ioyned together , which is aboue a sixth part of the whole , namely , nineteene out of an hundred .

Wee are to know moreouer , that through the corruption of the times , in time of Hezekiahs reigne , tithes began generally to be neglected , insomuch , that then Ouerseers were appointed to looke to the true payment thereof , 2 Chron. 31. 13. Notwithstanding , partly through the negligence of the Ouerseers , partly through the couetousnesse of the people ; about one hundred thirtie yeares before our Sauiours Incarnation , corruption so preuailed , that the people in a manner neglected all tithes , yea none or very few paid , either their first , second , or poore mans tithe , onely they paid the great heaue-offring iustly . For this reason ( saith h h Moses Kotsers Fol. 199. col. 3. Moses Kotsensis ) in the daies of Iohn the Priest , who succeeded Simeon the iust , ( I take it he meaneth Iohannes H●rcanus ) their great court termed their Sanhedrim , made a decree , that more faithfull Ouerseers should be appointed for the tithes . At this time many things became questionable , whether they were titheable or no ? whence the high court of their Sanhedrim decreed , that in the things doubtfull ( which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Demai ) i i Moses Kotsens . ibid. though they paid neither first , nor poore mans tithe , yet they paid a second tithe , and a small heaue-offering ; namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One part of an hundred : Mint , Anise and Cummine , seemeth to haue beene of these doubtfull things , in which , though the decree of their Sanhedrim required but one in the hundred , yet the Pharises would pay a iust tenth , Matt. 23. 23. and hence it is that they boasted , They gaue tithes of all that they possessed , Luke 18. 12. In which they outstripped the other Iewes , who in these paiments , tooke the liberty granted them by the Sanhedrim .

CHAP. IV. Of their mariages .

IN this chapter of their mariages , we are to consider ; First , the distinction of their wiues . Secondly , the manner of their betro-things . Thirdly , the rites and ceremonies of their mariage . Lastly , the forme of their diuorce . The Patriarches in the old testament , had many of them two sorts of wiues , both of them were reputed lawfull , and true wiues , and therefore the children of both were accounted legitimate . The Hebrews commonly call the one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Naschim , Primary wiues , maried with nuptiall ceremonies and rites requisite . Some deriue the word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nascha , Oblitus fuit , quasi obliuiosae dictae , because for the most part , Womens memory is not so strong as mens : but they thinke not amisse , who say , that women are so called from obliuion , or forgetfulnesse , because the fathers family is forgotten , and in a manner extinct in their daughters , when they are maried . Hence proceeds that common saying of the Hebrews , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aben Esra Num. 1. 2. Familia matris , non vocatur familia : and for the contrary reason , a male childe is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zacar , from his memory , because the memory of the father is preserued in the b b Eandem prolis masculae rationem habitam apud Graecos testatur Euripides . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sonne , according to that speech of Absalom ; I haue no sonne to keepe my name in remembrance , 2 Sam. 18. 18.

The other sort of wiues , they call c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vxor secundaria , vocem compositam essè aiunt ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diuidere , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vxor , quasi vxor diuisa & dimidiae . Pillagschim , Secundary wiues , or halfe-wiues ; the English translates them Concubines , and that not vnfitly , for sometimes the Hebrew word it selfe denoteth an infamous strumpet , or common harlot .

The differences betweene these Concubines , and the chiefe or primary wiues , are many . 1. A disparity in their authority , or houshold gouernment : the Wife was as mistresse , the Concubine as an handmaid , or seruant : She had onely Ius tori , a true and lawfull right vnto the mariage bed , as the chiefe wife had ; otherwise she was in all respects inferiour . And this appeareth in the history of Sarah , and Hagar . Secondly , the betrothing was different : the chiefe wife , at her espousals , receiued from her husband certaine gifts and tokens , as pledges and testimonies of the contract . Thus Abrahams steward ( who is probably thought to be Eliezer , of whom wee reade , Gen. 15. 2. ) gaue in Isaaks name vnto Rebecca , iewels of siluer , and iewels of gold , and raiment , Gen. 24. 53. This custome was in vse also among the Grecians , who called these gifts d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad. 9. vid. etiam Suid. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . e e D. Kimch . 2 Sam. 5. 13. Moreouer , the chiefe wife likewise receiued from her husband , a bill of writing , or matrimoniall letters ; whereas the Concubine receiued neither such gifts , nor such letters . Thirdly , onely the children of the chiefe wife succeeded the father in his inheritance ; the children of the Concubine receiued gifts or legacies : Abraham gaue all his goods to Isaak : but vnto the sonnes of the Concubines which Abraham had , Abraham gaue gifts , Gen. 25. 5 , 6. And here by the way , wee may take notice , that the first-borne , by right of primogeniture , receiued a double portion of his fathers goods : The father shall giue him a double portion of all that hee hath , for hee is the first of his strength , Deut. 21. 17. Vnto this custome the Prophet Elishaes speech alludeth , when the praieth Elijah , that his spirit might be double vpon him , 2 King . 1. 9. that is , that he might haue haue a double portion of the spirit , in comparison of the other Prophets , or rather the sonnes of the Prophets , amongst whom he obtained the place of an elder brother , and therefore praieth for the right of primogeniture : so that we are not to vnderstand him , as if hee did ambitiously desire a greater measure of the spirit , than rested vpon his Master , but that hee desired to excell the other remaining Prophets , vnto whom afterward hee became a Father . The f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 partem duorum . Hebrew phrase is in both places the same .

Secondly , in their betrothing wee are to consider , 1. The distance of time betweene the espousals , and the confirmation of their mariage , which some haue conceited to haue beene a full yeare , at least ten moneths , and this they obserue from Rebecca , her brother and mothers answer vnto Abrahams seruant , desiring that the maid might not depart presently , but remaine after the espousalls at least ten daies , Gen. 24. 55. Which text they interpret , g g Ork●los , & R. Solomon . ten moneths , vnderstanding thereby , that which elsewhere is phrased an h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 D●orum annorum d●erum . yeare of daies , Gen. 41. 1. But if we should yeeld this interpretation , ( although our English at least ten daies , is more agreeable vnto the Septuagint and the Originall ) yet it followeth not , that this time was craued for the fulfilling of any prescribed distance betweene the espousalls and the mariage , but rather , it implieth the tender affection of the mother towards her daughter , as being loth so suddenly to part with her : Notwithstanding , it is not vnlikely , that there was a competent distance of time , betweene the first affiancing and the confirmation of the mariage , though not prescribed , or limited to any set number of daies , weekes , or moneths . The second thing considerable in their betrothing , is to enquire the manner of their contracting , which might be done in Israel , three waies : 1. i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsens . fol. 124. By a peece of money . Secondly , By writing . Thirdly , By copulation , and all these in the presence of witnesses : by a peece of money , though it were but a faithing , or the worth thereof , at which time , the man vsed this , or the like forme of words ; k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈…〉 3. §. ● . Loe thou art betrothed vnto mee : And hee gaue her the money before witnesses . By hill , and then he wrote the like forme of words ; Be thou betrothed vnto me : which hee gaue her before witnesses , and it was written with her name in it , else it was no betrothing . By copulation , and then hee said likewise , Loe thou shalt bee betrothed vnto mee by copulation , and so hee was vnited vnto her before two witnesses , after which copulation , shee was his betrothed wife . If he lay with her by way of fornication , and not by the name of betrothing ; or if it were by themselues , without the fore-acquainting of witnesses , it was no betrothing ; howeuer he might not lie with her the second time , before the mariage was accomplished . And though the betrothing might be any of these three waies , yet vsually it was by a peece of money ; and if they would , they might doe it by writing : but betrothing by copulation was forbidden by the wise men of Israel , and who so did it , was chastised with roddes ; howbeit the betrothing stood in force . These solemnities in betrothing , were performed by the man and woman , vnder a tent or canopy made for the purpose , called in their language l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elias ●hisbit . Chuppa , A Tabernacle or Tent : to this the Psalmist alludeth , Psalme 19. 4 , 5. In them hath hee set a Tabernacle for the Sunne , which as a Bridegroome , comming out of his chamber , reioyceth as a strong man to runne a race .

Thirdly , the rites and ceremonies of their mariage were performed , in the assembly of ten men at least , with blessings and thanksgiuings vnto God , whence the house it selfe was called m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth hillula , the house of praise : and their mariage song n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hillulim , praises . The bridegroomes intimate friends which accompanied him , and sung this Epithalamium or mariage song , were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Children of the bride-chamber , Matth. 9. 15. Such I conceiue those thirty companions to haue beene , which Sampson associated to himselfe , Iudg. 14. 11. The forme of this praise , or blessing , is at large described by Genebrard , and the summe thereof is this : the chiefe of these companions taketh a cup , and blesseth it , saying , Blessed art thou , O Lord , our God , the King of the world , which createst the fruit of the vine : Afterward then he saith ; Blessed be the Lord our God , the King of the world , who hath created man after his owne image , according to the image of his owne likenesse , and hath thereby prepared vnto himselfe an euerlasting building , blessed be thou O Lord , who hast created him . Then followeth againe ; Blessed art thou , O Lord our God , who hast created ioy and gladnesse , the bridegroome and the bride , charity and brotherly loue , reioycing and pleasure , peace and society : I beseech thee , O Lord , let there suddenly be heard in the cities of Iudah , and the streets of Ierusalem , the voice of ioy and gladnesse , the voice of the bridegroome & the bride : the voice of exultation in the bride-chamber is sweeter than any feast , and children sweeter than the sweetnesse of a song : and this being ended , he drinketh to the maried couple .

This custome of praising God at such times , was not needlesse , or superfluous , for the fruit of the wombe was expected as a speciall blessing from God , and so acknowledged by them in that saying : That foure keies were in the hand of him , who was the Lord of the whole world , which were committed neither to Angell , nor Seraphim ; Namely , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum Hierosol . Gen. 30. 21. Clauis pluuiae , clauis cibationis , clauis sepulchrorum , & clauis sterilitatis . Concerning the key of raine , thus speaketh the Scripture ; The Lord will open to thee his good treasure , Deut. 28. Concerning the key of food ; Thou openest thy hands , Psalm . 145. Concerning the key of the graue ; When I shall open your sepulchers , Ezek. 37. Concerning the key of barrennesse ; God remembred Rachel , and opened her wombe , Gen. 30. Whereby is intimated , that these foure things , God hath reserued in his owne hand and custody ; Namely , Raine , Food , the Raising of our bodies , and the Procreation of children .

The time of the mariage feast , appeareth cleerely to haue beene , vsually p p Vid. Thisbit . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seuen daies . Sampson continued his feast seuen daies , Iud. 14. 10 , 11. And of this seuen daies feast , q q Augustin . quaest. super Genes. 88. Diuines doe vnderstand that speech of Labans vnto Iacob , concerning Leah : Fulfill her weeke , and we will also giue thee this , Gen. 29. 27. In which speech , it is thought that Laban did desire Iacob , not to reiect and turne away Leah , but to confirme the present mariage , by fulfilling the vsuall daies of her mariage feast . From this custome , together with the practise of Ioseph , mourning seuen daies for his father , Gen. 50. 10. arose that vsuall prouerbe among the Iewes ; Septem ad conuiuium , Septem ad luctum . The chiefe gouernour of the feast was called r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal mischie ; which name is fitly expressed by being called the s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ruler of the feast , Iohn 2. 9. The moderne Iewes in Italy , when they inuite any to a mariage feast , vse this forme of words ; Such a one , or such a one intreateth you to credit his daughters mariage , with your presence at the feast , &c. Then he which is inuited replieth , t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Stakius de conuin . l. 2. c. 3. Mazal tob : which some interpret to be the wishing of good lucke in generall ; but I rather thinke , that hereby was wished to the maried parties , a speciall blessing in the procreation of children : whence the wedding ring , giuen vnto the Bridewife , had u u Munster . Gen. 30. this inscription or posie , Mazal tob ; and the Hebrews call the Planet Iupiter , Mazal , whose influence , they thought to be of great efficacie and force for generation : but in truth , Mazal signifieth any other Planet or Starre in the heauen , according to that Hebrew prouerb ; x x Non est tibi vlla herba inferites cui non sit Mazal in firmamento , & ferit ipsam 〈◊〉 Mazal , & duit ei , Cr●sce . There is no herbe in the earth , which hath not a Mazal , or Starre , in the firmament answering it , and striking it , saying , Grow . Now tob signifieth good , so that the phrase soundeth as much as , Be it done in a good houre , or vnder a good Planet .

At the time of the mariage also , the man gaue his wife a dowrie-bill , which the Scriuener wrote , and the bridegroome paid for , whereby he endowed his spouse , if shee were a virgin , with two hundred deneyrs ( that is , fifty shekels ) and if she had beene maried before , with an hundred deniers ( that is , twenty fiue shekels ) and this was called the root or principall of the dowry : the dowry might not be lesse , but more , so much as he would , though it were to a talent of gold . There is mention of a contract betweene Tobias and Sarra , and that was performed , not by a Scriuener , but by Raguel , the womans father ; where wee may obserue , that before the writing of this bill , there was a giuing of the woman vnto her husband . The forme of words there vsed is , Behold , take her after the law of Moses , Tobit . 7. 14. A copie of this dowry-bill is taken by Bertram , out of the Babylon Talmud . The words thereof are thus ; y y Talmud Bab. vid. Buxtorf . Grammatic . Chald. p. 389. Vpon the sixt day of the weeke , the fourth of the moneth Siuan , in the yeere fiue thousand two hundred fiftie foure of the creation of the world , according to the computation which we vse here at Massilia , a Citie which is situate neere the Seashoare , the bridegroome Rabbi Moses , the sonne of Rabbi Iehuda , said vnto the bridewife Clarona , the daughter of Rabbi Dauid , the sonne of Rabbi Moses , a Citizen of Lisbon ; Be vnto me a wife according to the law of Moses and Israel ; and I , according to the word of God , will worship , honor , maintain , & gouerne thee , according to the manner of the husbands among the Iewes , which doe worship , honour , maintaine , and gouerne their wiues faithfully . I also doe bestow vpon thee , the dowry of thy virginity , two hundred deniers in siluer , which belong vnto thee by the law ; and moreouer , thy food , thy apparell , and sufficient necessaries , as likewise the knowledge of thee , according to the custome of all the earth . Thus Clarona the virgin rested , and became a wife to Rabbi Moses , the sonne of Iehuda , the bridegroome .

After the mariage was finished , then the wife might challenge from her husband three things as debt . 1. Food . 2. Apparell . 3. Cohabitation , or the right of the bed ; which they note from Exod. 21. 10. where it is said , If hee take him another wife , her food , her raiment , and her dutie of mariage shall he not diminish . And vnto this the Apostle alludeth , calling it , Due beneuolence , 1 Cor. 7. 3.

The wife , when she was first presented vnto her husband , couered her head with a veile , in token of subiection . Rebecca tooke a veile , and couered her selfe , Gen. 24. 65. and for this cause ( namely in signe of subiection ) ought the woman to haue power on her head , 1 Cor. 11. 10. where by power , the Apostle vnderstandeth a veile . Doe any aske the question , why hee should denote this veile by the name of power , especially seeing it was in token of subiection ? The Apostle being an Hebrew of the Hebrewes , might haue respect vnto the Hebrew word z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Velamen multeris , a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Subiecit . Radid , signifying a veile , which commeth from the root Radad , to beare rule and authority , and so might vse the Greeke word , signifying a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . power , in the same sense as the Hebrews did . And in truth , what was this subiection to the husband , but a kinde of power and protection deriued vnto the wife , in comparison of her former state , being a virgin ? and therefore in case her husband was ●ealous of her , amongst other tokens of sorrow , shee was commanded to stand at her triall with her b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sine Radid . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sic ego interpretor verba Maimon . in Sota c. 3. §. 5. head vncouered , Numb. 5. 18. intimating thereby , that , if shee could not then cleere her selfe , she was , from thence forward , depriued of all power , which heretofore she enioyed by the meanes of her husband .

After the mariage was finished , sometimes there was permitted a bill of diuorce ; this , the Hebrewes called c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gracè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sepher Kerithuth , A bill of cutting off , because the woman is by this meanes cut off from her husbands family . d d Maimon . de diuort . c. 1. §. 1. Ten things were thought requisite as the root and foundation of a diuorce . 1. That a man put her not away , but of his owne will . 2. That hee put her away by writing , not by any other thing . 3. That the matter of the writing be to diuorce her , and put her away out of her possession . 4. That the matter of that diuorcement be betweene him and her . 5. That it be written by her name . 6. That there be no action wanting , after the writing thereof , saue the deliuery of it vnto her . 7. That he giue it vnto her . 8. That he giue it her before witnesses . 9. That hee giue it her by the Law of diuorces . 10. That it bee the husband , or his deputy , that deliuereth it vnto her .

The forme or copy of this bill of diuorcement was , as it followeth ; e e Haec forma reperitur opud Mosem Kotsensem fo. 1. 33. Aliud exemplar ibidem habetur . It. in Mose Aegyptio part. 2. fol. 59. vnde desumpta est haec testium subscriptio quam apposuimus . vpon such a day of the weeke , such and such of the moneth N. such or such an yeare of the creation of the world , according to the computation which we vse here in this Citie N. situate neere the riuer N. that I of the Country N. the sonne of Rabbi N. of the Country N. But now I dwelling in such or such a place , neere such , or such a riuer , haue desired of mine owne free will , without any coaction , and haue diuorced , dismissed , and cast out thee , thee I say , thee my wife N. of the Country N. the daughter of Rabby N. dwelling in such or such a Country , and dwelling now in such or such a place , situate neere such or such a riuer , which hast beene my wife heretofore ; but now , I doe diuorce thee , dismisse thee , and cast thee out , that thou maiest be free , and haue the rule of thy selfe , to depart , and to marry with any other man , whom thou wilt ; and let no man be refused by thee for mee , from this day forward for euer . Thus be thou lawfull for any man , and this shall be to thee from me , a bill of separation , a bill of diuorce , and a letter of dismission .

According to the Law of Moses and Israel . N. the sonne of N. witnesse . N. the sonne of N. witnesse .

This bill was written by a f f Solomon Iarchi . Hos. cap. 1. 10. Scriuener , or publique notary . And g g Maimon . de diuort . cap. 11. §. 18. furthermore , a woman being diuorced , or otherwise a widow , it was not lawfull for her to marry againe , till shee had taried ninetie dayes , besides the day of her diuorce , or of her husbands death , and her last espousals : to the end that it might bee knowne whether she were with childe or no , and that there might be proofe , whether it were the seed of her first husband or of her second .

It was a common custome among the Romans , about the time of our Sauiours birth , euen for the women to diuorce their husbands , and to marrie againe at their pleasure . Of this , Heathen Authors speake : — Sic fiunt octo mariti . Quinque per autumnos . Iuuenal . Satyr. 6. vers. 230. Et nubet decimoiam Thelesina viro . Martial . lib. 8.

h h Senec. 3. de Ben . f. 16. Non consulum sed maritorum numero annos su●s computant , &c. The bill tenderd by the woman , was termed i i Plutarch . in Alcibiade . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Letters of forsaking , not letters of cutting off , or putting away . This same practise was in vse also among the Hebrews . Hence is that saying of our Sauiour : If a woman shall put away her husband , and bee married to another , &c. Mark . 10. 12. Now although , at that time humane lawes forbad not mariages renewed with others vpon such diuorces , yet Gods law condemned both such diuorces , and such mariages , and before God , persons marying after such diuorcements , were reputed digamites , that is , to haue two husbands , or two wiues . For this reason , a Minister aboue others is commanded , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The husband of one wife , 1 Tim. 3. 2. And the woman , she is commanded to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The wife of one husband , 1 Tim. 5. 9. In which texts second mariages ( in case of the husbands or wiues death ) are no more forbidden , then the Poet forbade them in the like phrase : Vnico gaudens mulier marito . Horat carmin . 3. 14.

Note in the last place , that among the Iewes the bridewoman also brought a dowrie to her husband ; it was sometimes more , sometimes lesse ; it was called by the k k Elias Thi●bit . It. Solomon Iarchi Gen. 31. 15. Rabbins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nedunia . Raguel gaue with his daughter Sarra , halfe his goods , seruants , and cattell , and money , Tob. 10. 10.

CHAP. V. Of their Burials .

AT the time of a mans death , before his buriall , many ceremonies were obserued . First , the next of the kinne closed the eyes of the deceased body . Ioseph shall put his hands vpon thy eyes , Gen. 46. 4. This was likewise practised both by the Romans , and the Grecians . Ille meos oculos comprimat , ille tuos . Ouid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . II.

Secondly , they washed the body being dead . Tabitha died , and when they had washed her , they laid her vp in an vpper chamber , Acts 9. 37. The Baptization , or washing at such a time , was threefold . The first was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eccles. 34. 26. A washing from the pollution contracted by the touch of a dead carcasse : so that if haply any ignorantly & vnawares became thus vnclean , then was hee by a kinde of washing to be made cleane againe . The second was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A baptization , or washing of the dead corps it selfe ; thus Tabitha was washed : neither is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vnusually applied to common washings , as Marke 7. 4. we read of the washing of cups , pots , vessels , tables ; the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The first of these washings was proper to the Iew : this second , in vse with Iewes , a a Tertullian Apolog. c. 47. It. Euseb. hist. lib. 7. cap. 17. Christians , and b b Corpusque lauant frigentis & vngunt . Virg. lib. 6. Aeneid . Heathens : the third ( which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A baptization for the dead , 1 Cor. 15 9. ) proper to some amisseled Christians . It may bee demanded , what manner of Baptisme this was ? With submission of my iudgement , I vnderstand this place with c c Ambros . 1 Cor. 16. 29. Saint Ambrose , of a Sacramentall washing , applied vnto some liuing man , in the name and behalfe of his friend , dying without baptisme , out of a superstirious conceit , that the Sacrament thus conferred to one aliue , in the name of the deceased , might bee auaileable for the other dying vnbaptised . As if the Apostle did wound those superstitious Corinthians with their owne quils , and proue the resurrection of the dead from their owne erroneous practise , telling them in effect , That their superstitious custome of baptising the liuing for the dead , were vaine and bootlesse , if there were no resurrection . And therefore the Apostle vseth an emphaticall distinction of the persons , in the next immediat verse , saying ; Why are we also in ieopardie euery houre ? He inferreth the resurrection by force of a double argument ; the first , drawne from their superstitious baptization for the dead : the second , from the hourely ieopardy and perill wherein we , that is , himselfe and other Christians are . So that , as that Father noteth , the Apostle doth not hereby approue their doing , but euinceth their hope of the resurrection , from their owne practise , though erroneous . That there was d d Tertullian . lib. de resurrect. carnis . Vicarium tale baptisma ( as Tertullian calleth it ) in vse among the Marcionites , is euident , yea and amongst the e e Epiphan de Cerinthianis haeres. 28. Cerinthians also : the manner thereof is thus described ; f f Chrysost. 1 Cor. 15. When any Catechumenist died , some liuing person placed vnder the bed of the deceased , they came vnto the deceased partie , and asked him , whether hee would be baptised ? then he replying nothing , the partie vnder the bed answered for him , saying , that he would be baptised : and thus they baptised him for the dead , as if they acted a play vpon the stage .

The third ceremony vsed by the Iewes towards the dead party , was the enbalming of the corps , which for the maine thereof , it is probable they learned from the Egyptians , for wee finde Ioseph to be the first that practised it , Gen. 50. 2. The Egyptian manner of enbalming was thus : g g Herodot . Euterp . They tooke out the bowels of the dead , they cleansed them and washed them with the wine of Dates , and after that againe with Odours : then filled they the bowels with pure Myrrhe beaten , and Cassia , and other odours ( except Frankincense ) and sowed them vp . After this , they seasoned the corps hidden in nitre , seuenty dayes , not longer : after seuenty dayes they washed the corps , and wrapped it in fine linnen cloth gummed , which gumme the Egyptians often vsed in stead of Glew . The Greekes termed this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the vse thereof was for the preseruation of the body , that it might not putrifie , and therefore when the funerall obsequies were not long delaied , they vsed another kinde of enbalming , namely an externall and outward application of Spices and Odors , without the vnbowelling of the corps . This the Greekes termed h h Vsurpatur tamen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in scripturis , lata significatione , ad denotandam vtramque condituram . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occurrit , Genes. 50. 26. pro eo , quod in Hebraeo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et aromatibus condicuerunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This was vsed toward our Sauiour Christ , Iohn 19. 40.

Sometimes they did vse to burne the corps . preseruing onely the bones in some vrne or pitcher , Amos 6. 10. But commonly they enterred the whole body , and buried it in the earth . The ancient Iewes , if they receiued not from their ancestors , then would they purchase a buriall place themselues , for the buriall of them , and their family . The forme of that place was thus ; It was a vault hewed out in a rocke , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Talmud Seder Nezikin . Baua Bathra . c. 6. six cubits long , and foure broad , in which , eight other cels or lesser holes ( or as some say thirteene ) 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 role a great stone to the mouth of the caue . The caue or vault it selfe they termed from the act of burial , k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keber , which signifieth a place of buriall ; or from its forme , l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnara , a denne , or caue . The seuerall cells or receptacles in which the body was laid , they called m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cucim , graues , toombes ; and the stone they named n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Golel , A roling stone . This giueth great light to that in the Gospel , Ioseph tooke the body of Christ , and wrapped it in a cleane linnen cloth , and put it in his new toombe , which hee had hewen out in a rock , and rolled a great stone to the dore of the sepulchre , Mat. 27. 59 , 60. These caues or vaultes , the welthier sort would paint , garnish , and beautifie at the mouth or entrance of them : hence commeth that phrase , Sepulchra dealbata , Painted toombes . As often as they had occasion to mention or speake of any friend deceased , they vsed that in the Prouerbs , The memory of the iust is blessed , Pro. 10. 7. Hence the Rabbies , in their quotations of any worthy Author deceased , vsually subioyne this honourable commemoration , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Memoria tius sit inbenedictions . Benedictae memoriae N. Such , or such a one of blessed memory .

But their vsuall epitaph or inscription vpon their sepulchers , was , p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheindler i● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Let his soule bee bound vp in the garden of Eden , Or in the bundle of the liuing . Amen , Amen , Amen , Selati .

The latter Iewes , haue beene strangely conceited concerning the place of burialls , and are perswaded , that if an Israelite be buried in any strange Countrey out of the promised land , he shall not be partaker so much as of resurrection , except the Lord vouchsafe to make him hollow passages vnder the earth , through which his body by a continuall volutation and rolling , may be brought into the land of Canaan . The ground hereof , is taken from the charge of Iacob vnto his sonne Ioseph , that hee should not bury him in the land of Egypt , but in Canaan . q q Solom . Iarchi , Gen. 47. 29. For which charge they assigne three reasons . First , because he foresaw by the spirit of Prophecy , that the dust of that land should afterward be turned into lice . Secondly , because those who died out of the holy land , should not rise againe without a painefull roling and tumbling of their bodies , through 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 , Ier. 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 obserue that at the buriall of their friends , they vsed these ceremonies which follow , some to testifie , some to augment their griefe . 1. Cutting themselues , that is , wounding or cutting any part of their body , with any kinde of instrument . r r Gentes quasdam corporis partes acu vulnerabant , vel aliâs incidebant , atramentumque super ponebant , quod in cultum daemonum suorum fiebat , praecipitur ergo , ne vllo pact sicut gentes ferirent carnes suas : quemadmodum sacerdotes Cybeles & Deae Syrorum , vt refert Lucianu● . P. Fag . Deut. 14. 1. Vnguibus orasoror faedans , & pectora pugnis . Virg. lib. 4. Aeneid . This practise was learned from the Heathens , who were wont not onely to scrarch their face , but to punch and prick certaine parts of their body with an needle , and then couer it ouer with inke , which they vsed as a speciall ceremony in their superstitious worship , and therefore it is forbid , Deut. 14. 1. Secondly , making themselues bald , which was done diuers manner of waies ; either by shauing their haire , or plucking it off with their hands , or by empoysoned plaisters to make it fall of . Other nations were wont to shaue of the s s Sectos fratri imposuere capillos . ●uid . met . 3. haire of their head , and to offer it in the behalfe of the dead : they did sometimes shaue their cheekes , sometimes their eylids : and this also being an Heathenish custome , was likewise forbidden in Israel , Deut. 14. 1. Thirdly , going bare headed , that they might cast dust or ashes vpon their heads , signifying thereby , that they were vnworthy the ground on which they went . Fourthly , going bare footed , for their greater humiliation . Fifthly , the couering of their lippes , for that was a speciall signe of sorrow , and shame . The Seers shall bee ashamed , &c. they shall all couer their lippes , for they haue no answer of God , Mich. 3. 7. If it bee demanded , how they couered their lippes ? It is thought they did it t t D. Kimchi & Aben Esra . p. Fag . Leuit. 14. 45. by casting the skirt of their cloke , or garment ouer them . Sixthly , u u Scissâque Polyxena pallâ . Iunenal , Satyr. 10. renting their clothes . Seuenthly , putting sackloth about their loynes , Genes. 37. 34. These were generall tokens of griefe , vsed vpon all extraordinary occasions of sorrow . Two other there were , more proper to burialls , to augment their griefe . First , minstrels , who with their sad tunes inclined the affections of the people to mourning , x x Maioris aetatis funera ad tubam proferre solebant : minoris verò aetatis ad tibias . Seruius Aencid . lib. 5. Of these there were two sorts : Some playing on pipes , others sounding trumpets . At the funerall of Noble men , or old men , they vsed a trumpet : at the funerall of the common people , or children , they vsed a y y Tibia cui tenero● suetum deducere manes , Lege Phryg● maesta . Statius , Theb. lib. 6. vers. 121. pipe . In this respect spect it is said ; That Iesus when he raised Iair●us his daughter , cast out the minstrels , Mat. 9. 23. Secondly , women hired to sing at burials for the same purpose , and likewise by outward significations of sorrow , to moue the company , and more strongly to affect them ; Call for the mourning women , &c. and send for skilfull women , Ier. 9. 17. These the Romans called , Preficas , quasi in hoc ipsum praefectas . Chiefe or skilfull mourners .

CHAP. VI. Of their oathes .

THe manner of swearing , was sometimes by lifting vp their hands towards heauen ; Abraham said to the King of Sodome ; I haue lift vp my hand vnto the Lord ; that is , I haue sworne , that I will not take from a threed euen to a shooe latchet , Gen. 14. 22. Vnto which custome the Psalmist seemeth to allude , Psal. 106. 26. He lifted vp his hand ; that is , hee swore . Sometimes hee that tooke the oath , did put his hand vnder the others thigh , which administred the oath . Wee read this manner of administration , to haue beene vsed by Abraham , Gen. 24. 2. and Iacob , Gen. 47. 29. Which ceremony , a a Aben Esra . Gen. 24. 2 some interpret to bee , as a token of subiection : b b Solomon Iarchi ibid. others , as a mysterie of circumcision , the signe whereof they bore about that place of their body : c c Augustin . quaest. super Gen. 62. others more probably , thinke it to bee a misterious signification of Christ the promised seede , who was to come out of Abrahams loynes , or thigh ; as the like phrase is vsed , Gen. 46. 26. the soules that came out of Iacobs thigh . Sometimes also the manner of deposing , was to stand before the Altar , 1 King . 8. 31. Which was also the custome of the d d Alex. ab Alex. lib. 5. c. ●o . Athenians , the e e Liuius dec. 3. lib. 1 It. valer . Max. lib 9. cap. 3. Carthaginians , and the f f Lareslicet & Samothracum & nostorum aras . Iu●enal . Satyr. 3. Romans .

The obiect of a lawfull oath , was , and is , onely the Lord : whence hee that tooke the oath , was said to confesse vnto God . Compare Esay 45. 23. with Rom. 14. 11. And the antient forme of imposing an oath , was this , Giue glory to God , Ios. 7. 19. Iohn 9. 24. Now God was glorified by an oath , because thereby there was a solemne confession and acknowlegement of Gods omnipresence , that hee is present in euery place ; of his omniscience , that hee knoweth all secrets ; of his truth , that hee is a maintainer of truth , and an auenger of falshood ; of his iustice , that hee is willing , and his omnipotency , that hee is able to punish those , that by swearing shall dishonour him . And as the obiect of a lawfull oath was onely God : So it is implyed that it was not rashly or vnaduisedly to be vndertaken , but by a kinde of necessity imposed , for the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a passiue , and signifieth to be sworne , rather than to sweare .

In corrupter times they were wont to sweare by the g g Allium , porrum & cepas inter Deos iureiurande babuerunt Aegyptij . Plin. lib. 19. c. 6. Item Iuuenalis Sat. 15. creatures , but the Iewes chiefely by Hierusalem , by the Temple , by the gold of the Temple , by the Altar , and the gift on the Altar . This gift in Hebrew was termed Corban , and it was one of those h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Inter quae sacramenta cum quibusdam alijs , etiam iusiurandum quod Corban appellatur , enumerat . Ioseph . contra Apion . lib. 1. p. 147. oathes , which in our Sauiour Christs time the Scribes and Pharises accounted principally obligatory . If any swore by the Altar , it was nothing : but if any swore by the oblation of the Altar , hee was bound to performe it , Mat. 23. 18. yea although Gods law , inioyned honour , and reliefe towards parents , yet if they had bound themselues by this oath Corban , that they would not helpe or relieue their parents , they taught they were discharged . Whence saith their i i Talmud Hierasolymit . tract . de votis cap. 10. Talmud , Euery one ought to honour his Father and Mother , except hee hath vowed the contrary . And it is euident , that the Iewes did often , by solemne vowes and k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iureiurando se obstringunt , huic vel illi homini nihil se commodi praestituros . Philo Iud. de specialibus legib. p. 595. oathes binde themselues , that they would neuer doe good to such , or such a man . Wee must furthermore know , that vsually to their oathes there was an execration , or conditionall curse annexed , which sometimes was expressed , as , If I doe not doe thus and thus , then the Lord doe so to mee , and more also , 1 Sam. 14. 44. Also , 1 King . 20. 10. Sometimes it is vnderstood , as , I haue sworne , if I take from a threed to a shooe latchet , Gen. 14. 22. Then let the Lord doe so to mee and more also , this , or the like is vnderstood , and maketh the former part of the oath , to sound negatiuely ; as if Abraham had said , I haue sworne , I will not take from a threed to a shooe latchet . In like manner , Psal. 95. I haue sworne if they shall enter into my rest . that is , They shall not enter into my rest , Heb. 3. 18. This helpth the exposition of that difficult place , Matt. 15. 5. which wee reade , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Per Corban , si quicquam tibi prodero . Interpretor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si quisquam , quemadmodum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 10. 14. & Matt. 23. 18. Et execratione subauditâ sensus emergat . Per Corban nihil tibi prodero . Caeterum , si quis vrgeat , quod in fonte sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non per Corban , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; sciendum , quod similis ellipsis in iurandi formulis non est inusitata , hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 valet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per domicilium hoc . Vid. Dru●um de tribus sectis . l. 2. cap. 17. By the gift that is offered by me thou maiest haue profit : but if we conceiue it thus , according to the forme of the oath Corban . By Corban if thou receiue any profit by me : and vnderstand the execration implied , Then let God doe thus and much more to me . The sense will be thus ; By Corban , thou shalt receiue no profit by me . This exposition is as agreeable to the scope of the place , as it is to their forme of swearing , and plainly sheweth how the Pharises , by their traditions , transgressed the commandement of God . For God commanded , saying ; Honour thy father and thy mother . But the Scribes and Pharises said : Whosoeuer should say to father or mother , seeking reliefe , By corban thou shalt receiue no profit from me , he was discharged .

CHAP. VII . Of their writing , their Masorites , and their worke .

WRiting , in no nation came to its perfection on a sudden , but by degrees : The opinions of the ancient , concerning the authors and inuenters of letters , are different . Some say a a Plin. lib. 7. cap. 56. Diodor. Sicul. lib. 6. cap. 15. ●admus brought the vse of letters into Greece ; others say , b b Seruius lib. 2. Aeneid . Palamedes : c c Alex. Genial . l. 2. c. 30. some say , Rhadamanthus brought them into Assyria : Memnon into Egypt : Hercules into Phrygia : and Carmenta into Latium . Likewise some say the Phenicians had first the knowledge and vse of letters . Phaenices primi ( famae si credimus ) ausi , Mansuram rudibus vocem signare figuris . Lucan .

Others say the d d Diodor. Sicul. l. 4. Ethiopians : e e Plin. l. 7. c. 56. others the Assyrians . But vpon better grounds , it is thought , that f f Euseb. praepar . Euang. l. 18. Moses first taught the vse of letters to the Iewes , and that the Phenicians learned them from the Iewes , and the Grecians from the Phenicians .

In like manner , the matter vpon which men wrote , in ruder times was different . Some wrote on rindes of trees , whence Liber , signifying originally a rinde of a tree , is now vsed for a booke : g g Diogen . Laert. in vita Cleanthis . some wrote on tile-stones with a bone in stead of a pen : some on tables ; this last was chiefly in vse among the Iewes , the Decalogue was written in two tables of stone . Againe , write these things vpon a table , Es. 30. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith the Septuagint , as if the writing tables at that time were made of box tree . They vsed not then pens or quills , but a certaine instrument or punch , made of iron or steele , called stylus , it was sharpe at one end , for the more conuenient indenting or caruing of the characters ; and broad at the other , for the scraping or blotting out what had beene written ; whence sprang that prouerbiall speech : h h Erasm . in Adag . Inuertere stilum , To vnsay what he hath said , or to blot out what hee hath written : Scribe stylo hominis ; write with the pen of man , Es. 8. 1. Afterward , before they came to binde vp bookes in manner as now we haue them , they wrote in a roll of paper or parchment , which sometimes was ten cubits broad , and twentie long , Zach. 5. 2. This they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Megilla in Hebrew , from Galal , To role ; Volumen in Latine ; in English , a volume , from voluo , To role . In the volume of the Booke it is written , Ps. 40. 7. And Christ closing the Booke , gaue it to the Minister . Luk. 4. 20. the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , complicans , folding , or rolling it vp . And vers. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Explicans , vnfolding , or opening it . i i Buxtorf . institut . epist. p. 4. These volumes were written , not with one entire continued writing , but the writing was distinguished into many spaces , columnes , or platformes , like vnto so many Areae ; these platformes filled with writing , were in stead of so many pages in a booke : and thus we are to vnderstand that , Ier. 36. 23. When Iehudi had read three or foure leaues , hee cut it with the pen-knife , &c. These leaues , were nothing else but such spaces and platformes in the roll . After this manner the Iewes reserue the law written in such rolles , and with such spaces in their Synagogues at this day .

It is much controuersed , whether the Iewes did from the beginning write with vowels and accents , or whether they were added by the Masorites ; for the vnderstanding of which , it will be needfull , first , to enquire who the Masorites were ? Secondly , what their worke was ? and then to deliuer in a proposition , what may bee probably thought in this point .

First , concerning the Masorites , wee are to know that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Masar signifieth Tradere , To deliuer : and Masora a tradition , deliuered from hand to hand , to posteritie without writing , as the Pythagoreans and Druides were wont to doe ; but by the figure Synecdoche , it signifieth those Criticall notes , or Scholion , written in the margine of the Bible , and those that were the authors of those criticall obseruations were termed Masoritae , Masorites . Concerning these authors who they were , there are two opinions . Some k k Ahen . Esra . vid. Buxtorf . comment . Major . c. 3. thinke that they were certaine learned Iewes , liuing in the citie Tiberias , they termed them Sapientes Tiberiadis , The wisemen of Tiberias . These wise men , are thought to haue added these marginall notes vnto the Hebrew Bibles , l l Elias Leuita in praesat . tertia . l. Masoreth ●ammasoreth . sometime after the finishing of the Babylon Talmud , which was about the yeare of our Lord , 506. This opinion is vnlikely for these two reasons . 1. m m Buxtorf . in comment . Masor . c. 7. Because we cannot finde in histories , the continuance of any colledge or schoole in Tiberias so long , but rather that degrees in learning ceased there , within foure hundred yeeres after our Sauiour his birth . 2. n n Buxtorf . in comment . Masor . c. 8. In both Talmuds mention is made of the Masora , and the things contained therein . Others therefore more probably say , o o R. Asarias . R. Gedalia . Buxtorf . in comment . Masor . c. 11. that the Masorites were that Ecclesiasticall Senate or Councell , held by Esra , Haggi , Zacharie , Malachie , and diuers others assembled for the reformation of the Church , after their returne from Babylon ; they are called , Viri Synagogae magnae . This Councell continued at least forty yeares ; for Simeon the iust , who went out in his Priestly robes , to meet and pacifie Alexander the Great , comming in hostile manner against Ierusalem , p p Pirke Aboth . c. 1. was the last of that Councell , and that was aboue three hundred yeeres before the birth of our Sauiour . Esra was the President or chiefe of this Councell , he was of such repute among the Iewes , that they paralleld him with Moses , saying , q q Talmud l. Sanhedrim . c. 2. f. 21. Dignus erat Esra , quòd data fuisset lex per manus eius Israeli , si non praecessisset eum Moses .

In the second place , wee are to consider the worke , what the men of this great Synagogue being the true Masorites did ; their worke may be reduced to these particulars . 1. When this great Councell was assembled , they , among whom Esra was chiefe ( who was assisted with the inspiration of Gods spirit ) r r Buxtorf . in comment . Masor . c. 11. determined what bookes were Canonicall , what spurious and Apocryphall . Secondly , s s Tertullian . l. de habit . muliebr . Chrysostom . hom. 8. ad Hebraeos . Irenaeus aduers . haeres . lib. 3. c. 25. Augustin . de mirab . sacrae script . l. 2. circa finem . the authentique and canonicall bookes were purged by them , of all errors crept into the Text in time of their captiuitie . Thirdly , they t t Genebrard . l. 2. Chronolog. digested the old Testament into twentie two bookes , according to the number of the Hebrew letters . Fourthly , they distinguisht it into great sections and verses : for though the law was not so confusedly written , without any space or note of distinction betweene word and word , that it seemed all one continued verse , or as the Kabbalists speake , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theba achath , one word , vntill the time of the Masorites ; yet it was not so distinguisht into Sections , and Verses , as now we haue it . Fifthly , They added their censures and criticall obseruations , concerning the irregularity of many words , in respect of the vowells and accents . Sixthly , they numbred the verses , words , and letters of euery booke , to preuent all possibility of corrupting the Text in future times , for now they saw the gift of prophecie should cease . Lastly , they noted the different writing , and different reading : for the vnderstanding of which we must know , that in the Hebrew text , many words are written with more , many with fewer letters , than they are pronounced ; u u Sunt octo voces , quae scriptae sunt in textu , sed non leguntur , quas adducit Masora Ruth . 3. 12. many words written in the text , which are not pronounced , &c. In the margine the difference is expressed , whence the difference in the text they terme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cethib , Scriptionem , the writing ; the difference in the margine they terme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keri , Lectionem , the reading : because they doe reade according to that in the margine . x x Contra hos disputat Elia● Leuita in praefat. 3. l. Masoreth hammasoreth . This difference is thought by some to be a correction of the Bible , according to seuerall copies after their returne from Babylon , but that it is of diuine authority , containing many mysteries knowne to Moses , and the Prophets successiuely ( though many of them vnknowne to our age ) and that it was not any correction , but the difference it selfe primarily and purposely was intended by the Prophets , and holy pen-men of the Scripture , euidently appeareth by the diuersity of readings in those bookes , which were written by Haggi , Zacharie , Malachie , Daniel and Esra , they being the Authors of their owne bookes , needed no correction at that time , themselues being present , yet in them this different reading is vsed .

In the third place , the proposition followeth , namely , Seeing that the Masorites passed their censure on many words , for their irregularity in their vowels and accents ; therefore , The vowels originally were not from the Masorites , but of the same antiquity with their words ; and in truth , otherwise they had beene a body or carcasse without a soule .

CHAP. VIII . Israels pitching of their tents , or of their camps .

WHiles the Israelites wandered thorow the Wildernesse , their Church was a Tabernacle , and their habitations Tents , so that their whole Campe might be termed a moueable Citie . It was diuided into three parts . In the centre or middle of all , was the tabernacle it selfe , with its courts , this they termed the Campe of the Diuine Maiestie . Next round about , pitcht the Priests and Leuites , to whom the charge of the tabernacle belonged , ( and therefore the nearest adioyning place of habitation , might be the conuenientest for them ) this was called the Campe of Leui. In the vtter parts round about Leui , the twelue Tribes pitcht their tents , this they termed the Campe of Israel . The first Campe resembled a great Cathedrall Church with its Church-yard . The second , a priuileged place about the Church , as it were for Colledges for the habitation of the Clergy . The third , the body of a citie , wherein the townesmen or laity dwelt . The forme of the whole , is probably thought to be fouresquare , a a Vz●clid . Num. 2. 3. some say twelue miles long , and twelue miles broad .

In the Easterne part pitched these three tribes , Iudah , Issachar , and Zabulon . On the Southside , Ruben , Simeon , and Gad. On the West , Ephraim , Manasses , and Beniamin . On the North , Dan , Asher , and Naphtali : and these made vp the outward Campe , termed the Campe of Israel . Betweene each tribe , in euery one of those foure quarters , there were distant spaces like streets , where there was buying and selling as in a market , and tradesmen in their shops , in b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioseph . l. 3. Antiq. c. 11. p. 97. manner of a city leading to and froe . This Campe is c c Tradunt Hebraei , filios Israelita castrametatos fuisse in circuitu tabernaculi , vt vnum milliare interfuerit ( i. ) spacium mille passum , et hoc erat iter Sabbati . P. Fag . Num. 2. 3. thought to bee round , a mile distant from the tabernacle , that is , a Sabbath daies iourney , and this is gathered from , Ios. 3. 4. where the distance betweene the people and the Arke , is commanded to be two thousand cubits .

After this , pitched the Campe of Leui : In the Easterne part Moses , Aaron , and the Priests : in the South , the Cohathites : in the West , the Gershonites : in the North , the Merarites .

In the midle was the Campe of the Diuine Maiestie . Vnto this Dauid alludeth ; God is in the middest of her , she shall not bee moued , Psal. 46. 5.

After the same manner , the parts of the Citie Ierusalem were distinguished , when the common wealth was setled . d d Maimon . in Beth. habechirah cap. 7. §. 11. From the gate of Ierusalem , to the mountaine of the Temple , was the campe of Israel : from the gate of the mountaine of the Temple , to the gate of the Court ( which was otherwise called Nicanors gate ) was the Campe of Leui : from the gate of the Court , and forward , was the Campe of the Diuine Maiestie .

Furthermore , we are to know , that the twelue Tribes had betweene them foure principall banners or standards , three Tribes to one standard , for which reason , the Church is said to be terrible as an army with banners , Canticl. 6. 4. The Hebrew word Banner , Num. 2. 2. The Greek translateth e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Order ; and so the Chaldee calleth it f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quisque iuxta ordinatam suam aciem . Tekes ( a word borrowed of the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) order : Whence the Apostle taketh his phrase , Euery man in his owne order , 1 Cor. 15. 23.

Euery banner was thought to be of three colours , g g Ionathan Vzid . Num. 2. 3. according to the colours of the precious stones in the brest-plate , bearing the names of their Patriarchs . But this proportion will not hold in all , seeing Leui ( who is not here among the other Tribes ) was in the brest-plate one of the twelue ; and Ioseph there graued on the Berill , hath here two Tribes , Ephraim and Manasses , vnto whom two colours cannot be allowed from the brest-plate .

Each banner had his seuerall motto , or inscription . In the first standard was written , from Numb. 10. 25. Rise vp Lord , and let thine enemies be scattered , and let them that hate thee , flee before thee . h h Dicunt in vexillo Rubenfuisse imaginem hominis : in vexillo Iehudah , imaginem leoni● ; in vexillo Ephra●m , imaginem bouis : in vexillo Dan , imaginem aquilae . P. Fag . Num. 2. Aben Esra ibid. It is moreouer taught by the Hebrews , that each standard had a distinct signe engrauen in it . Rubens standard had the image of a man : Iudahs the image of a Lion : Ephraims the image of an Oxe : and Dans the image of an Eagle .

These same foure creatures , are vsed by Ezekiel 1. 10. to describe the i i Angeli ex hoc versudefiniri possunt . Sunt enim spiritus intelligentes vt homo , potentes vtLeo , ministratorij vt Bos , & celeres vt Aquila Tremel . in Ezek. 1. nature of Angels . Euery Cherubim is said to haue foure faces ; the face of a man , to shew his vnderstanding ; of a Lion , to shew his power ; of an Oxe , to shew his ministratory office ; of an Eagle , to shew his swiftnesse in the execution of Gods will . The same description of Angels you may finde , Reuel. 4. 6.

By the same foure , in the opinion of many of the k k Hieronym . ad initium sui commentarij in Mat. It. Gregorious homil. 4. in Ezek. Ab Hieronymo dissentit D. Augustinus in Matthaeo , & Marco , nam in leone Matthaeum , Marcum in homine putat adumbratum . Augustin . de consensu Euangelist . lib. 1. c. 6. Fathers , are shadowed forth the foure Euangelists . The man shadowed Saint Mathew , because hee beginneth his Gospell , with the generation of Christ , according to his humanitie : The Lion Saint Marke , because hee beginneth his Gospell , from that voice of the Lion roaring in the wildernesse , Vox clamantis in deserto : The Oxe Saint Luke , because hee beginneth with Zacharias the Priest : And the Eagle Saint Iohn , who soaring aloft , beginneth with the Diuinitie of Christ .

Thus haue wee seene how they pitcht their Camps , their marching followeth : and here we are to consider . First , their marching in their iournies thorow the wildernesse . Secondly , their marching in their battles .

Concerning their marching in their iournies , they either moued forward , or abode still , according to the mouing or standing of the cloud , which conducted them : The manner thereof is described , Num. 10. and summarily we may view it thus : when God tooke vp the cloud , Moses praied , and the Priests with their trumpets blew an alarme , then Iudah the first standard rose vp , with Issachar and Zabulon , and they marched formost ; then followed the Gershonites and Merarites , bearing the boords and couerings of the Tabernacle in wagons . The trumpets ●ounded the second alarme , then Ruben , Simeon and Gad rose vp , and followed the Tabernacle ; and after them went the Cohathites , in the midst of the twelue Tribes , bearing on their shoulders , the Arke , Candlesticke , Table , Altar , and other holy things . At the third alarme , rose vp the standard of Ephraim , Manasses , and Beniamin , and these followed the Sanctuary ; vnto this Dauid hath reference , when he praieth , Psa. 80. 2. Before Ephraim , Beniamin , and Manasses , stirre vp thy strength , and come and saue vs . At the fourth alarme , arose the standard of Dan , Asher , and Naphtali ; and to these was committed the care of gathering together the lam● , feeble , and sicke , and to looke that nothing was left behinde : whence they were called the gathering host , Iosh. 6. 9. vnto this , Dauid alludeth ; When my Father and my Mother forsake mee , the Lord will gather mee , Psal. 27. 10.

Concerning their marching in warre . First , the Priests sounded the alarme with trumpets , Num. 10. 9. this they termed l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clangor , Vociferatio . Hebraei duplicem clangore●● esse statuunt , alterumque vocari 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alterum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quorum ille aequabilis est vox , hic citus concisusque fragor : ille ad conuocandos caetus , hic ad ●ccende●dos militum animos facit . Terugnah . Sec●ndly , one Priest was selected out of the rest , to stir vp the hearts of the people , and by a kinde of hortatory Oration , to encourage them for the warre , Deut. 20. 2. him they called Vnctum belli , The anointed of the battle . Thirdly , they marched on by fiue and fiue in battle aray , Exod. 13. 18. so the m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 originall signifieth in that place .

In the last place , wee are to consider how they were to deale in besieging a Towne , for the conceiuing whereof , note these two propositions .

1. They were to offer peace vnto all forreiners , and Canaanites , Deut. 20. 10. And this is cleerely signified , Iosh. 11. 19. There was not a Citie that made peace with the children of Israel , saue the Hiuites , the inhabitants of Gibeon , all other they tooke in battell . For it was of the Lord to harden their hearts . Yet here Moab and Ammon are excepted , Israel must not seeke their peace , Deut , 23. 6.

2. They were to make a couenant with none of the seuen Nations , Deut. 7. 2. Exod. 23. 32. & . 34. 14. With forreiners they might , Iosh. 9. 7. peraduenture you dwell among vs , and how shall we make a couenant with you ? Not , how shall wee make peace with you ?

Some may question , what the difference was betweene making peace , and making a couenant ? I answer twofold . 1. The making of peace was a naked stipulation , or promise mutually made , for the laying aside of all hostile affections towards each other , whereby life on both sides might be secured : Making a couenant , was a solemne binding of each other to performance of this mutuall promise , by outward ceremonies of n n Haec est causacur Hebraei Faedus faecere , dicant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i ) Diu●dere , aut dissecare faedus : quemadmodum apud Latinus , dicitur Percutere faedus , quae locuti● fl●xit abantiq●o faederis faciendi more . Sacerdos e●imfer●ebat porcum sil●ce , dicens . Sic à Ioue fertat●● is , qui sanctum hoc fregerit faedu● , vt ego hunc p●r●um ferio . Liuius Decad. 1. lib. 1. p. 7. cutting a beast in twaine , and passing betweene the parts thereof , Ier. 34. 18. as if they would say ; Thus let it be done to him , and thus let his body be cut in two , who shall breake this couenant . Secondly , peace was not concluded by the Israelites , but onely vpon these termes , that the people should become tributary vnto them , Deut. 20. 11. The making of a couenant was vpon equall termes , without any condition either of tribute or seruice , as is gatherable from the couenant made by Ioshua with the Gibeonites , where there is no mention of any condition at all , Iosh. 9.

This difference seemeth to me warrantable , and serueth to reconcile many places of Scripture , as where God saith ; offer peace to all : and make a couenant with none . Secondly , it sheweth the fraud of the Gibeonites to be greater than is commonly conceiued , for they sought not peace simply , but a couenant . Make a league with vs , Iosh. 9. 6. Thirdly , it salueth that common obiection , made in defense of vnaduised oathes , to proue them obligatory , though vnlawfull . The argument is framed thus : The couenant which Ioshua made with the Gibeonites vnaduisedly was vnlawfull : but that was obserued by him , and the breach thereof , when Saul ●lew the Gibeonites , punished by God , 2 Sam. 21. 1. Therefore , &c. I say it salueth that obiection , because if we diligently obserue Ioshuahs practise , we shall finde vnaduised oathes to be so farre , and onely so farre binding , as they agree with Gods word . Gods word required , that the Gibeonites should haue their liues secured , because they accepted peace ; thus farre therefore the couenant was still of force : Gods word required , that the Canaanites after the acceptation of peace should become tributary ; here the couenant was not of force , and therefore Ioshua made them hewers of wood , and drawers of water , which is a kinde of tribute in the language of the Scripture , a tribute of the body , though not of the purse , in which sense the Egyptian taskemasters , are in the originall called tribute-masters , Exod. 1. 11.

CHAP. IX . Their Measures .

MEasures in vse among the Hebrewes , and so among all other Nations , they are of two sorts : some Mensurae applicationis , Measures of application , as a span , a cubit , a yard , and the like . Secondly , Mensurae capacitatis , Measures of capacity , as pints , quarts , pecks , bushels , &c. Measures of application mentioned in Scripture , are these that follow ; in which that there might be no deceit , the ground of these measures , was the breadth of so many , or so many barly cornes midle sized laid by one another . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Etsbang , Digitus , A singer , an inch . a a Arias Monta● Thubal Cain . It containeth the breadth of six barly cornes ioyned together where they are thickest : though in round reckoning , it goeth for an inch , yet in accurat speaking * * Quatuor digiti constituunt tres pollices Franc. Iumus in Ezek. 40. 5. foure fingers make three inches . Of this there is mention Ier. 52. 21.

Palmus , this was twofold ; Palmus minor , and Palmus maior . The lesser containeth the breadth of foure fingers ( i ) three inches : the Hebrews terme it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tophach , the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the greater is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zereth , by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in Latine , Spithama , & Dodrans . It containeth the measure that is betweene the thumbe and the little finger stretcht out , A spanne .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pagnam , Pes , A foot . It containeth b b Quatuor palmos scil. minores . Pet. Martyr. 1 Reg. c. 6. twelue inches .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amma , Cubitus , A cubit . We shall finde in Authors , mention of foure kinds of cubits ▪ 1. Cubitus communis , this was the measure from the elbow to the fingers end ; it contained a foot and halfe , or halfe a yard , it is called the commmoncubit . 2. Cubitus sacer , An holy cubit , this was a full yard , containing two of the common cubits , as appeareth by comparing 1 King . 7. 15. with 2 Chron. 3. 15. In the first place , the pillars are reckoned each of them eighteene cubits high : in the second place , they are reckoned fiue and thirty cubits high , which together with the basis , being one ordinary cubit high , doubleth the number ; so that the first text , is to be vnderstood of holy cubits : the second , of common cubits . 3. Cubitus regis , the Kings cubit ; this was c c Herodot . lib. 2. in descript. Babyl . three fingers longer then the common cubit : Whereas the common cubit is termed cubitus viri , the cubit of a man . Deut. 3. 11. Onkelos doth improperly terme it cubitus regis , the Kings cubit . Lastly , there was cubitus geometricus , A Geometricall cubit , it contained six common cubits , d d Origen . hom. 2. in Genes. It. August . de ciuitat . Dei lib. 15. cap. 27. and according to these cubits , it is thought that Noahs Arke was built .

Some make the difference between the cubit of the sanctuary , & the common cubit , to be thus : The common cubit , they say contained e e Quinos palmos . fifteene inches ; the holy cubit f f Sex palm●s . eighteene inches . But that the holy cubit contained two common cubits hath beene euidently proued , and it is probable , that those who make the difference to be onely three inches , haue mistaken the Kings cubit , for the holy cubi● .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chebel , Funiculus , A line or ro●e . The iust length thereof is vnknowne , the vse thereof , was to measure grounds , whence it is sometimes taken for the inheritance it selfe . The lines are fallen to me in pleasant places , Psal. 16. 6. That is , mine inheritance .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kanch , Arundo , the reede . The vse 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 * * Tremelius in hunc locum . interpreted Kings cubits : it was lesse liable to deceit then 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 reede , Ezek. 40. And Reu. 21. 15.

To these may bee added other measures , wherewith they measured their wayes , and walkes . The least of these was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsagad , Passus , A place .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , stadium , A furlong . It is often mentioned in the New Testament , not at all in the Old . g g Isidorus . It contained one hundred twentie fiue paces , which is the eighth part of our mile . Some thinke it to be called so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from standing , because Hercules ran so much ground in one breath , before he stood still .

Milliarium , A mile : It containeth with vs a thousand paces , but much more among the Hebrewes . Their word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Barah , translated often Milliarium , properly signifieth A dinner or meale ; and being applied vnto iourneyes , walkes , or wayes ; it signified so much ground as vsually is gone , or conueniently may be trauailed in halfe a day , betweene meale and meale , or bait and bait . The word is read , Gen. 35. 16. When there was ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cibrath haarets ) about halfe a dayes iourney of ground . The Greeke in that place , hath an vncouth word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doubtlesse it was made from the Hebrew Cibrath , and signifieth halfe a dayes iourney .

Their measures of capacity , termed Mensurae capacitatis , were of two sorts . Some for dry things , as corne , seede , &c. Some for liquid things , as ▪ Wine , Oyle , &c. In both that there might be a iust proportion obserued , all their measures were defined by a set number of hen egge shels of a midle size .

In my paralelling of them with our measures , where I speake of Bushels , Halfe-bushels , Pecks , &c. I am to bee vnderstood according to Winchester measure , as wee phrase it , such a bushell containeth eight gallons . Where I speak of Gallons . Pottles , Quarts , &c. I am to bee vnderstood according to our Ale measure , thereby I auoid fractions of number .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kab , Kabus , A Kab . a a Arias Montan. T●ubal Cain . This contained twenty foure eggs , it held proportion with our quart . The least measure mentioned in Scripture , is the Fourth part of a Kab , 2 King . 6. 25. The famine in Samorta was so great , that a fourth part of a Kab of doues doung was sold for fiue peeces of siluer . The Rabbines haue a Prouerbe . That b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Via . Buxtorf . 〈◊〉 in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ten Kabs of speech descended into the world and the women tooke away nine of them .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omer . It contained * * Alsted . praecog . theol . lib. 2. pag. 588. one Kab and an halfe , and a fifth part of a Kab . That is , Three pints and an halfe pint , and a fifth part of an halfe pint . It was the tenth part of an Ephah Exod. 16. 36.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Seah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Satum , the Latine interpreters commonly render it by Modius . It contained c c Vid. Buxtorf . Lexic. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex opere ● . Alphes , tractat . de pasch. cap. 5. fol. 176. six Kabs , that is , A gallon and halfe . We translate the word in generall A measure : To morrow this time a measure ( that is a Satum ) of fine flower shall bee sold for a shekel , 2 Kings 7. 1.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ephah , It contained d d Arias Montan. Thu●al cain . three Sata , that is , halfe a bushel and a potle .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lethec , It contained e e Epiphan. de mensur . & ponder●● fifteene Modios ( i. ) Sata . That is , two bushels , six gallons and a potle . Mention of this is made , Hos. 3. 2. It is there rendred in English , halfe an Homer .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homer . It is so called from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamor , Asinus , an Asse ; because this measure contained so much graine , or corne , as an asse could well beare . It contained ten Ephahs , Ezek. 45. 11. that is , Fortie fiue gallons , or fiue bushels and fiue gallons .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cor , Corus . The Cor and the Homer were of the same quantity , Ezek. 45. 14. It was not onely of liquid things , Luke 16. 7.

These measures of which wee haue spoken hitherto the Hebrews vsed in measuring of drie things : Three other measures there were , which they vsed for liquid or moist things .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Log. It contained f f Buxtorf . in loco superius citato . six eggshels . It was of the same quantity as the fourth part of a Kab . Halfe a pint .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hin . It contained the quantity of g g Buxtorf . ibid. seuenty two eggshels , 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 commonly render it Cadus . h h Hieronym . Ezek. 45. Hierome writing vpon Ezekiel , renders it Vadus . Decima pars Cori , inquit , in speciebus liquidis vocatur bathus , fine vadus . I sometimes thought there had beene some error in the print , namely Vadus put for Cadus : But now I finde the Greekes to vse both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for this measure , and from the last of these Greeke words , that antient Father reades it Vadus . Sometimes our English renders it in generall A measure , Luke 16. 6. It contained foure gallons and an halfe .

All these measures were proper to the Hebrews , I finde three others mentioned in the N. T. taken from other nations .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sextarius . We English it in generall , A pot , Marke 7. 4. i i Alsted . praecog . Theol. p. 561. It was of the same quantity with the Log , if we vnderstand it of the Roman Sextarius . It was somewhat more , if we vnderstand it of the Attick Sextarius . Vndecim Attici sextarij aequabant Romanos duodecim . In probability we are to vnderstand the Roman measure , so that it contained six egges , that is , halfe a pint .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chenix . A measure , Reu. 6. 6. It signifieth properly that measure of corne , which was allowed seruants for their maintenance euery day . Whence was occasioned that speech of Pythagoras ; Super Chaenice non sedendum . That is , We must not rest vpon the prouision which sufficeth for a day , but we must take care for the morrow . It contained k k Budaeus de asse lib. 5. foure Sextarij ; that is , A quart .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Metreta , Ioh. 2. 6. It is translated A strkin . It was a measure in vse among the Athenians , l l Budaeus de asse lib. 5. It was of the same quantity with Cadus , and Cadus ( as before was noted ) was equall to the Hebrew Bath , so that it contained foure gallons and an halfe .

CHAP. X. Their coines , first of brassen coines .

THat they might haue iust coines and weights , they weighed both them and their weights by barly cornes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Minutum , A mite , Luke 21. 20. Marke 12. 42. The latter Hebrews call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Syriak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) Octaua , the eighth part of Assarium , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsens . fol. 124. Col. 4. It weighed halfe a barely corne . It valued of our money , three parts of one c.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quadrans , A farthing . It was a Roman coine , weighing a graine of barly , it consisted of two mites . The poore widow threw in two mites , which make a farthing , Marke 12. 42. by consequence it valued of ours . c. 1/2

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Assarius , vel Assarium . It was a Roman coine weighing foure graines . The Rabbin ▪ call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isor , and say that it containeth * * Drusius in praeter . Luc. 12. 59. eight mites . Of this we reade , Matth. 10. 29. Are not two sparrowes sold for ( an Assarium ) our English readeth it for a farthing ? It valueth of ours in precise speaking . q ᵃ — q

Their siluer coines .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gerah . It was the twentieth part of the shekel of the Sanctuary ; A shekel is twenty Gerahs ; Exod. 30. 13. It was the least siluer coine among the Hebrews ; It valued of ours 1 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agorah . We English it in generall , a peece of siluer , 1 Sam. 2. 36. But it appeareth by the Chaldee Paraphrase , that it is of the same value with Gerah , that Paraphrase renders both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Megna , by the Greeke they are both rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the value thereof , therefore is 1 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keshita . The word signifieth a lambe , & is vsed for a certaine coine among the Hebrews , on the one side whereof the image of a lambe was stamped , our English reades it in generall a peece of money . Iacob bought a parcell of a field for an hundred peeces of money , Gen 33. 19. In the originall it is for an hundred lambes . But it is apparent , that Iacob paid money ; for S. Steuen saith , he bought it for money , Act. 7. 16. In the iudgement of the Rabbins , it was the same that n n K. Solom . Gen. 33. 19 It. K Dauid in lib. radic . It. 〈…〉 Gers . Gen. 33. 19. Obolus , o o Daus . ad 〈◊〉 loca Gen. p. 119. twentie of them went to a shekel ; So that the value thereof was 1 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ceseph , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Argenteus . A peece of siluer ; as the Romans numbred their summes by Sesterces , insomuch that Nummus is often times put absolutely , to signifie the same as Sestertius ; so the Hebrews counted their sums by shekels , and the Grecians by Drachmae , hence Argenteus , A peece of siluer , being put absolutely in the Bible , if mention in that place be of the Hebrew coines , it standeth for a shekel , and valueth 2 s. 6 d. if it stand for the shekel of the Sanctuarie : if it stand for a common shekel , then it valueth 1 s. 3 d. But if mention be of the Greeke coins , as Act. 19. 19. Then it signifieth the Attick Drachma , which valueth of our money 7 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luke 15. 8. p p Brecr●wood , de num It was a quarter of a shekel , and thus by consequence it valued of ours 7 d. ob . q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Didrachmum , Mat. 17. 24. Wee English it Tribute money : The Syriak readeth Duo zuzim , now that coine which was termed Zuz by the Hebrews , was answerable to the Roman denair , whence it appeareth that it valued of ours 1 s. 3 d .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , stater . We English it a peece of money at large , but it contained precisely two Didrachma . For the Tribute money to be paid for each person , was Didrachmum , as is euident , Mat. 17. 24. and this stater was paid for two , namely for Christ and Peter ; the value of it therefore was 2 s. 6 d .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Denarius , A pennie . This was their Tribute money , Mat. 22. 19. There were r r Tremel . Mat. 22. 19. two sorts of pence in vse among them ; the common pennie , which valued of ours , 7 d. ob . And the pennie of the Sanctuarie , which valued , 1 s. 3 d. For it was answerable to their Didrachmum , and of this last we must vnderstand Saint Matthew in this place , for their Tribute money was Didrachmum , as before hath beene noted out of Mat. 17. 24. This Didrachmum , or halfe shekel , was formerly paid by the Israelites , s s Aben Esra Nehem. 10. 32. euery yeere after they were twenty yeeres old , towards their Temple , Exod. 30. 13. Caesar by taking away this money from the Temple , and changing it into a Tribute for his owne coffers , did in truth take away from God that which was Gods . Hence in that question proposed vnto Christ , Is it lawfull to giue Tribute vnto Caesar or not ? Christ answereth , Render vnto Caesar the things that are Caesars , and vnto God the things that are Gods . t t Ioseph . de bello lib. 7. cap. 26. This very Tribute afterward was paid by the Iewes towards the Roman Capitoll , by vertue of a decree made by Vespasian .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zuz , It was the s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elias This bit . fourth part of a Shekel of siluer ; It valued therefore of ours 7 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shekel , Siclus , A Shekel . It was twofold ; Siclus regius , The Kings Shekel , of common vse in buying and selling , it valued , 1 s. 3 d. And Siclus Sanctuarij , The shekel of the Sanctuarie , it valued , 2 s. 6 d .

The Shekels of the Sanctuary were of two stamps . The one was alwaies in vse among the Iewes : the thirty peeces of siluer which Iudas receiued , are thought to be thirty Shekels of the Sanctuary . It had stampt on the one side , the pot of Manna , or as others thinke Aarons censer , or Incense cup : the inscription on this side was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shekel Israel , The Shekel of Israel : on the reuerse side , was stampt Aarons rod budding , with this inscription about the coine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ieruschalaijm hakeduscha . After the comming of our Sauiour , the Iewes which were conuerted to the Christian faith , t t Alsted . praecog . Theol. p. 550. changed their Shekel , and on the first side stampt the image of Christ with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the mouth of the image , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the pole , which three letters made his name Iesu . On the reuerse side , there was no picture , but the whole rundle was filled with this inscription 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) Messias rex venit cum pace , & lux de homine facta est vita . In some coines , for the latter clause of that inscription is read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) Deus homo est factus .

The Kings Shekel in Dauid and Salomons time , had stampt on the one side , a kinde of tower standing betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and vnderneath was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The whole inscription was , Ierusalem vrbs sanctitatis : On the reuerse side , the rundle was filled with this Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. Dauid rex , & filius eius Solomon rex .

The Shekel againe was diuided into lesser coines , which had their denomination from the parts thereof . Thus we reade of the halfe shekel , Exod. 30. 13. The third part of a Shekel , Nehem. 10. 32. The quarter of a Shekel , 1 Sam. 9. 8.

Their gold coines .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zahab . The English reades it , A peece of gold , 2 King . 5. 5. By it is meant , that which elsewhere is called Siclus auri , A Shekel of gold , 1 Chron. 21. 25. Hence the one thousand seuen hundred peeces of gold mentioned , Iudg. 8. 26. The Greeke renders 1700. u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Shekels of gold . x x Breerewood de nummis . The weight of this coine was two Atti●drams , the value 15 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adarcon , of this we reade , Esr. 8. 27. It was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Drakmon , of which we reade , Esr. 2. 69. Both these names seeme to denote the same coine , if not , yet both were of the same weight . The Greeke interprets them both by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and our English accordingly renders both A Dram : which must bee vnderstood of the drams in vse among the Hebrews , weighing two Attick drams . From the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drakmon seemeth to haue had its name . y y Brcer●woo● de n●mmit . Hee coniectureth not amisse , who thinketh that Adarcon was so called , quasi Daricon , which was a certaine coine of gold in vse among the Persians , and from King Darius ( whose image one side thereof bore ) was named Daricon , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amongst the Chaldeans , i● often prefixed before a word , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is amongst the Hebrews . The value of this coine was of ours 15. ● .

Their summes .

Their summes were two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maneh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mina , a Pound . In gold it weighed one hundred Shekels . This appeareth by comparing these texts , 1 King . 10. 17. Tres 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Manim , Three pound of gold went to one shield . Now wee reade , 2 Chron. 9. 16. Three hundred Shekels of gold went to one shield . The name Shekels , is not expressed in the originall , but necessarily vnderstood , as appeareth in that which was spoken of Zahab . For it is a receiued rule , that inscripture , Aurum being put with a numerall , signifieth so many Shekels of gold : and so Argentum in like manner . The weight thereof then being one hundred Shekels , it followeth that the value was 75. l. In siluer their Manch we●ghed sixtie Shekels , Ezek. 45. 12. so that it valued 7. l. 10. ● . Note , that z z Sheindler . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheindler was deceiued , in saying that the price or value of the Man●h was changed in Ezekiels time , because it then valued but 60. Shekels , whereas before it valued 100 Shekels , for it was the Shekel of gold which valued an hundred , but the Prophet Ezekiel speaketh of the Shekel of siluer .

The second summe was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cicar , Talentum , A Talent . This if it were of siluer , it contained in weight three thousand shekels . For those two verses being compared together , Exod. 38. 25 , 26. sheweth , that six hundred thousand men , paying euery man halfe a shekel , the whole summe amounteth to an hundred Talents ; whence it followeth , that A Talent of siluer amongst the Hebrews , was 375 l. But a Talent of gold ( the proportion of gold to siluer being obserued ) was twelue times as much , so that it valued of ours 4500 l .

In this tract of their coines , we are to know three things . First , that as the Romans in the former ages , vsed Aes graue , Bullion money vnstampt , which in the Masse or Billot they weighed out in their paiments ; and afterward Aes signatum , coined metalls : So the Hebrews , though at last they vsed coined mony , yet at first they weighed their money vncoined ; Abraham weighed to Ephron the siluer , Gen. 23. 16. Hence the shekel had its name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shakal , Ponderare , librare , To weigh , or put in the ballance . Secondly , as the coined Shekel was twofold ; one for the vse of the sanctuary ; the other for the vse of the Common-wealth , and that of the sanctuarie , was double the price of the other : So the weight of the shekel is to bee distinguisht after the same manner ; the shekel of the sanctuary , weighed halfe an ounce Troy weight ; the common shekel , weighed a quarter of an ounce . For example , Goliahs speares head weighed six hundred shekels of the sanctuary . 1 Sam. 17. 7. that is , twentie fiue pound weight : Absoloms haire weighed two hundred shekels after the Kings weight , 2 Sam. 14 26. that is , f●ure pound weight and two ounces . Yea the summes , which I haue reckoned only according to the sanctuarie , in common vse according to the Kings weight , they aba●e halfe their value .

Thirdly , the lesser coines were in generall termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or in the singular number 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iohn 2. 15. The word signifieth properly , a small quantity , or little peece of metall , such as may be clipt off from coines . a a Moses Kotsens . de Siclis fol. 122. col. 2. Vpon the first of the moneth Adar Proclamation was made throughout Israel , that the people should prouide their halfe shekels , which were yeerely paied toward the seruice of the Temple , according to the commandement of God , Exod. 30. 13. b b Moses Kotsens . ibid. On the twentie fifth of Adar , then they brought tables into the Temple ( that is , into the outward court where the people stood ) on these tables lay these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or lesser coines , to furnish those who wanted halfe shekels for their offrings , or that wanted lesser peeces of money , in their payment for oxen , sheepe , or doues , which likewise stood there in a readinesse in the same court , to be sold for sacrifices : but this supply of lesser coines , was not without an exchange for other money , or other things in lieu of money , and that vpon aduantage . Hence those that sate at these tables is chiefe bankers , or Masters of the exchange , they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in respect of the lesser coines which they exchanged ; in respect of the exchange it selfe , they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inq●● P●llux , est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vid. D●●s . Anno : . in 〈◊〉 . part . alter . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth the same in Greeke , as Cambium in Latine , whence those letters of exchange , which the Latins call Literas cambij , the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tickets of exchange ; in respect of the tables at which they sate , they are termed by the Talmudists 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schulchanim , ●from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schulchan , Mensa ; for the same reason they are sometimes termed by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by the Latins Mensarij . These are those changers of money , which our Sauiour droue out of the Temple .

FINIS 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

THE NAMES OF AVthors cited in this Booke . A ABen Esra . Aboth . vid. Pirke aboth Aeschines . Alexander Neopol . Alstedius . Ambrosius . Aquinas . Aristoteles . Arias Montanus . Aristophanes . Aureliae Allobrogum 1607 Artemidorus . Athenaeus . Augustinus . Coloniae Agrippinae . 1616 B BAal turim . Beda . Bellarminus . Bertramus . Beza . Bodinus . Brerewood . Buxtorfius . Budaeus . C CAninius . Capnio . vid. Reuchli● . Carion . Casaubonus . Coelius Rhodiginus . Chazkum . Chemnitius . Chimchi alias R. Dauid Kimchi , Chrysostomus . Clemens Alexandrinus . Cicero . Concilium quinum sextum . Cyrillus . Cyprianus . Cunaeus . Lugduni Batauorum . 1617 D. DEmosthenes . Venetijs 1554 Diodorus Siculus . Dionysius Halicarnass . Drusius de tribus sectis . Franekerae 1619 E. ELias Thisbites . Epiphanius . Erasmus . Euripides . Eustathius . Eusebius . F. FVnccius . Fagius . Firmicus . G. GAlationus . Francofurti 1612 Gellius . Genebrardus . Gorionides . Gregorius Nazianzen . Gyraldus . H. HErodianus . Herodotus . Hesiodus . Hieronymus . Basileae 1516 Homerus . Horatius . Hospinianus . Tiguri 1611 I. IAlkut . Cracouiae 1595 Iansenius . Iosephus . Aureliae Allobrog . 1611 Ionathan . Iunius . Iustin . Martyr . Iustin . histor. Iuuenalis . Ilmedenu . K. KImchi . vid. Chimchi . L. LActantius . Laertius . Leui ben Gersom . Lipsius . Liuius . Lucanus . Lucianus . Lyranus . M. MAcrobius . Magius . Maimonides lib. Iad . Venetijs 1574 Masius . Maximus Tyrius . Montacutius . Moses Kotsensis . Venetijs 1557 Munsterus . Musar . Modestus . O. OEcumenius . Onkelos . Origenes . Ouidius . P. PHilo Iudaeus . Colonia Allobrog 1613 P●rke Aboth . Plautus . Plinius . Pierius . Basilea 1575 Plutarchus . Procopius . Prudentius . R. REuchlinus ( pro quo citatur Capnio perperam ) Francofurti 1612 Rosinus . Ruffinus . S. SEder olam minus . Septuaginta interpretes . Serarius . Scaliger Deemend . temp. Lutetiae 1583 Trthaeres . Franekerae 1619 Sheindler . Sigonius . Scholiastes Aristophanis . Solomon Iarchi . Solinus . Sozomenus . Statius . Stukius . Suetonius . Suidas . Syrus interpres . T. TAlmud Babylonicum . Talmud Hierosolymitanum . Targum Vzielidis , siue Ionathanis . Targum Onkelos . T●rgum Hierosolymitanum . Tertullianus . 1609 Theophylactus . Theodoretus . Theophrastus . Tholosanus . Thisbites . Tiraquellus . Toletus . Tremelius . V. VAtablus . Valerius Max. Varro . Virgilius . X. XEnophon . Basileae 1569 Z. ZEpperus . Zohar .