Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ...

Moses and Aron .

THE FIRST BOOK Treateth of PERSONS .

CHAP. I. Of the Form of the Hebrews Commonwealth until Christ his coming , and when the Scepter departed from them .

THE Form and State of Government hath been subject to change and variation amongst all Nations , but especially amongst the Jews , where these changes are observable .

At first , the Fathers of their several Families , and their First-born after them , exercised all kind of Government , both Ecclesiastical and Civil , being both Kings and Priests , in their own houses . They had power over their own Families , to bless , curse , cast out of doors , disinherit , and to punish with death , as is apparent by these examples : Of Noah towards Cham , Gen. 9. 25. of Abraham towards Hagar & Ismael , Gen. 21. 10. of Jacob towards Simeon and Levi , Gen. 49. 3. and of Judah towards Thamar , Gen. 38. 24.

In Moses his days then did this prerogative of primogeniture cease ; and as Aaron and his posterity was invested with the right , and title of Priests ; so Moses , and after him Josua , ruled all the people with a kind of Monarchical authority . For Moses was among the righteous as King , Deut. 33. 5.

After Josua succeeded Judges ; their Offices were of absolute and independent authority , like unto Kings , when once they were elected . But there were long vacancies , and chasms commonly between the cessation of the one , and the election of the other : yea for the most part , the people never chose a Judge , but in time of great troubles , and imminent dangers ; which being over-past , he retired to a private life . After that Cideon had delivered the people out of the hand of the Midianites , he being offered the Kingdom , replyed , I will not reign over you , neither shall my Child reign over you , Judg. 8. 23. That of Samuel , that he judged Israel all the days of his life , 1 Sam. 7. 15. was a a Zepper . lib. 3. leg . Mos. cap. 6. extraordinary . In this respect their Judges symbolize with the Roman Dictators . This state of Regiment continued amongst them , by the computation of S. b b Aug de Civ . Dei . l. 18. c. 22. Augustine , three hundred twenty nine years . In these vacancies or distances of time , between Judge and Judge , the greater and weightier matters were determined by that great Court of the Seventy , called the Sanedrim ; in which respect the form of Government may be thought Arist●●ratical . Kings succeeded the Judges , and they continued from Saul unto the Captivity of Babylon , that is , c c Zette● . leg . Mosaic . l. 3. ●6 about 520 ▪ years .

From the Captivity unto the coming of Christ , ( which time is d d Vide Funcii Chronol. thought to have been five hundred thirty six years ) the state of the Jews became very confused . Sometimes they were ruled by Deputies and Vicegerents , who had not supreme authority in themselves , but as it pleased the Persian Monarchs to assign them ; e e Maimon , in Iad . l. vit. tract . Sanedrim , cap. 4. sect. 13. they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rasche gali●th , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heads of the Capitivity . Of this sort was Zerobabel and his Successors , who are reckoned in the f f Seder Olam . minus . Hebrew Chronicles to be these , Mesullam , Hananiah , Berechiah , and Hosadia . All which are thought to have reigned under the Persian Monarchy , and to have been of the Posterity of David : as likewise the other succeeding ten chief Governours after Alexander the Great . In the last of these ten , the government departed from the House of David , and was translated to the Macchabees , who descended from the Tribe of Levi. They were called Macchabaei , from Judas Macchabaeus , g g Carion . Chron. lib. 2. p. 144. and he had this name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Macchabaeus , from the Capital Letters of this Motto , written in his Ensign or Banner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quis sicut tu inter Deos , O Domine ? Where the first letters are , M , C , B , A , I , Among the Macchabees , sovereign authority continued until Herod the Askalonite his reign , at what time our Saviour Christ was born , according to Jacobs prophecy : The Scepter shall not depart from Judah , nor a Law-giver from between his feet , until Shiloh , that is , the h h Targum Vziel . eadem pae●e verba habet Targum Jerosol . Messias come , Gen. 49. 10.

For the right understanding of this Prophecy , We must note two things ; 1. The time when the Scepter was given to Judah ; 2. When taken from him . But first we must observe how these two words , Judah , and the Scepter , are distinguished .

Some take Judah . 1. For the i i Origen . hom. 17. in Genes. Epiphan. contra Ebionaeos . & ma●ima Heb ●●●rum pars . particular Tribe of Judah : ut this seemeth flat contrary to Scripture ; for many of the Judges were of other Tribes , and all the Macchabees of the Tribe of Levi , 2. For the k k Cun●us de rep. Hebr. cap. 5 p. 81. Two Tribes which cleaved to Rehoboam ; because in that division of the People , these Two Tribes alone were called Jews , and that from Judah , and that never before this division . 3. For l l Euseb. demonst. lib. 8. c. 1. Montacut . in Analect . p. 72. Casaub . contra Baron . pag. 16. all the whole body of Israel , consisting of Twelve Tribes , all which ( in the judgment of these men ) were afterward by the singular providence of God , called Jews from Judah . Some take Scepter , 1. For m m Patres plerique omnes . legal power , and Soveraign authority , residing in one man principally . 2. For the n n Casaub●n . advers. Baron . p. 19. It. p. 23. Justinus Mart. in Dial●g . cum Tryphone . Cunaeus lib. 1. de . rep. Heb. c. 9. p. 82. form of government , and face of a Common-wealth , governed and ruled by its own laws , customes , and rites : signifying as well the rule and authority of inferior Magistrates , yea of Priests also , as of Kings and Princes .

From these different acceptions of these two words , flow four different interpretations of Jacobs Prophecy .

Some are of o o Cunaeus lib. 1 de rep. Heb. cap. 11. pag. 96. opinion that the Scepter taken in the second acception , began to be given to Judah , that is , to the Two Tribes cleaving to Rehoboam , at the time of that division of the People , and that this Scepter was not taken from them until the destruction of Jerusalem ; because that after Herods time until then , their Laws remained in force ; their Priesthood continued ; and their Common-wealth though it were much defaced , yet not quite overthrown .

Some are of p p Jeseph . Scalig. ex quo Casuab . adver s . Baron . p. 19. It. p. 39. opinion , that the Scepter taken in the second acception , began to be given to Judah , that is , to the Twelve Tribes , from the time of Moses ; and that this Scepter was not taken from them until the Destruction of Jerusalem : Not in Herod because he was a Jew ( in that he was a Proselyte ) for a Jew is a name , say they , of Profession , not of Country or Nation .

Some are of q q Montacut . in Analect . p. 74. opinion , that the Scepter taken in the second acception , began to be given to Judah , that is to the Twelve 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 begun , and inchoate , and at the destruction of Jerusalem it was fulfilled and consummate .

Some are of r r Augustin . contra Manich. lib. 12. cap. 40. Euseb. demonst. lib. 8. Cor. on Chrom pag. 143. opinion , that the Scepter taken in the first acception , began to be given to Judah , that is , to the Twelve Tribes , from the time of Moses , and that it was taken from them fully in Herods time . The former opinions makes the coming of the Messias to be a fore-runner of the departure of the Scepter : This makes the departure of the Scepter to be a fore-runner or token of the Messiah his coming , which I take to be the Principal thing aimed at in the Prophecy . This opinion , as it is more generally received than the others , so upon juster grounds . Now the Scepter was departed and given to a Proselyte , never so before : s s P. Galatin . lib. 4. cap. 6. p. 203. viz. Talmud . Jerosol . yea now also , the Law-giver was departed from between Judahs feet , now the Messiah born .

CHAP. II. Of the Publicans .

WE having seen the most remarkable changes in the Common-wealth of the Hebrews ; we will note the chief Observation concerning the persons there inhabiting : and first concerning the Publicans , who were , in the latter times , an heterogeneous Member of that Common-Wealth . After that the Jews became Tributary to Rome , ( which a a Josep . Locutus de Pompeio l. 〈◊〉 . de bello . Jud. c. 5. pag. 720. was effected by Pompey threescore years before the Birth of our Saviour ) certain Officers were appointed by the Senate of Rome , unto whom it belonged , as well among the Jews as in other Provinces , to collect , and gather up such custome-money , or tribute , as was exacted by the Senate : Those that gathered up these publique payments , were termed Publicani , Publicans ; and by reason of their covetous exactions , they commonly were hated by the People of the Provinces : b b Harum societatum frequens mentio facta est apud Ci●eron . in orat . pro Sex . Ros● . Murana , Cn. Plancio . Every Province had his several Society , or company of Publicans ; Every Society his distinct Governour : In which respect it is , that Zachaeus is called by the Evangelist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Princeps Publicanorum , the chief receiver of the tribute , or chief Publican , Luke 19. 2. Andall the Provincial Governours in these several Societies , had one chief c c Sig●n . de Antiq. jure civium . Rom. lib. 2. c. 4. Master residing at Rome , unto whom the other subordinate Governours gave up their accounts . These Publicans were hated in all Provinces , because of their exactions ; but chiefly in the Commonwealth of the Jews , because though it were chiefly maintained by the Galilaeans , yet it was generally inclined unto by the Jews , That tribute ought not to be payed by them : This hatred is confirmed by that Rabbinical proverb , d d Is . Casaubon . exercit . 13. 37. Take not a Wife out of that family wherein there is a Publican , for such are all Publicans . Yea a faithful Publican was so rare at Rome it self , that one Sabinus for his honest managing of that Office , in an honourable remembrance thereof , had certain images erected with this * * Suet. in Flav. Vesp . cap. 1. superscription ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For the Faithful Publican . And therefore no marvel , if in the Gospel , Publicans and sinners go hand in hand .

It is now generally received as a truth undoubted , that not onely Heathen people , but sometimes Jews themselves became Publicans . Tertullian was of another opinion ▪ e e Tertull de pudic . cap. 9. and thought that all the Publicans were Heathens ; but he hath been in that long since confuted by f f Jeronym . epist. ad Damasum . Jerome , and reason it self perswadeth the contrary . First , Matthew who was a Publican , was afterwards an Apostle , and therefore unlikely to have been an Heathen . Secondly , Zachaeus his name was a pure Hebrew name having no affinity with Roman names . Thirdly , the ground or principal argument on which Tertullian built , was meerly g g Fraudt fuit accutissimo Poeno-Hebra●ae linguae ignoratio , nusquam enim oceurit in fonte , spurius ille textus , quo Tertullianus p●tissimum nititur , non erit vectigal , pendens ex filiis Israel . Deut 23. erronous .

CHAP. III. Israelites , Proselytes .

THe whole Commonwealth 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 Hebrews ; such a one was Saint Paul , Phil. 3. 5. He that was born a Proselyte either by Fathers or Mothers side was termed Ben-ger , 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 Judaeos fuit , quem ex Paganismo ad Judaismum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per sigla appellarunt , i. filius proselytae . Pirk. Aboth . cap. 5. Bagbag , that is , the son of he and she Proselytes .

The Hebrews were of two sorts ; some lived in Palestina , and used the Hebrew Text , these were called Hebrews or Jews ; others were dispersed in divers places of Greece , they used the Greek translation , and thence were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , b b De Judaeis Graeciensib . vide Scal. animadver Euseb. 124. 1. & in Can. Isag . 278. Graecists . S. Luke mentioneth both . There arose a murmuring , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the Graecists , towards the Hebrews , Acts 6. 1. Where , note the difference between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Graecians , and the Graecists ; The Graecians are used by Saint Paul , to signifie all the Heathen people , and stand in opposition with Hebrews in the general acception ; containing both the Graecists , or dispersed Hebrews , and also those of Palestina : the Graecists were both by birth and religion , Hebrews , standing in opposition with Hebrews ; in the strict acception , taken for those of Palestina .

The wole body of Israel was divided into twelve Tribes ; and publique Records were kept , wherein every ones Genealogy was registred , to manifest unto what particular Tribe he belonged . These Records Herod burnt , hoping that in after ages he might be thought originally an Israelite , if those publike Monuments might not be produced against him . c c E●seb . Eccles. hist. li. 1. cap 〈◊〉 . Thus much Eusebius plainly delivereth of him . I am of opinion , that another reason might be admitted , namely , That no distinction either of Tribe or Family , might appear , but , all being confounded , and amongst the rest Davids , ( unto whose Family by a peculiar right this Scepter belonged ) Herod and his posterity might be the better secured of the Kingdom .

Proselytes were those Heathen people , who disclaiming Paganism , became Converts , and joyned themselves unto the Church of the Jews . They were termed Proselytes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their coming and adjoyning unto the Jews . Concerning these Proselytes , we will consider these three things . 1. The several kinds of Proselytes ; 2. The manner of making them ; 3. In what account or respect they lived among the Jews .

First , the kinds of Proselytes were two ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ger Berith , Proselytus foedoris , A Proselyte of the Covenant . He submitted himself unto the Circumcision , and to the whole Mosaical Paedagogy . d d Rabb . Solomon . Deut. 23. 14. The Rabbies term such a one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ger tsedeck , Proselitum justitiae , A Proselyte of rightecusness . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ger sahagnar , Proselytus portae , A Proselyte , or stranger within thy gates , Deut. 14. 21. Of him also we read in the fourth Commandment . He was suffered to dwell amongst them ; whence he is also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Toschah , Incola , an Inhabitant . He was not circumcised , neither did he conform himself to Mosaical rites , and ordinances , only he was tyed to the obedience of those Commandments , which among the Hebrew Doctors go under the Name of Noahs seven Commandments ; e e Sheingler in P●nt● , lot . p. 1530. which they reckon thus : 1. Judgements or punishments for Malefactours . 2. Blessing the Name of God ; under this is contained the keeping of the Sabbath . 3. Disclaiming of Idolatry . 4. Uncovering ones nakedness . 5. Shedding of blood . 6. Robbery . 7. Eating of any member of a Beast , taken from it alive . Of this sort , were Naaman ▪ the Syrian , the Eunuch , Cornelius , and those of whom we read , That there were dwelling at Jerusalem , Jews f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Men that feared God of every Nation under Heaven , Acts 2. 5.

Secondly , to the making of one to be a Proselyte of the Covenant , according to the difference of Sex , and the difference of times , the Rites of initiation varied . To the making of g g Moses Kotser . fol. 20. col. 2. a Male-Proselyte , at first three things were required . 1. * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Circumcision . 2. A kind of purification by Water . 3. The blood of Oblation . This Oblation was commonly two Turtles or Pigeons . To the making of a Woman Proselyte , were required only purification by water , and Oblation . h h Drusius de trib. Sect. 2. p. 102. Now because the Jews have neither Altar , nor Sacrifice , they say that for the Males , Circumcision , and purification by water sufficeth ; and for the Females , only purification by water . i i Moses Aegyptius in Assarebiah , Perek . 13. fol. ●37 . vide Serarium trihaeres . l. 2. c. 2. In Davids time they say that many thousands of Proselytes were joyned unto the Church without Circumcision , only by this purification .

Hence we may observe , that a kind of Initiation by water was long in use among the Jews , though it were not Sacramental until Christ his institution : Yea therefore itmay seem to have been used by them , because they expected it at the coming of the Messias , as appeareth by their coming unto John , questioning not so much his Baptism , as his Authority , by what authority he baptized : Why baptizest thou then , if thou be not that Christ , nor Elias , neither that Prophet ? John 1. 25.

Thirdly , the respect born by the Jews towards Proselytes , was charitable ; k k P. Fag . Exod. 22. 21. they used no upbraiding terms towards them , saying Remember thy former deeds . Notwithstanding it was also provided , l l Moses Aegypt . lib ult. Iad . tract . Sanhedrim . c. 2. no Proselyte should be eligible into the Court of their Sanhedrim ; yea in their common commerce , they had an usual proverb , which admonished them of wariness m m Casaub . advers. Baron . p. 27. Vel ad decimam usque generationem a Proselytis cave ; Beware of Proselytes to the tenth generation .

CHAP. IV. Of their Kings .

WE shall read of three sorts of Kings in the Old Testament : Melchisedeck was King and Priest ; David King and Prophet ; others simply Kings . Melchisedeck was King and Priest , David King and Prophet . The concurrance of Princely Sovereignty , and Holy Orders , in the same man , intimates that supreme Authority should alwayes be accompanied with care of Religion : In which respect Joash , when he was anointed King , received the Testimony , or Book of the Law , 2 Kings 11. 12. Neither did these two meet only in Melchisedeck and David , 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 onely 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 requireda renewed unction , for the confirmation of his Authority . For this reason it was , that Solomon was anointed as well as David , because of the strife between him and Adonijah .

Furthermore , Saul and Jehu were anointed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bepac , with a cruse of oyl , to shew the short continuance of their Kingdom , David and Solomon were anointed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bekeren , with an horn of oyl ; that is , in a plentiful measure , to shew the long continuance of their Kingdoms .

As Kings were dinstinguisht from the People by many Ensigns of Honour , by their Crown , their Scepter , their Throne , &c. so likewise were they distinguished by their Apparel ; that was the reason that Ahab entring into battel , changed his apparel , 1 Kings 22. 30. Though purple and white colours were not appropriated unto Kings , c c Valer. Ma● . lib. 1. cap. 〈◊〉 . yet these colours were in chief esteem , and principally used by them d d Alex ab Alex. lib. 1. cap. 20. ; yea Purple above others was affected by the Emperors and Nobility of Rome ; and white by the Nobility of the Jews : whence the Hebrews term their Noble men , and such as were of best rank 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chorim , Albatos , men clad in white ; and on the contrary , men of meaner rank , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chaschucim , Sord●datos , men clad with a foul garment . Hence is that of Saint James ; If there come a man with a gold ring , and in good apparel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a white garment , and there come also a poor man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a vile or soul raiment , James 2. 2. This may be the reason , why , when the Jews accused Christ of treason , Pilate his Souldiers clad him in purple , Matth. 27. 28. and Herod the Tetrarch of Galilee put on him a white garment , Luke 23. 11. both therein applying themselves to the customs of their own Country , and in derision clothing him as a King .

CHAP. V. The High-priest , Priests , Levites , and Nethinims .

THere were three ranks and degrees of Ministers about the Temple ; Priests , Levites , and Nethinims ; they may be paralleld with Ministers , Deacons , and Sub-Deacons , in the Primitive Church : Over all these , the High-priest was chief .

In Aaron and his posterity , was continued the succession of the Priests ; the High priesthood was tied to the line of his first-born ; all the rest of his posterity were Priests , simply so called , or called Priests of the second Order , 2 Kings 23. 4.

Except Aaron , and those that issued from his loines , ( in whom the series of Priests was continued ) all the rest of Levi his posterity were called Levites .

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

In their Consecration they differed . First , a a Hin● Sacerdos summus in fonte legitur Sacerdos unctus , Levit. 4. 5. Jonathan habet Sacerdos magnus vel summus . Desertè Abem Esra , Sacerdos magnus ipse est Sacerdos unctus . Lyranus adhuc clarius ; Sacerdos unctus est Sacerdos magnus , quia inferiores Sacerdotes non ungebantur , &c. The High priest was anointed : the materials of this Chrism or oyntment are prescribed , Exod. 30. 23. It was poured upon Aarons head , Levit. 8. 12. It ran down to his beard , and to the border of his garments , Psal. 133. 2. The Second Priests were only sprinkled with this oyle , mixed with the blood of the Sacrifice , Levit. 8. 30. In this was typed out the unction of our Saviour , who was anointed with the oyl of Gladness above his Fellows , Psal. 45. 8. He was anointed ▪ above his Fellows , Extensive , and Intensive . Extensive , for though Aaron was anointed Priest , Saul anointed King , Elisha anointed Prophet , Melchisedeck King and Priest Moses Priest and Prophet , David King and Prophet ; yet none save only Christ , King , Priest , and Prophet . Intensivé , he was anointed , we sprinkled , He was full of grace and truth , John 1. 14. And from this fulness we received grace for grace , ver. 16. And all Christians , especially Ministers , are unto God the sweet savour of Christ , 2 Cor. 2. 5.

Secondly , they differed in their Garments , which were a necessary adjunct to their Consecration . The High-Priest wore at the time of his ordinary ministration in the Sanctuary , eight Garments , Exodus 28. First , Breeches of linnen , put next upon his flesh . Secondly , A Coat of fine linnen , put over the breeches . Thirly , A girdle embroidered of sine linnen , blew purple , and scarlet , wherewith the coat was girded . Fourthly , A Robe all of Blew , with seventy two bells of Gold , and as many Pomegranates of blew purple , and scarlet , upon the skirts thereof ; this was put over the coat and girdle . Fifthly , An Ephod of gold and of blew purple , scarlet , and fine linnen curiously wrought ; on the shoulders thereof were two fair Beryl Stones , engraven with the names of the Twelve Tribes of Israel . This Ephod was put over the Robe , and girded thereto with a curious girdle made of the same . Sixthly , A Breast-plate wrought of gold , blew , purple , scarlet , and fine linnen , which being a span square , was fastned by golden chains and rings , upon the Ephod : herein wereset twelve several Stones , on which the Names of the Twelve Tribes were engraven : Moreover , in this Breast-plate were the Vrim and the Thummim placed . Seventhly , A Miter of fine linnen , sixteen cubits long , wrapped about his head . Eightly , A plate of purple ple gold , or holy Crown two fingers broad , whereon was engraven . Holiness to the Lord : This was tyed with a blew lace upon the fore-front of the Miter .

These eight Garments the High-priest used in his ordinary ministration , and they are termed by the Rabbies . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bridge Zahab , Vestimenta aurea , Golden Vestiments , because of their richness in comparison of other extraordinary Garments , which he wore only once a year , when he entred into the Holy of Holies , upon the propitiation day , Lev. 15. 4 , 23. These latter are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bigde Laban , Vestimenta alba , White Garments ; they were in number four . 1. A linnen breeches . 2. A Linnen Coat . 3. A linnen girdle . 4. A linnen Miter , Levit. 16. 4.

In the time of the Second Temple , a a Cunaeus lib. 2. de rep. Heb. cap. 7. pag. 22● . because the Chrism or holy Oyl could not be found , therefore , as formerly in respect of his unction , the High priest was called by the Talmudist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mithrabe Mischa , Auctus unctione , the anointed ; so when the Oyl was lost in respect of his Garments , he was termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mithrabe Begadim , Auctus Vestibus , The cloathed . Those forementioned Garments b b Moses Kotsensis praec●… fir . 173. f. 212 , col. 3. the High Priest might not wear abroad in the City , unless some urgent occasion compelled him , as Simeon the just did , when he went forth to meet Alexander the Great .

In his apparel the threefold Office of our Saviour Christ was shadowed : the Crown signified his Kingly Office ; the Vrim and Thummim , and likewise his Bells and Pomegranats , his Prophetical Office : by Vrim and Thummim , he answered as from an Oracle ; by the Bells was tiped the sound of his Doctrine ; by the Pomegranats , the sweet savour of an Holy Life ; the Names of the twelve Tribes engraven on the Ephod , and the Brest-plate , signified his Priestly Office , presenting unto God the whole Church , for which he maketh intercession . He knoweth his own sheep by Name . John 10. 3.

The inferiour Priests had only four Garments , which they used 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 marriage . The High-priest might not marry a Widow , nor a divorced Woman , nor an Harlot , but a Virgin , Levit. 21. 14. From a Widow he could not expect the first love : from a divorced Woman he could not expect the first , or just love : from an Harlot , neither sirst , just , nor only love : all which Christ ( whom the High-priest did herein represent ) expecteth from his Church . The other Priests might lawfully marry a Widow , Levit. 21. 7.

The High priest , and the Inferiour Priests agreed in their consecration in these particulars . It was required first , that both should be void of bodily blemish , Levit. 21. 17. Secondly , that both should be presented unto the Lord at the door of the Tabernacle , Exod. 29. 4. Thirdly , that both should be washed with water , Exod. 29. 4. Fourthly , that both should be consecrated by offering up certain Sacrifices , Exod. 29. Fifthly , that both should have of the blood of the other Ram , put upon the tip of the right Ear , the thumb of the right hand , and the great toe of the right-foot , Exod. 29. 20.

In the time of their Consecration , certain pieces of the sacrifice were put into the Priests hand , Exod. 29. 9. The ceremony in the Christian Church , used by the Bishop unto the Minister in time of Ordination , that the Bishop giveth the Bible into the hands of the Minister , doth much resemble this : And both may signifie , that no man taketh this honour unto himself , but he 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 Jeroboams Priests , who soever would , he Filled his own hand , 1 King . 13. 33. that is , He thrust himself 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 year , entred into the Holy of Holies , Exod. 16. 34.

Secondly , the High-priest might not mourn for the death of his neerest kin , Levit. 21. 10 , 11. The phrases used there to express mourning are two . First , uncovering the Head . Secondly , Renting the Cloths : Of both these somewhat is spoken in the Chapter of Burials ; but concerning the latter it will not be amiss to note , that the Talmudists determine the matter thus ; saying , e e Vide Cunaeum de rep. Heb. lib. 2. cap. 3. That it was lawful for the High-priest to tear the skirt , or neither part of his Garment , but from the bosom downward it was unlawful : which if it be true , then it doth not necessarily follow , that Caiaphas did contrary to the law in renting his cloaths , Matth. 26. 65. The inferiour Priests might mourn for these six ; Father , Mother , Son , Daughter , Brother , and Sister , that had no husband , Levit. 21. 2.

In the discharge of their Offices , the High-priest , and other Priests agreed in these Particulars : First , they both burnt incense and offered sacrifices , 1. Chron. 6. 49. Secondly , they both sounded the Trumpets ; the use whereof was two-fold ; sometimes to sound an alarm in the war , sometimes to assemble the people and their Rulers , Numb . 10. Thirdly , they both slew the sacrifices , 2. Chron. 29. 22. Fourthly , they both instructed the people , Malac. 2. 7. Fifthly , they both judged of leprosie , Levit. 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-priest's pollution , performed his office . Of this sort was Zephaniah , Jer. 52. 24. And of this sort Annas is thought to have been , when Caiaphas was High-priest . e e Causab . adver. Baron . p. 242. It. Joseph . Scaliger . in Prol. ad Euse . In this sense they interpret Annas and Caiaphas to have been High-priests the same year , Luk. 3. 2. The High priest and his Sagan , resembled our Bishop and his Suffragan : The Patriarch of Constantinople ▪ and his Primore termed Protosyncellus , and amongst the Romans , the Centurion and his Optio : for the Lieutenants in war , who in case of necessity supplyed the Centurions place , were termed Optiones .

That every one of the inferiour Priests might equally serve in his order , King David distributed the whole company of them into twenty four ranks or courses , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Turmae , vices ; Nadab and Abihu being dead , there remained only two sons to Aaron , namely , Eleazer and Ithamar ; now as the succession of Priests was preserved in these two families , so did David at his time , according to the number of people in each family , make his division . Eleazers family he divided into sixteen ranks , and Ithamars into eight : the division was by Lot ; the first Lot fell to Jehoiarib , the second to Jedaiah , the third to Hairim , &c. 1 Chron. 24. Every rank or course served weekly in the Temple by turn , and the ranks received their Names from those who at that time were the heads of the several families , and ever after retained the same names . The chief of every rank was called , Summus Sacerdos istius Classis : The chief Priest of that rank . Hence it is , that we read of many High Priests assembled together , Mark . 14. 1. Furthermore we are to note , that as the weekly course fell out by lot , so did they by lot determine each particular Priests service ; namely , who should burn incense , who slay the Beasts , who lay them on the Altar , who dress the Lamps , &c. Zacharias was of the course of Abia , Luke 1. 5. that is , of the eighth course , and his lot was to burn incense , Luke . 1. 9.

The Office of the Levites was , to pitch , to take down , to bear up and down the Tabernacle , and the Vessels thereof . Levi had three Sons , Gershon , Cohath , and Merari : and accordingly the whole Company of the Levites were distinguisht into three orders , Gershonites , Cohathites , and Merarites . The Gershonites charge was to carry the coverings , and hangings of the Tabernacle . The chief things within the Sanctuary were committed to the Cohathites . The wood-work , and the rest of the instruments were committed to the charge of the Merarites , Num. 3. This was the Office of the Levites in Moses his time , and while they were on their journey in the Wilderness ; but afterward when they were setled in the promised Land , then David changed their office , appointing them , some to have the charge of the Treasures of the Temple , 1 Chron. 26. 20. others to be Over-seers and Judges ; others to be Porters , others Singers , 1 Chron. 23. 4. The Singers in time of singing were clad in linnen-Robes or Surplesses , 2 Chron. 5. 12. The Singers were divided into twenty four orders or courses , 1 Chron. 25. 8. And the Porters into as many , 1 Chron. 26. that both might supply their turns weekly by lot as the Priests did . In Moses time also , their consecration began at the five and twentieth year of their age : In Davids at the twentieth , 1 Chron. 23. 24. Ezra . 3. 8. Here we may note the liberty granted unto the Church in changing Ceremonies : The Office of the Levites in Davids time , was not the same as in Moses ; and again , Moses and David agreed not in the time of their consecration . Again , in the Christian Church we shall find in Matthias his election , the use of Lots ; not so in Pauls , or any other of the Apostles : In their meetings , use of an holy-kiss ; and at the Lords Supper , use of their Love-feasts : Both now antiquated thoroughout Christendom .

Moreover , there are certain degrees observable among the Levites : First , their Initiation , when they were a month old , they were initiated and presented unto God , Numb. 3. 15. Secondly , their consecration ; they were consecrated by Imposition of hands , when they were five and twenty years old . Numb. 8. 24. From thence for the five years following , they learned their Offices . Those that imposed hands on them are said in the Text , Numb. 8. 10. to be the sons of Israel . Chazkuni interpreteth that place , the First born of Israel . They were the Representative Church ; and in allusion to this , the Church of Christ is called the Church of the First born , Heb. 12. 23. At the same time the Levites were waved by the Priests ; that is , as the Greeks read it , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Separated , which word is used for the Ministers of Christ , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separate me Barnabas and Paul , Act. 13. 2. Thirdly , their Ministration , to carry up and down the Tabernacle , and this was at the thirtieth year of their age , until the fiftieth , Numb. 4. 3. Lastly , their vacation , or discharge from that laborious service of carrying the Tabernacle ; notwithstanding even then they were to serve in their charge , to encamp round about the Tent , to sing , and to beware that no stranger came into the Temple , h h Francisc . Jun. Analet . Expos. Numb. 8. and likewise to over-see and instruct younger Levites in the manner of Bishops . Unto these degrees the Apostle seemeth to have respect : They that have ministred well , get themselves a good degree , 1. Tim. 3. 13. The like kind of i i Dionys. Halycarnass . lib. 2. degrees are observable among the Vestal Virgins : they remained in their Nunnery thirty years . Ten years they learned the Mysteries of their Profession ; Ten years they exercised them ; and Ten years they taught them others . From this custom of Imposing hands on the Levites hath flown the like custom , used by the Apostles in conferring Orders , Acts 6. 6. 1 Tim. 5. 22.

Observe the difference of these three phrases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the imposition of hands . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the holding up of hands , in token of elevation or ordination , Act. 14. 23. And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A stretching forth of the hands . Both the first gestures were used in Ordination , or conferring Orders . The first of all , namely , imposition of hands , was borrowed from the Hebrews . The second ; namely , the holding up of hands , was taken from the k k Aeschines contra Ctesiphont . Athenians , who had two sorts of Magistrates , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magistrates chosen by lots , : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magistrates chosen by holding up of the hands . The third gesture of the hands called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A stretching forth of the hands , l l Herodian . p. 45. somtime it is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the beckning with the hand , a gesture used in craving silence ; so Paul stretched forth the hand , and answered for himself , Acts 26. 1.

There were m m Moses Kotsen . fol. 211. col. 4. another sort of holy persons termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ansche Magnamad , Viri stationarii ; th●… Law requiring , that , whosoever offered either gift or sacrifice , he should present it unto the Lord with his own hands , and stand by during the time of his oblation . Now , because all Israel could not stand by , for the narrowness of the Place , hence when an offering was made for all the people , certain selected Persons , chosen for that purpose , supplied the stead of all the People . They were divided , as the Priests and Levites , into twenty four ranks and orders , weekly to minister in the Temple , but the choice was not restrained to the Tribe of Levi , but was indifferently made out of the people . Every rank had one fore-man , chief above the rest , termed n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Stationum Princeps , the Fore man of that Station . The Nethinims office was to be hewers of wood , and drawers of water for the house of God ; they were not Levites , no nor Israelites , but Gibeonites , whom because of their fraudulent dealing , Joshua made in this manner tributary , Josh. 9. 23. They were afterward called Nethinims , Ezra 2. 43. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nathan , which signifieth to give , because they were given to the service of the Temple . Their office was vile and base , as appeareth by that proverbial speech ; From the hewer of thy wood , unto the drawer of thy water . Deut. 29. 11.

CHAP. VI. Of the Prophets .

THere are divers names given unto the Expositors of the Law ; and although the Particular year or time when each name began , be not clearly evidenced by Monuments of Antiquity , yet in general we may conceive three distinct periods of time ; in which the names altered . First , from Adam until Moses ; Secondly , from Moses , till the peoples return from Babylon . Thirdly , from their return , until the dayes of Christ , and after . In the first period , as Adam was Prophet and Priest in his family , so afterward every first-born supplyed these two offices , together with their princely office in their several families . That they ruled their families as Kings , and instructed them as Prophets , is clear to any acquainted with Scripture ; the greatest doubt is , what sufficient proof there is for their Priestood . Adams Priesthood is gathered hence , a a Bertram Polit. Jud. c. 1. p. 17. because that Gen. 4. 3. and 4. Abel and Cain are said to have brought their sacrifices : to have brought them , namely , unto Adam , who offered them unto God in their name . The Priest hood of the first-born is gatherable hence , because the Leviles were appointed to the service of the Altar , instead of the first born , and as their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or price of redemption , Num. 3. 41. In the second period , though a private Catechetical exposition of the Law belonged to the Masters of families , yet the publick Ministerial exposition thereof was appropriated to Priests , and Prophets . In the third period , when Prophesie ceased , then the office of expounding Scripture was more common , and instead of Prophets came in a●multitude of other Expositors ; In general we may call them Teachers of Israel , Joh. 3. 10. We may distinguish them into three several 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 ? Unto any of these , or whatsoever other Doctor eminently gifted above others , the title Rabbi was prefixed . First , of their Prophets . Secondly , their Wisemen . Thirdly , their Scribes . Fourthly , their Disputer . Fifthly , their Rabbies .

To prophesie , or to be a Prophet , hath divers acceptions in Scripture . First , it is taken for the books and writings of the Prophets . They have Moses and the Prophets , Luk. 16. 29. Secondly , for the whole Word of God : no Prophesie in the Scripture is of any private motion , 2. Pet. 1. 20. Thirdly , those unto whom God vouchsafed familiarly to reveal himself , they are called Prophets : Abraham was a Prophet , Gen. 20. 7. and Miriam a Prophetess , Exod. 15. 20. Fourthly , ordinary Interpreters of the Word are called Prophets . He that receiveth a Prophet in the name of Prophet . Mat. 10. 41. Lastly , it is taken for those , who were enabled by Divine Revelation , 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 Prophecy was termed a vision , Esay 1. 1. because God extraordinarily enlightned their minds with the knowledge of these secrets .

There are three observable names applied to Prophecy in Scripture . 1. Verbum Domini : 2. Visio : 3. Onus . The Word of the Lord : Vision : A Burthen . The first importeth the Lord speaking , or revealing his secrets ; the second implyeth the Prophets attending , or beholding them ; the third being applyed onely to Judgements , signifieth the burthensomness of them on that people against whom they came forth .

For the propagation of Learning , Colledges and Schools were in divers places erected for the Prophets ; their Scholars were termed b b Eodem sens● Graeci appellant artis medicae candidatos 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eras . Epist. dedicatorta Hilari● prefix . Filii prophetarum , children of the Prophets , 2. Kin. 6. 1. unto which phrase there is allusion , Matt. 11. 19. Wisdom is justified of her children : by reason of this Relation the Prophet sometimes is called a Father ; Elisha cryed out , My Father , my Father , 2. King . 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 Saviours speech , Matth. 23. 9. Call ●o man Father upon earth .

The d d Kimchi in praefat. ad Hoschan . Scripture sometimes joyneth to the name of the Prophet , the name of his Father , as Hosea the son of Beeri , Hos. 1. 1. And such a one the Hebrews confess to be Both a Prophet , and the son of a Prophet . Sometimes it mentioneth the Prophets name , but not the Father ; such a one they confess to be a Prophet , but not the son of a Prophet : Sometimes it mentioneth with the Prophet , the name of the City where he prophesied , and then it followeth , that he was a Prophet of that City . When a Prophet is mentioned without the name of the City , then he is thought to be a Prophet of Jerusalem .

2. Wisemen : This Title though in it self it be general and common to all Doctors , and Teachers of the Law ; yet for many years before our Saviours Incarnation , e e Gorionod . lib. 4. cap. 20. it was either arrogated by the Pharises , or else by the ignorant multitude appropriated unto them , from an opinion of their extraordinary wisdom , 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 counsel of R. Eleezer to his Scholars , g g Buxtorf . Recens . operis Talmud , 19. p. 5. that they should forbid their children from the study of the Bible , and place them between the knees of their Wisemen . h h Hieronym . ad Algasiam , quest. 10. Likewise hence , when any of their Doctors did read Lectures , their saying was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our wisemen do teach tradictions . The like ambition we shall find among the Grecians , all of them striving to be intituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisemen : and hence , whensoever the chief of them had pleased the people in performance of their Orations , or any other publick business , they were honoured with a Grand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , with a loud acclamation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Well done , or , wisely done ; until Pythagoras , in dislike of such swelling Titles , stiled himself Philosophus , a Lover of wisdom ; which kind of modesty was afterward practiced by the Hebrew Doctors ; for they in after times , to avoid the suspicion of arrogancy , refused the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chacamim , Wisemen , i i Elias Thisbit . and stiled themselves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discipuli sapientium , Learners of wisdom .

3. Scribes : This name was given to two sorts of men ; some meerly Laicks , others Clergy-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 Scriveners . This office was appropriated to the Tribe of Simeon . In this sense we read not of Scribes in the Scripture , although the ground of their first institution hath been taken thence , namely , from those words which Jacob used unto Simeon and Levi ; I will divide them in Jacob , and scatter them in Israel , Gen. 49. 7. So that as Levi had no portion , but lived dispersed among the other Tribes , by the benefit of the Altar : k k Solom . Iar. chi. Gen. 49. Vide Ambros . T●● . 4. cap 3. & Targum Hierosol . In like manner Simeon had no portion in the judgement of the Hebrews ; but lived 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 leave to the inquiry of others ; certain I am that the Simeonites had their own inheritance by lot , Josh 19. 1. And the prophesie concerning their being scattered is thought to have been accomplished in this , that the inheritance of the Simeonites , was taken out of the portion of the children of Judah , Josh. 19. 9. Furthermore it is certain , that if not all Scriveners , yet those publick 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 . Unto this there is allusion , Psal. 45. 1. My tongue is as the pen of a swift Writer , or ready Scribe . Out of the body of these , I conceive , certain choice men to have been elected for publick imployments ; some to attend the King , as his Secretaries , termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Kings Scribes , 2. Kin. 12. 10. Such were Sheia . 2. Sam. 20. 25. And Shaphan , 2 Kin. 22. 3. Others to attend the publick Courts and Consistories : they much resembled our Clerks of Assizes , these were termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Scribes of the people , Mat. 2. 4. It. 1. Mac. 5. 42.

The second sort of Scribes belonged to the Clergy ; they were Expositors of the Law , and thence are they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Scribes of the Law , Esra . 7. 9. Expounders of the Law , Luk. 7. 30. and Doctors of the Law , Luk. 5. 17. Their Office was to write , read , and expound the Law of Moses to the people . The name was a name of Office , not of Sect. Of this sort was Esdras , Esra 7. 6. who though he were a Levite , yet l l Drus . de tribus sectis , l. 2. c. 12. ex . Chal. Paraphrast . others there were of the Tribe of Judah , and , as it is thought , they might indifferently be of any Tribe . The name was of the like esteem among the Hebrews , as the Magi were among the Chaldeans ; the Quinde●imviri among the Romans , for expounding Sybilla's Oracles , Or the Canonists in the Church of Rome . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sopherim , translated Scribes , signifieth Numberers , or Computers , and is applyed to the Masorites , because they spent their time in reckoning , and numbring , not only the verses , but the words also , and letters of each Book throughout the Bible ; which , as it is an argument of their industry , m m Augustin . in Psal. 40. so likewise of Gods providence , in the preservation of his truth inviolable . As the Wisemen in their Preaching pressed Traditions ; so the Scribes clave to the written word , whence they were n n Drusius de trib. sectis l. 2. cap. 13. termed Text-men , or Masters of the Text. And to this purpose it is worth our observing , that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour , Matt. 9. The Scribes accused him of blasphemy , v. 3. the Pharisees of eating with Publicans and sinners , v. 11. The Scribes accusation was a breach of the Law ; the Pharisees a breach of Traditions .

3. The Diputer . o o Vide Thisbit . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He insisted upon Allegories , and searched out mystical interpretations of the Text. Hence himself was termed Darschan , and his exposition , or Homily , Midrasch ; and their School , Beth-Hammidrasch : They were counted the profounde Interpreters , whence that of the Psalmist , Psal. 84. 7. They go from strength to strength , p p Targum Ps. 84. 7. is interpreted , from their Temple to their Beth-Hammidrasch , from an inferiour to an higher School . Hereby we see the difference between 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 literal interpretation , and the Disputers teachers of Allegories and Mysteries ; which fabulous expositions , because they bred questions and disputations 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 1. 4. Hence is it , that such an Expositor is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Disputer . These three sorts of Preachers , which S. Paul termeth , the Wise man , the Scribe , and the Disputer , 1 Cor. 1. 20. are by the Hebrews named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chacham , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Darschan .

CHAP. VII . Of their Title Rabbi .

ABout the time of our Saviour Christ his Nativity , Titles began to be multiplyed ; and amongst the rest , these of Rab , Ribbi , Rabbi , and Rabban , were in especial use : they all are derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rabab , signifying , multiplicatus fuit , and they sound as much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a Master , or Doctor , eminently gifted with variety of Knowledge . Concerning these titles , they write thus , a a Aruch . in voc●… 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Rabbi is a more excellent title than Rab , and Rabban more excellent then Rabbi ; and the simple name without any title , as Haggai , Zachary , Malachy , was more excellent than Rabban . About this time they used a set from of Discipline in their Schools . The Scholar was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Talmid , a Disciple , in respect of his Learning ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Katan , a Junior , 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 he had proved a good Proficient , and was thought worthy of some degree , then was be by imposition of hands made a Graduate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chaber , a Companion to a Rabbi . This imposition of hands , they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Semichah , or Semicuth , which Ceremony they observed in imitation of Moes towards Joshua . The Lord said unto Moses , Take thou Joshua the son of Nun , in whom is the Spirit , and put thine hand upon him , Numb . 27. 18. At which time he that imposed hands on him , used b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Id est , Scaligero interprete : Ego tibi impon● manum , & manus tibi imposita esto , Tithaer . c 5. p. 264. vide etiam Cunaeum de Rep Heb. l. 1. cap. 12. this form 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 minori y , his own name being suppressed , he was called only by his Fathers name , the son of N. When he was made Graduate by imposition of hands . then was he called by his own name , N. the son of N. And afterward when he was thought worthy to teach , then was the Title Rabbi prefixed , after this manner ; Rabbi N. the son of N. For example , Maimonides ; at first was termed only Ben Maimon , the son of Maimon : after his degree , then was he called by his own name , added to his fathers , Moses Ben Maimon , Moses the son of Maimon : at last being licensed to teach , then was he called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rambam , which abbreviature consisting of Capital Letters , signifieth , Rabbi Moses Ben Maimon , Rabbi Moses the son of Maimon . So Rabbi Levi , the son of Gersom , in his minority was called The son of Gersom , afterward Levi the son of Gersom at last , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ralbag , Rabbi Levi the son of Gersom . This distinction of Scholars , 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 Scholars . That every Rabbi had Disciples , and that his own Disciples , and other well-wishers stiled him by the name of Rabbi , in the dayes of our Saviour , needeth no proof . Judas came to Christ , and said , God save thee Rabbi , Mat. 26. 49 In like manner Johns Disciples came and saluted John by the name of Rabbi , John 3. 26. and Christs by the name of Rabbi , John 1. 38. But whether there was such a formal imposition of hands then in use , I much doubt . The manner of their meetings , when Disputations were had in their Synagogues , or other Schools , was d d Philo Jud. Quod omnis probus , p. 679. thus . The chief Rabbies sate in reserved Chairs ; these are those chief seats in the Synagogues , which the Scribes and Pharisees so affected , Mat. 23. 6. Their Companions sate upon Benches or lower Forms ; their Schollars on the ground at the feet of their Teachers . Saint Paul was brought up at the feet of Gamaliel , Act. 22. 3. And Mary sate at Jesus feet , and heard his word , Luk. 10. 39. The positure of their body differed according to their degrees . The e e Scaliger in Trihaeres . cap. 5 : Ecc. c. 1. Bara . coth . Rabbi is described to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joscheb , one that sitteth : the Companion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Muteth , the word signifieth a kind of leaning upon a bed or bench , ones head lying in the others bosom , 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 Scholar was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mithabek , one that doth lie along in the dust ; and this was a token of the Scholars humility , thus humbling and subjecting himself even to the feet of his Master : g g Ambros . 1 Cor. 14. This same custom , it is thought , Saint Paul laboured to bring into the Christian Church , 1. Cor. 14. Their Scholars were not all of equal capacity , whence h h Parke Aboth . cap. 5. they said , some had conditionem spongiae , others clepsydrae , others sacci faecinacei , and others cribri . Some resembled the Sponge , and suck'd in all that they heard without judgement ; others the Hour-Glass , they took in at one ear , and let out at the other ; others the Winesack , through which Wine is so drained from the dregs , that onely the dregs remain behind : Lastly , others the Rying sieve , which in winnowing lets out the courser seed , and keepeth in the corn .

CHAP. VIII . Of their Nazarites and Rechabites .

THere are two sorts of Votaries mentioned in the Old Testament ; Rechabites , Jerem. 35. and Nazarites , Numb . 6. I find scarce any thing warrantable concerning these two , more than what the Scripture delivereth in the fore-quoted places therefore concerning the matter of their Vows , I refer the Reader to the aforesaid Texts of Scripture ; here only we will note the distinction of Nazarites . The first are these Votaries , termed so from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazar , to separate , because they separated themselves from three things ; First , from Wine , and all things proceeding from the Vine . Secondly , from the Razor , because they suffered no Razor to come upon their head , but let their hair grow all the days of their separation . Thirdly , from pollution by the dead : this separation again was twofold , either for a set number of days , or for a mans whole life that they termed Naziraeatum dierum , this , Naziraeatum seculi : of that sort was S. Paul , and those four with him , Acts 21. 24. Of this sort Sampson , Judges 13. and John Baptist . The just number of days , how long the former of these two separated themselves , is not expressed in Scripture , but the a a Sheingler . in Pentaglot . Hebrew Doctors determine them to be thirty , because it is said , Num. 6. 5. Domino sanctus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erit ; which word ( say they ) containing thirty , expresseth the just number of days to be observed in this voluntary separation . The second sort of Nazarites , were so termed from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Natsar , from whence cometh Natsareth , or Nazareth , the name of a certain Village in Galilee , where Christ was conceived and brought up : Hence our Saviour himself was called a Nazarene , or Nazarite , Matt. 2. 23. and those that embraced his Doctrine , Nazarites , Act. 24. 5. Afterward certain Hereticks sprung up , who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites : so b b Hieronym . Isai . 8. Idem refert Epiphanius . l. 1. Tom. 2. haer. 29. they joyned together Christ and Moses , the Law and the Gospel ; Baptism and Circumcision : of the beginning of these we shall read , Acts 15. 2. Then came down certain from Judaea , and taught the brethren , saying , Except ye be circumcised after the manner of Moses , ye cannot be saved . These Hereticks were called Nazarites , either of malice by the Jews , to bring the greater disgrace upon Christian Religion ; or else because at first they were true , though weak Nazarites , that is , Christians misled by Peters Judaizing at Antioch , Gal. 2. 11. And hence it is though c c Francise . Jan. pa●all . lib. 1. 8. that the Church at Antioch in detestation of this new bred heresie , fastned upon them by the name of Nazarites , forsook that name , and called themselves Christians , Acts 11 26. Symmachus , that famous Interpreter of the Old Testament , was a strong Defender of this heresie , and d d August . l. 1●… contra Faust●… Manichaeum . c. 4. from him in after times they were named Symmachiani . The Jews had them in as great hatred as the Samaritanes ; whereupon e e Epiphan l 1. Tom. 2. haeres. 29. three times every day , at morning , noon tide , and evening , they closed their Prayers with a solemn execration , Maledic Domine Nazoraeis . Lastly , another sort of Nazarites there were , so termed from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazar , signifying to abolish or cut off ; f f Epipham . l. 1. Tom. 1. haeres. 18. because they did abolish and cut off the five books of Moses , rejecting them as not Canonical .

CHAP. IX . Of the Assideans .

IT is much controversed , whether the Assideans were Pharisees or Essenes , or what they were . Were I worthy to deliver my opinion , or , as the Hebrews Proverb is , To thrust in my head amongst the heads of those wise men ; I conceive of the Assideans thus : Before their captivity in Babilon , we shall find the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chasidim , ( translated Assidaei , Assideans ) to signifie the same as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsadikim , Just , or goodmen : both were used promiscuously , the one for the other , and both stood in equal opposition to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Reschagnim , that is , ungodly or wicked men . At this time the whole body of the Jews were distinguished into two sorts , Chasidim , and Reschagnim , good , and bad .

After their captivity , the Chasidim began to be distinguished from the Tsadikim . a a D. Kanchi . Psal. 103. 17. The Tsadikim gave themselves to the study of the Scripture . The Chasidim studied how to add unto the Scripture . b b Pirk. Abeth . cap. 5. Secondly , The Tsadikim would conform to whatsoever the Law required . The Chasidim would be holy above the Law . Thus to the repairing of the Temple , the maintenance of sacrifices , the relief of the poor , &c. they would voluntarily add over and above to that which the Law required of them . Whence it is noted , that those were Chasidim who would say , What is mine , is thine ; and what is thine , is thy own : those Reschagnim , which would say , What is thine is mine ; and what is mine , is mine own . And it is probable , that that middle sort mentioned in the same place , who would say , What is mine , is mine ; what is thine , is thine own , were the very Tsadikim .

At this time the body of the Jews were distinguished into three sorts , in respect of holiness . First Reschagnim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wicked and ungodly men . Secondly , Tsadikim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Just and righteous men . Thirdly , Chasidim , who are sometimes translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy men , and that for the most part : c c Assid ●i de quib●… agitur . 1 Macab. 7. 12. vocantu● à Joseph● , l●b . cap. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but sometimes also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good men : These of all others were best reputed , and beloved of the people . The Apostle shewing the great love of Christ , dying for us , amplifieth it by allusion unto this distinction of the people : Christ died for the ungodly . Scarcely for a righteous man will one die , yet peradventure for a good man some would even dare to die . Rom. 5. 6 , 7. The gradation standeth thus : Some paradventure would die , for one of the Chasidim , a good man : scarcely any , for one of Tsadikim , a just or righteous man ; for the Reschagnim , or ungodly , none would die : Yet Christ dyed for us ungodly , being sinners , and his enemies .

Now as long as these Works of supererogation remained arbitrary and indifferent , not required as necessary , though preferred before the simple obedience to the Law ; so long the heat of contention was not great enough to breed Sects and Heresies : But when once the Precepts and Rules of supererogation were digested into Canons , and urged with an opinion of necessity ; then from the Chasidim issued the brood of Pharisees ; d d Joseph . Scalig. Trihaeres . c. 22. and also from them ( as it is probably thought ) the Heresie of the Essenes , both obtruding unwritten Traditions upon the People , as simply necessary , and as a more perfect rule of sanctity than the Scripture . At this time the Tsadikim in heat of opposition rejected not only Traditions , but all Scripture , except only the five Books of Moses ; for which reason they were called Karaim . e e Joseph Scalig. ibid. Some are of opinion , they rejected only traditions , and embraced all the books of Scripture , Which opinion soever we follow ; they had their name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Karaim , Textuales , Scriptuarii , i. Text-men , or Scripture-readers , because they adhered to Scripture alone , withstanding and gain-saying Traditions with all their might . And if we follow the latter , then all this while the Karaim were far from Heresie : but in process of time , when from Sadok and Baithus , these Karaim learned to deny all future rewards for good works , or punishment for evil , or resurrection from the dead ; now the Karaim became compleat Sadduces , and perfect Hereticks , taking their denomination from their first Author Sadok . The time of each Heresies first beginning , shall be more exactly declared in their several Chapters .

CHAP. X. Of the Pharisees .

THere are a a Quart●m etymolig●●m ( eujus fundus & autor putatur Hieronymus , Prefat● , in Amos ) refellit Scriptura Hebraica ; si enim Pharisaeus diceretur a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dividere , scriberentur Pharisaei . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 three Opinions concerning the Etymology of the name Pharisee . The first are those which derive it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Parash , Expandere , Explicare ; either from the enlarging and laying open their Phylacteries , or from their open performance of good works in publick view of the People , as being ambitious of mans praises . Secondly , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Parasch , Exponere , Explanare ; because they were of chief repute ; and counted the profoundest Doctors for the exposition of the Law , so that they were termed b b Gorionides . c. 22. Peruschim , quia Poreschim ; Pharisees , because they were Expounders of the Law . Thirdly , others derive the name from the same Verb , but in the conjugation Piel , where it signifieth dividere , separare , to separate . c c Suidas . In this acception , by the Greeks they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we may English them Separatists . Their separation is considerable , partly in the particulars unto which , partly in those from which they separated .

First , They separated themselves to the study of the Law , in which respect they might be called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Separated unto the Law . In illusion unto this , the Apostle is d d Diusius de trib. sectis , l. 2. c. 2. thought to have stiled himself , Rom. 1. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separated unto the Gospel : when he was called from being a Pharisee , to be a Preacher of the Gospel , and now not separated to the Law , but to the Gospel .

Secondly , They separated themselves , or at least pretended a (e) separation to an extraordinary sanctity of 〈◊〉 Suidas . life above other men . God , I thank thee , that I am not as other men are , Extortioners , Unjust , Adulterers , &c. Luke 18. 11.

The particulars , from which they separated themselves , were these .

First , From commerce which other people , as afterward will appear in their Traditions ; whence they called the common people , by reason of their ignorance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 populum terrae , the people of the earth . In the Gospel of Saint John 7. 49. they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This people who knoweth not the Law are cursed .

Secondly , From the f f R David Sephon . 1. 8. apparel and habit of other men : for they used peculiar kind of Habits , whereby they would be distinguished from the vulgar . Hence proceeded that common speech , Vestes populi terrae conculcatio sunt Pharisaeorum .

Thirdly , From the g g Thisbites . customs and manners of the world . This heresie of the Pharisees seemeth to have had its first beginning in Antigonus Sochaeus . He being a Pharisee , succeeded Simon the Just ; who was Coetanean with Alexander the Great : he lived three hundred years before the birth of Christ .

The Pharisees were h h Chrys. Mat. 15. not tied to any particular Tribe or Family , but indifferently they might be of any ; S. Paul was a Benjamite ; i i Flavius Josep . lib. 13. c. 18. Hyrcanus was a Levite . Each Sect had its Dogmata , his proper Aphorisms , Constitutions , or Canons : so the Pharisees had theirs . My purposes is , both concerning these and the other Sects , to note onely those Canons , or Aphorisms , wherein chiefly they were heretical , and one differing from the other .

First , The Pharisees k k Joseph . l. 13 c. 9. ascribed some things to Fate , or Destiny , and some things to mans Free-will .

Secondly , They confessed that there were Angels , and Spirits , Acts 23. 8.

Thirdly , Concerning the resurrection of the dead , they acknowledged it , and l l Joseph de bello Judaic . lib. 2. cap. 12. taught that the souls of evil men deceased , presently departed into everlasting punishment ; but the souls , they say , of good men , passed by a kind of Pythagorean 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into other good mens bodies . Hence it is m m Serar . Trihaeres . l. 2. c. 3. It. Drus . in praeter . thought that the different opinions concerning our Saviour did arise ; Some saying that he was John Baptist ; others , Elias ; others , Jeremia , Matth. 16. 14. As if Christ his body had been animated by the soul either of John , Elias , or Jeremias .

Fourthly , They did stifly maintain the Traditions of their Elders . For the better understanding what their Traditions were , we must know that the Jews say the Law was n n Moses Kotsens . in praef. lib. precept . twofold , one committed to writing , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thorah schebichtah , The written Law ; the other delivered by tradition , termed by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thorah begnal pe . They say both were delivered by God unto Moses upon Mount Sinai , the latter as an exposition of the former , which Moses afterward delivered by mouth to Joshua , Joshua to the Elders , the Elders to the Prophets , the Prophets to those of the great Synagogue , from whom successively it descended to after-ages . These Traditions were one of the chief Controversies between the Pharisees , and the Sadduces . o o Gorionides , c. 29. The Pharisees said , Let us maintain the Law which our fore-fathers have delivered into our hands , expounded by the mouth of the wise men , who expounded it by tradition . And lo , the Sadduces said , Let us not believe or hearken to any tradition or exposition , but to the Law of Moses alone . The Traditions which they chiefly urged , were these ;

1. They would not eat until they washed their hands , Why do thy Disciples transgress the Tradition of the Elders ? for they wash not their hands when they eat bread , Mat. 15. 2. This washing is said to have been done 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mar. 7. 3. that is , often , as some translate the word , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place , to signifie the same as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Homer , frequenter . Others translate the word accurate , diligenter , intimating the great care and diligence they used in washing : with this the p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk. 1. 39. Syriac Text agreeth . q q Joseph . Scalig. Trihaeres . Others think that there is in that phrase , allusion into that rite or manner of washing in use among the Jews , termed by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Netilath iadaim , the lifting up of their hands . The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is thought to express this rite , because in this kind of washing , They used to joyn the tops of the fingers of each hand together with the thumb , so that each hand did after a sort resemble 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. a fist . This Ceremony was thus performed : First , they washed their hands clean . Secondly , they composed them into the forementioned form . Thirdly , they lifted them up , so that the water ran down to the very elbows . Lastly they let down their hands again , so that the water ran from off their hands upon the earth . r r Munster in Deut. 8. and that there might be store of water running up and down , they poured fresh Water on them when they lifted up their hands , and poured Water twice upon them when they hanged them down . Unto this kind of washing Theophylact seemeth to have reference , when he saith , that the Pharisees did s s Theophylact. in Marc. 7. 3. cubitaliter lavare , wash up to their elbows . Lastly , others t t Beza in majoribus suis annotationibus . Marc. 7. 3. interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be the fist , or hand closed , and the manner of washing hereby denoted , to be by rubbing one hand closed in the plain or hollow of the other . All imply a diligent and accurate care in washing : the ceremomous washing by lifting up the hands , and hanging them down , best expresseth the superstition , which only was aimed at in the reproof , though all the sorts of washing , to the Pharisees were superstitious , because they made it not a matter of outward decency and civility , bur of Religion , to eat with washt or unwasht hands , urging such a necessity hereof , n n Drusius praeterit . Mat. 15. in addend . & Buxtorf . synag . Judai c. 6. p. 93. ex Talmud . that in case a man may come to some water , but not enough both to wash and to drink ; he should rather chuse to wash than to drink , though he dye with thirst . And it was deemed amongst them as great a sin to eat with unwasht hands , as to commit fornication . This tradition of washing hands , though it were chiefly urged by the Pharisees , yet all the Jews maintained it , as appeareth by the places quoted .

We may observe three sorts of washing of hands in use among the Jews . 1. Pharisaical and superstitious , this was reproved . 2. Ordinary , for outward decency ; this was allowed . The third , in token of innocency ; this was commanded by the Elders of the neighbouring Cities , in case of Murder , Deut. 21. 6. It was practiced by Pilate , Mat. 37. 24. and alluded unto by David , I will wash my hands in innocency , so will I compass thine Altar , Psal. 26. 6.

2. When they came from the Market they washt , Mar. 7. 4. The reason thereof , was , because they there having to do do with divers sorts of people , unawares they might be polluted . The word used by Saint Mark , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they baptized themselves : Implyeth the washing of their whole body . And it seemeth that those Pharisees who wete more zealous than others , did thus wash themselves always before dinner . The Pharisee marvelled that Christ had not first washed himself before dinner , Luk. 11 , 38. Unto this kind of superstition St. Peter is thought to have inclined , when he said , Lord , not my Feet only , but also my hands , and my head , John 13. 9. Thus finding his modesty disliked , when he refused to have his feet wash'd by his Lord and Master ; now he leapeth into the other extream , as if he had said , Not my feet only , but my whole body . Hence proceeded that Sect of the Hemerobaptistae , i. e. Daily baptists , so called x x Epiph. l. 1. Tom. 1. c. 17. because they did every day thus wash themselves .

4. They wash'd their cups , and pots , and brazen vessels , and tables , Mark 7. 4.

3. They held it unlawful to eat with sinners , Mat. 9. 11. yea , they judged it a kind of pollution to be touched by them . Luke 7. 39. If this man were a Prophet , he would surely have known 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 near to me , or ( as the words may be rendred ) y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ne attingas me . Touch me not , for I am holier than thou , Esay 65. 5. z z Scalig. de emend . temp. lib. 7. Idem refert Epiphan. lib. 1. Tom. 1. cap. 13. The like practice was in use among the Samaritans , who if they met any stranger , they cryed out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ne attingas , Touch not .

5. They fasted twice in the week , Luke 18. 12. a a Theophylact. in Luk. 18. 12. It. Epiph. haeres. 16. Namely , Mundays and Thursdays . b b Drusius in Luc 18. 13. Because Moses ( as they say ) went up into Mount Sinai on a Thursday , and came down on a Munday .

6. They made broad their Phylacteries , and inlarged the borders of their garments , Matth. 23. 5. Here three things are worthy our consideration . First , What these Phylacteries were . Secondly , What was written in them . Thirdly , Whence they were so called . c c Epiph. lib. 1. Tom. 1. cap. 15. Epiphanius interpreteth these Phylacteries to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , purple studs , or flourishes , woven in their garments : as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear , termed , by reason of those broad-studs and works woven in it , Laticlavium : but seeing that these Phylacteries were additaments and ornaments , whereof there were e e Moses Kotsen . prae● . affir . 22. two sorts , the one tied to their Fore heads , the other to their Left-hands ; hence it followeth , that by these Phylacteries could not be meant whole garments , or any embosments , or flourishings woven in the cloath . Generally they are thought to be schedules or scrols of parchment , whereof , as I noted , there were two sorts ; Phylacteries for the Fore-head , or Frontlets , reaching from one Ear to the other , and tied behind with a thong ; and Phylacteries for the hand fastened upon the Left-arm above the Elbow on the inside , that it might be near the heart . Both these sorts were worn , not by the Pharisees only , f f Maimon . in Tephillim . c. 4. sect. 3. but by the Sadduces also , but with this difference ; The Pharisees haply for greater ostentation , wore their Hand - Phylacteries above their Elbows : the Sadduces on the palms of their Hands . g g Scalig. ●rih●res . 〈◊〉 . 258. Nay , all the Jews wore them , our Saviour Christ not excepted . The command was general , Exod. 13. 9. It shall be for a sign unto thee upon thine hand , and for a memorial between thine eyes . So that it is not the wearing of them which our Saviour condemned , but the making of them broad , whereby they would appear more holy than others .

In these Parchments they wrote h h Chrysost. & Hier. in Mat. 23. only the Decalogue , or Ten Commandments , in the opinion of Chrysostome and Hierom : but generally , and upon better grounds , it is thought they wrote these four sections of the Law .

1. The first began , Sanctifie unto me all the first-born , &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 , Hear O Israel , &c. Deut. 6. 4. and continued to the end of ninth verse . 4. The fourth began , And it shall come to pass ; if you shall hearken diligently , &c. Deut. 11. 13. to the end of the one and twentieth verse .

These four Sections written in scrolls of Parchment , and folded up , they fastned to their fore-heads and their left-arms : those that were for the fore head , they wrote in four distinct pieces of Parchment , i i Moses Kotsens . fol. 104. col. 3. especially , and if they wrote it in one piece ; the length of every Section ended in one column , and they did put them into one skin , in which there was the proportion of four houses or receptacles , and not into four skins : every receptacle was distinct by it self ; and those that were for the hand , were written in one piece of Parchment principally , the four Sections in four columns ; but if they wrote them in four pieces , it was at length , and they put them in a skin that had but one receptacle . k k Munster de praecept . affirm . In time of persecution when they could not openly wear these Phylacteries , then did they tie about their hands a red thread , to put them in mind of the blood of the Covenant of the Law .

Touching the name , Moses calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Totaphoth , which word hath almost as mamy Etymologies , as Interpreters ; the most probable in my opinion , is , that they should be so called per Antiphrasin , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Incedere , to go or move , because they were immoveable : Hence the Septuagint translate them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Immoveable ornaments . The Rabbins call them Tephillim , Prayer-ornaments : l l Hieronym . in Mat. 23. others call them Pittacia , & Pittaciola , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a piece or parcel of Cloth . In the Gospel they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phylacteries , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to conserve or keep . First , because by the use of them , the Law was kept and preserved in memory . Secondly , because the Pharisees superstitiously conceited , that by them , as by Amulets , Spells , and Charms , hanged about their necks , themselves might be preserved from dangers . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth a Spell ; and Hierome testifieth , that the Pharisees had such a conceit of these ornaments : In which place he compareth the Pharisees with certain superstitious women of his time , who carried up and down , upon the like ground , parvula evangelia , & crucis ligna , short sentence out of the Gospel , and the reliques of the Cross . The same Superstition hath prevailed with many of latter times , who for the same purpose hang the beginning of m m Scalig. Tri. haeres . cap. 7. Saint John's Gospel about their necks . And in the year of our Lord 692. certain Sorceres were condemned for the like kind of n Concil. quinti. Sexti , Canon 61. Magick , by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Phylacterians .

Thus much of their Phylacteries : In the same verse is reproved the inlarging of their borders . o o Vide D. Kimchi . Radic . That which we read borders in the Gospel , is called , Num. 25. 38. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsitsith , Fringes , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gadilim , Deut. 22. 10. which word we likewise translate in that place , Fringes . They were in the fore-quoted places commanded , and our Saviour Christ himself did wear them , Luk 8. 44. The latter Hebrew word signifieth a large Fringe , which aggravateth the superstition of the Pharis●es , in making their Fringes larger , when the Law had allowed them large . This literal exposition I take to be most agreeable with the Text , though to inlarge in p p Tò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apud Euripidem in Bacchis , valet , Magnifice jactare , Efferre . Magnificare apud Varonem & Plinium eadem significatione usurpatur . Theod 〈◊〉 . Beza in Mat. 23. Greek and Latine sometimes , signifieth to boast , vaunt , or brag of a thing ; and in this sense it may very well fit a Pharisee . The reason of this command was , to put them in mind of the commandments , Numb . 15. And for the furtherance of this duty , q q Hieron . in Mat. 23. they used sharp thorns in their Fringes , that by the often pricking of the Thorns , whether they walked or sate still , they might be the more mindful of the Commandments .

There were r r Talmud . tract . Suta . cap. 3. seven sorts of Pharisees . 1. Pharisaeus Sichemita , He turned Pharisee for gain , as the Sichemites suffered themselves to be circumcised .

2. Pharisaeus 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 . He would shut his eyes when he walked abroad , to avoid the sight of Women , in so much that he often dash'd his head against the walls , that the blood gush'd out .

4. Pharisaeus , Quid debeo facere , & faciam illud . He was wont to say , What ought I to do ? and I will do it . Of this sort seemeth the man in the Gospel to have been , who came unto Christ , saying , Good Master , what shall I do ? &c. and at last replyed , All these have I done from my youth upward , Luke 18.

5. Pharisaeus mortarius ; So called because he wore a hat in manner of a deep Mortar , such as they use to bray spice in , in so much that he could not look upward , nor of either side ; only down-ward on the ground , and forward or forth-right .

6. Pharisaeus ex amore ; Such a one as obeyed the Law for the Love of Vertue .

7. Pharisaeus ex timore ; Such a one obeyed Law for fear of punishment . He that conformed for fear had respect chiefly to the negative Commandements ; but he that conformed for love , especially respected the Affirmative .

CHAP. XI . Of the Sadduces .

TO omit other Etymologies of the name , there are two only , which have shew of probability . s s Epiphan. lib. 1. cap. 14. Some derive it from Sedek Justicia ; as if they had been Justiciaries , such as would justifie themselves before Gods Tribunal . t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophylact. There are that derive it , and that upon more warrantable grounds , from Sadoc , the first Author of the heresie ; so that the Sadduces were so called from Sadoc , as the Arrians from Arrius , the Pelagians from Pelagius , the Donatists from Donatus , &c.

This Sadoc lived under Antigonus Sochaeus , who succeeded Simon the Just . He was Antigonus his scholar , and by him brought up in the doctrine of the Pharisees , 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. Tertul. de praescript . c. 45. be a branch or skirt of the Dositheans , though in truth Dositheus lived not till x x Origen contra Celsum . l. 2. after Christ ; and although these two heresies did agree in many things ; yet in a main point they differed . y y Epiph. haeres. 13. Dositheus believed the Resurrection , the Sadduces denyed it ; and by consequence the Dositheans believed all other points necessarily flowing from this .

The occasion of this heresie was this . z z Aboth . cap. 1. When Antigonus taught ; that we must not serve God as servants serve their Masters , for hope of reward , his scholars Sadoc and Baithus understood him , as if he had utterly 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 rejected a a Joseph Antiq. lib. 13. c. 18. the Prophets , and all other Scripture save only the five Books of Moses . Therefore our Saviour , when he would confute their errour concerning the resurrection of the dead , he proves it not out of the Prophets , but out of Exod. 3. 6. I am the God of Abraham , the God of Isaac , and the God of Jacob , Mat. 22. 32.

2. They rejected b b Elias in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all traditions . Whence , as they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Minaei , i. Heretiques , in respect of the general opposition between them and the Pharisees . First , because the Pharisees were in repute the only Catholicks . Secondly , because in their Doctrine , the Pharisees were much nearer the truth than the Sadduces : So in respect of this particular opposition , in the ones rejecting , the others urging of traditions , the Sadduces were c c Drusius de trib. sect. c. 8. l. 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 Saint Paul perceiving that in the Councel the one part were Sadduces , the other Pharisees , he cried out , Of the hope i. of the reward expected , and of the resurrection of the dead , I am called in question , Act. 23. 6.

4. They denied the resurrection of the body , Act. 23. 8. Mat. 22. 23. Luke 20. 27.

5. They said the souls of men are d d Joseph . de bello Judaic . lib. 2. c. 12. annihilated at their death .

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

7. They wholly denied e e Joseph l. 13. c. 9. Fate or Destiny , and ascribed all to mans Free-will .

The Samaritanes and the Sadduces are of neer affinity : but yet they differ . First f f Epiphan Tom. 1. lib. 1. haeres. 14. The Samaritanes sacrificed at the Temple built upon Mount Gerizim ; but the Sadduces sacrificed at Jerusalem . Secondly , The Samaritanes allowed no commerce with the Jews . John 4. 9. yeam the mutual hatred between the Samaritanes and the Jews was so great , that it was not lawful for the Jews to eat or drink with the Samaritanes . How is it that thou being a Jew , askest drink of me which am a Woman of Samaria ? Joh. 4. 9. Nay , whereas liberty was granted unto all Nations of the earth to become Proselytes to the Jews , so did the Jews hate the Samaritanes , that they would not suffer a Samaritan to be a Proselyte . This appeareth by that solemn g g Drusius de crib . sect. lib. 3. cap. 11. ex Ilmedenu . Excommunication , termed Excommunicatio in secreto nominis tetragrammati : The form thereof , as it was applyed ( say they ) by Ezra and Nehemiah unto the Samaritanes , was thus . They assembled the whole Congregation into the Temple of the Lord , and they brought 300 Priests , and 300 Trumpets , and 300 Books of the Law , and as many boys , and they sounded their Trumpets , and the Levites singing cursed the Samaritanes by all the sorts of Excommunication , in the mystery of the name Jehovah , and in the Decalogue , & with the curse of the superiour house of judgment , and likewise with the curse of the inferiour house of Judgement , that no Israelite should eat the bread of a Samaritane , ( whence they say , he which eateth of a Samaritanes bread , is as he who eateth swines flesh ) and let no Samaritane be a Proselyte in Israel , and that they should have no part in the resurrection of the dead . R. h h 〈…〉 . Gersom forbade the breaking upon of the Letters , under the penalty of this Excommunication . This proveth what formerly was said , namely , that between the Jews and the Samaritanes there was no commerce ; but the Sadduces familiarly conversed with the other Jews , even with the Pharisees themselves ; yea , both sate together in the same Councel , Acts 23. 6. Now the Samaritanes and Sadduces agree . 1. In the rejection of all traditions . 2. In the rejection of all other Scriptures save only the five Books of Moses . 3. In the denial of the resurrection and the consequences , as future punishments , and rewards according to mens works . But the Samatanes held that there were Angels , which the Sadduces denied . For the proof of these Agreements and Disagreements between them , read Epiphanius , haeres . 9. & 14.

Touching the Samaritanes , there are three degrees or alteration in their Religion , observable . First , the strange Nations , transplanted by Salmanesar into Samaria , when Israel was carried away Captive into Assyria , worshipped every one the God of their own Countries , 2 King . 17. Secondly , when they saw they were devoured by Lions , because they feared not the Lord ; the King of Assyria sent one of the Priests which was taken Captive , to instruct them in the true worship of God : Which manner of Worship though they received , yet they would not lay aside their former Idolatry , but made a mixture of Religions , worshipping the living God , and their own dumb Idols . Thirdly Manasses , brother to Jaddus the High-priest , in Jerusalem , being married to Sanballet , the Horonite's Daughter , by reason of Nehemiah's charge of puting away their strange Wives , being driven to that exigent , that he must either put away his wife , or forgo the hope of the Priesthood ; by Sanballets means he obtain'd leave from Alexander the Great , to build a Temple l l Joseph . Antiq. lib. 11. cap. 8. upon Mount Garizim , one of the highest mountains in Samaria , whither many other apostated Jews fled , together with Manasses being made their High priest ; and now the sect of Samaritanes ( between whom and the Jews there was such hatred ) began , now all those fore-mentioned errors were maintained : And of this Hill it is , that the Woman of Samaria speaketh , John 4. 20. Our Fathers worshipped in this Mountain , &c.

By comparing the Dogmata of the Pharisees , with these of the Sadduces , we may perceive a manifest opposition between them ; yet both these joyned against Christ , Mark 12.

This heresie , though it were the grossest amongst the Jews , yet was it embraced and maintained by some of the high Priests themselves : m m G●… cap. 29. Joannes Hyreanus was a Sadducee , so were his sons , Aristobulus and Alexander , n n Euseb. hist. l. 2. c. 23. Ex Joseph . Antiq. lib. 20. cap. 8. and likewise Ananus the younger ; so that Moses Chair was not amongst them exempted from error , no nor heresie .

CHAP. XII . Of the Essenes .

THe Etymologies of the Names Essaei , or Esseni . i. ●sse●es , are divers ; that which I prefer is from the Syriack 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Asa , signifying 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to heal or cure Diseases . a a Joseph de h●… Judai● . lib. 2. c. 12. p. 786. Hence are the men so often termed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ and the Women amongst them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Physicians . For though they gave themselves chiefly to the study of the Bible , yet withall they studied Physick .

Of these Essenes there were two sorts ; some Theoricks , giving themselves wholly to speculation ; others Practicks , laborious and painful in the daily exercise of those handy-crafts , in which they were most skilful . Of the latter , Philo treateth in his book intituled , Quod omnis vir probus : Of the former , in the book following , intituled , De vita contemplativa .

Their Dogmata , their Ordinances , or Constitutions , did symbolize in many things with Pythagoras his , where they do agree . Therefore my purpose is , first to name Pythagoras his ; and then to proceed on with the Essenes . They follow thus .

The b b Aul. Gell. l. 1. Pithagoreans professed a Communion of goods So the Essenes , c c 10. 1. It. Laert. in Pythag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they had one common purse or stock , none richer , none poorer than other ; out of this common treasury , every one supplyed his own wants without leave , and administred to the necessities of others : only they might not relieve any of their kindred without leave from their Overseers . They did not buy or sell among themselves , but each supplyed the others wants , by a kind of Commutative bartring : yea liberty was granted to take one from another what they wanted , without exchange . They performed offices of Service mutually one to another ; for mastership and service cannot stand with Communion of goods : and servants are commonly injurious to the state of their Masters , according to that saying of R. Gamaliel . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Marbe gnabadim . Marbe gezel . Pirke . Aboth . cap. 1. He that multiplieth servants , multiplyeth thieves . When they travelled , besides weapons for defence , they took nothing with them ; for in whatsoever 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 do attentively read Josephus , we may observe that the Essenes of every City joyned themselves into one common Fraternity or Colledge . Every Colledge had two sorts of Officers : First , Treasurers , who looked to the common stock , provided their diet , appointed each his task and other publick necessaries . Secondly , Others who entertained their strangers .

2. The Pythagoreans shunned e e ●ustin lib 20. pleasures . f f Joseph . de Be●o Judaic . lib. 2. c. 12. So did the Essenes : to this belongeth their avoiding of oyl , which , if any touched unawares , they wiped it off presently .

3. Pythagoreans g g Suidas , It. Aelian . de varia hist. l. 12. cap. 32. garments were white : h h Joseph . de bello Judaic . lib 2. cap. 12. So were the Essenes white also , modest not costly : when once they put on a suit , they never changed it till it was torn , or worn out .

4. The Pythagoreans forbade i i La●r . in vita Pythagorae . Oathes . k k Philo Judaeus . So did the Essenes ; they , thought him a noted Lyar , who could not be believed without an Oath .

5. The Pythagoreans had their l l Suidas , It. Laertius . Elders in singular respect . m m Joseph . de bello Judaic . lib. 2. cap. 12. So had the Essenes , The body , or whole company of the Essenes were distinguisht 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into four ranks , or orders , according to their Seniority ; and if haply any of the superiour ranks had touched any of the inferiour , he thought himself polluted , as if he had touched an Heathen .

6. The Pythagoreans drank n n Suidas . water . So did the o o Philo de vita contemplativa . Essenes only water , wholly abstaining from Wine .

7. The Pythagoreans used p p Laertius in vita Pythag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inanimate sacrifices . So did the q q Joseph . Antiq. lib. 18 ●ap. 2. Essenes : They sent gifts to the Temple , and did not sacrifice , but preferred the use of their holy water before sacrifice , for which reason the other Jews forbad them all access unto the Temple .

8. The Pythagoreans ascribed r r Suidas . all things to fate or destiny . So did the s s Joseph . Antiq. lib. 13. cap. 9. Essenes . In this Aphorism all three Sects differed each from other . The Pharisees ascribed some things to Fate , and other things to Mans Free-will . The Essenes ascribed all to Fate , nothing to Mans free-will . The Sadduces wholly deny Fate , and ascribed all things to the free-will of M●n .

9. The Pythagoreans the t t Quinquenne hoc silentium a Pythagora auditoribus suis indictum voca . bant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a cohibendo sermone . first five years were not permitted to speak in the School , but were initiated per quinquennale silentium , u u Laertius in Pythagor . and not until then suffered to come into the presence of , or sight of Pythagoras . To this may be referred the Essenes silence at Table straightly observed , so that Decem simul sedentibus , nemo loquitur invitis novem ; x x Drusius de trib. sect. l. 4. Drusius renders it , that ten of them sitting together , none of them spake without leave obtained of the nine . When any did speak , it was not their custom to interrupt him with words , but by nods of the head , or beckenings , or holding their finger , or shaking their heads , and other such like dumb signes and gestures , to signifie their doubtings , disliking , or approving the matter in hand . And to the time of silence amongst the Pythagoreans , that it must be for five years , may be referred the initiation of the Essenes ; for , amongst them none were presently admitted into their Society , with full liberty , but they under-went four years of tryal and probation . The first year they received Dolabellam , y y Joseph . de bello Judaic . lib. 2 cap. 12. Perizoma , & vestem albam ; a Spadle , with which they digged a convenient place to ease Nature ; a pair of Breeches , which they used in bathing or washing themselves ; 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 year they admitted them to the participation of holy waters , and instructed them in the use of them . Two years after they admitted them in full manner , making them of their Corporation , after they had received an Oath , truly to observe all the rules and ordinances of the Essenes . If any brake his Oath , an hundred of them being assembled together , expelled him , upon which expulsion commonly followed death within a short time ; for none having once entred this Order , might receive alms or any meat from other ; and themselves would feed such a one only with distasteful herbs , which wasted his body , and brought it very low , sometimes they would readmit such a one being brought near unto death ; but commonly they suffered him to die in that misery .

10. The Essenes z z Philo item Joseph . worshipped toward the Sun-rising ,

11. The Essenes bound themselves in their Oath , to a a Joseph . de bello Judaic . lib. 2. cap. 12. preserve the names of Angels : The phrase implyeth a kind of worshipping of them .

12. They were above all others strict in the observation of the b b Joseph . ib. Sabbath day ; on it they would dress no meat , kindle no fire , remove no Vessels out of their place ; no , nor ease Nature . ( t ) Yea , they observed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every seventh week , a solemn c Philo de vita contemplat . Penticost ; seven Penticosts , every year .

13. They abstained from marriage , not that they disliked marriage in it self , or intended an end or period to procreation ; but partly , in wariness of womens intemperance ; partly , because they were perswaded that no woman would continue faithful to one man . This avoiding of marriage is not to be understood generally of all the Essenes , for they disagreed among themselves in this point . Some were of the opinion before noted : Others married for propagation . Nihilominus autem cum tanta ipsi moderatione conveniunt , ut per triennium explorent valitudinem foeminarum , & si constanti purgatione apparuerint idoneae partui , ita eas in matrimonia asciscunt . Nemo tamen cum praegnante concumbit , ut ostendant , quod nuptias non voluptatis , sed liberorum causa inierint . Thus the latter sort preserved their Sect by the procreation of children : The former sort preserved it by a kind of adoption of other mens Children , counting them as neer kinsmen , and tutoring them in the Rules of their own Discipline , as Josephus witnesseth . d d Plin. hist. l. 5. cap. 17. Pliny addeth also , that many other of the Je●as , when they began to be struck in years , voluntarily joyned themselves unto them , being moved thereunto , either because of the variable state and troubles of the world , or upon consideration of their own former licentious courses , as if they would by this means exercise a kind of penance upon themselves .

Concerning the beginning of this Sect , from whom , or when it began , it is hard to determine . e e Serarius Trihaeres . l. 3 ▪ cap. 9. some make them as ancient as the Rechabites , and the Rechabites to have differed only in the addition of some rules and ordinances from the Kenites , mentioned , Judg 1. 16. And thus by consequence the Essenes were as ancient , as the Israelites departure out of Aegypt : for Jethro , 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 family , kindred , or Nation , Numb. 24. 21. Secondly , the Rechabites , they neither did build houses , but dwelt in Tents ; neither did they deal in husbandry , they sowed no seed , nor planted Vineyards , nor had any , Jer. 35. 7. The Essenes , on the contrary , they dwelt not in tents , but in houses ; f f Joseph . Antiq. lib. 18. c. 2. and they imployed themselves especially in husbandry . One of the g g Jos. Scalig. in Trihaeres . c. 23. Hebrew Doctors saith , that the Essenes were Nazarites : but that cannot be , because the Law enjoyned the Nazarites , when the time of the Consecration was out , to present themselves at the door of the Tabernacle or Temple , Num. 6. Now the Essenes had no access to the Temple . When therefore , or from what Author , this Sect took its beginning is uncertain . The first that I find mentioned by the name of an Essene , was one h h Joseph l. 13. cap. 19. Judas , who lived in the time of Aristobulus the son of Joannes Hyrcanus , before our Saviours birth about one hundred years : However the Sect was of greater antiquity ; i i Joseph . l. 13. cap. 9. for all three , Pharisees , Sadduces , and Essenes , were in Jonathan's time , the brother of Judas Macchabaeus , who was fifty years before Aristolulus . Certain it is , that this Sect continued until the days of our Saviour , and after ; for Philo and Josephus speak of them as living 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 have been great in Philo and Josephus his time , k k Philo lib. quod omnis probus , pag. 678. about four thousand , which being dispersed in many Cities , made the faction weak : And haply in Jerusalem when our Saviour lived , they were either few or none . Secondly , if we observe histories we shall find them peaceable and quiet , nor opposing any , and therefore not so liable to reproof as the Pharisees and Sadduces , who opposed each other , and both joyned against Christ . Thirdly , why might they not as well be passed over in silence in the New Testament ( especially containing themselves 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 three hundred years before this testimony was given of them by the Prophet Jeremy ; for between Jehu ( with whom Jonadab was Coetan●an ) and Zedekiah , Chronologers observe the distance of so many years . Lastly , though the name of Essenes be not found in Scripture , * * Vide Chemnic . exem . Conc. Trident . part quart pag. 120. yet we shall find in S. Paul's Epistles many things reproved , which were taught in the School of the Essenes . Of this nature was that advice given unto Timothy , 1 Tim. 5. 23. Drink no longer water , but use a little wine . Again , 1 Tim. 4. 3. Forbidding to marry , and commanding to abstain from meats is a Doctrine of Divels : but especially Coloss. 2. in many passages the Apostle seemeth directly to point at them , Let no man condemn you in meat and drink , v. 16. Let no man bear rule over you , by humbleness of mind , and worshipping of Angels , vers. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Why are ye subject to Ordinances ? ver. 20. The Apostle useth the ward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was applyed by the Essenes to denote their Ordinances , Aphorisms , or Constitutions . In the verse following he gives an instance of some particulars , Touch not , taste not , handle not , vers. 21. Now the Junior 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 untertook 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Philo , for the love of wisdom : but the Apostle concludeth , vers. 23. That these things had only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a shew of wisdom . And whereas Philo termeth the Religion of the Essenes , by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word fignifieth religious worship , the Apostle termeth in the same verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Volun . tary religion , or will-worship : yea , where he●e rmeth . their Doctrine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a kind of Philosophy received from their Fore-fathers by Tradition , Saint Paul biddeth them beware of Philosophy , verse 8.

We formerly observed two sorts of Essenes ; Practicks and Theoricks : both agreed in their Aphorisms , or Ordinances ; but in certain 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 manual Crafts , keeping of Sheep , looking to Bees , tilling of Ground , &c. they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Artificers . The Theoricks spent the day in meditation and prayers , whence they were by a kind of excellency , by Philo termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Supplicantes .

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

The Practicks had for their Commons every one his dish of Water-gruel , and bread ; The Theoricks only bread , and salt : if any were of a more delicate pallate than other , to him it was permitted to eat Hyssop ; their drink for both , was common water .

Some are of Opinion , that these Theoricks were Christian Monks ; but the contrary appeareth , for these reasons :

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

2. The Theoricks , in that Book of Philo's , are not any new Sect of late beginning , as the Christians at that time were , as is clearly evidenced by Philo his own words . First , In calling the Doctrine of the Essenes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Philosophy derived unto them by tradition from their fore-fathers . Secondly , in saying , Habent priscorum commentarios , qui hujus sectae autores , &c.

3. The inscription of that Book , is not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Now Philo b b Phile in Prin. lib. de legat . Caiunt . elsewhere calleth the whole Nation of the Jews , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which argueth , that those Theoricks were Jews , not Christians .

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

OTher Factions there were among the Jews , which are improperly termed Sects . Of these there were principally two . First , Gaulonitae . Secondly , Herodiani . The Gaulonitae had their names from one Judas , who a a Joseph Antiq. lib. 8. cap. 1. sometimes was called Judas Gaulonites , b b Jo. l. 18. cap. 2. sometimes Judas Galilaeus , of whom Gamaliel speaketh , Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute . The tribute here spoken of was that made by Cyrenius , sometimes called Quirinius : the name in Greek is one and the same , but differently read by Expositors . This Cyrenius was sent from Rome and Augustus , into Syria , and from thence came into Judaea , where Coponius was President , and there he raised this Tax ; which taxation is unadvisedly by some confounded with that mentioned , Luke 2. 1. Both were raised under Augustus , but they differed . First , this was only of Syria and Judaea ; that in Saint Luke was universal , of the whole world . Secondly , this was , when Archelaus , Herods son , was banished into Vienna , having reigned nine years ; that , under Herod the Great : Whence there is an observable Emphasis , in that Saint Luke saith , it was the first taxing , having reference unto this second .

d d Joseph . loco superius citato . The occasion of this Faction was thus : When Cyrenius levied this Tax , and seized upon Achelaus , Herod's sons goods , then arose this Judas opposing this Tribute ; and telling the people , that Tribute was a manifest token of servitude , and that they ought to call none Lord , but only him who was Lord of Lords , the God of heaven and earth . Whence those that adhered unto him were called Gaulonitae ; they were also called Galileans . e e ●…enius , Act. 5. 27. Theophylact. Luc. 13. 1. It was their blood that Pilate mixed with their sacrifices , Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans . f f Theophylact. in Luc. 13. The reason of this mixture is thought to be , because the Galileans forbade sacrifices to be offered for the Roman Empire , or for the safety of the Emperour : whereupon , Pilate being incensed with anger , slew them whilst they were g g Joseph . l. 7. de bedo Iudaic. cap. 28. p. 985. sacrificing . To this faction belonged those murderers , termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mentioned , Acts 21. 38.

Concerning the Herodians , those that number them among Hereticks , make the heresie to consist in two things : First , in that they took Herod the Great for the promised Messias ; because in his Reign ; he being a stranger , the Scepter was departed from Judah , which was the promised time of the Messiah his coming . Secondly , they honoured him with superstitious solemnities annually performed upon his Birth-day . Of Herod his Birth-day the Poet speaketh , — Cùm Heredis venêre dies , unctâque fenestrâ , 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 find not any Author among the Ancients to speak of Herod the Great his Birth-day : It was another Herod , Tetrarch of Galilee , otherwise called Antipas , whose Birth-day we read celebrated , Mark 6. 21. The former point , that the Herodians received Herod as their Messiah , though it hath h h Epiph. haeres. 20 & Theop hyl . Mat. 22. 16. & alii plures many grave Authors avouching it , yet i i Hieron . Mat. 22. 17. others justly question the truth thereof ; for if the Herodians were Jews ( as most think ) how then could they imagine , that Herod , a stranger ▪ could be the Messiah seeing that it was so commonly preached by the Prophets , and known unto the People , that the Messiah must be a Jew born , of the Tribe of Jadah , and of the house of David ?

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

To omit many other conjectures utterly improbable , I incline to Saint Hierom , whose Opinion is , l l Hieron . Mat. 22. 17. that the Herodians were those who stood stifly for tribute to be paid to Caesar . It concerned Herod , who at first received his Grown from Caesar , to further Caesar's tribute , not only in way of thankfulness , but also in way of policy , to prevent a possible deposing or disceptring ; for it was in Caesar's power to take away the Crown again when it pleased him . Now , in respect that Herod sought to kill Christ , and the Herodians with the Pharisees took counsel against him ; unto this our Saviour might have reference , saying , Mar. 8. 15. Beware of the leaven of the Pharisees , and of the leaven of Herod . Viz. Of their contagious ▪ Doctrine , and fox-like subtleties .

THE SECOND BOOK TREATETH OF PLACES .

CHAP. I. Their Temple .

WHen the Israelites came out of Aegypt , Moses was commanded to build a Tabernacle for the place of Gods publick worship . Afterward , when they were settled in the Promised Land , then Solomon was commanded to build a Temple .

These two shadowed the difference between the Jews Synagogue , and the Christian Church . The Tabernacle was movable , and but for a time : The Temple fixed , and permanent : the state of the Jews vanishing , to continue in their generations ; the state of Christians durable , to continue unto the worlds end . More principally it shadoweth forth the state of the Church Militant here on earth , and triumphant in heaven : Unto both the Prophet David alludeth ; Lord , Who shall sojourn in thy Tabornrcle ? Who shall rest in thine holy Mountain ? Psal. 15. 1.

There were in the same tract of ground three hills , Sion , Moria , and Mount Calvary . On Sion was the City and Castle of David ; on Moria was the Temple , and on Mount Calvary Christ was crucified . a a Genebrard in Chron. lib. 1. Anno mundi 3145. 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 upon Mount Sion .

In the Temple there are these three things considerable : First , the Sancta Sanctorum , the Holy of Holies ; answerable to our Quire in the Cathedral Churches . Secondly ; the Sanctum , the Sanctuary : 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 Ark of the Testament , Heb. 9. 4.

In b b Sunt qui illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Apostolum , Heb. 9. 4. referunt ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut dicunt in Tabernaculo secundo , quod appellent Sancta Sanctorum , fuisse urnam mannae , & virgam Aaronis , tabulasque foedoris videl urnam , & virgam ante Arcum ; ( ita Moses Kotsensis 210. 1. ) tabulam a ●●em in Arca. the Ark there were three things : First , the pot of Manna ; secondly , Aaron's rod that budded : thirdly , the Tables of the Testament , Heb. 9. 4. Thus they were in Moses his time ; but afterwards in the days of Solomon , only the Tables of the Law were found in the Ark , 1 King 8. 9.

The cover of this Ark was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Propitiatory , or Mercy-seat , because it covered and hid the Law , that it appeared not before God to plead against man . It was a type of Christ , who likewise is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our Propitiation , Rom. 3. 25 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Propitiatory , 1 John , 2. 2. At each end of the Mercy seat stood a golden Cherub , each Cherub stretched forth his wings ; and from between them , as from an Oracle , God gave his answer ; Exod. 25. 22. Hence it is , that the Lord is said to sit between the Cherubims , Ps. 99. 1. The positure of the Cherubims was such , that their faces were each towards the other , but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews , and Christians , both looking toward each other , but both expecting salvation in Christ only .

In the Sanctuary , there was the Incense altar in the middle , and the Table , with the twelve Loaves of Shew-bread on it , on the one side , and the Candlestick on the other . The Incense altar was a type of our prayers , Psal. 141. 2. And that this Altar must be once every year sprinkled with the blood of the Sacrifice by the High-priest , Exod. 30. 10. It teacheth that our very prayers , except they be purified by the blood of Christ , they are unavailable before God . The twelve loaves were a type of the twelve Tribes , and the Candlestick a type of the Word of God . In them all , we may see the necessity of both ordinances required , Prayer and Preaching , if we would be presented acceptable unto the Lord : The Candlestick was a type of Preaching ; Incense , of Prayer .

In Moses his Tabernacle there was but one Table , and one Candlestick : In Solomon's Temple there were ten Tables , and ten Candlesticks ; as likewise in the Court of the Tabernacle : there was but one brazen Laver , in the Court of the Temple there were ten , and another great Vessel wherein the Priests washed : In the Tabernacle there were but two silver Trumpets ; in the Temple there were an hundred and twenty Priests sounding Trumpets .

The Courts of the Temple at the 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 Laver for the washing , both of the Priests and the Sacrifices . The Laver , and the Altar scituated in the same Court , signified the same as the water and blood issued out of Christ's side ; namely , the necessary concurrence of these two Graces in all that shall be saved , sanctification , and justification ; sanctification intimated by the Laver and Water : justification by the Altar and Blood .

The Court for the Priests , and the Court for the people c c Joseph . l. 8. c. 13. 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 Solomon's Porch , because it was built about with Porches , into which the people retired in rainy weather : It had Solomon's name ; either to continue his memory , or because the Porches had some resemblance of that Porch which Solomon built before the Temple , 1. King . 6. 3. Jesus walked in the Temple , in Solomon' s Porch , John . 10. 28. All the people ran unto the Porch which was called Solomon' s , Acts 3. 11. That is , this outward Court .

In the midst of the Peoples Court , Solomon made a brazen Scaffold 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 days of Solomon , yet afterward it was divided by a low wall , so that the men stood in the inward part of it , and the Women in the outward . This division is thought to have been made in Jehosaphat's time , of whom we read , that he 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 fifteen steps or stairs between the womens Court and the mens , d d R. David . Kimchi Psal. 120. upon these steps the Levites sung those fifteen Psalms immediately following the one hundreth nineteenth , upon each step on Psalm , whence those Psalms are entituled , Psalmi Graduales , Songs of degrees .

In the Womens Court stood their Treasury , or Alms-box , as appeareth by the poor Widows casting her two Mites into it , Luk. 21. 1 In Hebrew it is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Korban , the Chest of Oblations ; the word signifieth barely , an Oblation , or offering , and accordingly S. Luk. 21. 4. saith , they all have of their superfluities cast into the offerings ; that is , into the Korban , or Chest of offerings . In Greek it is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence cometh the Latine word , Gazophylacium , a Treasury . That set up by Jehoida , 2 King . 12. 9. seemeth to have been different from this , and to have been 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 gifts , put it into the Chest . Sometimes the whole Court was termed Gazophylacium , a Treasury . These words spake Jesus in the Treasury , John 8. 20. It is worth our noting , that the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsedaka , signifying Alms , signifieth properly Justice ; and thereby is intimated , that the matter of our Alms should be goods justly gotten : And to this purpose they called their Alms box 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kupha-Sehel Tsedaka , the Chest of Justice ; and upon their Alms-box they wrote e e Buxtorf . de abbrev in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this abreviature 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a gift in secret pacifieth anger , Prov. 21. 14.

In Herod's Temple there were f f Joseph . l. 2. contra Apion . 1066. four Porches the meaning is , our Courts , one for the Priests , another for men , another for women , and a fourth for such as were unclean by legal pollutions , and strangers . This outmost Court for the unclean and strangerss , was separated from the womans court , with a stone wall of three Cubits high , which wall was adorned with certain pillars of equal distance , bearing this Inscription : g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In locum sanctum transire alienigena non debet Joseph . de bel . Jud. lib. 6. c. 6. Let no stranger enter into the holy place .

The Temple at Jerusalem was thrice built . First , by Solomon : Secondly , by Zerobable : Thirdly , by Herod . The first was built in seven years , 1 King . 6. 37. The second in forty six years : It was begun in the second year of King Cyrus , Ezra 3. 8. It was finished in the h h Joseph . Antiq. lib. 11. c. 4. ninth year of Darius Hystaspis . The years rise thus .

Cyrus reigned 30 Years . Cambyses 08 It was finished in the year of Darius Hystaspis 09

One year deducted from Cyrus his Reign , there remains 46.

Herod's Temple was finished in i i Joseph . Antiq. lib. 15. cap. ult. eight years . It is greatly questioned among Divines , of which Temple that speech of the Jews is to be understood , John 2. 20. Forty and six years was this Temple in building . Many interpret it of the second Temple , saying , that Herod did only repair that , not built a new : But these disagree among themselves in the computation ; and the Scripture speaketh peremptorily , that the house was finished in the sixth year of the reign of King Darius , Ezra 6. 15. and Josephus speaketh of Herod's building a new Temple , plucking down the old . k k Vide Hospin . de Orig. Templ . c. 3. It seemeth therefore more probable , that the speech is to be understood of Herod's Temple , which , though it were but eight years in building , yet , at that time , when this speech was used , it had stood precisely forty six years , l l Vide supputationem Funccianam . an. 3747. for so many years there are precisely between the eighteenth year of Herod's Reign , ( at which time the Temple began to be built ) and the year 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 weep , when they beheld the second , because the glory thereof was far short of Solomon's , Ez. 3. 12. It was inferiour to Solomon's Temple : First , in respect of the building , because it was lower and meaner . m m H●soinian . ex Talmudistis , de Orig. Temp. c. 3. Secondly , in respect of the Vessels , being now of brass , which before were of pure gold . Thirdly , in respect of five things lost and wanting in the second Temple , all which were in the first . First , there was wanting the n n D. Kimchi in Hag. 1. 8. Eadem scribit . Rabbi Solomon ibid. Ark of God . Secondly , Vrim and Thummim : God gave no answer by these two , as in former times . Thirdly , Fire , which in the second Temple never descended from heaven to consume their burnt-offerings , as it did in the first . Fourthly , the Glory of God appearing between the Cherubims , this they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schecina , the habitation , or dwelling of God , and hereunto the Apostle alludeth , In him dwelleth the fulness of the Godhead bodily , Coloss. 2. 9. Bodily ; that is , not in Clouds and Ceremonies , as between the Cherubims , but essentially . Lastly , the Holy Ghost ; namely , enabling them for the gift of Prophecy ; for between Malachy and John the Baptist , there stood up no Prophet , but only they were instructed per filiam vocis , which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bath Kol , an Eccho from heaven ; and this was the reason why those Disciples , Act. 19. 2. said , we have not so much as heard whether there be an Holy Ghost .

Here it may be 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 , Herod's Temple which was built in the place of this , was of statelier building than Solomon's , and it was of greater glory , because of Christ his Preaching in it .

Herod's Temple was afterwards so set on fire by Titus his souldiers , o o Genebrard ▪ Chro. l. 2. anno Christi 69. that it could not be quenched by the industry of man : p p Theodoret. l. 3● c. 11. Sozomenus , l. 5. c. 19 , 20 , 21. at the same time the Temple at Delphos , being in chief request among the Heathen people , was utterly overthrown by earthquakes and thunder-bolts from Heaven , and neither of them could ever since be repaired . The concurrence of which two Miracles evidently sheweth , that the time was then come , when God would put an end both to Jewish Ceremonies , and Heathenish Idolatry ; that the Kingdom of his Son might be the better established

CHAP. II. Their Synagogues , Schools , and Houses of Prayer .

THe word Synagogue is from the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to gather together ; and it is applyed to all things where of there may be a collection , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . copialactis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; collectio eorum quae sunt ad bellum necessaria . God standeth in Synagoga Deorum , the Assembly of Judges : But Synagogues are commonly taken for houses dedicated to the worship of God , wherein it was lawful to pray , preach , and dispute , but not to sacrifice . In Hebrew it was called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth Hacneseth , the House of Assembly . The Temple at Jerusalem was as the Cathedral 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 settled in the promised Land . The Temple being then too far distant for those which dwelt in remote places , it is likely that they repaired unto certain Synagogues instead of the Temple . That they were in David's time appeareth ; They have burnt all the Synagogues of God in the land , Psal. 74. 8. And , Moses of old time had in every City , them that preached him , being read in the Synagogues every Sabbath day , Act. 15. 21.

In Jerusalem there were a a Sigonius de rep. Heb. l. 2. ●●p. 8. four hundred eighty Synagogues , besides the Temple ; partly for Jews , 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 served for their freedom , being opposite to the Ingenui , those that were free-born ; ( for many of those Libertines became Proselites , and had their b b Philo in legat ad Caium . Synagogues ) or whether it were from c c Vide Tremel . Acts 6. 9. Lubar , signifying an high place ; ( for as their Temple , so their Synagogues and Schools were built on hills and high places ) because it is said , Prov. 1. 21. Wisdome calleth in high places : I leave to the judgment of the Reader .

Out of Jerusalem , in others Cities and Provinces , were many Synagogues : there were Synagogues in Galilee , 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. Sect. 1. Wheresoever ten men of Israel were , there ought to be built a Synagogue .

Their Synagogues had e e Buxtorf . de abbreviatur , pag. 73 , 181 , ●74 . many Inscriptions , over 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 humility . And prayer without attention is like a body without a soul . And silence is commendable in time of prayer .

As the Courts of the people before the Temple were distinguish'd by a wall into two rooms , the one for men , the other for women : So in the Synagogues , the women were separated from the men , f f Talmud in tract . Suta . cap. ult vi . Buxtorf . Synag . c. 9. p. 240. by a partition of Lattice , or wire-work .

In the Synagogues the Scribes ordinarily taught . but not only they , for Christ himself taught in them , &c. He that gave liberty to preach there , was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Ruler of the Synagogue . There was also a Minister who gave the book unto the Preacher and received it again , after the Text had been read . Christ closed the book , and gave it again to the Minister , Luke 420. This is probably him , whom they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheliach Tsibhur , the Minister or Clerk of the Synagogue .

Their Schools were different from the Synagogues . Paul having disputed for the space of three months in the Synagogue , because divers believed not , but spake evil of that way , he departed from them , and separated the Disciples , disputing daily in the School of one Tyrannus , Act. 19. 8 , 9 , 10.

Their School 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 domum Sammai , & domum Hillel , ne Elias quidem abolere posset . Those 18 matters controversed between the house of Sammai , and the house of Hillel , Elias himself could not decide ; that is , between their two Schools . Sometime it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth hammidrasch an house of subtle 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 . Tephill . c. 11. Sect. 14. They might turn a Synagogue into a School , but not a School into a Synagogue , for the sanctity of a School is beyond the sanctity of a Synagogue , And that groweth from Vertue to vertue , Psa. 84. 7. * * Paraphrast . Chal. in hunc locum . they interpret a kind of promotion , or degree , in removing from their Temple to their School . In their Temple , their Sermons were , as it were , Ad populum : In their Schools , Ad Clerum .

As they had Synagogues , so likewise Schools , in every City and Province , and these were built also upon hills . There is mention of the hill Moreth , Jud. 7. 1. that is , the hill of the Teacher .

The Masters when they taught their Scholars , were said to give : Give unto the wise , and he will be wiser , Prov. 9. 9.

The Scholars when they learned any thing , were , said to receive it : Hear my son , and receive my words Prov. 4. 10. Hence is that of the Apostle : This is a true saying , and by all means worthy to be received , 1 Tim. 1. 15. That is , learned . The like Phrases of speech are in use among the i i Da si g●a●e non est . Hor. l. 2. Satyr . 8. Sed tamen iste Deus qui sit , da Tytere nobis . Virg. Bu●●l . Accipe nunc Danaum insidias — Virg. Aeneid . l. 2. Latines .

Whether their Oratories or places of prayer called Proseuchae were different places from their Schools , or Synagogues , I have not yet learned . That some of these were without the City , that proveth nothing , for so might Synagogues and Schools too . Epiphanus treateth of these k k Epiphan. Tom. 2. l. 3. c. 80. Oratories , but there he speaketh not one word to shew the lawfulness of civil businesses to be done in them : could that be proved , a difference would easily be shewn . Some say they were l l Beza Act. 16. 13. Synagogues , others m m Philo. Jud. de vita Mosis , 〈◊〉 . 550. Schools . Of this house of prayer , mention is made , Acts 16. 13. in which S Paul sate down and spake unto the women : which gesture intimateth rather preaching than praying : true , all gesture was in use for prayer ; standing , kneeling , sitting : Abraham stood before the Lord , Gen. 18. 22. that is , he prayed . The Publican stood afar off and prayed , Luke 18. 13. Whence by way of Proverb they said n n R. Juda. in lib. Musar . vide Drus . praet . Matth. 6. 5. Sine stationibus non subsisteret mundus● ; Were it not for standing the World could not stand . Stephen kneeled Acts 7. 60. David sate before the Lord , and said , 2 Sam. 7. 18. Yet sitting , when the speech is to the people , not to the Lord , implieth preaching , not prayer . It is probable , that as at the Gate of the Temple , so at the Gate of these Oratories , the poorer sort of people assembled to expect alms : Whence some use the word o o Qua te quaero Proseucha ? Juven. Sat. 3. Proseucha , to signifie an Hospital .

The p p Caninius de locis N. Testam : cap. 5. p. 38. Talmudists taxed the peoples negligence in prayer , saying they used three sorts of Amen , and all faulty . A faint Amen , when they prayed without fervency . A hasty Amen , when they said Amen before the prayer was done . A lazy Amen , when they pronounced it at length , as if they were asleep , dividing the word A-men . The first they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jethoma , pupillum . The second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chetupha , Surreptitium . The third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ketugna , Sectilé , quasi in duas partes sectum per oscitantiam .

CHAP. III. Of the Gates of Jerusalem .

THe gates of the whole circuit of the a a Sheindies pentaglo● . wall about Jerusalem were nine : The Sheep-gate , Neh. 3. 1. This was near the Temple , and thorow it were led the Sheep which were to be sacrificed , being washed in the Pool Bethsaida near the gate ; The Fish-gate , Nehem. 3. 3. before this Judas is thought to have hanged himself . b b Stukius conviv . l. 2. c. 11. Some think that these two Gates , and likewise the Horse-gate , Nehem. 3. 28. were so called , because they were in manner of three several Market-places ; and at the one Gate , Sheep ; at the other , Fish ; and at the third , Horses were sold . The Old gate was so called , because it was supposed to have remained from the time of the Jebusites , and not to have been destroyed by the Assyrians ; it was near Calvary , and without this Gate Christ was crucified . Concerning the other Gates little is spoken .

Touching the Gates of the Temple , there were c c R. Juda in l. Musar . vid. Drus praeterit . Joan 9. 22. two of principal note , both built by Solomon , the one for those that were new married , the other for mourners and excommunicate persons . The mourners were distinguished from the excommunicate persons , by having their Lips covered with a skirt of their garment ; none entred that gate with their lip uncovered , but such as were excommunicate . Now the Israelites , which on the Sabbath days , sate between those Gates , said unto the new married : He , whose Name dwelleth in this house , glad thee with Children . Unto the mourner , He which dwelleth in this house , glad and comfort thee . Unto the excommunicate , He , which dwelleth in this house , move thy heart to hearken unto the words of thy fellows .

Among the Jews , the gates were places of chiefest strength , so that they being taken or defended , the whole City was taken , or defended : and they were chief places of Jurisdiction , for in them Judges were wont to sit , and to decide controversies . Hence proceeded those phrases : The gates of Hell shall not prevail against thee , &c. And , Thy seed shall possess the gates of his Enemies .

CHAP. IV. Of their Groves , and high Places .

THe ancient Heathens did not only not build Temples , a a Hyspin . de Orig. Templ . pag. 1. but they held it utterly unlawful so to do . The reason of this might be , because they thought no Temple spacious enough for the Sun , which was their chief God . Hence came that saying , b b Alex. ab Alex. lib. 2. cap. 22. Mundus universus est Templum Solis ; The whole world is a Temple for the Sun . Moreover , they thought it unfit to straiten , and confine the supposed Infiniteness of their fancied Deities within walls ; and therefore when after-times had brought in the use of Temples , yet their God Terminus , and divers others of their Gods were worshipped in Temples open roofed , which were therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : This I take to be reason why they made choice of Hills and Mountains , as the convenientest places for their Idolatry . These consecrated Hills , are those high places which the Scripture so often forbids . Afterwards , as the number of their Gods encreased ; so the number of their consecrated hills was multiplied , from which their God and Goddesses took their names ; as Mercurius Cyllenius , Venus Erycina , Jupiter Capitolinus . At length to beautifie these holy hills , the places of their idolatrous worship , they beset them with trees , and hence came the consecratien of Groves , and Woods , from which their Idols many times were named . c c Populus Alcidae gratissima , v●tis Ia●cho . Formosae myrtus Veneri , sua Laurea Phoebo . Virg. Eclog. 7. At last some choice and select Trees began to be consecrated . d d Plin. Nat. Hist. l. 16. c. 44. Those French Magi , termed Dryadae , worshipped the Oak , in Greek termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thence had their names . The Etrurians worshipped an Holm-tree ; and e e Maximus Tyrius , Serm. 38. fol. 225. edit. Steph. amongst the Celtae , a tall Oak was the very Idol or Image of Jupiter .

Among the Israelites , this Idolatry began under the Judges Othniel , and Ehud , Judg. 3. 7. and at the last it became so common in Israel , that they had peculiar Priests , whom they termed Prophets of the Grove , 1 King . 18. 19. and Idols of the Grove ; that is , peculiar Idols , unto whom their Groves were consecrated , 2 King . 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches , make special choice of some particular Saints , by whose name they call them , as Saint Peter's Church , S. Paul's , S. Andrews , &c. So they consecrated their Groves unto peculiar Idols : whence in prophane Authors we read of Diana Nemorensis , Diana Arduenna , Albunea Dea ; all receiving their names from the Groves in which they were worshipped : yea , the Idol it self is sometimes called by the name of a Grove : Josiah brought out the Grove from the House of the Lord , 2 King . 23. 6. It is probable , that in this Idol was pourtraited the form and similitude of a Grove , and thence it was called a Grove , as those silver similitudes of Diana's Temple made by Demetrius , were termed Temples of Diana , Acts 19. 24.

CHAP. V. The Cities of Refuge .

THese places of Refuge , appointed by God , differed from those of Hercules , and Romulus , and other Heathens ; because God allowed safety only to those , who were guiltless in respect of their intention : but the others were common Sanctuaries , as well for the guilty as the guiltless . If any man did fortuitously or by chance kill another man , in such a case liberty was granted unto the Offender to fly ; at first , unto the Altar for refuge , as is implied by that text of Scripture , If any man come presumptuously unto his Neighbour , to slay him with guile , thou shalt take him from mine Altar , Exod. 21. 14. Yea , we may conjecture this custome of refuge to have continued in force always , by the practice of Joab , 1 King . 2. 28. Notwithstanding , lest the Altar might be too far distant from the place where the fact might be committed , it is probable that therefore God ordained certain Asyla , or Cities of Refuge , which for the same reason are thought to have been a a Rab. Salom-Iarchi . Deut. 19. 3. equally distant one from the other in Canaan : The Cities were in number six ; Bezer of the Reubenites Country , Ramoth in Gilead , of the Gadites , and Golan in Bashan , of the Manassites : these three Moses separated beyond Jordan , Deut. 4. 41 , 43. The other three , appointed by Joshua in the Land of Canaan , were Cadesh in Galilee in Mount Naphthali ; Schechem in Ephraim , and Kiratharba ( which is Hebron ) in the Mountain of Judah , Josh. 20. 7. There other Cities of like nature ; God promised the Israelites , upon condition of their obedience , after their Coasts were inlarged ; but it seemeth that disobedience hindred the accomplishment thereof , for Scripture mentioneth not the fulfilling of it .

Concerning the 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 ways to the Cities of Refuge , and b b Maimon ▪ in Rotsach . cap. 8. sect. 5. to make them fit , and broad , and to remove out of them all stumbling-blocks and obstacles : and they suffered not any Hill or Dale to be in the way , nor water-streams , but they made a Bridge over it , that nothing might hinder him that fled thither . And the breadth of the way to the Cities of Refuge , was not less than two and thirty Cubits , and at the partitions of the ways , they set up in writing , Refuge , Refuge : that the man-slayer might know and turn thitherward . On the fifteenth of the moneth Adar , or February , every year the Magistrates sent out messengers to prepare the ways .

Furthermore it was provided , that two or three wise men should be imployed , to perswade the Avenger of blood , if haply he did pursue the man-slayer on the way , that he should offer no violence , until the Cause were heard and examined . The manner of examination was thus ; The Consistory or Bench of Justices , who lived in that quarter where the murder was committed , c c Paul . Fag . Num. 35. 6. placed ; the party being brought back from the City of Refuge , in the Court , or Judgment-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 casual , then did they safely conduct the party back again to the City of Refuge , where he enjoyed his liberty , not only within the walls of the City , but within certain Territories and bounds of the City , being confined to such and such limits , until the death of the High-Priest , that was in those days , at what time it was lawful for the offender to return and come into his own City , and unto his own house , even unto the City from whence he fled , Josh. 20. 6. By this means the offender , though he was not punished with death , yet he lived for the time a kind of exile , for his own humiliation , and for the abatement of his Wrath , who was the Avenger of Blood . d d Masius in Jos. cap. 20. The Areopagitae had a proceeding against casual mans laughter , not much unlike , punishing the offender 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with a years banishment : Why the time of this exilement was limited to the death of the High-Priest at that time , is not agreed upon by Expositors . But it is most probably thought , that the offender was therefore confined within that City as within a Prison , during the High-priest's life , e e Masius ibid. because the offence did most directly strike against him , as being amongst men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ac princeps sanctitatis , The chief God on earth .

THE THIRD BOOK Treateth of DAYS and TIMES .

CHAP. I. Their Days , Hours , Weeks , and Years .

BEfore we treat of their Feasts , it will be needful , by way of Preface , to understand somewhat concerning the divisions of their Days , Hours , Weeks , &c.

Their Day was two-fold ; Natural , containing day and night , and consisting of 24 hours , or Artificial , beginning at Sun-rising , and ending at Sun-set . Of this is that , Are there not twelve hours in the day ? John 11. 9.

The Natural-Day was again two-fold : Civil , a working day , which was destined for Civil businesses and works : This began at Sun-rising , and held till the next Sun-rising , Mat. 28. 1 , or Sacred , a Festival or Holy-day , destined for holy exercises : This began at Sun-set , and continued till the next Sun-set .

Their night was divided into four quarters , or greater houres , termed four Watches , each Watch containing three lesser houres . The first they called Caput vigiliarum , the beginning of the watches , Lam. 2. 19. the second was the middle watch , Judg. 7. 19. not so termed , because there were only three watches , as a a Drus . Judic. 7. 19. Drusius would perswade , but because it dured till midnight . The third watch began at midnight . and held till three of the clock in the morning . If he come in the second , or third watch , Luk. 12. 38. The last , called the morning watch , Exod. 14. 24. began at three of the clock , and ended at six in the morning . In the fourth watch of the night , Jesus went out unto them , Mat. 14. 24. These Watches also were called by other names , according to that part of the night which closed each watch . The first was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the even . The second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Midnight . The third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cock-crowing . The fourth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Dawning . Ye know not when the Master of the house will come , at Even , or at Midnight , or at Cock-crowing , or at the Dawning , Mark 13. 35.

The day was likewise divided into four quarters , as appeareth by the Parable of the Labourers hired into the Vineyard , Mat. 20. The first quarter began at six of the clock in the morning , and held till nine . The second quarter ended at twelve of the clock . The third quarter at three in the after-noon . The fourth quarter at six of the night . The first quarter was called the third hour , vers . 3. The second quarter , the sixth hour , vers . 5. The third quarter , the ninth hour , vers . 5. The last quarter , the eleventh hour , vers. 6.

Where note , that the three first quarters had their names from that hour of the day , which closed the quarter ( for they began the account of their lesser hours , from six a clock 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. ) only the last was called the eleventh hour , by our Saviour Christ ; whereas among the common people , it either was called , or should have been called , by proportion with the rest , the twelfth hour ; to intimate unto us , that though God in his mercy accept laboures into his Vineyard eleven hours of the day , yet he seldome calleth any at the twelfth ; for that is rather an hour to discharge Servants , than to admit new .

Some Expositors finding mention of the dawning of the day , in this Parable , vers. 1. b b Erat autem primu . ternarius à prima usque ad tertiam , & dicebatur prima hora , secundus erat à tertia , usque ad sextam , & dicebatur hora tertia ; tertius erat à sexta usque ad nonam , & dicebatur sexta ; quartus à nona usque ad ultim●m quae erat duodecima , & dicebatur nona . Refellit hanc opinionem Toletus , receptam licet à multis recentionem ( ut ipse ait ) qu●niam de undecima ●ujus meminit parabola . altum apud h●s silentium . Jure vapulant à te , Tolete , qui ex●dunt udecimam , constanter tamen asserenda est contra te quadripartita dici divisi● , in hoc potissimum illorum erro consistit , quod horam ▪ primam faciunt , non inveniunt ; horam undecimam inveniunt , excludunt tamen . nihil à mente Evangelistarum magis alienum , quam ut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verteretur hora prima dies , qu● , in illorum scriptissonat quartam noctis vigiliam . Vid. Tolet. in Joan. cap. 19. Annot. 8. They reckon the 4. quarters of the day after this manner . Hora prima , Hora tertia , Hora sexta , Hora nona . Where first they err , in taking the dawning of the day for the first hour of the day ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the dawning , signifieth the last quarter of the night , called the Morning watch . Secondly , they err in making the last quarter of the day to be the ninth hour , for what then shall become of the eleventh hour , mentioned in the same Parabe ?

By this division of the day into these four quarters or greater hours , the Enangelists are reconciled touching our Saviour's Passion . He was crucified at the third hour , Mark 15. 25. S. John intimateth his examination before Pilate , to have been Hora quasi sexta , about the sixth hour , John 19. 14. In the first place , understand by his crucifying , not his hanging on the Cross , which was not till the sixth hour , Luke 23. 44. nor his expiration , which was not till the ninth hour , Mar. 15. 34. but his examination under Pilate , at which time the people cried out , Crucifie him , Crucifie him ; and then the third and sixth hour will easily be reconciled , for these two hours immediately following one another , what was done on the third hour , might truly be said to be done about the sixth .

Lastly , This sheweth that the hours among the Jews were of two sorts ; some lesser , of which the day contained twelve : others greater , of which the day contained four , as hath been above shewn : the lesser are termed hours of the day , Are there not twelve hours in the day ? John 11. 9. The greater , som term hours of the Temple , or hours of prayer . Peter and John went up into the Temple , at the ninth hour of prayer , Acts 3. 1. But in truth there are but three hours of c Drusius in praeterit . Act. 3. 1. Non fuisse ultra tres horas precationes in die apud Judaeos , clare testatur David Kimchi . prayer , the third , the sixth , and the ninth . ( a ) The third instituted by Abraham , the sixth by Isaac , and the ninth by Jacob. The third hour the Holy Ghost descended upon the Apostles , Acts 2. 15. About the sixth , Peter went up to the house-top to pray , Acts 10. 9. At the ninth , Peter and John went into the Temple Acts 3. 1.

From these greater hours of the day and night , the Canonical hours in use in the Roman Church , had Vide Bellarm. de bonis oper. in partic . l. 1. c. 10. their beginning ; each Canonical hour containeth three lesser hours , so that in the whole night and day there are eight Canonical hours . At six of the clock in the evening began the first , and that is termed Hora vespertina , or vespertinum simply , ( officium being understood ) their Vespertine . At nine of the clock at night began the second , and that is termed Comple●●rium , their Completory . At midnight began the thir● , Nocturnum , their Nocturn . At three of the clock in the morning , began their Matutinum , their Matines . The Canonical hours for their day service were named , Hora prima , tertia , sexta , nona . Their first hour began from six of the clock in the morning , and held till nine : the third from nine till twelve , the sixth from twelve till three , the ninth from three till six at night .

The Dial in use among the ancient Jews , differed from that in use among us : theirs were a kind of stairs ; the time of the day was distinguished , not by lines , but by steps , or degrees ; the shade of the Sun every half hour moved forward to a new degree . In the Dial of Ahaz , the Sun went back 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnoloth , degrees , or steps , not lines , Isai. 38. 8.

Their weeks were two-fold ; the one was ordinary , consisting of seven daies , the other extraordinary and Prophetical , consisting of seven years , Dan. 9 24. The first is termed Hebdomas diaria , a week of daies ; the second , Hebdomas annalis , a week of years .

The Hebrews at first measured their moneths according to the course of the Sun , whence they are called Menses solares ; and then every moneth consisted of thirty daies . The waters prevailed from the seventeenth day of the second moneth , Gen. 7. 11. unto the seventeenth day of the seven moneth , Gen. 8. 4. that is , full five moneths . If we will number the daies , they were an hundred and fifty , Gen. 7. 24. Whereby it appeareth , that every moneth contained full thirty daies . After the Israelites departure out of Aegypt , then they measured their moneths by the course of the Moon , they are termed Menses Lu●…res : they contained either thirty daies , and then ●…ey were called Menses pleni , full Moneths : or twenty nine daies , and then they were called Menses cavi , Deficient Moneths .

The Sun exceedeth the Moon in her course eleven daies , c c Vide Kalendarium Hebraicum Munsteri . p. 62. hence every third or second year , one month was inserted . Now because the twelfth mouth in the Hebrew Kalender was called Adar , hence when a month was inserted , the last was called Ve●adar , the second Adar .

Before their captivity in Babylon , they counted their moneths without any name , according to the number . The First , Second , Third moneth , &c. After their return from Babylon , they called them by these names : 1. Nisan ; it was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Abib , which signifieth an ear of corn , in this moneth Barley began to be eared . They answered to part of 1 March . April . 2. Iiar , it was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth beauty : then the Trees began to be beautified with Buds and Blossoms . 2 April . May. 3. Sinan . 3 May. June . 4. Thamuz . 4 June . July . 5. Ab. 5 July . August . 6. Elul . 6 August . September . 7. Tisri , otherwise called Ethanim . 7 September . October . 8. Marchesuan , it was also called Bull. 8 October . November . 9. Cislcu . 9 November . December . 10. Tebeth . 10 December . January . 11. Shebeth . 11 January . February . 12. Adar . Ve●adar . 12 February . March .

Before their coming out of Egypt , they f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joseph Antiq. l. 1. 〈◊〉 . 4. Mendose ponitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui mensis e●at ●lim secundus apud Heb●aeos , sicut & Dius apud Macedones . began their year in the month of Tisri , and thus they continued it always after , for civil affairs , for their date of buying , selling , their Sabbatical years , years of Jubile , &c. After their coming out of Egypt , they began their year in the month Nisan , and so continued it for the computation of their greater Feasts .

CHAP. II. Of their Feasts .

BEfore we descend to their particular Feasts ; First we will see their manner of Feasting in general . Their ordinary meals , as they were not many in a day , so neither were they costly . They were called a a Ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iter facere , significat viaticum . Arucoth , which word signifieth properly , such fare as Travellers and Way-faring men use on their journeys . The word is used , Jer. 40. 5. So the chief Steward gave him victuals , and a reward , and let him go . Likewise Pro. 15. 17. Better is a dinner of green herbs where love is . The extraordinary and more liberal kind of entertainement , by way of feasting , was commonly called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Convi●●um , 〈◊〉 . Di●i●ur à potando sive bibendo , ut Graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab altera ejus parte ▪ Mischte , from their liberal drinking at such meetings . There was also another kind of feasting , wherein they made merry together , eating the remainders of their Sacrifices ; this they termed c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Festum , celebris solemnitas à radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Festum celebravit . Chag . From this custom of having a feast at the end of their Sacrifices , the Christians of the Primitive Church instituted their Love-feasts to d d Chrysostom 1 Cor. 11. Ho● autem praecipio . suc●…d the Lords Supper : In both these greater and mor● solemn Feasts , there were some Ceremonies used by them , as preparatory to the Feast , others in their giving thanks , others in their gesture at Table .

The Ceremonies preparatory were principally these three : 1. Salutation . 2. Washing the feet of the guests . 3. Pouring Oyl on them .

Their Salutations were testified either by words , or some humble gesture of the body . By words , and then these were the usual forms ; The Lord be with you : or The Lord bless you , Ruth . 2. 4. From the last of these , blessing is often taken in Scripture for saluting . If thou meet any , e e Tertul. lib. 4. advers. Marcion . bless him not , or if any bless thee answer him not again , saith Elisha to Gehazi , 2 King . 4. 29. The sense is , as our English renders it , Salute him not . Sometimes they said , Peace be unto thee , peace be upon thee , Go in peace , and such like : When ye come into an house , salute the same ; and if the house be worthy , let your peace come upon it , but if it be not worthy , let your peace return to you , Matth. 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 pag. 17. It. lib. 5. pag. 113. ordinary kiss . Moses went out to meet his father-in-law , and did obeysance , and kissed him , Exod. 18. 7. Moreover , Joseph kissed all his Brethren , and wept upon them , Gen. 45. 15. This Saint Paul calleth an holy kiss , 1 Cor. 16. 20. S. Peter , a kiss of Charity , 1 Pet. 5. 14. g g Tertul. de orat cap. 14. Tertullian calleth it Oscuculum pacis , A kiss of peace . These were kisses which a Caio might give , and a Vestal receive : Of this sort , the Jews had h h Vide Drusium . ad difficiliora loca . Exod. c. 12. three kinds ; 1 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neshekoth pharukom , Oscula propinquorum . a kiss of salutation which has been specified by some of those former instances . 2 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nishekoth parishuth , Oscula separationis . a kiss of valediction : Wherefore hast thou not suffered me to kiss my my sons and my daughters , Gen. 31. 28. 3 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neshikoth gedola , Oscula magnitudinis . a kiss of homage ; the word signifieth a kiss of State or dignity , but was to testifie their homage , and acknowledgment of their Kings Soveraignty . Then Samuel took a Vial of Oyl . and poured it upon Saul's head , and kissed him , 1 Sam. 10. 1. And unto this they refer that in the second Psalm , Kiss the son , lest he be angry . These Salutations , howsoever they were such as were used mutually , sometimes in their meetings abroad upon the way , yet were they such , as were used also in their entertainment , as clearly appeareth by many of those fore-quoted examples .

The second Ceremony preparatory was , i i L●tio pedum ante discubitum , non solum Judais , sed & gentibus ipsis erat usitata : Locus hic tuas est , hic occumbe , ferte aquam pedibus , Plantus . Pers. washing their feet . And the man brought the men unto Joseph's house , and gave them water , and they did wash their feet , Gen. 43. 24. This office was commonly performed by servants , and the meanest of the family , as appeareth by our Saviour Christ , who to leave an example of humility behind him , washed his Disciples feet , John 13. 5. And Abigail , when David took her to wife said , Behold , let thine hand-maid be a servant to wash the feet of the servants of my Lord , 1 Sam 25. 41. For this purpose they had certain Vessels in readiness for such imployments : That which our Saviour used , we translate a Basin , John 13. 5. He poured out water in a Basin . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there used , signifieth in general a Washpot , and is there used for that which in strict propriety of speech , the Grecians termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , (i) a Washpot for our feet : Some may here make the question , whence this water was poured ? I see no inconveniency , if we say , that there were usually in their Dining-rooms greater vessels , from which they poured out into lesser , according as they needed ; of which sort it is not improbably k k St●kins . lib. conviv . thought that those Water-pots were tioned , John 2. 6. There were set there six Water-pots of stone , after the manner of the purifying of the Jews . By purifying there , understand this complemental washing of which we treat : Now if we consider the washing of their hands , usual and commendable in it self , though superstitiously abused by Scribes and Pharisees , and the washing of their feet , before and after meal , ( for our Saviour washed his Disciples feet after supper ) which second washing , the Hebrews say it was in use only at the Passeover , there must needs be use of great store of water in their greater Feasts ; and therefore no marvel , if many and capacious vessels stood in readiness . Further , we are to note , that as the office was servile and base , so the vessel : which observation giveth light to that , Psal. 60. 8. Moab is my wash-pot ; that is , the Moabites shall be basely subject unto me , as the pot in which I wash my feet .

The third Ceremony preparatory , was pouring out of oyl . A woman in the City brought an Alablaster box of oyntment , and stood at his feet behind him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his feet , and anointed them with the ointment , Luk. 7. 37 , 38. It was also poured upon the head , whence in the same place , Christ challengeth the Pharisee which entertained him , Mine head with oyl thou didst not anoint , vers. 46. Psal. 23. 5. Thou anointest mine head with oyl .

After these ceremonies of preparation had been performed , then they proceeded to give thanks . The Master of the house sitting down together with his Guests , took 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 fructum vitis . Blessed be thou , O Lord our God , the King of the world , which createst the fruit of the Vine . Having said thus , he first lightly tasted of the Wine , and from him it pass'd round the Table . This grace of thanksgiving , they call m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bircath haiaiin , the blessing of the cup. With this Christ himself seemeth to have begun his supper ; He took the cup , and gave thanks , and said , Take this and divide it among your selves , for I say unto-you , I will not drink of the fruit of the Vine , until the Kingdom of God shall come , Luk. 22. 17 , 18. After the blessing of the cup , the Master of the house took the bread , which they did Scindere , but not Abscindere , lightly cut for the easier breaking thereof , but not cut in sunder ; and holding this in both his hands , he consecrated it , with these words ; Blessed he 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Be●edictionen panis . Drusius in N. T. part . altera p. 78. Bircath halechem . After the consecration , he brake 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 distributed to every one that sate at the table a morsel , which being done , then they began to feed upon the other dishes that were provided . This Rite of blessing both the Cup and the Bread , they observed only in their solemn Festivals ; 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 yield matter of instruction , or exercise their wits ; which practice was also observed in their Christian o o Non tam coenam coenant quam discipli●am Ter●…●●olog . c. 39. love feasts . Of the first sort , was that Parable proposed by our blessed Saviour at a Feast , Luk. 14. 7. Of the second ▪ was Sampson's Riddle , which he proposed unto his Companions , Judg. 14. 12. At the end of the Feast , they again gave thanks , which was performed in this manner , either by the Master of the house himself , 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 us bless him who hath fed us with his own , and of whose goodness we live : Then all the guests answered , Blessed be he of whose meat we have eaten , and of whose goodness we live . This grace they called p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bircath Hamazon , q q Vide P. Fag . in praec . Hebr. And this is thought to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples : After this , he which began the Thanksgiving proceedeth , Blessed be he , and blessed be his nane , &c. annexing a longer prayer , in which he gave thanks : First , for their present food . Secondly , for their deliverance from the Egyptian servitude . Thirdly , for the Covenant of Circumcision . Fourthly , for the Law given by the Ministry of Moses . Then he prayed , that God would have mercy : 1. On his people Israel . 2. On his own City Jerusalem . 3. On Sion the Tabernacle of his Glory . 4. On the Kingdom of the House of David his Anointed . 5. That he 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 prayer heing ended , then all the Guests which sate at the Table , with a soft and low voice , said unto themselves in this manner , Fear the Lord all ye his holy ones , because there is no penury to those that fear him : The young Lyons do want and suffer hunger , but those that seek the Lord want no good thing . Afterward , he which began the thanksgiving , blessed the cup in the same form of words as he used at the first sitting down , saying ; Blessed be thou , O Lord God , the King of the world , which createst the fruit of the Vine : and therewith he drank a little of the Wine , and so the cup passed round the table . Thus they began and ended their Feast , with the blessing of á Cup : this cup they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cos hillel , Poculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Cup of thanksgiving : and both these cups are mentioned by Saint Luke ; and , which is worth our observation , 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 blood , which is shed for you . After all this , they sang s s Scalig. de emend . Temp. l. 6. p. 273. Hymns and Psalms , which also was practiced by our blessed Saviour , Mark . 14. 26. So that howsoever he used not any superstitions , either then practiced , or since added by after Jews , ( as the drinking of t t Moses Kotsensis . fol. 118. col. 1. four Cups of Wine , u u Sebastian . Murster . Mat. 26. or the breaking of the bread with all ten fingers , in allusion to the ten Commandments , &c. ) yet in the beginning , and ending , we see his practice suitable with theirs . If any desire a larger discourse of these Blessings , noted out of the Rabbines , let him read * * It. ●raec . Heb. ●er Fagium editas . P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered . If any shall here object , that I seem to make the Blessed Sacrament of our Lords Body and Blood , a Jewish ceremony ; I answer , no : For as a kind of ini●iatory purification by water , was used before by the Jews of old and no Proselyte was admitted into the Church of the Jews without this purification : yet it was no more a Sacrament to them , than Circumcision ▪ was to Turks and Saracens . Thus neither was breaking the bread Sacramental to the Jew , but then it became a Sacrament , when Christ said of it ; This is my body . This cup is the New Testament in my blood , &c. Luk. 22. 19. The Jews could not say , The cup of blessing which we bless , is it not the Communion of the Blood of Christ : 1 Corinthians 10. 16.

The last thing considerable in their Feasts . is their gesture . In the days of our Saviour it is y y Voces quibus usi sunt Evangelistae , sonant accubitum non sessionem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 14. apparent that the gesture of the Jews was such as the Romans used . The table being placed in the middest , round about the Table were certain beds , sometimes two , sometimes three , sometimes more , according to the number of the guests ; upon these they lay down in manner as followeth . Each bed contained three peasons , sometimes four seldom or never more . If one lay upon the bed , then he rested the upper part of his body upon his left elbow , the lower part lying at length upon the bed : But if many lay on the bed , then the uppermost did lie at the beds head , laying his feet behind the second 's back : In like manner the third or fourth did lye , each resting his head in the others bosom . Thus John leaned on Jesus his bosom , John . 13. 23. This first is an argument of special love towards him , whom the Master of the House shall take into his own bosom ; John , he was the beloved Disciple . Secondly , an argument of parity amongst others , resting in one anothers bosom . Many shall come from the East and the West , and shall sit down with Abraham , and Isaac , and Jacob , Mat. 8. 11. And where shall they sit ? In Abrahams bosom , Luk. 16. 22. that●s , they shall all sit at the same table , be partakers of the same glory . Thus Christ , he was in the bosom of his Father . John 1. 18. that is , in the Apostles phrase , He thought it no robbery to be equal with his Father . Their tables were perfectly circular , or round , whence their manner of sitting was termed (z) Messibah , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discubitus , cujus radix est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumivit , Ambivit . sitting round ; and their phrase of inviting their guests to sit down , was , sit round : We will not sit round until he come hither , 1 Sam. 16. 11. Again , Thy children shall be like Olive-plants round about thy table , Psal 128. 3. This custom of lying along upon a bed , when they took their meat , was also in use in Ezekiel's time ; thou satest upon a stately bed , and a table prepared before it , Ezek 23. 41. a a Philo Jud. p. 388. And whether this were the custom of the ancient Hebrews , I leave to be discussed by others . But unto this doth also Amos allude ; They laid themselves down upon cloaths laid to pledge by every Altar , Amos. 2. 8. that is , the b b Vetustissimus ●os erat , super lanatis pellibus discumbere . Qui poter at pelles addere dives erat . Ovid. garments taken to pledge they use in stead of beds , when at their Altars they eat things sacrificed to Idols : Yea , the plucking off their shooes when they went to table , implieth this custom of lying at Table , to have been very ancient . The plucking off their shoes seemeth to have been generally received , when they were in Egypt ; for this cause is it that they had a strict charge in eating the Passeover , to have their shooes on their feet , for greater expedition . The reason why they usually pluckt them off ; was , for the clean keeping of their Beds on which they lay . Here , seeing the rule of observing the Passever requireth , that it should be eaten with their shooes on their feet , which argueth rather standing than lying upon a bed : It may be demanded , Whether Christ transgressed not against the first institution thereof , in the manner of his sitting at the table ? Tremelius answereth thus ; and , in my mind , fully : 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 Passeover at that time ; for the necessity of that time so required , namely an hasty eating thereof ; but afterward , in the Law , where it is commanded that this Ceremony of the Paschal should be renewed every year , those words are not added . Wherefore all the Hebrew Doctors , both ancient and modern , do teach with one joynt consent , that the Commandment of sprinkling the door-posts with blood , of having on their shooes , of girding their loyns , of taking staves in their hands , and eating the Lamb in hast ; did not extend it self to the generations following , but only to have concerned that very night , wherein they departed out of Egypt : 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 Passeover , they would sit down , or lean upon a bed , as our Saviour and his Disciples did , in token of their deliverance obtained .

The parties that gave entertainment at their Feasts were two ; 1. e e Vid. Casaubon exercit . p. 278. The Master of the house . 2. The Master of the Feast ; they differed thus : The Master of the house was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal habeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pater familias . The Master of the Feast was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal mischte , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Triclinii praefectus . The Master of the Feast was the chief servant , attending the Master of the house in time of the Feast . Others add a g g Ga●dentius Brixianus . vid. Casaubon . ibid. third sort , whom they would have be Praefecti morum , in Greek they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Their Office was thought to have been the inspection of the Guests , that none should disorder themselves by drinking too much , whence they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the eyes of the Feast . Such kind of Officers were in use in Ahasuerash his Court , Esth. 1. 8. and likewise among the h h Athenaeus . l. 10. Athenians ; but whether any such belonged unto the Jews is justly doubted .

The ancient Jews , they were both Hospital , ready to entertain , and also liberal in their entertainments : Their Hospitality is commended throughout the Scripture , though now it be grown out of use among them , as appeareth by that Proverbial speech concerning the entertainment of a friend : i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hospes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Onus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Profugus . Buxto●… . Synag . cap. 32. p. 493. That the first day he is Oreach , a guest : The second Toreach , a burden : the third Barach , a runnagate . Their liberality appeared by remembring the poor at their Feasts , by sending them portions . Send portions unto them for whom nothing is prepared ; Neh. 8. 10. k k Moris erat veteribus , in conviviis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mittere absentibus amicis . Theophrastu s. c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Idem testatur Plut. in Agesilaio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eundem m●rem Judaeis in usu fuisse testa●… sacrae literae , Nehe●n . 8. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This was afterward practiced by Heathens , who in their solemn Feasts did not only entertain their Guests for the present , but did also allow them certain junkets to carry away with them . These they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and likewise , unto their friends who were absent they sent portions , which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This observation giveth light to that Canon in the Laodicean Councel , which forbiddeth the Christians in their love feasts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to send portions , the reason of which prohibition , I conceive to be three-fold . first , that Christans might not symbolize with Heathen people . Secondly , that none presuming that their portions should be sent them , might absent themselves . Thirdly , that those present ( especially the poorer sort , as it often falleth out ) might not be injured , by having the best of their provision sent away in such portions .

Here we may note , for conclusion , that as the time of their supper was towards the evening , and then they gave greatest entertainment ; So the time of their dinner was about the sixth hour of the day ; that is , as we count , about Noon . Kill meat and make ready , for the men shall eat with me at Noon , Gen. 43. 16. Peter went up upon the house to pray about the sixth hour ; then waxed be an hungred , and would have eaten , but whiles they made something ready , be fell into a trance , Acts 10. 9 , 10.

Moreover we may here note the difference between those three cups mentioned in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 10. 19. The cup of blessing , and this is applied to those several cups used in their solemn Feasts , because of those blessings or thanksgivings annexed . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jer. 16. 7. The cup of consolation ; this was so called , because it was sent by special friends in time of mourning , as intending by this drinking to put away sorrow and grief from the mourner . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 116. 13. The cup of salvation : this was used commonly after their Peace offerings , which were vowed in way of thankfulness for benefits obtained . Whence the Seventy Elders commonly translate a Peace-offering , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A sacrifice of salvation , or salvation it self .

CHAP. III. Of their Sabbath .

THe word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sabhath , from whence our English word Sabbath is derived , signifieth Rest , and is applied to all solemn Festivals . They polluted my Sabbaths , Ezek. 20. 21. that is , my Feasts . Sometimes it is applied to the whole week , Jejuno bis in Sabbato , I fast twice in the week . Sometimes , and that most frequently , it is used for that 7th day which God had set apart for his own service . This last was holy , either by a simple holiness which belonged to it , as was the seventh day ; or else by a double holiness occasioned by some solemn Feast upon the same day , and then it was called , Sabbatum magnum , a great Sabbath , John 19. 36. For on that Sabbath-day of which S. John speaketh , the Feast of the Passeover happened that year .

The week days are termed by the Hebrews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cholim , prophane days ; by the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , working days : but when they speak of them altogether , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the space of time between the two Sabbaths . a a Scallg . de emend . Temp. l. 6. p. 261. Item Beza in hunc locum . This was the time upon which the Gentiles desired to hear Paul , Act. 13. 42. In respect of the different degrees of holiness on days , the Sabbath-day is not unfitly compared to a Queen , or rather to those whom they termed Primary-wives ; other Feast-days to Concubines , or half-wives ; working-days , to Hand-maids .

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

The preparation to the Sabbath began at c c Joseph . Antiq. l. 16. c. 10. three of the clock in the afternoon ; the Hebrews called this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnereb haschabbeth , the Sabbath eve . By the ancient Fathers it was cal●… d d In ritibus Paganorum coena pura appellabatur ; coena illis coena pura , the phrase is borrowed from Pagans , whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses , to prepare themselves by a strict kind of holiness ; at which time of their preparation apponi solita , qui in casto erant , quod Graeci dicunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel they did partake of a certain Supper , which as it consisted of choice meats , such as those Heathens deemed more holy than others : so it was eaten with the observation of Holy Rites and Ceremonies : Hence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isaac Casau . ●on , Exercit. 16. p. 662. they themselves were said at this time of their preparation to be in In casto , and their preparatory Supper termed , Coena pura . Thus we see the reason why the Fathers called the Sabbath-eve , Coenam puram . By the Evangelists it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A preparation , Mark 15. 42. For distinction sake , we may call that fore-time of the day 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A fore-preparation : For the whole day was a kind of preparation , as will appear by the particulars then forbidden . First , on this day they might go no more than three Parsa's ; now a Parsa contained so much ground as an ordinary man might go ten of them in a day . Secondly , Judges might not then sit in Judgment upon life and death , as is shewn in the Chapter of Translation of Feasts . f f Caesaubo● Exercit. 16. p. 477. ex Michlot , Kimchi . Thirdly , all sorts of Artificers were forbidden to work , only three excepted , Shoomakers , Taylers , and Scribes ; the two former for repairing of apparel , the other for ●itting themselves by study to expound the Law the next day , and these were permitted but half the preparation time to work .

The best and wealthiest of them , g g Buxtorf . Synagog . Jud. cap. 10. ex Talmad . even those that had many servants , did with their own hands further the preparation ; so that sometimes the Masters themselves would chop herbs , sweep the house , cleave wood , kindle the fire , and such like .

In old h h Buxtorf . Synagog . Judaic . ibid. time they proclaimed the Preparation with noise of Trumpets , or Horns ; but now the modern Jews proclaim it by the Sexton , or some under Officer of the Church , whom they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scheliach Tsibbur , The Messengers of the Congregation .

Concerning the sanctification of the Sabbath day it self , in corrupter times some things the Jews added over and above that which God commanded . In other things they took liberty where God granted none . In the first they were superstitious , in the second sacrilegious .

They took liberty : There were two thousand Cubits between the Ark and the Camp ; when they marched , Josh. 3. 4. and in probability the same proportion was observed when they rested : this distance of ground some interpret to be one mile , some two ; some measuring it according to a lesser , others according to a longer Cubit , which they term a Geometrical Cubit : But all agree in this , that these two thousand cubits were a Sabbath days journey , though none , as I know , have observed the reason why it was so called , which I take to be this : On the Sabbath day they were all to repair to the place of God's publick worship , which was two thousand cubits distant from those who camped nearest : Hence follow four Propositions . First , That two thousand Cubits any where , by proportion , might be called a Sabbath daies journey . Secondly , That to those who dwelt in the Camps more remote from the Ark , a Sabbath daies journey was more than two thousand Cubits . Thirdly , That it is now lawful on the Sabbath day , to joyn with the Congregation in the place of God's publick worship , though remote . Fourthly , That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would , if it were not more than two thousand Cubits , pretending it to be but a Sabbath daies journey .

They added unto that which God commanded . 1. God said , Remember to keep holy a seventh day : in which words , God sanctified one day to be Sabbathum , i i Hospinian . de Orig. fest. c. 3. they added Sabbatulum ; so they termed that additament of time which they annexed to the Sabbath . This addition of time was two-fold : some began the Sabbath sooner than others ; this was done by the Jews dwelling at Tiberias , because they dwelling in a Valley , the Sun appeared not to them so soon as it did to others . Some again continued the Sabbath longer than others : this was done by those dwelling at Tsepphore , a City placed upon the top of at Mountain , so that the Sun shined longer to them , than it did to others . Thus both of these did Addere de profano ad sacrum ; add somewhat of the working day , immediately going before , or immediately following after , none diminished of the Sabbath . k k Buxtorf . Comment. Masoret . cap. 4. ex Musar . Hence R. Jose wished that his portion might be with those that began the Sabbath , with those of Tiberias , and ended with those of Tsepphore .

2. God said , To morrow is the rest of the holy Sabbath unto the Lord , bake that ye will bake , and seeth that ye will seeth , Exod. 16. 23. This Command was proper to the time of l l Jun. & Tremel . in Exod. 16. Manna : the reason is there alledged , why they should prepare that day for the morrow , because upon the Sabbath day they should not find it in the field . The Jews extend this Command to all Ages , and therefore they dressed no meat this day : this haply was the reason , that the Heathen people thought they m m Sueton. August . c. 76. de jejun. 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 , Jejuno his in Sabbato .

3. God said , Ye shall kindle no fire throughout your habitations on the Sabbath day , Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle , n n Vatablus in hunc locum . Item Trem. & Junius . for therefore is the Sabbath mentioned in that Chapter , to shew , that the work of the Tabernacle ought to give place to the Sabbath . The Jews hence gather , that it is unlawful to kindle any fire at all on this day .

4. God said , In it thou shalt do no manner of work . This the Jews understood without any manner of exception . o o Hospinian . de Orig. fest. c. de Sabbato . Hence they held it unlawful , to roast an apple , to tuck an herb , to clime a tree , to kill or catch a flea . Hence they thought it unlawful to defend themselves , being assaulted by their enemies on the Sabbath day : By this means , twice they became a prey unto the enemy . ( p ) First , unto Antiochus ; whereupon b Joseph . l. 12. cap. 8. Mattathias made a Decree , that it should be lawful upon the Sabbath to resist their enemies ; which Decree again they understanding strictly , as if it did only give leave to resist , ( q ) when they were actually c Joseph . l. 14. c. 8. assaulted , and not by any labour that day to prevent the enemies raising of Rams , settling of Engines , underminings , &c. they became a prey , the second time , to Pompey . For the right understanding therefore of this Command , we are to know , that three sorts of servile works were allowed .

1. Works of Charity : God , that allowed them to lead their Ox and Ass to water on the Sabbath , Luke 13. 5. to make their lives more comfortable , much more allowed man liberty to dress convenient food for himself and his Family , that they might the more comfortably perform holy duties . Christ healed on the Sabbath ; therefore , visiting the sick , and the use of the Physitian , was both then and now lawful .

2. Works directly tending to Gods worship : not only killing of sacrifices , and circumcising of children on that day was allowed ; but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day , for the assembling of the people , Numb. 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship . By proportion it is now warrantable for Christians , to ring bells to assemble the people together on the Lords day ; to take journeys , to joyn with the publick Congregation , or to Preach the Word . Of these we may say , though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them , and make them holy , Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho , which according to their writings fell on the Sabbath-day : r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 R. D. Kimchi in Josh. 6. He which commanded the Sabbath to be sanctified , commanded it also to be prophaned .

3. Works of absolute necessity , as the defending ones self against his enemy , and others of like nature : concerning which the Jews have a saying , s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Peril of life drives away the Sabbath : And the Christians with a little change of a more common Proverb , say , Necessitas non habet ferias ; Necessity hath no Holy-days .

CHAP. IV. Of their Passeover , and their Feasts of Vnleavened Bread .

SOme of the Fathers have derived the word a a Tertul. advers. Judaic . c. 10. It. Ambros . lib. de Myster. Pasch. cap. 1. Pascha , from a Greek Verb , signifying to suffer , because the sufferings and Passion of our Saviour , are celebrated about that time . b b Aug. in titul . Psal. 68. This Opinion Augustine justly confuteth , for the word is originally an Hebrew word , signifying to pass by , to leap , or pass over . The Etymology is God's own . It is the sacrifice of the Lord 's Passeover , which passed over , &c. Exod. 12. 27.

The word Passeover in Scripture hath three acceptions . First , it is taken for that yearly solemnity which was celebrated upon the c c E Theologis non pauci , omnia quae ad 14. noctem pertinent 15. attribuunt ; quem errorem hauserunt ex turbidis Rabbinorum lacunis , qui hodie eundem errorem errant , teste Scaliger de emend . Temp. l. 6. p. 270 , fourteenth day of Nisan , otherwise called Abib ; you may call it the Passeover of the Lamb , because on that day toward the evening , the Israelites were commanded according to their families to roast a Lamb , and eat it in their private houses . Secondly , it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan : it may be called the Passeover of sheep and Bullocks , Deut. 16. 2. Otherwise we may call it the Feast of the Passeover ; as the fourteenth of Nisan was called simply the Passeover . In the fourteenth day of the first month , is the Passover of the Lord , and in the fifteenth day of this month is the Feast , Num. 28. 16 , 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep , Lambs , Kids , and Bullocks , Thirdly , it is taken for the whole solemnity , beginning the fourteenth of Nisan , and ending the one and twentieth of the same month . Now the Feast of unleavened bread drew nigh , which is called the Passeover ; Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also , notwithstanding , in proper speaking , the Feast of unleavened bread was a distinct Feast from the Passeover .

First , the Passeover was to be kept on the fourteenth day of the first month , at even . This was their second Sacrament , in which although they were enjoyned to eat unleavened bread with the Lamb , yet the Feast of the unleavened bread began not till the morrow following , being the fifteenth day of the same month , and lasted seven days , of which only the first and last were holy Convocations , wherein they might do no servile work , Levit , 23. 5 , 6 , 7 , 8.

Secondly , the Passoever in the age following its first institution , might not be killed and eaten in any other place , save only where the Lord did choose to place his Name , which afterwards was at Jerusalem : but the feast of unleavenud bread , the Hebrews thought themselves bound to keep in every place wheresoever they dwelt , if they could not be at Jerusalem : and d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maimon . de fermento & Azymo . c. 6. sect. 1. eating of it , they say , depended not upon the eating of the Passeover , but it was a commandment by it self .

The Rites and Ceremonies observed by the Jews in the eating of this Sacrament , their Paschal Lamb , agreed with those general Ceremonies used in their solemn Feasts ▪ They blessed the Cup , and blessed the bread , and divided amongst the guests , and washed the feet of those that sate at the Table , as is shewn in the Chapter of Feasts . The particulars in which it differed from other feasts , are delivered in those interrogatories , or questions proposed in way of Catechism , by some Child , at the time of eating their Passeover , or rather in the answer made unto the child by him that blessed the Table . The question was thus : What meaneth this service ? The form of the answer was , e e Scalig. de emend . Templ . l. 5. p. 270. How different is this night from all other nights , for all other nights we wash but once , in this twice : ( thus Christ when supper was ended washed his Disciples feet . ) In all other nights we eat either leavened or unleavened bread , in this only unleavened : In other nights we eat any sort of herbs , in this night bitter herbs : In all other nights we eat and drink either sitting or lying ; but in this we lye along . Then he proceeded to declare , that the Passeover . was in respect that the Lord passed over the houses of their Fathers in Egypt . Secondly , he held up the bitter herbs in his hand , and said , these bitter herbs which we eat , are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt , Thirdly he held up the unleavened bread in his hand , and said , this unleavened bread which we eat , is in respect that the dough of our Fathers had not time to be leavened , when the Lord appeared unto them and redeemed them out of the hand of the Enemy . This kind of Catechising they say is commanded , Exod. 12. 26. They called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haggada i. Annunciatio , the declaration or shewing forth of the Passeover . Hence the Apostle borroweth this phrase ; As often as ye shall eat this bread , and drink this cup , ye shall declare , or shew forth the Lord's death , 1 Cor. 11. 26.

Concerning this Lamb they are charged thus : Vpon the tenth of Abib every one shall take a Lamb for an house , a male of the first year , without blemish , and this he kept until the fourteenth day of the same month , Exod. 12. 3. &c. The Lamb : it was either of Sheep or Goats . For an house , the whole body of the Israelites was divided into twelve Tribes , the Tribes into Families , the Families into Houses : if the House were too few for the eating of the Lamb , then the next Neighbour joyned with them in the eating thereof . The whole Company was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the same sense S. Mark useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mark the sixth . All these words signifie a society , or company of guests , so many as can sit at the same Table : the latter word properly signifieth , a bed in a Garden , and thus in the Gospel , the whole multitude sitting on the grass , seem to be compared unto Garden ; and their several Societies or Companies , unto so many beds in the Garden . The number of Communicants in this Paschal society f f Joseph . de bello Jud. l. c. 17. was never less than ten , nor more than twenty . It followeth in the Text , A male , to note the masculine and peerless vertue of our Saviour , whom it did typically shaddow forth . g g Hebraice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filium anni . Sunt qui distinguunt inter Filium anni & Filium anni ●ui , Filium anni interpretantur , qui annum u ▪ ●um agit , nec minor , nec major ; Filium vero anni sui , qui est in anno primo , licet eu●n nondum absolverit . Sed Aben Esra negat absque Cab●la posse sciri quis sit filius anni sui , ●am fieri potest , inquit , ut sit Vau addit●ium sive paragogi●um , quale in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 similibus . Of the first year ; which phrase they interpret thus , that the Lamb , after it was eight days old and forward , was allowable to be offered for the Passeover , but not before ; because it is said . When a bullock , or a sheep , or a goat is brought forth , then it shall be seven daies under the Dam , and from the eighth day , and thenceforth , it shall be accepted for an offering made by fire unto the Lord , Levit. 22. 27. And the reason of this Law some of the Hebrews have thought to be , h h Vid. Munster ad Levit 22. because in their Opinion nothing in the world was absolutely perfect , until a Sabbath had past over it . Moreover if it were an hour elder than a year , it was unlawful , because it is said , A male of the first year , without blemish , as well to admonish the Israelites of their own personal integrity , as to signifie the absolute perfection of him who was in truth the Lamb of God . And this he kept till the fourteenth day of the same month . The Rabbines i i Hospinian . de Orig. fest. cap. 5. affirm four causes of this : First , because otherwise through the multitude of businesses , at the time of their departure , they might forget the Paschal Lamb. Secondly , that in this four daies space they might have the more certain knowledge of the Lamb's perfection . Thirdly , that by beholding the Lamb so long before their eyes , they might have the better occasion , in that space , both to recount with themselves God's mercy in their deliverance from Aegypt , and also to instruct and Catechise their children in that point : for which respect it was a received Tradition amongst the Jews , that during the space of these four daies , the Lamb was tyed to their bed-posts . Lastly , that in this time of preparation , they might throughly fit and address themselves for the Oblation .

The time when the Paschal Lamb was to be slain , was at the Evening , Exod. 12. 6. Or , as the Original reads , between the two evenings . Here Divines move the question , what part of the day should be understood by this phrase . Some distinguish the two evenings thus ; That there was k k Aben. Ezra , Exod. 12. Vespera Solis , the evening of the Sun ; namely , when the body of the Sun setteth : and Vespera luminis , the evening of the light , when the beams and shining of the Sun is also gone from off the earth ; The space or interim between these two Evenings , is thought to be one hour , and the third part of an hour ; in which space of time , they say , the Paschal Lamb was slain , l l R. David . in Radi● . Hoc etiam colligi potest ex Pirk. Aboth . c. 5. Others admit a greater latitude , and distinguish thus : There is , say they , Vespera declinationis , the Evening of the Sun declining ; and Vespera occasus , the Evening of the Sun setting ; and their meaning is , that their Passover was offered in this inter-mediate time , between noon and night . This latter answer seemeth most agreeable to the truth . First , because by this speech we must understand a latitude of time , wherein might be offered not only the Passeover , but the daily Evening Sacrifice also , for even that likewise was commanded , Inter duas Vesperas , between the two evenings , Num. 28. 4. Now this might be offered in the former part of the after-noon . m m Talm●d . tract . de paschate . c. 5. in initio . The manner of their Sacrisicing , in regard of this time , we find thus registred , if we count the hours according to our usual computation : the daily sacrifice of the evening-Lamb was usually slain between two and three , it was offered between three and four : upon the Passeover Eve it was slain between one and two , it was offered about half an hour before three ; but if their Passover Eve hapened to be the same with their Sabbath Eve , then the daily Evening Sacrifice was slain between twelve and one , it was offered half an hour before two ; and afterward the Passover . Secondly , this agreeth with the Oblation of the true Paschal Lamb ; for , as the time of his crucifying began in the third hour of the day , with the daily morning sacrifice , Mark 15. 25. so it ended at the ninth hour , Mark . 15. 34. which was the time of their ordinary evening sacrifice : but upon their Passeover Eve , it was the time when their Paschal Lamb was slain .

Furthermore , the Lamb was to be eaten with bitter herbs : the reason of this command is , that thereby they might be moved to thankfulness towards God , for their deliverance from the Egyptian bondage , in which their lives were made bitter unto them , Ex. 1. 14.

These bitier herbs they dipt in a certain sauce thick like Mustard , called m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charoseth , n n Moses Kotsensis , fol. 118. which thick sauce ( say they ) was a memorial of the day wherein they wrought in Egypt . o o Scaling . de emend . temp. l. 6. p. 272. This is thought of some to be that wherein Christ dipt the sop which he gave to Judas . Of this sauce the Hebrews write thus ; p p Maim . de fermento . c. 8. sect. 7. they used to dip the unleavened bread in that sauce Charoseth , and to eat ; then they dipt the bitter herbs in the Charoseth , and did eat them . q q Maimon in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 7. sect. 11. It was made of the Palm-tree branches , or of dry Figs , or of Raisins , which they stamped and put Vinegar thereto , and seasoned it , and made it like Clay , and brought it unto the Table in the night of the Passeover .

The other seven daies following the fourteenth of Nisan , were in strictness of speech a distinct Feast , as is above-shewed ; namely the Feast of unleavened bread ; because in that space of time , r r Huj●s moris vestigia quaedam sunt reperta in Roman . Flamine Diali . A. Gell. n●ct . Attic. lib. 10. c. 15. no leavened bread ought to be found in their houses , s s Baxtorf . Synag . Judaic . c. 12. p. 317. their degrees of preparation to this feast are four . 1. Expurgatio fermenti , the cleansing of all their houshold-stuff and vessels , unto which leaven might haply cleave : and this was done two or three daies before the Passover . 2. Inquisitio fermenti , the searching after leaven throughout all the rooms of their houses , even to the Mouse-holes : this they did with a waxen candle , and as Buxtorsus noteth , upon the night before the Passeover : and Scaliger delivereth it in other words to the same * Scalig. de emend . Temp. in prolegom . purpose , namely , that this search was made , Ineunte quartadecima , usque ad quartam horam post ortum Solis . At the beginning of the fourteenth day , until the fourth hour after the rising of the Sun . Now , the beginning of the fourteenth day was the night going before ; for the Jews , in the computation of their Holy-daies , counted their day from even to even . 3. There was Exterminatio , or Conflagratio fermenti , A burning of the leaven ; and this was done from the fourth of the sixth hour , about dinner-time ; at which time followed the last degree , which Scaliger hath omitted , namely , Execratio fermenti , the cursing of the leaven , in this form : t t Buxtorf . Synag . c. 12. p. 325 Let all that leaven , or whatsoever leavened things is in my power , whether it were seen of me , or not seen , whether cleansed by me , or not cleansed , let all that be scattered , destroyed , and acconnted as the dust of the earth .

In case any did eat unleavened bread those seven daies , the penalty was , that such a soul should be cut off from Israel , Exod. 12. 15. Which penalty hath amongst Expositors a u u Vid. P. Fag . in Exod. 12. three-fold interpretation . Some understand thereby such a man to be cut off from his heavenly inheritance : others , that God would cut off such from the living by an untimely death : others , that he should die without children , leaving no posterity behind him : To this purpose their Proverb is , x x Vid. P. Fag . ib. A man childless is lifeless .

Of these three , the first is most probable in this place , though the same Text may admit the second interpretation in other places of Scripture , as is declared in the Chapter of Circumcision . Notwithstanding here let the judicious Reader determine , whether these Words do not imply , besides the secret actions of God touching the soul of such a Delinquent , a direction unto the Church how to deal with parties thus offending , by censuring them with Excommunication ; which kind of censure elsewhere the Scripture calleth , A casting out of the Synagogue , John 16. 2. A speech much like this , A cutting off from Israel .

Three things may be here demanded . First , who killed the Paschal Lamb ? Secondly , where it was killed ? Thirdly , where it was eaten ? First , it was killed by the Priest , 2 Chron. 35. 6. Secondly , it was killed after the first time in the Court of the Temple , the place which God had chosen , Deut. 16. 6. y y Maimon in Korban Pefach . c. 1. Sect. 6. Thirdly , the owner of the Lamb took it of the Priest , and did eat it in his own house at Jerusalem Christ with his disciples kept the Passeover in an upper-Chamber at Jerusalem .

It may further be demanded , whether the Passeover consisted of two Suppers , one immediately succeeding the other ? Some affirm it , and their reasons are these : First , say they , the Passeover was eaten standing , but Christ used another gesture . This argument of all other is the weakest , for Christ used the gesture of lying on his body , as well in the eating of the Passeover , as at the consecration of the Sacrament , and the Jews generally after the first institution , in all their Passeovers , used rather this posture of their body , than the other of standing , in token of rest and security , as appeareth in the Chapter of the Feasts . Secondly , they say , the Paschal Lamb was wont to be rosted ; but in the last Passeover which our Saviour celebrated , there was Jus cui intingebatur panis , Broth into which he dipped the bread . This reason is as weak as the former , because though there was a command to eat the Paschal Lamb rosted ; yet there was no prohibition to joyn their ordinary supper with the eating thereof , and that might admit broth : But , as it is shewn above , the matter into which the sop was dipped , was thought to be the sauce Charoseth . Thirdly , they urge John 13. 2. That the first supper was done , when Christ arose and washed his Disciples feet , and after that he gave Judas the sop , which must argue a second sitting down . This foretelling his Disciples , that one of them should betray him , is likewise by Saint Luke recited after the consecration of the Sacrament . This is the strongest argument , and yet not of sufficient validity , because by a kind of Prolepsis , or anticipation of time , it is not unusual , in the Scripture , to relate that first , which according to the truth of the History , should be last . Thus Joh. 11. mention is made of Mary which anointed the Lord , yet her anointing of him followeth in the next Chapter . And this same history of betraying Christ , Saint Matthew and Saint Mark recited before the consecration of the Sacrament ; whence the Jews have a Proverb , z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Salom. Iarchi . in Gen. 6. 3. Non esse prius aut posterius in scriptura ; That first , and last , must not be strictly urged 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 Lamb of the first year , which might be a year old . It is evident also by that of Barabbas , that it was a received custom on the Passeover , to let loose and enlarge one Prisoner or other . Concerning the reason hereof , the conjecture is three-fold . Some think this custome to have been used in memory of Jonathan the Son of Saul , when the people rescued the reason hereof was , that the Feast might be celebrated with the greater joy and gladness . Others more probably think , it was done in remembrance of their deliverance from the Egyptian bondage .

Again , here is to be observed , that the Jews speaking of their Passeover , did sometimes speak according to their civil computation , wherein they measured their days from Sun-rising to Sun-rising : Sometimes according to their sacred computation , which was from Sun-set to Sun-set . This serveth for the reconciliation of that , Numb. 12. 18. which seemeth to make the fourteenth day of the month , the first day of unleavened bread . a a Joseph . Antiq. l. 2 c. 5 p. 6● . And Josephus telleth us that they numbred eight days for that Feast . In like manner the Disciples are said to come unto Christ the first day of unleavened bread , saying unto him , Where wilt thou that we prepare for thee to eat the Passover ? Mat. 26. 17. as if the first day of unleavened bread , were before the Passeover . All these are true according to the computation of their civil days , though according to the computation of their Holy-days , the Feast of unleavened bread began the fifteenth day , and continued seven days only , and the Passeover was before the feast of unleavened broad .

In the last place , we must know , that there was permited a second Passeover to those who could not be partakers of the first , by reason either of their uncleanness by a dead body , or of their far distance from the place where it was to be offered . This was to be observed in the second month , the fourteenth day thereof , according to all the Ordinances of the first Passeover , Numb . 9. Touching that permission of a second Passeover , to those that were in a journey far off : The Hebrew of this word far off , hath extraordinary pricks over it , for special consideration . Hereby the Lord might intimate , that we Gentiles which were unclean , even dead in trespasses and sins , and far off , Ephes. 2. 13. should be made wigh by the blood of Christ , and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say , b b Maimon . in Korban . Pesaeh c. 5. sect. 8 , 9. What is this journey far off ? fifteen miles without the walls of Jerusalem , who so is distant from Jerusalem , on the fourteenth day of the first month , fifteen miles or more , when the Sun riseth , ●o , this is a journey far off ▪ if less than this , it is not a journey far off , for he may come to Jerusalem by after midday : though he go on foot , easily . The Agreement between the Paschal Lamb and Christ standeth thus .

ChristisourPasseover,1Cor.5. The Paschal Lamb was , Christ was , 1 One of the flock . 1 Perfect man , John 1. 2 Without blemish . 2 Without sin . 3 To be sacrificed and roasted . 3 Suffered and died . 4 His Bones being not broken . 4 They brake not his legs , John 1933. 5 About the Evening . 5 In the end of the World , Heb. 9. 26. 6 Their door-posts were to be sprinkled with the blood . 6 The Blood of Christ purg●●h our consciences . 7 That the punishing Angel might pass over them . 7 That sin and death might not prevail against us . 8 It was eaten in their several families . 8 He is applied by Faith . 9 The whole Lamb. 9 According to all the Articles of the Creed . 10. Without Leven . 10. Without Hypocrisie , 1 Cor. 5. 11. With bitter herbs . 11. With patience under the Cross . 12. In haste , and in the manner of Travellers . 12. With an earnest and longing expectation of life eternal . 13. Only by the Circumcised . 13. Only by the faithful , 1 Cor. 11.

CHAP. V. Of their Penticost .

THis Feast was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Penticost ▪ which word signifieth the fiftieth day , because it was observed upon the fiftieth day after the second of the Passeover , which was the sixteeenth of Nisan . Here in the first place we must note , that the fourteenth of Nisan was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Passeover , the fifteenth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the feast of the Passeover : or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the a a Seniores appellabant hunc diem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lev. 23. 11. first of the Passeover : the sixteenth was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second of the Passeover , or the morrow after the Passeover , Levit. 23. 11. which is all one , as if it had , been said , the morrow after the feast of the Passeover , for in those feasts which consisted of many days , the first and the last were termed Sabbaths . Now these fifty days were in truth the appointed time of their Harvest , their Harvest being bounded , as it were , with two remarkable days , the one being the beginning , the other the end thereof : the beginning was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second of the Passeover ; the end was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fiftieth day after , called the Pentecost . Upon the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then they offered a b b Scalig. de omend . temp l. 6. sheaf of the first fruits of their harvest , Levit. 23. 10. Upon the Pentecost , then they offered two wave loaves , Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation , whereby all the after fruits throughout the Land were sanctified , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joseph . Antiq. l. 3. c. 10. it being from thence afterward lawful , and not before , to reap the Corn , the two loaves being not only an Eucharistical Oblation , but also a token of the Harvest finished and ended . In the second place we are to know , that they did count these fifty days by numbring the Weeks from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence it was called a Feast of weeks . The manner how they counted the Weeks , 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. p. 260. all the Weeks and Sabbaths during the time of the Pentecost ; as the first , second , third and fourth , &c. took their denomination from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which observation giveth light to that of 〈◊〉 . Luk. 16. 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 fifty days did measure out the time of their Harvest , it will not beamiss to observe the difference betwixt their Harvest and ours , which chiefly consisted in their anticipation of time ; for both the ●anaanites and the Egyptians beg●n their Harvest about the e e Plin. l. 18. cap. 18. Illud ipsud confirmat Leo Aser testis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Descript. Afr. lib. 8. c. 4. first of April , and it was quite finished in May.

CHAP. VI. The Feast of Tabernacles .

THe (a) Greek word used to express this Festivity , e Jansen . Concord . cap. 73. Item T●llet . in Joan. 7. properly signifieth the making of Tabernacles : the b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chag . hasucceth Hebrew word , a Feast of Tabernacles . The reason of both is , because all the time of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Feast , which was full seven daies , ( from the fifteenth of Tisri , until the one and twentieth thereof ) the people remained in Tabernacles and Booths made of Boughs , in manner of A●bors or Powers ; yet so , that the first day of those seven , and the last , were after a more special manner to be observed as holy Convocations .

Concerning these Booths , the Jews write thus : d d Munster Levit. 13. They ought to be made in the open Air , not within doors , nor under the shelter of a Tree ; they ought not to be covered with cloaths , nor to be made too close with the thickness of the Boughs , but with such holes that the Sun and the Stars might be seen thorow them , and the rain likewise descended thorow them . In these they ought to dwell those seven days , as in their houses ; they ought to furnish them with houshold-stuff to lie under them , and sleep under them ; only in rainy weather , then they had liberty to eat and sleep in their houses , until the rain was over-past . Feeble persons also , which could not endure the smell of the earth , were permitted to stay at home . In Nehemiah's time they made their Booths , some upon the roof of their houses ( for their houses were made fl●t above ) Deut. 22. 8. Some in their Courts , some in their streets , Nehem. 8. 15.

Plutarch making mention of this Festivity , saith , that e e Plutarch . Sympos . 4. Problem . 5. these Booths were made principally of Ivy boughs : but the Scripture reckoneth up four distinct kinds , Levit. 23. 40. which are thought to be , 1. The Cistern tree . 2. The Palm-tree . 3. The Myrtle-tree . 4. The Willow of the Brook . f f P. Pag. Levit. 23. The Rabbins teach , that every man br●●ght every morning his burden of the boughs of these four Trees , otherwise he fasted that day . And this burden thy termed g g Elias Thisbit . Hosanna : in allusion unto this the people cutting down branches from the Trees , and strewing them in the way when our Saviour did ride into Jerusalem , cried , saying , Hosanna to the Son of David , Mat. 21. 9. Plutarch , scoffing the Jews , compares this Feast with that drunken Festival in the honour of Bacchus , in which the Bacchides ran up and down with certain Javelings in their hands , wrapped about with Ivy , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in this respect he termeth this feast of the Jewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A bearing about of these Thyrsi . That feast which the Athenians term 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was not much unlike .

Moreover , on the next day after this feast , they compassed the Altar h h Hospinian . de Orig. fest. cap. 7. It. Munst . in Calendar . p. 150. seven times with Palm-boughs in their hands , in the remembrance of the overthrow of Jericho : for which reason , or else because that Palm-branches were the chief in the bundle , it was called Dies Palmarum , Palm-Feast .

Concerning the reason of this Feast ; some are of opinion , that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud , when they travelled thorow the Wildernes , under the shadow of which they travelled , as under a safe Booth ) or Tent. Onkelos in his Chaldee Paraphrase , seemeth to incline to this opinion . Where the Hebrew readeth ; That your posterity may know , that I have made the Children of Israel to dwell in booths , Lev. 23. 43. The Chaldee rendreth it , that your posterity may know that I have made the Children of Israel to dwell i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the shadow of Clouds . k k Theophylact. Johan. 7. Others think it was instituted as a solemn thanksgiving unto God for their Vintage , which was gathered in at that time of the year ; thence it is that they conceive those Psalms of David , which are entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro torcularibus , to have been composed for this feast . Others speak more probably , who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles ; the next is clear , Levit. 23. 43.

The Sacrifices which were offered these seven days , are prescribed , Numb. 29. from the thirteenth verse to the thirty fourth , where we shall read every day the like Sacrifice , but only with this difference , that upon the first day they offered thirteen young bullocks , upon the second twelve , upon the third eleven , and so forward , ever diminishing the number by one . l l Hospinian . de Orig. hujus fest The reason of which diminution , the Jews , deliver to be this : The whole number of Bullocks to be offered at this solemnity was seventy , according to the Languages of the Seventy Nations , ( for whom , as they teach , these Sacrifices were performed ) signifying thereby , that there should be a diminution of those Nations , until all things were brought under the government of the Messias , who was the expectation and hope of the Gentiles .

The two and twentieth of the month Tisri , was in truth a distinct feast , as appeareth , Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles , it hath been always counted the last day of that Feast . And not only the Boughs , but the m m Talmud . tract . de festo Tabernaculorum , cap. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vid. Tremel . John 7. 37. 〈◊〉 Buxtorf . in abbreviatur . p. 253. days of this whole feast of Tabernacles were termed Hosannoth , from the usual acclamations of the people , whiles they carried the Boughs up and down . And this eighth day was called Hosanna Rabba , the great Hosanna , or the great day of the feast , Joh 7. 37. (n) Upon this day they did read the last Section of the Law ; and likewise began the first , lest they might otherwise seem more joyful in ending their Sections , than willing to begin them . ( o ) Upon this day also g Tremel . Joh. 7. 37. ex Talmud . by the institution of the Prophet Haggaeus and Zachary , and such like Prophetical men , they did with great solemnity and joy , bring great store of water from the River Shiloah to the Temple ; where it being delivered unto the Priests , it was poured upon the Altar , together with Wine , and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation . Our Saviour is thought to have alluded unto this , in that speech which he used on this very day , John 7. 38. He that believeth in me , out of his belly shall flow Rivers of waters of life .

It is worth our noting also , that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri ; Jeroboam , that he might work in the people a forgetfulness of the true Worship of God , appointeth the Celebration of a p Hospinian . de Orig. hujus fest. p. 24. Feast in the eighth month , on the fifteenth day thereof , which is thought to be this very Feast of Tabernacles .

CHAP. VII . Of the Feast of Trumpets , and their New Moons .

FOr the understanding of the time when this Feast was to be observed , we must note , the month Tisri was the seventh month , according to their sacred computation ; and therefore it is commanded to be celebrated the first day of the seventh month , Levit. 23. 24. But according to their civil Computation it was their first month , so that this Feast may be termed their New-years-day .

The first day of every month had its solemnities . First , when they repaired to the Prophets for the hearing of the word , as on other Sabbaths . Wherefore wilt thou go to him to day ? It is neither New Moon , nor Sabbath day , 2 Kings 4. 23. Secondly , it was then unlawful to buy and sell : When will the New Moon be gone , that we may sell corn ? Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices .

Notwithstanding , this Feast of Trumpets differed from other New Moons . First , in respect of their sacrifices ; in their ordinary New Moons they offered ( besides the daily sacrifice ) two Bullocks , one Ram , seven Lambs , for burnt offerings ; with their meat and drink-offerings , and a Goat for a sin offering , Num. 28. 11 , 15. But at this New Moon , which was the beginning of their year , they offered all the foresaid sacrifices , and over and besides them , one Bullock , one Ram , and seven Lambs , for burnt-offerings , and a Goat for a sin-offering , Numb . 29. 1 , 6. Secondly , in other New Moons they blowed no Trumpets : In this they blowed a a Sheindler . in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the Sun-rising till night . Whence we lea●… what New Moon it is that Daved speaketh of . Psal. 81. 3. Blow the Trumpet in the New moon , in the time appointed , at our Feast day .

The reason in general of this blowing , and great noise of Trumpets , I take to have been , to make their New-years day the more remarkable , because from it all their Deeds and Contracts bore date , and their Sabbatical years and Jubilees were counted thence ; But why it should be made remarkable by the sound of Trumpets , or Cor●ets , there are three conjectures .

First , the b b P. Fag . Levit. 23. Hebrews think it was done in memory of Isaac his deliverance , and that they did therefore sound Rams horns , because a Ram was sacrificed instead of him . Secondly , c c Basil in Psal. 80. Basil is of opinion , that the people were hereby put in mind of that day , wherein they received the law in Mount Sinai with blowing of Trumpets . Thirdly , others think it was to put them in remembrance of the Resurrection , which shall be with the sound of Trumpets ; He shall send his Angels with a great sound of a Trumpet , Mat. 24. 31.

There are d d Sealig . de emend temp. pag. 26. It. p. 105. three things considerable in New Moons . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the conjunction of the Moon with the Sun . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the waxing of the Moon . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the prime of the Moon . In the first it was quite dark : in the second it did open it self to receive the Sun-beams : In the last it did appear , corniculata , horned .

Because in all these three degrees of the change , there was a kind of mutual participation both of the Old and New Moon : e e H●… . de Orig . ●est c. 4. p. 15. E●…ti●… in illus 〈◊〉 ●…s ●…i c●…nt 29. di●… . Hence the Jews observe two days , namely , the last of every Month , and the first day of the next following . Now because the thirtieth was the last in their longest months ; Hence Horace calleth these last days , Tricesima Sabbata : The first days they termed , Neomenias , new Moons .

For certain reasons the Jews used a kind of change , or translation of days ; which translation , thought it were of use in other months also , yet the greatest oare was had in translating the beginning of their year , or their first day in their month Tisri ; and he that shall diligently calculate these changes , shall find , that all other translations depended on this first .

Translation of days was f f Scalig. de emend . temp. l. 2. p. 85. threefold . First , Lunary : Secondly , Politick : Thirdly , Mixt.

The reason of Lunary Translation , was , that they might not observe the Feast of the New Moon , until the old were quite over-past . For the understanding of this Note , these three rules .

First , The Hebrews counted their Holy-days from night to night , beginning at six of the Clock , so that from six of the clock the first night , till the next noon were just eighteen hours .

Secondly , Always before the New Moon , there is a conjunction between the Sun and the Moon , during this conjunction she is called Luna silens , by reason of her darkness , and all this time there is a participation of the Old Moon .

Thirdly , When the conjunction was over past , before noon tide , namely , in any of those first 18 hours , then the New Moon was celebrated the same day . But if it continued but one minute after twelve of Munster . Calend . Heb. p. 46. the clock at noon , then the feast was translated to the day following , because otherwise they should begin their Holy-day in the time of the old Moon . And this translation they noted with this abbreviation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 18. because of those eighteen hours which occasioned it .

The reason of Politick Translation , was , that two Sabbaths , or feast-days might not immediately follow each other : h h Manst . Calend . p. 139. because , say they , it was unlawful those two days to dress meat , or bury the dead ; and it was likewise inconvenient to keep meat dressed , or the dead unburied two days . Yet here two exceptions must be remembred , when the meeting of two Sabbaths could not be avoided .

First , when the Passeover , or the fifteenth day of Nisan , fell on Saturday ; for then the Pentecost must needs fall on Sunday .

Secondly , when the Passeover fell on Sunday ; for then their Passeover immediately followed their weekly Sabbath .

The first i i Hospinian . de Orig. fest. p. 6. Author of this Politick Translation was a certain chief man amongst them , named Eleazer ; three hundred and fifty years before Christ His Nativity .

The several species or kinds of Politick translation , were five . The first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adu . The second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Badu . The third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gahvz . The fourth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zabad . The fifth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agu. For the understanding of these abbreviatures , we must know , that in these made words the letters only stand for numbers , and are applied to the seven days of the week , thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Sunday 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. Munday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3. Tuesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 4. Wednesday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 5. Thursday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 6. Friday . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 7. Saturday : Which was the Jews Sabbath .

Their rules touching Politick translation , stood thus . a a Adu . . First , that neither their New-years-day which was the first of the month Tisri ; neither their Feast of Tabernacles , which was the fifteenth day of the same month , should be celebrated on Adu , that is on Sunday , or Wednesday , or Friday . Not on Sunday , or Friday , because then the weekly Sabbath must needs , concur with it , either going immediately before or following after : not on Wednesday , because then the Feast of expiation , which is the tenth of that month , would fall on Friday , the day going immediately before their weekly Sabbath . This instance is only concerning the first of Tisri , which is called the Feast of Trumpets : but it holdeth also , by way of consequence , in the fifteenth day , which is the Feast of Tabernacles , because the fifteenth must always necessarily be the same day of the week that the first is . Therefore if the first be not Adu , the fifteenth cannot be Adu .

The b b Badu . second rule was , that the Passeover should not be observed on Badu ; that is on Munday , Wednesday , or Friday .

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

The d d Labad . fourth rule is , that the Feast of Purim , or casting lots , was not observed on Zabad , that is , on Munday , Wednesday , or Saturday .

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

Mixt translation is , when both the Lunary and the Politick meet in the changing of days . And the translation occasioned by this mixture or meeting of both these two , is twofold . First , Simple . And Secondly , Double .

Simple translation is , when the Feast is translated to the next day following . For examples sake , If the Moon changed after noon-tide on Sunday , here the Feast must be translated , for two reasons : The first is Lunary , because the point of the change was after eighteen hours ; the second , Politick , because the rule Adu forbids Sunday to be kept : Notwithstanding , in as much as the very next day , namely Mond●… was observed ; I term this translation simple . Of this sort was that translation which they called Batu tak phat .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 f f Batu tak phat . Batu tak phat , is a word invented for help of memory ; each letter is a numeral , and may be thus resolved , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 589. The meaning is , that in the year following Annum Embolymaeum ( wherein one whole month was ingrafted ) if the point of the change happened upon the second day of the week , that is , Munday , not before the fifteenth hour , and the 589 moment , the Feast of the New M●on was translated unto Tuesday . How both the Lunary and Politick translation work in this change ; read Scaliger , de emend . temp. lib. 2. pag. 87.

Double Translation , is , when the Feast is translated not to the next , but to some further day : as if the first day of the month Tisri should happen upon Saturday ; here , if the Moon hath not overpast her conjunction before the afternoon , Lunary translation removeth this Feast ●…ll Sunday , because of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the eighteen hours : Politick , translation removeth it till Munday , as appeareth by the rule Adu , forbidding Sunday : of this sort is Gatrad .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gatrad , is a made word , each letter is a numeral and it may be thus resolved , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 204. The meaning thereof is th●s : In their common year ( when a whole month is not inserted ) if the point of the change happen upon the third day of the week , that is , Tuesday , not before the ninth hour , and the 204 moment of an hour , than the New Moon shall be translated to Thursday ,

Note in the last place , k k Munst . Calend . pag. 45. that 1080 moments make an' hour .

The Feast of Tabernacles was observed in the month Tisri , and therefore that could not be observed the morrow after the Sabbath , as appeareth by the rule Adu . The Passeover was observed in the month Nisan , and therefore that might be observed the morrow after the Sabbath , as appeareth by the rule Badu . If any ask the reason why the Passeover might be observed the next day after the Sabbath , seeing the Feast of tabernacles might not ? I take it to be thus ; All the after translations depended upon the first translation or the first new Moon in Tisri ; but that could no be so changed , as to prevent all concurrence of two Feasts , and thus to have their Passeover sometimes to follow their Sabbath , they thought the most convenientest ordering of the year , because though not all meetings of two Sabbaths , yet most were hereby prevented .

This tract of translation of Feasts , it serveth partly to open the customs of the Jews : partly to give light for the understanding of that great dispute among Divines , whether our Saviour did anticipate the Passeover . The Greek Church l l Epiph. l. 2. Tom. 1. c. 51. p. 147. holds , that he kept a Passeover by himself with his Disciples , on the thirteenth day of the month , when unleavened bread was not yet to be used , and thence they do both use and urge a necessity m m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnavit . Casanbon . exercit . 16. p. 465. of leavened bread in the Lords Supper : But this opinion we reject . First , because it accordeth not with the truth of Evangelical History . Secondly , because it plainly maketh Christ to be a transgressor , not a fulfiller of the Law . n n Munster . in Mat. cap. 26. Others say , that because that year their Passeover fell on Friday , hence the feast was translated unto Saturday by the rule Baedu . Their inference is , that Christ kept the fourteenth day of the month , which was Friday , and the Jews kept Saturday . He kept Gods Command , they the tradition of the Elders . o o Joseph . Scalig. de emend . temp. lib. 6. p. 266. Lastly , others more probaby hold , that both Christ and the Jews did eat the Passeover the same day and hour ; namely , on Friday or the fourteenth day of the month , if we count the beginning of Friday according to the manner of the Jews , from six a clock at night on Thursday . Friday morning he was judged , and crucified ; and in the afternoon , about three of the clock , when the preparation of the Sabbath began ; he was buried ; There laid they Jesus , because of the Jews preparation , John 19. 24.

For reconciling the Evangelists in this point , we must note these particulars , which are more at large proved in the Chapter of the Passeover . 1. The fourteenth day of the month , on which the Paschal Lamb was eaten , was called the first day of unleavened bread ; the Feast of unleavened bread drew near , which is called the Passeover , Luke 22. 1.

The fourteenth day was not holy , but the fifteenth was . In the fourteenth day of the first month is the Passeover of the Lord , and in the fifteenth day of his month is the Feast , Numb. 28. 16 , 17. Some of them thought , because Judas had the bag , that Jesus had said unto him , buy those things that we have need of against the Feast , John 13. 29.

The Sheep and Bullocks offered upon this day , are called the Passeover , Deut 16. 2. And of this we are to understand S. John , Joh. 18. 28. They themselves went not into the common Hall , lest they should be defiled , but that they might eat the Passeover . So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question , How they should have been defiled by entring into the common Hall ? The answer is , that upon p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses ben Maimon . lib. ult. Iad . c. Sanedrin . Sect. 11. Holy-day-Eves . which they termed days of preparation , they held it unlawful for their Judges to sit on life and death . Hence it is , that they brought Jesus to Pilate the Roman Deputy . Secondly , they withdrew themselves out of the common Hall . Thirdly , for this reason they said , It is not lawful for us to put any man to death , Joh. 18. 31. q q Aug. tract. 114. in Joan. Ita hunc locum exponunt etiam Cyril . lib. 12. in Joan. c. 6. Chrys. hom. 12. in Joan . Beda in c. 18. Joan. that is upon this , or such like day ; for tho their high Court of Sanedrim were put down at this time , yet all power in cases of Life and death was not taken from them , as is implied in the words following . It was that the word of Jesus might be fulfilled , which he spake signifying what death he should die , ver. 32. Which text intimateth , that that unlawfulness was urged by the special providence of God , that he might be crucified , being judged by Pilate : for if the Jews had judged , they used no such kind of death towards Malefactors . Again , Stephen was condemned by them to be stoned , Act. 7. And they complained before Felix , that when they were about to proceed against Paul according to their own Law , the chief Captain Lysias with violence took him out of their hands , Acts 24. Which argueth , that all power in causes capital was not taken from them : But of this see the Chapter Of their capital punishments .

CHAP. VIII . The Feast of Expiation .

UPon the tenth day of the month Tisri , answering to September with us , the Feast of Expiation was commanded to be celebrated , Levit. 13. It was called the Feast of Expiation , because the High priest did then confess unto God both his own sins , and the sins of the people : And by the performance of certain Rites and Ceremonies expiate them , and make an attonement unto God for them .

The Ceremonies at this time to be performed , concerned either the People and the Priest , or the Priest alone . These which concerned the People and the Priest , consisted in the afflicting of their souls by fasting . Whence this Feast was also called a a Joseph de bel Jud pag. 43. Dies Jejunii , the Fasting Day , Jer. 36. 6. Which serveth for the understanding of that , Act. 27. 9. Sailing was now dangerous , because the Feast was already past ; that is , the Feast of Expiation was now past , and Winter was at hand .

Those Ceremonies which concerned the Priest alone , were two . First , then the High priest entred into the Holiest of Holies , which was peculiar unto this day : Secondly , he being about to sacrifice for himself and his house , he took unto him a young Bullock for a sin-offering , and a Ram for a burnt-offering , putting on ●●s Priestly Robes : After he had washed himself in water ; he took of the Congregation two He goats for a sin offering , and a Ram for a burnt-offering . The two He goats he presented before the Lord at the door of the Tabernacle , casting lots which of them should be sacrificed , which let scape alive . This last was termed the b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnazazal : ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnaz . capra & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Azal . abiit , R. D Kimchi , in Radic . scape Goat , because the other being slain , this was sent alive into the Wilderness . The Greek Interpreters call this Goat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Malorum depulsorem , A defender from evils ; which name the Heathens applied to their Tutelar Gods . They intimated , that when the scape Goat carried away the sins of the people into the Wilderness , he likewise carried away all those evils which belonged unto those sins . And for the securing the people in this point , the Lord commanded the High Priest to confess in the name of all the people , and to disburden the sins of the whole Congregation upon the head of the scape Goat . The form of Confession , according to the relation of the Hebrew Doctors , was this . c c P. Fag . Levit. 16. O Lord thy People , the House of Israel , they have sinned , they have done wickedly , they have transgressed before thee ; I beseech thee now , O Lord , pardon the sins , iniquities , and transgressions , with which the People , the House of Israel have sinned , done wickedly , and transgressed before thee , as it is written in the Law of thy servant Moses : that in that day he shall make Attonement for you , that he might cleanse you , and that you might be clean from all your iniquities before the Lord .

The modern Jews now ( because there can be no proper Sacrifice , the Temple of Jerusalem being destroyed ) the men they take a white Co●k on this day , the women an Hen: d d Buxtorf . Synagog . cap. 20. This Cock 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 Cock , acknowledging themselves worthy of Death ; and then they cast the intrals upon the top of the house , that some Raven or Crow might carry both them , and together with them , their sins into the wilderness . And lest they might seem to be mad without reason , they assign the cause why they make choice of a Cock , at this time , to be this : This word (d) Gebher 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Holy Language signifieth a Man , in their Talmud it signifieth a Cock . Now , say they , the Justice of God requires , that as Gebher sinned , so Gebher should make satisfaction . From this Feast of Expiation it is probable , that the Grecians used an yearly Expiation of their Cities , which was performed on this manner : Certain condemned persons were brought forth with Garlands upon their heads , in manner of Sacrifices , these they would tumble from some steep place into the Sea , offering them up to Neptune , e e Suid. in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . using this form of words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sis pro nobis peripse na : as if he had said Be thou a Reconciliation or propitiation for us . The like kind of Expiation was used among them in time of any Pestilence , or contagious infection ; for removal of such diseases , they then sacrificed certain men unto their Gods , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vetus Scholiast in Aristophan . Plut. pag. 48. such men they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These two words are used by the Apostle , 1 Cor. 4. 13. and they are translated filth and 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 pavement of the ground : But in f f Budaeus annot. reliq. in Pandect. De poenis , p. 334. Budaeus his opinion , the Apostle had allusion unto those kinds of Expiations in use amongst 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 revilings and cursings of the multitude , as those condemned persons , who were offered up by way of publick Expiation .

Now , seeing at this Feast principally the High-Priest was a Tipe of Christ , it will not be amiss to note the agreement between the Type and the Truth .

Aaron . Christ . 1. The High-Priest went into the Holiest of all , Levit. 16. 3. 1. Christ our High-Priest went into the Holy place , namely , the Heavens , Heb. 9. 12. 2. He went once a year , Exod. 30. 10. 2. He entred once , Heb. 9. 12. 3. He with the blood of Goats and Calves , Heb. 9. 12. 3. He by his own blood , Heb. 9. 12. 4. He alone , Heb. 9. 4. He alone hath troden the Wine-press , Isaiah 63. 3. 5. He cloathed with his Priestly Robes , Levit. 16. 4. 5. He , ordained and sealed to this Office , by his Father from all Eternity . 6. He took two Goats , Levit. 16. 6. He took two natures : the impassibility of his God head was shadowed by the Scape-goat : his sufferings in his Manhood , by the Goat that was sacrificed , Theod. Qu. 12 in Lev. 7. The Goat did bear the Peoples iniquities . 7. Christ was made sin for us , 2 Cor. 5. 22.

CHAP. IX . The Sabbatical year , or Seventh years rest .

AS every seventh day was a Sabbath day , so every seventh year was a Sabbatical year , Levit. 25. And as the Sabbath day signified that they themselves were the Lords , and therefore they abstained from their own work to do the Lords : So the Sabbatical year was to signifie , that both they and their land was the Lords .

The observation of this Feast consisted chiefly in two things . First , in the not tilling or manuring of their ground , whence it was called a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sabbath Haarets , the Sabbath of the Land , Levit. 25. 6. Secondly , in the Creditors discharging their Debtors , and releasing their debts , and thence it was called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schemita laihova , The Lords release , Deut. 15. 2.

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

Answ. I will command my blessing upon you in the sixth year , and it shall bring forth frunt for three years Levit. 25. 20 , 21. saith the Lord .

Seeing every seventh year , Debts , according to Gods Command were to be 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 endammage their Estates , for it is a most infallible Maxime : No man is a loser by serving God . Whence the Hebrews themselves interpret this to be rather Mandatum probationis , A command of tryal , such as Abrahams offering up of Isaac was , which God commanded , not intending that he should be sacrificed , but that Abrahams love might be tryed ; rather than Mandatum obedientiae , A command of obedience . To this purpose speaketh Aben Ezra , interpreting these words , Save when there shall be no poor among you , Deut. 15. 4. c c Ahen Ezra . Deut. 15. 4. That is , saith he , as if the Lord had said , Know that that which I have commanded thee , that thou shouldest not exact of thy Brother , will be needless . If all Israel , or the greater part obey the voice of God , then there shall be no poor amongst you , to whom it shall be needful 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 upon Gods providence by faith ; for though the owner of the field might gather , even on that year , for the maintenance of himself and his Family , Levit. 25. 6. Yet he was neither to sow his field , thereby to make his harvest the greater ; nor to hedge his field , or lock up his Corn-yard , thereby to enjoy the propriety : but to let all be common , and every mans hand equal in every place . Secondly , they were hereby put in mind of that happy estate which Adam enjoyed in his innocency , when the Earth brought forth her increase without manuring . Lastly , it shaddowed forth that everlasting Sabbath which we expect in the Heavens . d d Vid. Hospin . de Orig. hujus , festi . And some conjecture 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 years , but the seventh thousand should be the great Sabbatical year . The six thousand years answered the six working days of the Week , the seventh answered our Sabbath , according to that , A thousand years are but as one day with the Lord , 2 Pet. 3. 8. Elias his words are these ; Six thousand years the world shall be , and again it shall be destroyed : (f) Two thousand shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Duo millia inanitatis , duo millia dierum Messiae , Talmud . in Sanedrin . c. Halec . void , two thousand under the Law , and two thousand under the Messias . The substance of this Prophesie , howsoever we reject it as too curious ; yet seeing that a Jew spake it , it may serve to prove against them : First , that the Messias is already come : Secondly , that Moses his Law ceased at his coming .

CHAP. X. Of their Jubilee .

THis is the last Festival which God commanded the Jews , it was celebrated every fiftieth year . It is commanded , Lev. 25. 8. Thou shalt number seven Sabbath of years unto thee , &c. The English word Jubilee is derived from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jobel , signifying a Ram ; it signifieth a also Rams horn . Seven Priests shall bear before the Ark seven Trumpets of Rams horns , Josh. 6. 4. Where the word Jobelim is used , and is expounded by the Chaldee Paraphrast . Rams-horns . Marbachius is of opinion , that this year was called their Jubilee , from (c) Jubal , the first inventer of musical h Marbach . in Levit. 25. instruments , of whom we read , Gen. 4. 21. Jubal was the Father of all such as handle the Harp and Organ : Other Authors deliver other reasons of the name , but it is most probable that this year was termed the year of Jubilee from Jobelim , the Rams-horns then sounded . There were five main uses of this Feast .

First , for the general release of servants . Secondly for the restoring of Lands and Tenements unto their first Owners , who formerly sold them . Thirdly , hereby a true distinction of their Tribes was preserved , because Lands returned unto their Owners in their proper Tribe , and Servants to their own Families . d d Hospinian . de Orig. sect. 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 Jews by their Jubilees . Lastly , it did mystically shadow forth that spiritual Jubilee , which Christians enjoy under Christ , by whose blood we have not only a re-entry into the Kingdom of Heaven , which we had formerly forfeited by our sins , and this was happily signified by the Israelites entry upon their Lands formerly sold ) but also the sound of the Gospel , which was in this Feast typed out unto us by the noise of Trumpets , is gone thorow-out the world . And thus the Lord God hath blown the Trumpet , as Zacharies phrase is , Zach. 9. 14. But neither this release of sevants , nor restoring of Lands , was e e Moses , Aegyptius in Halacha Schemit . Vei●bel , c. 10. until the tenth day of the first month Tisri , at which time it was proclaimed by the sound of Trumpets , or Rams horns ; the nine first days of this month the servants feasted and made merry , and wore Garlands , in token of their liberty approaching .

CHAP. XI . The Feast of Purim ; and the Feast of Consecration or Dedication .

PVr is a Persian word , and signifieth a Lot , whence this Feast of Lots is called Purim , i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Lottery : It began on the fourteenth of Adar , and continued till the end of the fifteenth , Esth. 9. 21. It was instituted by Mordecai , in remembrance of the Jews delivery from Haman , before whom lots were cast day by day , and month by month , for the destruction of them . In these two days they read the History of Hester in their Synagogues ; and as often as they hear mention of Haman , a a Hospin . de fest. fol. 33. ex-Antonio Margarita in lib. de ceremoniis Judaeorum . they do with their fists and hammers beat upon the benches and boards , as if they did knock upon Hamans head .

The Feast of Dedication is tenned in the New Testament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas . a Feast wherein something is renewed ; because those things only are reputed consecrated , which are separated from their common use , and dedicated to some new and holy use . We shall read of many things consecrated in the Old Testament ; the Tabernacle , the Temple , Priests , Altars , Vessels and Garments : But there was no anniversary or yearly solemnity appointed to be observed in remembrance of their Consecration . The Consecration therefore which we now speak of , being a yearly Festival , was the Consecration of the Altar appointed by Judas Maccabaeus to be observed from year to year , for the space of eight days , from the five and twentieth of the month Cisleu , which answereth in part to our December , 1 Macchab. 4. 59. Of this Saint John speaketh ; and as he mentioneth our Saviours presence there , so he intimateth the time to be about December . It was at Jerusalem the feast of the Dedication , and it was winter , John 10. 22. &c.

The reason of this Feast was in remembrance of that great mercy which God shewed unto his people , in delivering them from the Tyranny of Antiochus , and the Idolatry which he had forced upon them , setting up the Idol of Jupiter in the Temple of God , and abolishing the true worship of God .

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

THE FOURTH BOOK OF THEIR IDOLATRY .

CHAP. I. The beginnings of Idolatry .

THe Infiniteness of Gods Majesty far transcendeth the capacity of Created Natures ; and if we consult not with God's own Oracles , though the sense of a Deity may be imprinted even in an Atheists heart , yet so far shall he be from all right understanding of God , that he will adore the Creature instead of the Creator : And when he hath multiplied the number of his Gods , according to the number of the Stars in heaven , and creeping things on earth ; yet still his heart will be doubtful , whether he hath worshipped the true God , nay , whether the true God be not utterly unknown . For this reason the Mariners in Jonahs ship cried every man unto his God , Jonah 1. 5. Every man to his own God ; and lest they might all mistake the true God , they awaken Jonah to call upon his God . This a a ●ero . in Georgio . lib. 1. uncertainty attending Idolatry , caused the Heathens to close their Petitions with that general , Dii deaeque omnes . b b Gyrald . Syntagm. 17. The Arabians perceiving the insufficiency of their known Gods , dedicated their Altars , Ignoto Deo , To the unknown God . At Athens , Saint Paul found an Altar with the same inscription , Acts 17. 23. Hence other Neighbouring Countries were wont to swear c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lucian in Philopatride . by him that was unknown at Athens . From this doubt and distrust among the Athenians , what God was , and who he was , sprang another uncertainty amongst them , as dangerous as the other , dividing and sharing that undividable Unity of the Godhead , between I know not what Compeers and Equals , so that they had other Altars mentioning a plurality of Gods : d d Pausanias in Articis . the inscription being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Altar of the unknown Gods , yea , the compleat and entire inscription of that Altar which Saint Paul saw , is thought to have been thus , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophyl . in Act Apost. 17. 21. It. Hieron . Tit. 1. 12. To the gods of Asia , Europe , and Africa ; to the unknown and strange God . Which observation implieth their Practice to have symbolized with other Heathens in that forementioned closure ; Dii Deaeque omnes , O all ye God and Goddesses , help . This distrust I think to be the chief reason why they worshipped the unknown God ; though I deny not but the Altars might bear this Title , to conceal the name of their Tutelar God , unto whose protection they had committed themselves : f f Alex. ab Alex . lib. 6. cap. 4. Tyraquel . in illum locum . because the Heathen People generally conceited , that if the Gods name , to whom they dedicated a City , were known , then the Enemies might by some magical incantation or Charm , call him forth , and cause him to forsake the City : For the better preventing of which manner of evocations , the Tyrians , the Lacedemonians , and other g g Macrob. Saturn . l. 3. c. 9. Nations fettered and chained their Gods , that they might not depart . Again , it might be done in imitation of the Jews , who about the time of our Saviour his Incarnation , held it unlawful to pronounce that Essential Name of God , Jehovah , and instead thereof would read Adonai . The occasion of this concealment of the name Jehovah , I take to have been originally , to prevent the blaspheming of that holy Name among the Heathens , who had learned from that name to denominate their Idols (h) Jove 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iaoth , l Vid. Macrob. Satur. l. 1. c. 18. I● . Ireneum , lib 2. cap. ult. Item . Origen . contra Celsum . l. 6. fol. 76 col. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Hence afterward the forbearing the Name became superstitious , and so far prevailed , that they corrupted the Text for the defence thereof , Ex. 3. 15. This is my name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legnolam , for ever : i i Vid. P. Galatin . lib. 2. c. 10. they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legnalem , to be concealed . Though I deny not but that Name was always in some sense ineffable : namely , as k k Plin. in Prooem. lib. 5. Hist. Natur. Pliny faith , the Names of the African people and Towns were ineffable , that is , such as other Languages could not express without circumlocutions .

As those forementioned Idolatrous names were nothing else but so many depravations of the name Jehovah : So the Original of many other ensuing kinds of Idolatry proceeded at first from a misconstruction of Scripture . They have learned by Tradition , that the Sun , Moon , and Stars , had a kind of Lordship , and the rule over day and night , times and seasons : Hence the superstitious ignorance of those people Deified those lights of Heaven , and worshipped them as Gods . Afterward corruption prevailing , their Apotheosis , or God making Ceremonies , were extended to sublunary Creatures , partly as Symbola , or representative signs of those greater and more glorious lights ; for this reason the Chaldeans worship fire : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Vr , of the Chaldeans , mentionned , Gen. 11. which signifieth fire or light , is thought to be the very God of the Chaldeans , though in that place the name Vr be applyed to some chief City , from the name of the Idol . Yea , the God of Nahor , Gen. 31. 53. is thought to be no other ; partly also the inferiour Creatures were canonized for Gods , in way of thankfulness for the benefits received from them , for which reason the Sea , the Winds , the Air , the Earth , and fruits of the earth , became deified . At last , well deserving men , nay Crocodiles , Serpents , Rats , Cats , Dogs , Garlick , and Onions , were reputed Gods .

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

OF the Idol Moloch we read in divers places of Scripture , 1 King . 11. 2 King . 23. 10. Leviticus 18. 21. He is sometimes called Moloch , sometimes Molech , sometimes Milcom . He was the reputed God , not only of the Ammonites , but of the a a Lorin . in Act. 7. ex Oecumen ▪ Moabites also . He had his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Malac , signifying to rule or reign . The Seventy Elders translate him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prince , or King . Such King-Idols were Adram-melech , and Anam-Melech , the Gods of Shepharva●m , unto 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 Sons for burnt-offerings unto Baal likewise , Jer. 19. 5. yea , they built the high places of Baal , which are in the Valley of Benhinnom to cause their Sons and their Daughters to pass thorow the fire unto Moloch , Jer. 32. 35. In which Text the place of Sacrifice is noted to be one and the same , common to both Idols , and Moloch put in the end of the Verse , to explain Baal in the beginning thereof .

Some think them to be different , because the b b August super Judaic . q. 10. Vide sis Eusebium de praepar . lib. 1. cap. 7. Planet Jupiter was Worshipped under the name of Baal ; but the Planet Saturn is probably thought to have been worshipped under the Name of Moloch . If we diligently observe Histories , we shall find such a confusion of the Planets , that the Sun , as it was some times called Baal , sometimes Moloch : So it was sometimes called c c Plato apud Macrob. Satur. l. 1. c. 23. ubi mendosè citatur è Timaeo Platonis , quod est in Phaedro . Jupiter , sometimes d d Assyrios Saturnum ( quem & Solem dicunt ) Junonem● ; colaisse constat . Servius in Aeneid . 1. Saturn ; and concerning Baal this is evident : Hence Jupiter was called by the Phaenicians , Baal-samen , which name is derived from the Hebrew , and soundeth as much as Jupiter Olympicus , the Lord of Heaven . For Baal signifieth Lord , and Shamain , Heaven . And what is this Lord of Heaven in the Theology of the Heathens , other than the Sun ? Who may as well be stiled the King of Heaven ; as the Moon the Queen . Yea , Sanchoniatho , as Eusebius in the forequoted place relates him , takes all these three for one , namely , the Sun , Jupiter , and Baal-samen .

Concerning Saturn it is apparent that the Sun was worshipped under his Name : But I find some Expositors to interpret Moloch to be e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Molech dici vocult qui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mal●ch , ( i ) Angelus , Nun●… . Proinde interpretantur Molech Mercurium Deo um nuncium . Mercury , others f f R Levi. Dev. 18. 21. Mars : These are but few , and the grounds weak . It is therefore more generally and more probably thought that he was Saturn , because as to Moloch , so to Saturn , the Heathen people did sacrifice their g g Macrob. Saturn . l. 1. c. 7. Sons and Daughters . Secondly , Saturns Image differed not much from Moloch's . Of Saturns thus we read , h h E●seb . d. praepar . l. 4. c. 7. It was made of Brass , wonderful for its greatness , whose hands reaching towards the earth , were so hollow ( ready to claspe ) that the youths which were compelled to come unto him , did fall as it were into a mighty ditch full of fire . You shall read in a manner the same description of Moloch . Jalkut commenting on Jeremy , writeth thus ; i i Jalkut . Jer. 7. f. 97. colum. 1. Though all other houses of Idolatry were in Jerusalem , yet Moloch was without Jerusalem , in a place a part . How was he made ? He was an Image of Brass ; He had seven Chappels , and he was placed before them , having the face of a Bullock , and hands spread abroad , like a man that openeth his hands to receive somewhat from some other : and they set it on fire within , for it was hollow : and every man severally entred , according to his offering . After what manner ? Whosoever offered a Fowl , went into the first Chappel ; he that offered a Sheep , into the second ; a Lamb , into the third ; a Calf , into the fourth ; a Bullock , into the fifth ; an Ox , into the sixth ; and whosoever offered his Son , into the seventh . Thus Moloch and Saturn agree : First , in their sacrifice : Secondly , in the form of their Images . Now these seven chappels built for Moloch , may well resemble those k k Orig. contra Celsum . l. 6. f. 74. col . 4. It. Gyrald . in Deorum Syntag. 7. p. 223. seven gates with which the Persians honored the Sun ; and as the seven gates did , so might the seven Chappels mystically express the seven Planets , whereof the Sun was Moloch , i. the King and Prince . When they sacrificed their sons unto this Idol , they did beat upon Tabrets and Drums , that the cry of the child might not by heard by the father . Thereupon was the place called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tophet , from Toph 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying a Drum , 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 original from this fire , wherewith the children were burnt unto Moloch ? I answer , that in this phrase there was not respect onely unto this fire , though by the bitter cries and ejulations of poor infants , the restless torments in Hell might be shadowed , yet the perpetuity and everlastingness of hellish pains I take to be signified herein , by allusion unto that l l D. Kimcbi . Psal. 27. 13. other fire , kept continually burning for the consuming of dead carcasses , and the filth brought out of Jerusalem . For Gehenna was reputed a contemptible place without the City ; in the which they burnt , by means of a fire continually preserved there , the carcasses , filth , and garbidge of the City . The m m Capnio de Cabala . p. 644. Cabalists treating of Gehenna , in this metaphorical . sence , as it is applied to the pains of hell do distinguish of it , saying , That there is Gehenna superior , and inferior : by the first they understand bodily torments inflicted upon the bodies of sinners in this world : By the second they understand the pains of the soul in the world to come . n n P. Galatinus l. 12. c. 6. They say likewise that there are Septem Gehennae mansiones , Seven degrees or mansion places of Gehenna . 1. Infernus . 2. Perditio . 3. Profundum . 4. Taciturnitas . 5. Vmbra mortis . 6. Terra inferior . 7. Terra sitiens . Of these seven receptacles , he that will mispend his time may read according to the quotation ▪

It is much controversed among Expositors , whether the children in this sacrifice were burnt in the fire , or only initiated and consecrated to Moloch , passing in the middest of two fires in sign of their consecration ? It is probable , that both were in use . First , the Scripture speaketh of both . Secondly , the Hebrew Doctors shew the manner of both . That they were Burnt , Jalkut expresly teacheth , and with him o o Aben Ezrae Lev. 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 universal name , denoting any whom they have made to rule over them ; And it is agreed upon , that this is the abomination of the Sons of Ammon , and this phrase , To cause to passe thorow , is as much as , To burn . Others say , This Idols name was Molech , and p p Rabbi Solomon , Lev. 18. 21. this was his worship : That he ( namely , the Father ) delivered his . Son unto the Priests , and they made two great fires ; and they made his Son pass on his feet between both these fires .

Notwithstanding , we must not think that there were no other oblations unto Molech , besides sacrificing of children : For what use then served those other six Chappels ? No : I take this oblation of children not to have been forced on them by any superstitious law , or tradition , binding them thereunto ; but to have been reputed a work more meritorious , because it was meerly voluntary . This I note , because otherwise there were an apparent difference between Baal and Molech . For the Baalites offered unto their fancied Deity a Bullock , in that contention between them and Eliah , 1 King 18. Bullocks , and Calves , and Lambs , were their ordinary sacrifices , the sacrificing of their children , extraordinary . Yet their ordinary sacrifices , were not alwayes altogether void of mans blood , but sometimes the Priests would lance and cut their own flesh : which custom , whence it had its original , I find not : only we find the like to have been practiced by the Heathenish Priests in their sacrifices to Bellona : q q Tert. Apol. c. 9. Tertullian toucheth it ; but r r Lactan. p. 40. Lactantius treating of Bellona and her Priests , speaketh more clearly , saying , They Sacrificed not with any other mans blood , but with their own ; their shoulders being lanced , and with both hands brandishing naked swords , they run and leaped up and down like mad men . Who would not take these Bellonites to be the very Baalites spoken of , 1 Kings 18. They leapt upon the Altar which was made — and cut themselves as their manner was , with Knives and Lances , till the blood gushed out upon them .

That the Opinion of pleasing God by Sacrificing their Children sprang from Abraham's offering of Isaac , seemeth very probable , and is intimated by R. Solomon , who bringeth in God speaking concerning Molech after this manner : I never commanded that they should offer up their Sons for an oblation , and I never spake it unto any of my Prophets : s s Solomon . Jarc . Jer. 7. 31. and When I spake to Abraham to sacrifice his son , it entred not into my heart that he should sacrifice him , but to make known his righteousness . Yea , t t Euseb. praepar . Evang. l. 1. c. 7. p. 17. Porphyrie treating of Saturn , ( who seemeth to have been this very Molech ) saith , that the Phoenicians called him Israel , and that he had by Anobreth one only Son called Jeud in the Phoenician language , ( no doubt from the Hebrew Jecid , signifying an onely begotten , and applyed to Isaac , Gen. 22. 2. ) which he offered upon an Altar purposely prepared . Who seeth not the History of Abraham and Sarah under the names of Israel and Anobreth ? and the immolation of Isaac under the name of Jeud ? And the Original of this Son-sacrificing Divinity to have been the unwarrantable imitation of Abraham ?

But what ! Was the Sun worshipped Idolatrously , no otherwise ? Yes , except I am deceiv'd , we find another manner of Worship described by Amos , Chap. 5. 26. But ye have born the Tabernacle of your Moloch , and Chiun your Images , the Star of your God which ye made to your selves . This translation I prefer before others . First , because the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebrew word signifieth a Tabernacle . Secondly , it is rendred the Tabernacle of Moloch , not Siccuth your King , by the Seventy . Thirdly , it is so repeated by Saint t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Stephen , Acts 7. 43. ye took up the Tabernacle of Moloch , and the Star of your God Remphan , figures which ye made , to worship them .

Three things are to be inquired , for the understanding of this parallel . First , what the bearing , or taking up of this Tabernacle is . Secondly , what Idol was pointed out by these names of Chiun and Remphan . Thirdly , what is meant by the Star of this God .

The taking up of this tabernacle denoteth their worship which they exhibited unto their Idol , by carrying him up and down in Tabernacles and Pageants , after a Solemn manner of procession ; by the Romans this solemnity was termed pompa , and the Tent or Pageant in which the Idol was carried , Thensa , according to that , Thensa Deorum vehiculum . This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses's Tabernacle , which was nothing else but a u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joseph . Antiq. l. 3. c. 5. Portable Temple , to be carried from place to place , as need required . For it cannot be denied , but that many superstitions were derived unto the Heathen from the true worship of God , which he himself had prescribed unto his people . Thus , As God had his Tabernacle , Priests , Altars , and Sacrifices . so the Devil had his Tabernacles , Priests , Altars and Sacrifices . As God had his Fire ever burning Lev. 6. 3. upon the Altar , so had the Devil his Fire preserved burning by those Vestal Votaries . As God had his Propitiatory or Mercy seat : So had the Devil his Sacros tripodas , his Oracles , from which he would speak unto them that served him . This solemn procession was performed by the Romans in the honour of the * * Solis honore novi grati spectacula Circi . Antiqui dixere Patres . Corrip . Afric . l. 1. num. 17. vi . Dempst . Sun . It was performed by the Israelites in honour of their Moloch , who formerly was interpreted the Sun . To add unto the pomp and state of this solemnity , both the Romans and the Israelites caused great Horses and Chariots to be led up and down . x x Alex. ab Alex. lib. 3. cap. 12. Horses were consecrated to the Sun by the Romans , and their Cirque-place was sometimes called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Horse-race . And that Chariots were commonly used in those pompous shews is y y — Hic illius arma , Hic currus fuit . Virgil. Aeneid . 1. evident . Concerning the people of Judah , doth not the like practice plainly appear ? 2 Kings 23. Josiah did put down the Horses given to the Sun , and the Chariots of the Sun . This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians , who also accounted Horses holy to the Sun : ( c ) And the Persian ZCoel . Rh●digin . Antiq. l. 8. c. 2. King , when he would shew himself in great state , caused an exceeding great Horse to be led up and down , the which was called Equus Solis .

The second inquiry is , what Idol was meant by Chiun and Remphan , otherwise in ancient Coppies called Repham . Not to trouble the Reader with the various interpretations of Expositors , much less with the bold adventures of others in correcting the Text : by Chiun we are to understand Hercules , who in the Egyptian language was called Chon : By Repham we are to understand the same Hercules , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rephaim , in the holy tongue signifieth Giants : By Hercules we may understand the Planet of the Sun : There are Etymologists that derive Hercules his name from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hier col , illuminavit omnia : the Greek a a Heracl●s quid aliud est quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) aeris gloria : quae po●r● alia est aeris nisi solis illuminatio ? Macrob. Satur. l. 1. c. 20. Etymology , holds correspondency with the Hebrew , and both signifie that universal light which floweth from the Sun , as water from a fountain . Add hereunto , that b b Euseb. de praep. l. 3. c. 4. p. 71. Porphyry interpreteth Hercules his twelve labours , so often mentioned by the Poets , to be nothing else but the twelve signs of the Zodiack , thorow which the Sun passeth yearly . But some may question , whether the name of Hercules was ever known to the Jews ? It is probable , the name was ; for Hercules was the God of the Tyrians , from whom the Jews learned much Idolatry , as being their neer Neighbours : Yea , it is apparent , that in the time of the Maccabees the Name was commonly known unto them : for Jason the High Priest sent three hundred drachmes of Silver to the sacrifice of Hercules , 2 Macc. 4. 19.

Thirdly , it followeth that we should enquire , what this star of , Remphan was ; it is probably c c Oecumenius Act 7. 43. thought that it was a certain star painted in the fore-head of Molech ; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta . d d Sueton. in J●l● c. 88. It. Plin. hist. l. 2. c. 25. Horat. l. 1. Od● 12. Julius Caesar his Image had a Star depicted on the Crown of his head .

The Sun was also worshipped by the house of Judah , under the name Tamuz ; for e e Hieron . comment . 3. in Ezek. Tamuz , saith Hierome , was Adonis , and f f Pier. Hierogl● . l. 9. p. 68. Adonis is generally interpreted the Sun 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 we call June , was by the Hebrews called Tamuz ; and the entrance of the Sun into the sign Cancer was , in the Jews Astronomy , termed Tekupha Tamuz , the revolution of Tamuz , Concerning Adonis , whom sometimes ancient Authors call Osiris ; there are two things remarkable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the death or loss of Adonis and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the finding of him again . As there was great * * — Nunquamque satis quaesitus Osiris . Semper enim perdunt-semper & inveniunt . Lucan . lamentation at his loss , especially amongst the f f Plutarch . in Alcibiade . women : so was there great joy at his finding . By the death or loss of Adonis , we are to understand the departure of the Sun ; by his finding again , we are to understand his return . Now he seemeth to depart twice in the year : First , when he is in the Tropick of Cancer , in the farthest degree Northward . Secondly , when he is in the Tropick of Capricorn , in the farthest degree southward : Answerable unto these two departures , which may be termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 disparitions , or losses of the Sun ; there are two returns immediately succeeding , which may be termed likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the findings or new appearings of the Sun . Hence we may note , that though the Aegyptians celebrated their Adonia in the month of November , when the Sun began to be farthest Southward ; and the house of Juda theirs , in the month of June , when the Sun was farthest Northward , yet both were for the same reasons , and in substance they agreed . And of this the Prophet Ezekiel is thought to have spoken , Ezek. 8. 14. There sate Women weeping for Tamuz .

These solemnities were chiefly observed , between the Bibliensis and the Alexandrini g g Procopius in Isaiam , ad c. 18. It. Cyrilius l. 2. Tom. 2. in 1. Isaiam . ; the manner was thus : When the Bibliensis solemnized the death or loss of Adonis , at that time the Alexandrini wrote a letter , this letter was inclosed in an Ark of B●lrushes therein they signified that Adonis , whom they lamented , was found again : This Ark being after the performance of certain Rites and Ceremonies committed to the Sea , forthwith it was carried by the stream to Byblus ; upon the receipt where of the lamentation of the women was turned into joy . h h Julius Maternus Firmicus l. de erro re prosan . Religion . Others say , that this lamentation was performed over an Image in the Night season , and when they had sufficiently lamented , a Candle was brought into the room ( which Ceremony might mystically signifie the return of the Sun ) then the Priest with a soft voice muttered this Form of words ; i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Firmicus ibid. Trust ye in God , for out of pains salvation is come unto us . k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 R. Dav. Kimchiin radic . Procop. in Isa. 18. There are likewise of the Jews that say their Tamuz was an Image whose eyes they filled with Lead , which Lead being molten by the means of fire under it , the image it self seemed to weep .

There ( l ) are that think the Prophet alludeth unto those letters inclosed in those fore-mentioned Bull-rush Arks , Isa. 18. 2. When he speaketh of Ambassadors sent by the Sea even in Vessels of Reeds upon the waters . But I rather approve the literal sense , for by reason of the Shelfs and dangerous Rocks in the River Nilus , it was not unusual for men to sail in Hulks , and Vessels made of a kind of great Bull-rush , which by the Egyptians was termed Papyrus , and these kind of Ships , m m Plin. Hist: l. 6. c. 22. Papyraceae naves .

CHAP. III. Of Baal-Peon , Baal-Tsepkon , Baal-Zebub , Baal-Berith , Bell and the Dragon .

WHom the Hebrews called Baal , the Babylonians called Bell ; and although the Planet of the Sun only at first might be worshipped under that name , yet at lust it became a common Name to many other Idols , according to that , There are many Gods , many B●alims or Lords , 1 Cor. 8. 5. As the same Idol - Jupiter had different names , and different Rites of worship , occasioned sometimes from the different places , as Jupiter Olympius , from the Hill Olympus ; Jupiter Capitolinus , from the Capitol hill ; Jupiter Latialis , from that part of Italy which is called Latium . Sometimes from the different benefits which he was supposed to bestow on men , as Jupiter Pluvi●s , because he gave Rain ; Jupiter Lucetius , because he gave Light : Jupiter Altitonans , from thundring : So Baal had his distinctive Titles , and different Rites of Worship , sometimes occasioned by the place , as Baal Peor , Numb. 25. 3. Sometimes from the the benefit obtained , as Baal Tsephon , Exod. 14. 1. and Baal Zebub , 2 King . 1. 2. Sometimes for some other reason , as Baal Berith , Judg 8. 33.

Baal-Peor is thought to be that a a Hieronym . ad Hos. 〈◊〉 Idem . prodidit Isidor . Orig. l. 8. Priapus , that obscene Idol , so famous in prophane Authors . He was called Peor , from the Hill Peor , mentioned , Numb. 23. 28. as likewise his Temple wherein he was worshipped , standing upon the same Hill , was called Beth-Peor , Deut. 3. 29. He was worshipped by the Moabites and Midianites : The Idol Chemosh , Jer. 48. 7. is thought to be the ( b ) same , and I take it 〈◊〉 Hieron . in Isai . l. 5 c. 15. to be applied to Baal-Peor ; by way of contempt , as if one should say , their blind god , according to that in the Psalm , They have eyes and see not . For the first Letter c c Philo Jud. lib. 2. ●llegor . p. 79. Caph , signifieth quasi ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Musch palpare , to grope or feel about , in manner of blind men .

Baal-Tsephon is thought by the d d P Fag . Exod. 14. Hebrews , to have been an Idol made by the Aegyptian Magicians , and placed in the Wilderness , to observe and stop the Israelites in their departure from Aegypt ; whence it was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsephon , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsapha , signifying to watch , and observe in manner of a watchman : We may call him Baal speculator , as , among the Romans ; because Jupiter stayed the Romans when they were flying , he was called e e Rosin . lib. 2. antiq. Rom. cap. 5. Jupiter stator .

Baal zebub , soundeth as much as the Lord of the Flies , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gregor. Nazianz . orat . 2. contr. Julian . p. 102. or a Master fly , which hath power and authority over the rest , in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zebub signifieth a Fly . g g Plin. l. 10. c. 28. This Idol was worshipped by the Cyrenians , but principally by the Ekronites , because whensoever they sacrificed unto him , the swarms of flies , which at that time molested the Country , died . But it is certain , that this was not the alone reason , for they were wont to repair to him , as to an Oracle , 2 King . 1. 2. We may call him Jupiter muscarius , or Hercules muscarius : h h Clemens Alexand. in procreptic . for the Inhabitants of the City Elis sacrified to Jupiter under the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Se puagint . interpr . Jud. 8. 33. A driver away of flies : and the Romans to Hercules , under the same name . Some Greek Copies in the Gospel read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beelzebul : which change is interpreted to be , for to shew the greater contempt of the Idol , as if they should say , Jupiter stercoreus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zebel signifieth stercus , and Beel , or Baal , signifieth Dominus .

Baal berith was the Idol of the Shechemites ; of his Temple we read , Judges 9. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Berith signifieth a Covenant ; so that Baal-berith may be translated Jupiter foederatus , ( i. ) The God unto whom they bound themselves by Covenant . Concerning Bel and the Dragon , little is spoken , besides what we read in that of the Apocrypha , where the History is described .

CHAP. IV. Of Dagon .

THe a a R. Dav. 1 Sa. 5. Hebrew Doctors say , that this Idol Dagon was made from the Navil downward in form of a Fish , but from the Navil upward in form of a Man . This they Collect from the 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold . And further more they say , the Idol 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 fingitur . Frons hyninem praefect , in piscem definit alvus Pier. Hierogl . sib . 31 p. 218. Triton . Others derive the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Degan , signifying Corn : and they b b Philo Byblius apud Euseb. de praepar . lib. 1. c. 7. say , that he first invented the use of the Plow , and Corn ; whence they translate him Jupiter aratrius . In this respect we may call him the Philistims Saturn , because Antiquity makes c c Pier. Hierogl . l. 32. p. 228. Id. l. 56. Saturn the first Inventer of husbandry , and therefore paints him with an Hook or Sithe in his hand , as being the fittest Hieroglyphick for Husbandry . Both Opinions have their Authors , and no sufficient proof hath been produced to overthrow either . d d R. Levi. 1 Sam. 5. Yea , there are not wanting among the Jews themselves , that say , this Image of Dagon was made in the form of a man . Notwithstanding Scaliger his conjecture is not improbable , that those who interpret Dagon , Jupiten ar●r●us , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , might mistake and read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shadai , signifying , Ager , A field , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shaddai , being the very Name of God , signifying Omnipotens , Almighty .

CHAP. V. Of the Molten Calf .

THe History of the molten Calf is at large set down , Exod. 32. where we read , that by reason of Moses his long absence , the People desired of Aaron , Gods to be made ; whereupon Aaron made for them the molten Calf . The reason why they worshipped God rather in the similitude of a Calf , then of any other Creature , is generally by Expositors conceived to be from the corruptions learned among the Aegyptians , who worshipped their Idol a a Plin. Nat. hist. l. 8. c. 46. Herod . l. 2. Sol●n . c. 35. aut aliorum distinctione . 45. Apis , otherwise called b b Alex. Genial . dier. l. 6. cap. 2. Serapis , in a living Ox , and likewise in an Image made in the form and similitude of an Ox , with a bushel on his head . This Ox was remarkable for certain Notes and marks , whereby it was differenced from all others . It was black bodied , it had a white forehead , a white spot behind , and a knot under his tongue : For the more ●urious fashioning and polishing of these marks in the molten Calf , Aaron may seem to have made use of his c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stylo sculptorio . graving Tool . d d Plin. Hist. lib. 8. c. 46. It. Alex . Genial . dier l. 6. c. 2. The Aegyptians repaired unto this Ox for the resolution of matters doubtful , as to an Oracle , and the manner of consulting with him , was thus . The party that repaired unto him , tendred a bottle of Hay , or Grass : which if he received , then it betokened a good and happy event ; if otherwise he refused it , then it did portend some evil to come . Thus they turned their glory into an Ox that eateth grass , Psalm 106. 20. The Hebrew word in the Psalm , translated an Ox , is , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shor , which I note , because in my opinion , it giveth light to one of the names by which this Idol 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 Bovis caput , an Ox-head ; the very name used by the g g Cyprian . de . bono patient . p. 318. Videtiam August . p. 73. It. Tertul. adv. Jud. cap. 1. Fathers , to express this Idolatry . It is commonly known , that this Idolatry was derived to Israel from the Aegyptians ; but whence the Aegyptians first learned it , few have taught . They do not conjecture amiss , who interpret the first Institution hereof to have been in the memory of Joseph , who by his providence relieved both Aegypt and other Neighbour Countries , in the seven years of famine . Besides the Testimony of no slight h h Suidas in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ruffinus lib. 2. hist. Eccles. cap. 23. Pier. Hierogl lib. 3. p. 25. Authors , there are strong inducements to perswade it . First , both the years of plenty and famine were fore-signified by the apparition of Oxen. Secondly , what fitter Emblem , ( if it had not afterwards proved an Idol ) to continue the remembrance of a Joseph , ( by whose alone care and industry , Corn and Victual was provided in an extream famine ) than an Ox , the true and lively Hieroglyphick of an industrious Husbandman ? Thirdly , in this Suidas agreeth with others , that this Ox was pourtrayed with a bushel on his head , though others do more clearly express the reason of this pourtrayture , namely , because of the great quantity of Corn measured out by Joseph in that extream dearth . Concerning the sin of the Israelites in making this Calf or Ox , the modern Jews do transfer the fault upon certain Prosylite Aegyptians who came forth with them : and they say , that when Aaron cast their Jewels into the fire , these Aegyptians , contrary to his expectation , by their Art Magick produced a Calf , to which purpose they urge Aarons own words , Exod. 32. 34. I did cast the Gold into the fire , and thereof came this Calf ; as if his art or will went not with the making thereof , but of it self it made it self . But this answer of his sheweth rather , how vain the Wit of man is in the excuse of sin ; and as his ingraving instrument writes down Aaron's sins ; so the confession of others more ingenuous Jews , proclaims the Israelites , saying , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Gerund . vid. Munster . Exod 32. (i) No punishment befalleth thee Israel , in which there is not an ounce of this Calf . I conclude this with the analogy between the Egyptian Apis , and the molten Calf , and this consisteth in three things . First , As there were some special marks in the Egyptian , Ox ; so is it probable that Aaron with his ingraving Tool made the like . Secondly , As the Egyptians in honour of their Ox k k Suid. in voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . celebrated a Solemn Feast , which much singing and mirth . So the Israelites proclaimed a Feast in honor of their Calf : The people sate down to eat and drink , and rose up to play . Thirdly , As the Egyptians Ox was at last drowned in the River , so Moses burnt the molten Calf , and beat it to powder , and cast it upon the face of the water , Exod. 32. 20. Deut 92. 21. Jeroboam afterward , though upon other inducements , committed the same sin ; he thought in his heart , that if the people did go up to Jerusalem , and do sacrifice in the house of the Lord , they would revolt from him , and return to the King of Judah : Whereupon he set up two Calves of gold , the one in Bethel , the other in Dan ; saying unto the people , It is too much for you to go up to Jerusalem , 1 King , 12. 28.

CHAP. VI. Of Astaroth , Ammonia , Juno , the Queen of Heaven , Diana of the Ephesians .

AS the Sun was worshipped under many names , so likewise the Moon . Astaroth was the Idol chiefly of the Zidonians , 1 King . 11. 5. 2 King . 23. 13. she had her Temple called the house of Astaroth , in which the Philistines hanged up Saul's a a Horum Anathematum oblationem primo didicerunt ab Israelitis , Num. 7. 1 Sam. 21. Armor after his death , 1 Sam. 31. 10. That the Moon was worshipped under this name needs not b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Astarten lunam esse opinor . Lucian . de Dia Syria . proof ; only c c August . super Judic . quaest. 16. some say , that Astrate was Juno : And why may we not say , that Juno is often used to express the Moon ? d d Astarte Vrania idem ●nnino valet apud Ph●nicas , quod Juno Lucina apud Latinos . Deducitur Vrania ab Hebraeo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nun in fine adjecto a●t per se solum , aut cum Jod . quod passim fit a Syris , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●el 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in ●oetrinino vero 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. Lucidus & Lucida , aut Luci●us & L●… . f● hinc Grae●● suum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●…uati su●t . Both the Moon and Juno are often called by the name of Vrania . And as the Moon in respect of her light is called Vrauia ? so in regard of the lesser lights in the heaven , she is called Astroarch , that is , the e e Macrob. S●t . l. 1. c. 15. Queen of the Planets ; or as Horace speaketh of the M●on , Siderum Regina , the Queen of the Stars : Or lastly , as Virgil speaketh of Juno ; Divum incedo regina , the Queen of the Gods . It seemeth very probable , that this is that Queen of Heaven , of which the Prophet speaketh , Jer. 7. 18. Jer. 44. 17. Again unto whom may we imagine those ancient Heathens to have performed that solemn worship , which they did on the Calends , or first day of every month ? ( was it not to the Moon ? ) And yet notwithstanding it is ascribed to Juno , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab imperio quod in A●… l 5. whence she is called Juno Calendaris . Lastly , As Jupiter g g Macrob Sat. l. 1. c. 21. Ammon was no other than the Sun , and worshipped him in form of a Ram : so for ought I see , the Moon might be called Juno h h C●●l . R●… . l. 18. c. 38. Ammonia , and worshipped in the form of a sheep ▪ Sure I am , that the Hebrews Doctors describe the Images of i i D. Kimchi , 1 Sam. 31. 〈…〉 It. J●● . 2. 1● . Astaroth , to have been made in the form of sheep : and the word Astaroth , in the Original , signifieth a flock of sheep , and the Moon might as well be called Ammonia , as the Sun Ammon , both being so called from their heat , which in the Holy Tongue is called k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cal●r . Sol. Hammah , and from thence likewise those Images ( of which we read , Levit. 26. 30. Isa. 17. 8. Isa. 27. 9. ) are called l l R. Sol●m●n 〈◊〉 Levi● . 26. 30. Hammanim , because they were certain Idols placed upon the house top , and so always exposed to the Sun . Furthermore , as Jupiter m m — 〈◊〉 cor●ger illic . Jupiter . Luca● . l. 9. vers. 514. Ammon was painted with horns , so likewise was the n n Syderum ●…gina bicornis audi . Luna puellas . Horat. car . saecular . Moon : why they should be thus painted , many reasons might be produced , but chiefly three ; the first peculiar to the Sun , the other common both to Sun and Moon . First , the Sun was painted with Rams-horns , because with the Astronomers the sign Aries in the Zodiack is the o o Pier. hierogh . l. 10. beginning of the year . Secondly , because as the strength of horned beasts consists in their horns , so the virtue and influence of the Sun and Moon is derived into sublunary creatures by their beams . Thirdly , because the light of the Sun and Moon makes the reflection cornute , or horn-like . When Moses came down from God , Aaron and the people saw that his face shined , Exod. 34. the Latine reads is , Facies ejus erat cornuta ; and hence it is , that Moses is painted with horns , which some of the Rabbines have interpreted p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cornua magnificientiae R. Solom . porro Hebraicum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & cornu emanarunt ) significat in morem cornuum splendorem radiosque emittere . horns of magnificence , The errour grew from the doubtful signification of the Hebrew word signifying splendor or brightness , and also horns .

q q Macrob Saturn . l. 1. c. 15. The Moon was also worshipped under the name of Diana , who although she were worshipped thorow out all Asia , yet she was had in principal esteem among the Ephesians , whence arose that cry , Great is Diana of the Ephesians , Act. 19. 28. Her greatness among the Ephesians appeareth partly by her Temple , which in r r Plin. l. 36. 14. one place Pliny saith was two hundred and twenty years a building , but s s Plin. l. 16. 40. elsewhere he saith 400. years : partly form the great gain procured unto the Silver-Smiths in making and selling silver Temples of Diana , Act. 19. 24. It is much disputed what those silver Temples were ; some think them to be littles houses , or shrines ( such as were for their smallness portable ) in form representing the Temple of Diana , and within having the Image of Diana inclosed , and in this sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is sometimes used , to signifie closets or shrines wherein Images were kept : Others think , certain coyns or pieces of money to be called by the name of Diana's Temple , from the similitude of Diana's Temple , engraven or stamped upon those coyns : as in England we call some pieces of gold the George , others the Angel , others the Thistle , from the impression which they bear . The like custom of naming coyns from their Sculpture or impression 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puellos : alios Pelopon●esionum , was not unusual , among the t t Simili prorsus ratione Atheniensium nummos quosdam , hoves : eorundem Atheniensium alios quosdam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i ) puellas , alios Corinthiorum Ancients ; neither were such coyns unusual on which the Temple of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 testudines ; alios Romanorum naves vocabant Diana was engraven , and these capital letters added , DIAN . EPHE. Theodorus Beza , in his major Annotations upon the Acts , reporteth that he hath seen two of these himself .

We read of another kind of Idolatrous Worship towards the Moon , to have been u u Macrob. Saturn . l. 3. c. 8. Non ▪ a●similem idololatriam in cultu Veneris prodidit Juli●s Fi●micus de errore profan . religion . c. 4. that men sacrificed to her in womens apparel , and women in mens apparel , because they thought the Moon to be both male and female , whence the Moon is called by old Authors as well Lunus as Luna : And Venus , whom Philocorus affirms to be the Moon , is termed Deus Venus , as well as Dea Venus . x x Maimonid . in more Nebochim part. 3. cap. 38. Some have thought that God had respect unto this kind of Idolatry , Deut. 22. 5. where men are forbidden to wear womens apparel , & è contra ; but it is more generally , and upon better grounds thought , that the promiscuous use of apparel ( whereby the distinction of sex is taken away ) is there forbidden .

CHAP. VII . Of other Gods mentioned in Scripture .

THe Sun and Moon , which are the greater lights in the Heaven , I take to have been the chiefest Idols worshipped by the Heathen people . Notwithstanding , their blind devotion deified also the other Planets , and that numberless number of lesser lights , called in Scripture , Militia Coeli , The Host of Heaven , whose several natures , properties , and influences , are not distinctly known . In like manner there is an Host of Idols mentioned in Holy Writ , of whom little or nothing is spoken to the purpose by Authors , more than their very names . Of this nature are those Chambers of Imagery , wherein all forms 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 , every one worshipped the God of his own Nation . The men of Babel made Succoth Benoth , the men of Cuth made Nergal , the men of Hamath made Ashima , the Avims made Nibhaz and Tartak ; the Shepharvaims burnt their Children in the fire to Adram melech , and Anam-melech , the gods of Shepharvaim , 2 Kings 17. 30 , 31 ▪ a a R Jar●hi . 2 King 17. R. David non dissentit . The Hebrew Doctors say , that Succoth Benoth was the picture of an Hen with her Chicken : Nergal they interpret Gallum Sylvestrem , Asi ma a Goat , Nibhaz a Dog , Tartak an Ass , Adrammelech a Mule , Anammelech an Horse : that such bruit beasts should be worshipped as gods , may seem ridicul●●us : but the like to have been practised among the Heathens , profane Authors abundantly testifie . The b b Lucian l. 16 de Syr. Dea. Cock was worshipped as a god among the Syrians , c c Herod tus in Euterp . A Goat by the Mendesii ; d d Cic. de legib. l. 1. vid. Tiraquel . in Alex. ab Alex. lib. 6. It. Diod●r . Sicul. lib. 1. 8. A Dog by others : Yea , they have adopted into the number of their gods e e Alex. Neopol . l. 6. c. 26. Oxen , Lyons , Eagles , Wolves , Crocodiles , Cats , Rats , &c. Nay , they have digged their gods out of their gardens f f Porrum & . cepe , nesas vi●●●re & fran●ere 〈◊〉 . O ●anctas gentes ●…bus haec na●●untur in h●rtis Numina . Juvenal . satyr . ●5 . Garlick , Leeks , Onions , &c. To these may be added Nisroch , which was the god of the Assyrians , and , as it seemeth , had his Temple at Nineve , 2 King . 19. ult. and Esay 37. ult . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rimmon , the word signifieth a Pomegranate . Concerning this Idol it is much controversed , whether Naaman sinned not in saying , The Lord be merciful unto thy servant , that when my Master goeth into the house of Rimmon , &c. 2 King . 5. 18. Read the words in the Praeter tense [ when my Master went into the house of Rimmon ] the sense appears to be a pardon craved for sins past , not afterwards to be committed . The same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bebho , in going , is put to express the time past , in the titles of the Psalms 52. and Psalm 54. Thirdly , Nebo otherwise called Nabo , and Idol of the Assyrians , Jer. 48. 1. He had his name from Prophecy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nabhi , signifying a Prophet , he seemeth not much to differ from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so often mentioned in Homer . g g Diod. S●●ul . l. 5. c. 72. Diodorus Siculus maketh them both one , and we may render Nebo , the Assyrians , Ammon , or Jupiter Vaticinus , the god of their Oracles .

CHAP. VIII . The several manners of Divine Revelation .

AS Idolatry originally sprang from mistaking of Scriptures ; so Witch-craft and Sorcery , ( which holdeth near affinity with Idolatry ) seemeth to have had its first beginning from an imitation of Gods Oracles . God spake in divers manners , Heb. 1. 1. By Dreams , 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 between the Cherubims , his answering by Visions , Angels , and Voices : but the chief manner of revealing himself , observed by the Hebrew Writers , are four , which they term a a P. Fagius in Exod. 28. four degrees of Prophecy , or Divine Revelation : somewhat therefore being spoken of these , I purpose to explain the several sorts of unlawful divinations mentioned in Scripture .

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

The second was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ruach Hacodesch , The inspiration of the Holy Ghost , whereby the party was inabled without Visions or Apparitions , to prophesie : Some shewing the difference between those two b b D. Kimchi . prafat . in Psal. add , that the gift of Prophecy did cast a man into a trance or extasie , 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 Job , David , Daniel . Both these degrees , as likewise Urim and Thummim ceased in the second Temple , whence their ancient Doctors say , c c Talmud in Sanhedrin . c. 1. that after the latter Prophets Haggay , Zachary , and Malachy were dead , the Holy Glost went up or departed from Israel . Howbeit , they had the use of a voice or eccho from Heaven . In which speech we are not to understand that the Holy Ghost wrought not at all upon 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 have departed from Israel . Unto this common received opinion , that passage might have reference , Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons , appeareth clear , if that be true which d d P. Fagius in Exod. 28. some have noted , that the ancient Jews before Christ were so catechised in that point , that they observed the Mystery of the Trinity in the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehovah , for though the name consisted of four letters in number , whence it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quadriliterum , yet there were but three sorts of letters in the name : Jod signified the Father , who was the beginning of all things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Van is a conjunction copulative , and denoted the third person in Trinity , which proceedeth from the Father and the Son , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He signifieth the Son of God . The Rabbines have a saying , that God made all things , in litera , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He. They may allude to this , that he made all things by 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 Saviour .

The third degree , was Vrim and Thummim . Vrim signifieth light , and Thummim perfection . That they were two ornaments in the High-priests breast-plate , is generally agreed upon : but what manner of ornaments , or how they gave answer , is hard to resolve . e e Joseph Antiq. l. 3. c. 9. Some think them to be the four rows of stones in the breast-plate , the splendour and brightness of which foreshewed victory , and by the rule of contraries , we may gather , that the darkness of the stones not shining presaged evil . f f R. Solomon quemadmodum refert D. Kimchi in radic . Others say it was the name Jehovah put in the doubling of the breast-plate , for that was double , Exod. 28. 16. g g Talmud . in Jonah c. 6. vid. P. Fagium in Exod. 28. Others declare the manner of consulting with Vrim and Thummim thus : First , they say that only the King , or else the h h h h Abbeth . din. Father of the Consistory had power to consult , or to propose the matter unto the Priest , and the Priest only had power to resolve . Secondly , that the matter proposed must not be trivial , 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 Patriarks , Abraham , Isaac and Jacob ; so that no letter of the Alphabet was wanting . The question being proposed , some say that the letters which gave the answer were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) they did arise and eminently appear above the others . An example they take from the 2 Sam. 2. 1. When David asked the Lord , Shall I go up into any of the Cities of Judah ? the Lord answered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnalah , goup . Here , say they , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appeared out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schimeen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Levi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehudah . Others say , that the letters which represented the Oracle were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) that they did after a strange manner joyn themselves into perfect syllables and entire words , and made the answer compleat . Many other opinions might be reckoned up , h h R. David . in Radie. but he spoke best , who ingenuously confessed that he 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 heaven declaring the will of God ; it took place in the second Temple , when the three former degrees of Prophecy ceased : it gave testimony of our Saviour ; Lo , a voice from heaven , saying , This is my beloved Son in whom I am well pleased , Mat. 3. 17. It was in truth the Prologue , Preface , or Type of that true voice of the Father , that Eternal Word which revealed his Fathers will unto mankind .

These were the extraordinary means by which God revealed himself to his people of old : ordinarily , he revealed himself by his written word . Notwithanding the Hebrews say , that the Law , even from the first time of its delivery unto Moses , was twofold : the one committed to writing , which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thera Schebictab , the written Law : the other delivered by tradition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thora begnal pe , it was also termed their Kabbala , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kibbel , signifying Accipere , to receive or learn . They say both were delivered by God unto Moses in Mount Sinai ; but this latter was delivered from Moses to Joshua , from Joshua to the Elders ; from the Elders to the Prophets , from the Prophets to those of the great Synagogue , and so successively to after ages , till at last it was digested into one Book , containing principally precepts and directions for those Israelites which inhabited the holy land . It is called Talmud Hierosolymitanum . It was composed in the year of our Lord 230. This , because it containeth but a few constitutions , is but of little use . About 500 years after Christ , then was there a more full and exact collection of their constitutions , for direction of those Jews which dwelt in Babylon , and other foreign places ; this is termed Talmud Babylonicum , and is of greatest use among Authors , it containeth the body of their Civil and Canon Law . This traditional law , they hold to be as authentick , as their written word , and that Moses received it from God , when he received the Law ; for , say thay , were it not for this exposition , the Decalogue it self , might have been delivered a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsen . in praef. In hora veloci , in less then an hour .

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 those subtleties or mysteries which are observed from the different writing of some letters in the Scripture , from the transposing of them , from a mystical kind of Arithmetick , &c. This was never wholly committed to writing . Some instances we have Gen. 23. 2. Abraham came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to weep for Sara . Here b b Baal T●ri●n . because the letter Caph is less then the rest , they note that Abraham wept but a little for Sar , because she was old . Again , the letter Aleph i , found six times in the first verse of Genesis : Hence R. Elias collected that the world should endure but six thousand years : because Aleph in the Hebrews computation standeth for a thousand . From the transposition of letters they conclude after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cherem signifieth Anathema or Excommunication , by a Metathesis or transposition of letters , it is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rachem signifying mercy , by another transposition it is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ramach , which letters in the Jews computation make 248. which in their Anatomy , they find to be the just number of members in a mans body : their conclusion hence is , that if an excommunicated person do truly repent , then his Cherem is turned into Rachem , his curse turned into a blessing : if he do not repent , then his Cherem entreth into Ramach , the curse entreth into all his members , to the utter destroying of the whole man . Again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isch , signifieth a man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Escha , a woman . Hence they note , that in the name of the man there is ' Jod , which is not in the name of the woman ; in the name of the woman there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He , which is not in the name of the man : both these make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jah , one of the names of God : these being taken away , in both names there remains 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Esch signifying fire , to shew , that as long as man and wife agree , God is with them : but when they disagree , fire is between them : Thus we see what vain misteries their Kabbalists observe .

CHAP. IX . Their Teraphim .

COncerning the Teraphim , two things are especially to be enquired . First , what they were ? Secondly , for what use ? the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Taraph , signifieth in general the compleat Image of a man . Michael took an image , ( a Teraphim ) and laid it in the bed , 1 Sam. 19. 13. More particularly it signifieth an idol or image made for mens private use in their own houses , so that these images seem to have been their Penates or Lares , their houshould gods ; wherefore hast thou stoln my gods ? my Teraphim , Gen. 31. 30. And this man Micha had an house of gods , and made an Ephod and Teraphim , Judg. 17. 5. Because of the worship exhibited to these Idols : Hence from the Hebrew Taraph , or as some read it , Tharaph , cometh the Greek a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To worship . The manner how these Images were made , is fondly conceived thus among the Rabbies ; They b b R. Eliezer 〈◊〉 . Elian Thisbi● . killed a man that was a first-born son , and wrung off his head , and seasoned it with salt , and spices , and wrote upon a plate of gold the name of an unclean spirit , and put it under the head upon a wall , and lighted Candles before it , and worshipped it . With such Laban spake , say they . But , without controversie , the Teraphim which Michael put in the bed , was a compleat stature , or image of a man . The use of these Images was , to consult with them as with Oracles , concerning things for the present unknown , or future to come . To this purpose they were made by Astrologers c c Aben Ezra , Gen. 31. under certain constellations , capable of heavenly influences , whereby they were enabled to speak . The Teraphims have spoken vanity , Zach. 10. 2. And among other reasons , why Rachel stole away her Father Images , this is thought to be one , that Laban might not , by consulting with these Images , discover what way Jacob took in his flight .

CHAP. X. The several sorts of Divination forbidden .

WE shall find , Deut. 18. 10 , 11. those Diviners , which are by the Law forbidden , distinguished into seven kinds ; not because there were no other , but they were the most usual . 1. An observer of times . 2. An Inchanter . 3. A Witch . 4. A Charmer . 5. A consulter with familiar spirits . 6. A Wizard . 7. A Nigromancer . To these we may add an eigth , out of Hos. 4. 12. Consulting with the staff . And a ninth out of Ezek. 21. 21. A consulter with entrals . 1. The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an observer of times , a a Jarchi Lev. 19. 26. one that distinguisheth times and seasons , saying , Such a day is good , or such a day is naught , such an hour , such a week , such a month is luckie , and such and such unluckie for such and such businesses : b b D. Kimchi . 〈◊〉 . ●ad . whence those that derive the word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnajin , signifying an eye , ( as if hereby were meant a Jugler , or Imposter , who deceived the eyes of his spectators by casting a mist before them ) utterly mistake ; more pertinently they speak , who derive it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnona , signifying Time . But of all I approve those who derive it c c Aben Esra L●●it . 19. 26. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnanan , a Cloud , as if the Original signified properly a Planetary , or Star-gazer . Hereby he is distinguished from the second sort of unlawful Diviners , for he also was an Observer of times ; the first drawing his conclusions from the colour or motion of the Clouds : the second from his own superstitious observation of good and evil events , happening upon such and such dayes , such and such times : the first seemeth to have drawn his conclusions , à priori , from the Clouds or Planets , causing good and bad events , the second , à posteriori , from the events themselves , happening upon such and such times . This Planetary , when he observed the clouds seemeth to have stood with his face Eastward , his back Westward , his right hand towards the South , and his left hand towards the North : except it was from this positure of the Star gazers body in time of observing , I find no reason why the Hebrews should term the Eastern part of the world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kadim i. The former part of the world : the Western part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. The back part ; the South part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jamin , i. e. The right hand , the North part 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shemol , i. e. The left hand . That the reason of these denominations , is , because Adam was created with his face towards the East , is as vain , as hard to prove .

2. The second is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Menachesch , rendred an Inchanter ; it importeth rather an Augur , or Soothsayer . The Original signifieth such an one , who out of his own experience draweth observations to foretel good or evil to come , as Soothsayers do , by observing such and such events , by such and such flying of Birds , screechings , or kawings . The Rabbines speak in this wise : d d D. Kimchi . inradic . He is Menachesch , a soothsayer , who will say , because a morsel of bread is fallen out of his mouth , or his staff out of his hand , or his son called him back , or a Crow kawed unto him , or a Goat passed by him , or a Serpent was on his right hand , or a Fox on his left hand , therefore be will say , Do not this or that to day . This word is used , Gen. 30. 27. I have learned by experience , saith Laban , that the Lord hath blessed me for thy sake . Again , Gen. 44. 5. Is not this the cup in which my Lord drinketh , and whereby indeed he divineth ? that is , proveth , or naketh tryal or experience what manner of men ye are : The Heathen people were very superstitious in these observations : Some days were Atri , others Albi ; some unluckie , others luckie ; on some days they accounted it unfortunate to begin battel , on some months unfortunate to marry . Mense malum Maio nubere vulgus ait . Ovid. Fast .

And as they were superstitions in observing unluckie signs , so likewise in the means used to avert the evil portended : the means were either words or deeds . e e Plura istiuimodi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vide apud Theophrastum Character , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deeds ; thus if any unlucky 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 among the simpler sort of people is thought to be a means to cure Witch-craft . By words , they thought to elude the evil , signified by such signs , when they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In caput tuum recidat hoc omen ; This evil light on thy own head .

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mecascheph , a Witch , properly a Jugler . The Original signifieth such a kind of Sorcerer , who bewitcheth the senses and minds of men , by changing the forms of things , making them appear otherwise than indeed they are . The same word is applied to the Sorcerers in Egypt , who resisted Moses , Exod. 7. 11. Then Pharaoh 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 eys are deluded , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lahatim , there traslated inchantments , importeth the glistering flame of a fire , or sword wherewith the eyes of men are dazl'd . The Greek version doth not unfitly term them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnguentarios , Seplasiarios , Compounders of Medicines , or if you please (f) complexion-makers , such Artisans who mask mens and womens faces with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Suidas . paintings and false complexions . Hence it is that the Apostle compareth such false teachers , who under a form and shew of godliness , lead captive silly women , to the Egyptian Sorcerers , Jannes and Jambers who resisted Moses , 2 Tim. 3. 8. These two were of chief note . In the g g Talmud . tract . Menachoth . c. 9. Talmud they are called Johanne and Mamre ; by h h Origen contra Celsum . lib. 4. Nuntenius , a Pythagorean , Jannes and Mambres ; by i i Plin. nat. bist . lib. 30. cap. 1. Pliny . Jamnes and Jotape .

The fourth in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chober a Charmer . The Hebrew word signifies conjoyning or consociating ; either from the league and fellowship which such persons have with the devil , or as Bodine thinketh , k k Bodinus Magdaemon . l. 1. c. 6. because such kind of Witches have frequent meetings , in which they dance and make merry 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 charm . The description of a Charmer is thus delivered : l l Maimon . tract ▪ Idolol . c. 11. sect. 10 , 11. He is a charmer who speaketh words of a strange language , and without ▪ sense , and he in his foolishness thinketh that these words are profitable : that if one say so or so unto a Serpent or Scorpion , it cannot hurt a man , and he that saith so or so unto a man , he cannot be hurt , &c. He that whispereth over a wound , or readeth a verse out of the Bible , likewise he that readeth over an Infant , that it may not be frighted , or that la●eth the book of the Law , or the Phylacteries upon a child that it may sleep , such are not only among Inchanters , or Charmers , but of those that generally deny the law of God , because they make the words of the Scripture a medicine for the body , whereas they are not , but medicine for the soul . As it is written , Prov. 3. 22. They shall be life unto thy soul . Of this sort was that whereof m m Bodin . Mag. daemon l. 2. c. 1. Bodinus speaketh , That a child by saying a certain verse out of the Psalms , hindred a woman that she could not make her butter ; by reciting the same verse backward , he made her butter come presently .

The fifth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sc●oel Ob , a consulter with Ob , or with familiar spirits . Ob signifieth properly a bottle , and is applied in divers places of Scripture to Magicians , because they being possessed with an evil spirit speak with a soft and hollow voice , as out of a bottle . The Greek calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , n n Chrysostom . 1 Cor. 12. Tert. adv. Mar●ion . l. 4. c. 25. Ventriloquos , such whose voice seemeth to proceed out of their belly . Such a Diviner was the Damosel , Acts. 16. 16. in o o August . 2 de doct Christ . c. 23. S. Augustines judgment , and is probably thought so by most Expositors , who are of opinion , that the spirit of Python with which this Damosel was possessed , is the same , which the spirit of Ob was amongst the Hebrews . Hence the Witch of Endor , whom Saul requested to raise up Samuel , is said in Hebrew to have consulted with Ob ; but among the Latine Expositors , she is commonly translated Pythonissa , one possessed with the spirit of Python .

The sixth is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iiddegnoni , a Wizard ; in the Greek , he is translated sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a cunning-man . In both Languages he had his name from knowledge , which either the Wizard professed himself to have , or the common people thought him to have . The Rabbies say , he was called in Hebrew from a certain beast named by them p p P. Fag . Levit. 19. Verum Athenaeus bestiam hanc vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vid. Bodin . Mag. daemon . l. 1. c. 6. p. 89. Jadua , in shape resembling a man , because these Wizards , when they did utter their Prophesies , held a bone of this Beast between their teeth . This haply might be some Diabolical Sacrament or Ceremony , used for the Confirmation of the league between Satan and the Wizard . q q Perer. de Mag. p. 57. Prophane History mentioneth Divinations of the like kind , as that Magicians were wont to eat the principal parts and members of such beasts , which they deemed Prophetical , thinking thereby , that by a kind of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Soul of such Beasts would be conveyed into their bodies , whereby they might be enabled for Prophecy .

The seventh is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doresch el hammethim ; the Greek answereth word for word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An enquirer of the dead , a Necromancer . Such Diviners consulted with Satan in the shape of a dead man . A memorable example we find recorded , 1 Sam. 29. There , King Saul , about to war with the Philistines ( God denying to answer him either by dreams , or by Vrim , or by Prophets ) upon the fame of the Witch of Endor , he repaired to her , demanding that Samuel might be raised up from the dead , to tell him the issue of the war . Now that this was not in truth , Samuel , is easily evinced , both by testimonies of the learned , and reasons . First , it is improbable , that God , who had denied to answer him by any ordinary means , should now deign him an answer so extraordinary . Secondly , no Witch or Devil can disturb the bodies or Souls of such as die in the Lord , because they rest from their labors . Rev. 14. 14. Thirdly , if it had been Samuel , he would doubtless have reproved Saul for consulting with Witches .

The eighth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scoel maklo , A Consulter with his staff , Hos. 14. 12. Jerome saith , the manner of this divination was thus : That if the doubt were between two or three Cities , which first should be assaulted ; to determine this , they wrote the names of the Cities upon certain staves , or arrows , which being shaked in a quiver together , the first that was pulled out determined the City . t t Vid. Drus . in Deut. p. 592. Others deliver the manner of this Consultation to have been thus : The consulter measured his staff by spans , or by the length of his finger , saying , as he measured , I will go , I will not go ; I will do such a thing , I will not do it , and as the last span fell out , so he determined : This was termed by the Heathens 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Divination by rods or arrows .

The ninth was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Roe baccabed , a diviner by intr●ls , Ezek. 21. 21. Nebuchandnezar being to make war both with the Jews , and the Ammonites , and doubting in the way , against whether of these he should make his first on-set ; First , he consulted with his arrows and staves , of which hath been spoken immediately before ; Secondly , he consulted with the intrals of beasts . This practice was generally received among the Heathens , and because the Liver was the principal member observed , it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Consultation with the liver . Three things were observed in this kind of divination . First , the colour of the intrals , 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 Liver , or the Heart chiefly presaged ill ; that day when Julius Caesar was slain , it is storied , that in two fat Oxen then sacrificed , the heart was wanting in them both .

THE FIFTH BOOK OF THEIR CONSISTORIES .

CHAP. I. Their Courts of Judgement , especially their Ecclesiasticall Consistory .

THere were in Israel distinct Courts , consisting of distinct persons , the one principally for Church-businesses , the other for affairs in the Common wealth ; the one an a a Junius A●alyt . Expos. Deut. 17. Ecclesiastical Consistory ; the other a Civil Judicatory : of these , and their several censures , and punishments , it remaineth now to be spoken .

These different Consistories , or Courts of Justice , we find first distinguisht , Deut. 17. 12. He which will not hearken unto the Priest , nor unto the Judge . Where the People of Israel are directed , in what cases , and to what persons they should make their Appeals from inferiour Courts ; Namely , to the Priest , in matters spiritual , or ceremonial ; and to the Judge , in matters civil or criminal . These two Courts are more plainly distinguished , 2. Chron. 19. where Jehosaphat reforming many abuses in Church and Commonwealth , first appointed thorow-out all the fenced Cities of Judah , secular Judges to determine criminal causes , verse 5. And at Jerusalem he appointed a spiritual Court consisting of Levites , Priests , and the chief Fathers of Israel , vers . 8. And in Causes spiritual for the Lord , Amariah the High Priest was chief : in Causes criminal for the King , Zebediah was chief , vers. 11. Likewise the Prophet Jeremiah is condemned to die by the consistory of Priests , Jer. 26. 8. : but by the Consistory of Princes , or secular Judges sitting in the gate , he was absolved and discharged , vers. 16. Yea , although the tyranny of Antiochus , and the troublesome times ensuing had bred such a confusion in matters of Government among the Jews , that an evident distinction can hardly be found in the New-Testament : yet some foot-steps , and imperfect tokens of both Courts are there observable , principally Matth. 21. 22. It. Matth. 26. 3. The chief Priests and the Elders of the People are named as two distinct Consistories : and each Consistory seemeth to be differenced by its proper name ; The secular consistory termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Councel : the spiritual termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Synagogue . They will deliver you up to the Councells , and they will scourge you in their Synagogues , Matth. 10. 17. Hence that great assembly of Prophets and holy men called together by Esra , for the reformation of the Church , after their return from Babylon , is called Synagoga magna , A great Synagogue .

The office of the Ecclesiastical Court was to put a difference between things holy and unholy , and between clean and unclean , Levit. 10. 10. and to determine Appeals in controversies of difficulty . It was a representative Church . Hence is that , Dic Ecclesiae , Mat. 18. 16. Tell the Church ; because unto them belonged the power of Excommunication , the several sorts of which censure follow in the next Chapter .

Onely here take notice , that , as in the Civil Consistories , consisting of seventy Judges , which was the supreme Court , there were two sat as Chief , namely , one whom they termed Nasi , the Lord chief Justice ; and the other whom they termed Abbeth din , the Father of the Senate : so in the Ecclesiastical Consistory the High Priest and his Sagan , or second High-Priest , sate chief there , 2 King . 23. 4. b b Moses Ketses . in Sanhedrim . That the High Priest , sate in the Sanhedrin necessarily , is an errour ; for he was , not elected into that Company , except he were a man of extraordinary wisdome . Again , note , that sometimes both Consistories assembled together , as often as the matters to be determined were partly ceremonial , partly civil , partly belonging to the Church , partly to the Common-wealth : which being not noted , causeth the Courts not to be distinguished by many Expositors . This meeting and joyning of both Consistories often appeareth in the Gospel . The chief 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 cut of the Synagogne , John 9. 22. by the Jews a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Significat haec vox Separationem , Elongationem , dedacitur à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separavit . Hinc etiam Proscriptus , prosiigatus , aut separatus . quispiam dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Niddui i. a separation , or putting away . b b Buxtorf . ex Rabbinis Epist. Heb. pag. 55. It signified a separation from all commerce or society either with any man or woman , for the distance of four Cubits ; also from eating or drinking with any ; from the use of the marriage bed , from shaving , washing , or the like , according to the pleasure of the Judge , and the quality of the offence : It was of force thirty dayes , yet so that they might be shortned upon repentance . He that was thus excommunicated , had power to be present at Divine Service , to teach others , and learn of others ; he hired servants , and was hired himself , but always on condition of the aforesaid separation . If he remained impenitent , according to the pleasure of the Judge , his punishment was increased , either to the doubling or the trebbling of the time , or to the extending of it to his lives end ; his male-children were not circumcised : if he died without repentence , then , by the sentence of the Judge , a stone was cast upon his Coffin or Bier , to shew that he was worthy to be stoned . They mourned not for such a one with solemn lamentation ; they followed him not unto the grave ; not buried him with common burial .

The second was called in the N. T. a giving one over to Satan , 1 Cor. 5. 5. By the Jews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cherem . For the better understanding of this word , we must know that it is not used in this sense in the Old Testament ; there we shall find it applied to persons , or to things ; if to persons , then it signifieth a devoting of them to God by their death , Levit. 27. 29. If to things , then it signifieth a devoting of them unto God , by separating them from ordinary use : hence it is that Achan is punisht for stealing the devoted thing , Josh. 7. c c Budaeus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dici tradit , homines sacros , ( i. ) quorum capita inferis dicata sunt & devota ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 donaria Diis consecrat● . Persons thus devoted , were termed by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and devoted things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Notwithstanding , in the Apostles time , both Cherem and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signified a second degree of Excommunication , differing from the sormer ; First , because it was not done in a private Court , but published in the audience of the whole Church . Secondly , maledictions , and curses were added out of the Law of Moses . At the publishing hereof Candles were lighted ; and when the curses were ended , they put out the Candles , in token that the excommunicate person was deprived of the light of Heaven . This kind of excommunication was exercised against the incestuous person . And against * * 1 Cor. 5 5. Hymaneus , and ‖ ‖ Tim 20. 25. Alexander .

The third was called in the New Test . by the Syriack name Maranatha , 1 Cor. 16. that is , the Lord cometh . Maran , signifieth the Lord , and Atha , cometh , and this they say was instituted by Enoch , Judg , 14. The Jews called it Schammatha , the Etymology of which word I find to be twofold . Some say it soundeth as much as Maran-Atha , the Lord cometh . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Domin●s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 venit Schem signifying the Lord , and Atha Cometh : e e Elias Thi sbites in radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . others say it soundeth There is death , Schem signifying there , and Mitha , death . Hence we may render it an excommunication to death f f Bertram de Politia Judaic . c. 2. p. 21. And this is thought to be the reason of that phrase , 1 John 5. 16. There is a sin unto death , i. which deserveth excommunication to death . g g Buxtorf . Epist. Hebr. p 59. in dorso Epistolae subjici solebat haec abbrevi . ●ura 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. prohibitum est per anathema . Rab. Gersom luminis captivitatis ( scil. resignare has literas . ) R. Gersom forbade the breaking open of letters , under the penalty of all three sorts of excommunication . And this was termed Excommunicatio in secreto nominis tetragrammati : see the form hereof in the Chapter of the Sadduces .

In the Greek Church there were h h Vid. Just. lli notas in codicem canonum , Eccles. univers. ad ca. non . 25. Bellarde paenit . l. 1. c. 22 & Casaub . Exercit. p. 552. observant quintum gradum , quem ille 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Alter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , appellat . four degrees of this censure . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Those were censured with this degree , who were only barred the Lords Table : as for entrance into the Church , hearing the word , praying with the Congregations , they enjoyed equal liberty with other Christians , they might stand by and behold others receive the Sacrament , but themselves did partake thereof , whence they were called Stantes . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , concerning this censure , all that I read of it , is thus ; that he that is thus censured hath admittance into the Church , i i Vid. Iustol . loco citato . but his place must be behind 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 baptism , and therefore that they might not pray promiscuously with other Christians , there was a place behind the Quire of the Church in manner of Cloysters , allotted to them , and was from them called , k k Hos●in . de Templis . p. 88. Catechumenum : This I take to be the place for this second degree of Excommunication , so that the force of this censure I think 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 clearly , because the Chatechumeni departed always at the celebration of the Communion ; for to them principally it was said Ite missaest . Thirdly , though they might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fall down on their knees and pray , and were thence called Succumbentes , yet this they might not do in the Congregation , but only in that place behind 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 further than the Church Porch , where it was lawful for him to hear the Scriptures read , but not to joyn in prayer , nor to approach the Lords Table , whence such were termed Audientes . The fourth , and last sort , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , persons under this censure stood quite without the Church , requesting those that entred in , with tears 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 constitution ; both these being of such antiquity , I dare not say that the three degrees of Excommunication were borrowed from the three sorts of uncleanness , which excluded people out of the three Camps , though there was an observable proportion between them . l l De quibus P. Fagius , in Num. 5. 2. Niddui may be parallel'd 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 Camp of God , and the Camp of Levi , which befel those that were defiled of an issue . Schammatha may be compared with the exclusion out of all three Camps , the Camp of God , the Camp of Levi , and the Camp of Israel , this befel those that were defiled of leprosie ; and from the Jews , it is probable that the Greek and Latine Churches borrowed their degrees of Excommunication .

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

IN many things men might be sinful in respect of Gods Law , though not liable to punishment , in respect of mans ; thou shalt not avenge , nor be mindful of wrong , Levit. 19. 18. which the Hebrews explain thus ; To avenge , is to deny a good turn to one who formerly denied him . To be mindful of a wrong , is to do a good turn to one who formerly would not do so much for him ; but at the doing thereof , to upbraid the other of his unkindness . They illustrate it thus : when Reuben saith to Simeon , Lend me thy Hatchet ; he answereth , I will not lend him : Afterward Simeon hath need to borrow an Hatchet of Reuben , and saith unto him , lend me thy Hatchet : Reuben saith unto him , I will not lend him , thou wouldst not lend me thine : this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nekima , Avengement . Now when Reuben saith to Simeon , Lend me thy Hatchet : he answereth , I will not lend him : afterwards Simeon borroweth an Hatchet of Reubem : Reubem saith , lo , I will ●end it thee , I will not deal with thee as thou dealedst with me , this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Netira , Mindfulness : both these were sinful , but not liable to mans judgment .

In all civil Courts , five sorts of persons were always present . 1. Judges . 2. Officers . 3. Pleaders . 4. Notaries . 5. Witnesses . In the supream Court there was one that was chief over all the other Judges , they called him in Hebrew , Nasi , in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Prince . His leave was craved for the tryal of actions . The Witnesses were at least two , Deut. 19 15. If they were false , they punish'd them with a Talio , the same punishment which he intended against his brother , Deut. 19. 19. The Notaries were two , a a Moses Kotsen . in Sanhedrin . 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 objections against the party . b b Drus . praeter . Matth. 25. Drusius thinks that Christ speaking of the last Judgment had reference to this , He shall set the sheep on the right hand , and on the left the goats , Matth. 25. 23. The Officers were in manner of Sheriffs , they were present to execute what the Judges determined ; whence they carried up and down their b b Moses Kotsens . in Sanhedrin . staves and whips , as the Consuls of Rome had Rods and Axes , carried before them for the readier execution of justice . In Hebrew they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Schoterim , by the Septuagint sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in our English translation commonly Officers , and by Saint Luke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : for doubtless there is allusion unto them , Luke 12. 58. When thou goest with thine adversary , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to the Magistrate , as thou art in the way , give diligence that thou maist be delivered from him , lest he hale thee to the Judge , and the Judge deliver thee to the Officer , &c. The Pleader was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal rib , he 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 poor , to save him from those that judge his soul , Psa. 119. 31. that is , The Lord shall plead his cause . And Satan stood at the right hand of Joshuah , Zach. 3. 1. thet is to accuse him , or plead against him . When S. John speaketh , If any man sin , we have an Advocate , 2 John 2. 1. he alludeth unto this Baal rib , or Pleader . The Judges , they examined and determin'd matters , and after examination , sentence was pronounced by the Judge in this manner : Tu N. justus , Tu N. reus , Thou Simeon art just : Thou Reuben art guilty : at the pronunciation of which the guilty person was dragged to the place of execution . When he shall be judged , let him be condemned , Ps. 109. 7. the Hebrew is Let him go out wicked .

The manner of sentencing persons , varied in most Countries . The Jews by a simple pronunciation of sentence , both absolved men , and condemned them . The c c Rosin Anti● . Rom. l. 9. c. 24. Romans gave sentence by casting in Tables into a certain box or urne prepared for the purpose : if they absolved any , they wrote the letter A in the table , it being the first letter of Absolvo : if they would condemn 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 E●a● . Adag . θ praefig . Graecians in like manner used three letters : θ was a token of condemnation , which occasioned that of Persius . Et potis es nigrum , vitio praefigere Theta . I was a token of absolution ; λ , of ampliation . Others signified condemnation , by giving a black stone ; and absolution by giving a white stone . Mos erat antiquis niveis atrisque lapillis , Hos damnare reos , illos absolvere culpa . Ovid. Metamorph. 15.

To this there seemeth to be allusion , Rev. 2. 17. To him who overcometh I will give a white stone ; that is , I will absolve and acquit him in the day of judgment .

Note these three phrases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To rise up to judgment ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To rise up in judgment ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To depart guilty . The first is applied to the Judge in the execution of Justice . When God rose up to judge , Psalm 76. 10. that is , to execute judgment . The second is applied to the party prevailing in judgment . The men of Nineveth shall rise up in judgment with this generation , Matth. 12. 41. that is , shall be justified before this generation . The last is applied to the party condemned , Psal. 109. 7. Let him depart guilty or wicked : the ungodly shall not stand in judgment , Psal. 1. The like phrases were in use among the Romans : Stare in Senatu , to prevail in the Senate ; Causâ cadere , to be cast in ones suit . But these phrases among the Romans I think to have been taken out of their Fence Schools , where the set positure of the body , by which a man prepareth himself to fight and grapple with his enemy , is termed Status , or Gradus , as cedere de Statu , to give back ; Gradum vel statum servare , to keep 's one standing : and from thence have those elegancies been translated into places of Judgment .

CHAP. IV. The number of their Civil Courts .

THeir Civil Courts were two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanhedrim gedola , the great Consistory , or Supreme Senate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanhedrim Ketanna , the lesser and inseriour Court . Thus I find them divided generally by the Rabbins : And although the latter was subdivided , as will after appear ; yet in old time there were only two first branches : which division our Saviour Christ seemeth to have followed , calling the lesser Court 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the name of Judgment : the greater 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the name of a Counsel . Whosoever is angry with his brother unadvisedly , shall be oulpable of Judgment . Whosoever saith unto his brother Raca , shall be worthy to be punished by the Councel : Whosoever shall say , Fool , shall be worthy to be punished with the fire of Gehenna , Mat. 5. In which words , as there is a gradation of sin 1. Anger , passion of the mind . 2. Raca , e e Raca , non grandis alicujus est sermo convitii , sed magis è contemptu natum est , & neglect a dicentis Chrysost. homil. 16. in Mat. scornful , or slighting speech , as Tut , Tush , &c. 3. Fool , reproachful and opprobrious names : so likewise there is a gradation of punishment . 1. Judgment , a lesser Court. 2. Counsel , 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 unto Moloch f f David Kimchi , Ps. 27. 13. Secondly , for another fire there continually burning , to consume the dead carkasses , and filth of Jerusalem ; partly for the terribleness of the first , and partly for the contemptibleness of the place by reason of the second fire , it was a type of hell fire itself . We may resolve that text thus , anger deserved the punishments of the lesser Court ; Raca , the punishments of the greater : and Fool deserved punishments beyond all Courts , even the sire of Gehenna .

The greater Court , by way of excellentcy , was called the Sanhedrim , which word came from the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a place of Judgment : It was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth din , the house of judgment . It was distinguished from the other Courts : first , in respect of the number of the Judges , which were g g Moses Kotsen . fol. 186. col. 2. seventy one , according to the command of God to Moses at their first institution , Numb. 11. 16. Gather unto me seventy men of the Elders of Israel , whom thou knowest , that they are the Elders of the people , and Governours over them , and bring them unto the Tabernacle of the Congregation , and let them stand there with thee . From the latter words of this Text , it is observed , that there were seventy besides Moses ; and therefore after his decease they always chose one chief Judge in his room , not reckoning him among the seventy ; they called him Nasi , the Prince or chief over the seventy . These seventy are h h Franc. Junius Analyt . ex . ●●s . Num. 11. thought to be chosen six out of every Tribe , save the Tribe of Levi , out of which only four were chosen . i i Solon Jarchi . Others think the manner of their choice was thus ; six of every Tribe had their names written in little scrolls of paper : in seventy of these scrolls was written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zaken , Senex an Elder , in the two other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chelek , pars , A part ; these scrolls they put in a pitcher or urn , and those that pluck'd out a scroll wherein Elder was written , were counted amongst the number of the Judges : those that pluck'd out the other scrolls , in which a Part was written , Numb. 11. 26. they were rejected , Numb. 11. 26 , The senior of these seventy was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ab beth din , the Father of the Judgment-Hall . The i i Moses Kstsen . f. 185. col. 2. whole Set or Bench of Judges , sate in manner of an half circle , the Nasi sitting in the midst above the rest , the other sitting round about beneath , in such manner that the Father of the Judgment-Hall sat next to the Nasi on the right hand . The lesser Consistory was subdivided into two sorts , one consisted of twenty three Aldermen , and two such Consistories there were in Jerusalem , the one at the door of the Court before the Temple , the other at the door of the Mountain of the Temple : yea , in every City throughout Israel where there were sixscore housholders , such a Consistory was erected : the other sort of lesser Courts consisted only of a Triumvirate , three Aldermen ; and this was erected in the lesser Cities , which had not the number of sixscore housholders ,

The k k Moses Kotsen . ibid. second difference between the greater Consistory and the lesser , was in respect of the place . The seventy sate only at Jerusalem , within the Court of the Temple , in a certain house called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lischath hagazith , the paved Chamber , because of the curious cut stones wherewith it was paved : by the Greeks it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Pavement . Pilate sate down in the Judgment Seat , in a place called the Pavement , John 19. 13. The other Consistories sat all in the gates of the Cities . Now because the gates of the City are the strength thereof , and in their gates their Judges sate : Hence is that , Mat. 16. 18. The. gates of hell shall not overcome it , that is , neither the strength nor policy of Satan .

Lastly , they differed in respect of their Power and Authority : the Consistory of Seventy received l l D●ut. 17. 8. appeals from the other inferiour Courts , from that there was no appeal : Again , the Consistory ▪ of three sate not on life and death , but only on petty matters , as whipping , pecuniary controversies , and such like ; the other of twenty three sate on life and death , but with a restrained power ; they had not authority to judge an whole Tribe , the High priest , false Prophets , and other such weighty matters : this belonged only to the Seventy in Jerusalem : m m Cunaeus de rep. Hebr. p. 1● 9. Hence is that , O Jerusalem , Jerusalem , which killest the Prophets , Luk. 13. 34. The means how they tryed a false Prophet was thus ; they observed the judgements which he threatned , and the good which he prophesied to a place : if the judgments took not effect , this did not argue him a false Prophet , because God was merciful , as in the case of Ezekiah , and the people might repent , as the Ninivites did : but if he prophesied good , and that came not to pass , they judged him a false Prophet , The ground of this tryal they make the words of Jeremiah the Prophet , which prophesied of peace , when the word of the Lord shall come to pass , then shall the Prophet be known that the Lord hath truly sent him , Jer. 28. 9.

The Colledge or company of these Seventy , exercised judgment , not only under the Kings and Judges , n n P. Galat. l. 4. cap. 5. but their authority continued in times of vacances , when there was neither Judge nor King to rule Israel , and it continued until o o Joseph . Antiq. l. 14. c. 17. Herod put them down , and destroyed them , to secure himself of the Kingdom .

Here some may object , that there were no such Courts , or their liberty much infringed in Samuels time : for he went from year to year in circuit to Bethel , and Gilgal , and Mizpeh , and judged 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 keep Assises , which was done without any infringement of the liberties of their Senate : So the Kings and Judges in Israel had the like power , and yet the authority of their Courts stood firm . This kind of judging by keeping of Assisses , the Romans termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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

THe Law of God required these properties in Judges : 1. Wisdom . 2. Vnderstanding . 3. Integrity . 4. Courage , Deut. 1. 13. Others are reckoned , Exod. 18. 21. namely , 5. The fear of God . 6. Love of Truth . 7. Hating of Covetousness : to these may be added the eighth , namely , having no respect of persons , Deut. 1. 17. These two last especially , the Heathens required in their Judges : whence the a a Plutarch . de Iside . Thebans painted Justice without hands , and without eyes , to intimate that Judges should receive no gifts , nor be swayed with sight of persons .

The b b Moses Kotser . in Sanhedrin . Jews added many more . 1. That they should be free from all blemish of body . 2. That they should be skilled in the seventy Languages , to the intent that they might not need an Interpreter in the hearing of Causes . 3. That they should not be far stricken in years ; which likewise was required by the Romans in their Judges ; as appeareth by that common adage , Sexagenarius de ponte . 4. That they should be no Eunuchs , because such commonly were cruel . 5. That they should be Fathers of children , which they thought was a special motive to mercy . 6. That they should be skilful in Magick , without the knowledge of which , they were not ablé to judge of Magicians .

That there might be a sufficient supply of able men to succeed in the room of the Judges dying , there sate c c Moses Kotsen . ibid. three benches of others beneath , whom they called d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discipul . sapientum . Talmidi Chacamim , Scholars of the wise men : out of these they made their Election , and two of these always accompanied the condemned persons to the place of execution .

Their inauguration of Judges was two fold : At first , by imposition of hands upon the head of the party , after the example of Moses laying hands on Joshua : this imposition of hands was not held lawful , e e Petr. Galatin lib. 4 cap. 59. except it were in ●he presence of five or three Judges at the least . Afterwards , it was by saying a certain verse f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maimon in Sanhedrin . cap. 4. Lo , thou art associated , and power is given thee to judge of penalties . Hence is that saying of Galatinus out of the Talmud , Institutio Judicum , aut manu fiebat , aut nomine tantum .

Observe here , that Samuc , which I render associated , doth not always signifie a man licensed to the discharge of some publick office by the imposition of hands , for here it is applied to those who were not admitted by imposition of hands . Now the reason why these words Semica , and Semicuth , are generally by all Expositors , Jews and Christians , translated the imposition of hands , is , because this solemn kind of licensing , termed Semica , or Semicuth , was in old time used only towards two sorts of men in their admission , towards Rabbies and towards Judges ; which kind of permission , because it was not performed towards either of them without this ceremony of imposing hands : hence these two words have been translated the imposition of hands , whereas properly they signifie nothing else , but an association , an approximation , or conjoyning of one into the same corporation or company , of which he that doth associate and give admission is a member .

CHAP. VI. Ceremonies common in all capital Judgments .

IN their greater punishments , which deprived of life , some ceremonies were cemmon to them all .

First , The Judges were to use deliberation in all causes , but specially in matters capital . There were four causes , saith a a Targum Jonath . Num. 9. 8. Jonathan in his Targum , that came before Moses ( he mentioneth none in particular , but what they were , we shall presently learn out of other records . ) Two of these were not weighty ; in these he hastened : Two more material , concerning life and death ; in these he delayed . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jonath . Caeterum tàm de his , quàm de illis dicebat , Non audivi ; Of both the lighter and weightier causes , Moses saith , I have not heard , to wit , from the Lord : to shew , that a deliberation and consultation , as it were with God , ought to be in all judgments , before sentence be pronounced . These four causes are named in c c Targum . Hierosol . Num. 9. 〈◊〉 . other Records : The two lightest are , 1. The matter of uncleanness , debarring the people from the Passeover , Num. 9. 9. Secondly , the case of Zelophehads daughters , Num. 36. 10. The two weightier are , 1. The cause of the blasphemer , Lev. 24. 13. Secondly , The case of him that gathered Sticks on the Sabbath , Num. 15. 35. In all these judgments there is , The Lord spake unto Moses . And in the first , which was counted among the lighter causes ( because it was not on life and death ) even there doth Moses in a solemn manner bespeak the people to stand still , Et ego audiam , And I will hear what the Lord will command . Notwithstanding , wilful delays in Justice maketh the Judge unrighteous . In that unrighteous Judge , from whom the Widow wrested sentence by importunity ; we read not of any other fault in him , but delay , Luke 18. 6.

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

Thirdly , The Judges and the Witnesses did ( when Deus . praeterit . Math. 27. sentence was pronounced ) put their hands upon the condemned persons head , and said , Sanguis tuus super caput tuum , Thy blood be upon thine own head : unto this the people had reference , saying , His blood be on us , and on our children , Mat. 27. 25.

Fourthly , The place of execution was without the gates , the malefactors were had thither by two Executioners , e e M●ses Kotsen . in Sanhedrin It. Talmud . lib. Maccoth cap. 3. in Mis●…na termed by the Rabbines 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 chazani hacceneseth , Spectators of the Congregation , which is a periphrasis of those whom S. Mark calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mark 6. 27. which word , though it be used by the Greeks and f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vziel & Targum Hieresol . Gen. 37. 36. Chaldee Paraphrasts , yet it is a meer Latine , derived à specutando ; because in the Court the Executioners were only Spectators , to behold and attend what the Judges would command them .

Fifthy , When the malefactors was led to execution , a g g Moses Kotsen . in loco superius citato . publick 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 do him good , let him come and make it known . For this purpose one was appointed to stand at the door of the Consistory , with an handkerchief or linnen cloth in his hand , that if any person should come for his defence , he at the door swinged about his handkerchief , upon the sight whereof , another standing in readiness a pretty distance off with an horse , hastened and called back the condemned person : yea , if the Malefactor had any further plea for his own purgation , he might come back four or five times , except he spake vainly ; for the discerning whereof , two of those whom they termed Scholars of the wise men , were sent with him to observe his speech on the way .

Sixthly , He was exhorted to confess , that he might have his portion in the world to come : Thus Joshua exhorted Achan , Josh. 7. 19. My son , give I pray thee glory unto the Lord God of Israel , and make confession unto him : unto whom Achan answered , vers. 26. Indeed I have sinned against the Lord God of Israel , and thus have I done .

Seventhly , In the time of execution , they gave the Malefactor ▪ h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Corat lebona becos schel injin . Maimon . in Sanhedrim . cap. 13. It. Moses Kotsen . in Sanehedrim . Granum thuris in calice vini , A grain of Frankincense in a cup of Wine : this they did give to cause a giddiness in the condemned persons head , that thereby he might be less sensible of the pain . St. Mark calleth this cup 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wine mingled with Myrrhe , Mark 15. 23. This was done after the manner of the Jews , but the Souldiers in mockery mingled Vinegar and Gall with it , Mat. 27. 34. As likewise they gave him a second cup in derision , when they took a spunge , and filled it with Vinegar , and put it on reed , Matth. 27. 48. S. Mark in the first cup mentioneth the custom of the Jews , which in it self had some shew of compassion ; for the ground of this custom was taken from that , Prov. 31. 6. Give strong drink unto him that is ready to perish . S. Matthew mentioneth only their wicked mixture , contrary to the received custom ; so that one Evangelist must expound the other . This first cup was so usually given before execution , that the word Calix a cup , is sometimes in the Scripture put for death it self . Father , if it may be ; let this cup pass from me .

Lastly , i i Casaub . exercit . p. 654. ex . Maimonid . The Tree whereon a man was hanged , and the Stone wherewith he was stoned , and the Sword wherewith he was beheaded , and the Napkin wherewith he was strangled , they were all buried , that there might be no evil memorial of such a one , to say : This is the Tree , this is the Sword , this the Stone , this is the Napkin , whereon , or wherewith , such an one was executed .

CHAP. VII . Their capital punishments .

THe Jews of old had only a a Paraphrast . Chald. Ruth . 1. 17. Mikkotsifol . 188. col. 3. four sorts of death in use among them . 1. b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sekila , Lapidatio . Lapidatio , stoning . 2. c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheripha , combustio . Combustio , burning . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hereg , decollatio . 3. Decollatio , beheading . 4. e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chenek , Suffocatio . Suffocatio , strangling . Of these , stoning was counted the most grievous , burning worse than beheading , beheading worse than strangling , and strangling was the easiest of all .

They have a f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omnis mors quae absolute in lege usurpatur . strangulatio est , R. S●lom . Exod. 21. 16. rule , that wheresoever the Scripture saith of an offender , Morte plectetur , he shall be punish'd with death , not expressing the kind of death , there it ought to be interpreted of Strangling . For example , the Law saith of the Adulterer , Lev. 20. 10. Morte plectetur , let him be punish'd with death : because the kind of death is not here mentioned , they interpret it strangling . The reason of this rule is , because strangling was the easiest death of the four ; and where the Law determineth not the punishment , there they say , Ampliandi favores , The favourablest exposition is to be given .

The rule is not generally true ; for in former times Adultery was punish'd with stoning . I will judge thee after the manner of them that are Harlots , saith the Lord , Ezek. 16. 38. And in the fortieth verse the judgment is named , They shall stone thee with stones : likewise the Scribes and Pharisees said unto Christ , Moses in the Law commanded us , that such should be stoned , John 8.

Before we treat in particular of these four punishments , it may be questioned , Whether the Jews had any power to judge of life and death , at that time when they crucified our blessed Saviour ? The Jews said to Pilate , It is not lawful for us to put any man to death , Joh. 18. 31. Latter Jews say that g g Moses Kotsen . in Sanhedrin . all power of capital punishment was taken from them forty years before the destruction of of the second Temple , and of this opinion are many Divines .

Answer . First , the Jews speech unto Pilate , that it was not lawful for them to put any man to death , cannot be understood , as if they should have said , we have no power to put any man to death ; for admit , that power in criminals were , in the general , taken from them , yet in this particular power was permitted them at that time from Pilate , Take ye him , and judge him according to your Law , John 18. 31. Neither can it be said , that their Law could not condemn him , if he had been a trangressor thereof ; or that they had not out of their law to object against him : for they say , They had a law , and by their law he ought to die , John 19. 7. It was not then want of Power , but the holiness of that time made them say it was unlawful . For they held it unlawful upon their days of prepararation to sit on life and death , as hath been shewn in the Chapter of translating Feasts . And Friday on which our Saviour was condemned , was the preparation of their Sabbath .

Secondly , in the question , whether power of judging capital crimes were taken from them by the Romans ? We are to distinguish between crimes . Some crimes were trangressions of the Roman law , as theft , murder , robberies , &c. power of judging in these was taken from them : other crimes were transgressions only against the law of Moses , as blasphemy , and the like : in these , power of judging seemeth to have remained with them . When Paul was brought by the Jews before Gallio , Gallio said unto them , if it were a matter of wrong or wicked lewdness , O ye . Jews , reason would , that I should bear with you : but if it be a question of words , and names of your law , look ye to it , Acts 18. 14.

In handling these four punishments : First observe the offenders , whom the Jews make liable to each punishment , and then the manner of the punishment .

The persons to be stoned were h h Moses Kotsen . fol. 188 col. 4. eighteen . 1. He that lieth with his own mother , 2. Or with his fathers wife , 36. Or with his daughter-in-law , 4. Or with a hetrothed 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 worstippeth an Idol . 10. He that offereth of his seed to Moloch . 11. He that hath a familiar spirit . 12. The Wizard . 13. The private enticer to Idolatry . 14. The publique withdrawer to Idolatry . 15. The Witch . 16. The prophaner of the Sabbath . 17. He that curseth his Father or his Mother . 18. The Rebellious Son . 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 upon the loyns ; if that killed him not , the Witnesses lifted up a stone , being the weight of two men , which chiefly the other Witnesse cast upon him ; if that killed not , all Israel threw stones upon him . The hands of the Witnesses shall be first upon him to put him to death , and afterwards the hands of all the people , Deut. 17. 17.

Hence the opinion of i i Paul . Fagius , Deut. 17. 7. R. Akiba is commonly received , that such an Idolater ( it holdeth in all others condemned to this death ) was reserved until one of the common feasts , at which all the multitude of Israel came to Jerusalem . The party thus executed being quite dead , was afterward for greater ignominy hanged on a Tree , till towards the Sun-set , at which time he and the Tree were both buried .

Malefactors adjudged to burning were k k Moses Kotsen . loco superius ●…tatio . ten : 1. The Priests daughter which committed whoredom . 2. He which lieth with his own daughter . 3. Or with his daughters daughter . 4. Or with his sons daughter . 5. Or with his wives daughter . 6. Or with her sons 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 two-fold . Some they burnt with wood and faggots : this was termed l l Rab. Levi. Levit , 10. by them Combustio corporis , the burning of the body : Others they burnt by pouring in scalding hot Lead at their mouths , which descending into their bowels killed them , the bulk of their body remaining whole , and this was termed therefore Combustio animae , The burning of their Soul . This last was most in use , and alone described by most of their Writers .

Malefactors condemned to beheading , were m m Moses Kotsen . in Sa●…r . of two sorts , 1. The Murderer , 2. Those of any City , who were drawn unto Idolatry . The manner thereof is at this day in use .

Malefactors strangled , were n n Moses Kotsens . Ibid. six . 1. He that smiteth his father or his Mother . 2. He that stealeth a soul of Israel . 3. An Elder which contradicteth the Consistory , 4. A false Prophet , and he that prophesieth in the name of an Idol . 5. He 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 up to the loins , a towel being cast about his neck ; which two Executioners , one on each side , plucked to and fro until he was dead .

CHAP. VIII . Punishments not capital .

THe lesser punishments , not capital , in use among the Hebrews , are chiefly four . 1. Imprisonment . 2. Restitution . 3. Talio . 4 Scourging .

Imprisonment . Under this are comprehended the Prisons , Stocks , Pillory , Chains , 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 use with us , they need no explication .

The keepers of the prison , if they let any committed unto them escape , were liable to the same punishment which should have been inflicted on the party escaped . This is gatherable from that , 1 Kin. 20. 39. Keep this man , if by any means he be missing , then shall thy life be for his life .

Concerning that Libera Custodia , which a a Drus . praeter . 2 Tim. 1. 18. Drusius proveth to have been in use among the Romans , I much doubt whether any such Custome were in use among the Hebrews . That some kind of Prisoners at Rome did go abroad with a lesser kind of Fetters in the day time to their work , and so return at night to their prison , hath elsewhere been observed by me . And b b Senec. Epist. 5. Non in lib. de tranquil . c. 10. quem ●dmodum citatur à Drusio . Eadem catena & custodiam & militem cop●labat : The same chain tyed both the Prisoner and the Keeper . Observe the unusual significations of these two words , Custodia a Prisoner , and Miles a Keeper . So that Dr●sius delivered Seneca his meaning , but not his words , when he repeats them thus : Eadem catena tàm reum quàm militem tenet . Observe further , that the Prisoner was tyed by the right arm , and the Keeper by the left , because the right arm is the stronger , and therefore justly remaineth free rather to the Keeper , than to the Prisoner . Hence is that , c c Sen. de tranquil . c. 10. Tu forte leviorem in sinistra putas catenam ; because the Keeper tyed himself unto the same Chain , not in way of punishment , but voluntarily for the safer keeping of the Prisoner .

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

Restitution is threefold . Secundum idem , in identitie , when the very same thing is restored which is wrongfully gotten . Secundum aequale , when there is so much for so much in quantity restored , the goods unjustly gotten being sold or lost . Secundum possibile , when restitution is made according to that which a man hath , not being able to satisfie the whole .

Restitution in identity , was , and is principally required . Whence it is , that if the theft , whether Ox or Sheep , were found alive upon a man , he restored but double , Exod. 22. 4. but if they were killed or sold , then five Oxen were restored for an Ox , and four sheep for a sheep , Exod. 22. 1. The Jews were so precise in this kind , that if they had built an house with a Beam or peice of Timber unjustly gotten , they would pull down the house , and restore the e e David Kimchi . same beam or peice to the owner . From this the Prophet Habakkuk doth not much dissent : The stone shall cry out of the wall , and the beam out of the timber shall answer it Habbak . 2. 11.

Among the Jews , he ought to be sold that was not of sufficient worth to make restitution , Exod. 22. 3. f f Aug. Epist. 54. And Augustine saith of Christians , That he which doth not make restituion according to his ability , never repented . And , Non remittetur peccatum , nisi restituatur ablatum .

Talio . This was a punishment in the same kind , an eye for an eye , and a tooth for a tooth , hand for an hand , and foot for foot , Deut. 19. 21.

Talio is twofold . Talio identitatis , or Pythagorica , which was according to the Letter of the Law , when the offender was punisht with the loss of an eye , for puting out anothers eye , &c. Talio similitudinis , or Analogica , which was when the price of an eye , or some proportionable mulct is paid for an eye put out , or any other member spoiled .

The g g Oculum pro oculo , id est , pretium oculi . Targum Jonath . Deut. 19. 21. It. R. Solomon . ib. Hebrews understand Talio similitudinis , that the price of a maim should be paid : not Talio identitatis , not that the offender should be punisht with the like maim ; because to punish like for like in identitie , is in some cases impossible , as if a blind man put out anothers eye , or one toothless strike out anothers tooth .

In case of bodily maims therefore , the h h Vid. Munster . Exod. 21. Hebrew Doctors say , that the party offending was bound to a five-fold satisfaction : First , for the hurt in the loss of the members . Secondly , for the damage , in loss of his labour . Thirdly , for his pain or grief arising from the wound . Fourthly , for the charge in curing it . Fifthly , for the blemish or deformity thereby occasioned . Munster rendreth those five thus ; Damnum , lesio , dolor , medicina , confusio . The i i A Cellius lib. 11. cap. 1. Romans likewise had a Talio in their Law , but they also gave liberty to the offender to make choice , whether he would by way of commutation pay a proportionable mulct , or in identity suffer the like maim in his body ?

Scourging . This was two-fold ; either Virgis , with rods ; or flagellis , with scourges . This latter was more grievous then the former , as appeareth by that Ironical speech ; k k Cic. pro Rabirio . Porcia lex virgas ab omnium civium cor pore amovit , hic misericors flagella retulit . Both were in use among the Romans , but only the latter among the Hebrews . This beating or scourging was commanded , Deut. 25. 2 , 3 : Where the number of stripes was limited , which the Judge might not exceed . Forty stripes shall he cause him to have , and not past . The Jews in many things laboured to seem koly above the Law . For example , where the Lord commanded a Sabbath to be sanctified , they added their Sabbatulum , that is , they began their Sabbath about an hour sooner , and ended it about an hour later than the Law required : Where the Lord forbade them to eat or Thisbites in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 drink things sacrificed to Idols , (l) they prohibited all drinking with Heathens , because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passeover to put away leaven out of their Houses , they would not take the m m Thisbites in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 name into their mouths name into their mouths all the time of that Feast . The Lord commanded them to abstain from eating Swines flesh ; they would not so much as name it , but in their common talk n n Elias Thisbit . ibid. would call a Sow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dabar , achar , another thing . In like manner the Lord commanded chief Malefactors , which deserved beating , to be punisht with forty stripes ; they in their greatest corrections would give but thirty nine . Of the Jews five times received I forty stripes save one , 2 Cor. 11. 24. For this purpose the scourge consisted of three thongs , so that at each blow he received three stripes ; and in their greatest correction were given thirteen blows , that is , forty stripes save one . Whether o o Talmud . lib. maccoth . ca. 3. in Mischna . these thongs were made the one of a Bulls hide , the other two of an Asses hide , or p p Baalturim . vid. Drus . 2 Cor. 10. 24. all three of a Calves , the matter is not material , both opinions have their Authors .

The manner of correcting such , was thus . The Malefactor had both his hands tyed unto a post , one cubit and half high , so that his body bowed upon it . The Judge shall cause him to bow down , Deut. 25. 2. This post or stake on which the Malefactor leaned in time of whipping , was termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnammud , Columna , a Pillar . His Cloaths were plucked off from him down-ward unto the thighs , and r r Talmud . ibid. this was done either by renting or tearing of them . The Governours rent Paul and Silas their cloaths , and commanded them to be beaten with rods , Acts 16. 22.

That the Beadle should inflict a great number of stripes proportionable unto the transgression , this correction was performed in the sight of the Judge . The Judge shall cause him to be beaten before his face , Deut. 25. 2. s s Talmud . ibid. The chief Judge of the three , during the time of the correction , did either read or excite that , Deut. 28. 58 , 59. If thou wilt not keep , and do all the words of this law , &c. Then the Lord will make thy plagues wonderful , &c. The second Judge he numbred the stripes , and the third he bade the Beadle smite . The cheif Judge concluded all , saying , Yet he being merciful forgave their iniquity , &c. Psal. 78. 38.

Sometimes in notorious offences , to augment the pains , they tied certain huckle-bones or plummets of lead , or sharp thorns to the end of the thongs , and such scourges the t t Eustathius . Item Athenaeus lib. 4. Greeks termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Flagra Taxillata . u u T●olasan . synt . jur . univers. l. 13. In the Scripture they are termed Scorpions . My Father hath chastised you with rods , but I will correct you with Scorpions , 1 Kings 12. 12.

CHAP. X. Punishments borrowed from other Nations .

THE punishments borrowed from other Nations , are principally six : 1. Crux , The death on the Cross . 2. Serrâ dissectio , the cutting one afunder with a saw . 3. Damnatio ad bestias , The committing one to fight for his life with wild beasts . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wheel . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drowning one in the sea . 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beating one to death with ●ndgels . The first and the third were meerly Roman punishments ; the second was likewise used by the Romans , but whether originally taken from them is doubtful : the fourth and the last were meerly Greek punishments ; the fifth was for the substance in use among the Hebrews , Greeks and Romans , but in manner of drowning them , they differed . It will be needful to speak 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 peices of timber compacted cross-wise , The first is termed Crux simplex . The last Crux Compacta . This latter is threefold . 1. Decussato . 2. Commissa . 3. Immissa .

Crux decussata . This was made of two equal pieces 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 J●… . c. 31. Decussare est per medium secare . Veluti si duae regulae concurrant ad speciem literae X. quaefigura est cruc is . This kind of Cross is by the common people termed Crux Andraeana , Saint Andrews-cross , because on such an one he is reported to have been crucified .

Crux commissa . This was , when a piece of timber erected , was joyned in the middle to a traverse , or over-thwart top , somewhat shorter then the piece erect , in manner of a Roman T. This is called Crux Antoniana , S. Anthony his Cross , because he is often painted with such a Cross .

Crux immissa . This was when a short traverse somewhat obliquely crossed the stake erect , not quite in the middle , as Crux decussata , nor quite on the top as Crux commissa , but near to the top , on this manner † . b b Lipsius de cruce , lib. 1. cap. 10. This is thought to have been Crux Christi , the Cross on which our Saviour Christ suffered .

The Ceremonies used by the Romans towards those whom they crucified were these : First , they c c Joseph . excid . lib. 5. cap. 3● . Philo contra Flaccum . It. Liv. lib. 1. scourged them , and sometimes tyed them to a Pillar in time of scourging . Artemidorus is clear in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , being tyed to the Pillar , he received many stripes . d d Plut. Baceh . Plautus is thought to have alluded to the same . — Abducite hunc Intrò , atque adstringite ad columnam fortiter .

The ancient Fathers e e Prudentius ; Hieron . Beda vid. lip . de cruce , lib. 2. cap 4. report that our Saviour was whipt thus ad columnam : but the Scripture is silent , both touching the place , and manner of his whipping , only that he was whipt is testified . He scourged Jesus , and delivered him to be crucified , Mat. 27. 26.

Secondly , They caused them to bear their own Cross , f f Platarch . de seranum , vind. Malefici cùm ad supplicium educuntur , quisque suam effert crucem . Thus Christ bore his own Cross , John 19. 17. To this there is allusion , He that taketh not his Cross , and followeth after me , he is not worthy of me , Mat. 10. 38.

Thirdly , That the equity of the proceeding might clea●ly appear , the g g Euseb. Eccles. hist. lib. 5. cap. 1. It. Suet. Domit. cap. 10. cause of the punishment was written in a table , and so carried before the condemned person ; or else it was proclaimed by a publick Cry●● . This cause was termed by the Romans commonly Titulus , by h h Tertul. Apol. cap. 2 Sueton in Calig . some i● is 〈◊〉 Elogium . Thus Pilate wrote in Hebrew , Greek , and Latin , Jesus of Nazareth the King of the Jews .

Fourthly , They i i Artemi●… . l. 2. c. 58. pluckt off their cloaths from such as were to be crucified . Thus , Christ suffered naked .

Serrâ dissectio , A sawing one in sunder . They sawed them from the head downward . The k k Sueton. in Calig . cap. 27. Romans used this kind of punishment , so likewise did the Hebrews . Thus Manasses is thought to have punisht the Prophet Isaiah , and the Apostle to have alluded unto it , They were sawn a sunder , Heb. 11. 37.

Damnatio ad bestias . Those who were condemned to wild Beasts , are properly termed Bestiarii . Whether S. Paul did , according to the letter , fight with beasts at Ephesus , 1 Cor. 15. 22. is much controversed . l l Theophylact. Anselm . Some understand by Beasts , Demetrius , and others , that opposed him at Ephesus , m m Chrisostum . Ambros . & alii . others more probably understand the words litterally . And this kind of punishment was commonly exercised against Christians in the Primitive Church , insomuch that the Heathens imputing the cause of all publick calamities unto the Christians , would call out , n n Tertullian . Ap. l. cap. 40. Christianos ad Leones ! Let the Christians be haled to Lyons : yea , the litteral interpretation of the words : is a stronger argument that Saint Paul believed the Resurrection ( which is the scope of the text ) than to understand the words of a metaphorical fight , against the enemies of his doctrine .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Wheel : A wise King bringeth the wheel over the wicked , Prov. 20. 26. I take the words to imply no more but this , that as the wheel turneth round , so by the wisdom of a King the mischief intended by wicked men , is brought upon their own head . That hereby should be understood , the grinding of wicked men under a cart wheel , as the husbandman breaks some sort of grain under the wheel , is the meer conceipt of Expositors on this place ; for no Records make mention of any such punishment in use among the Jews . Among the Greeks there was a punishment went under this name : o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aristoph . in Iren. De eadem poena loquuntur Demosth . 3. in Aphob . & Suidas . it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Wheel , not because a wheel was brought over the wicked , but because they bound fast the offender to the spokes of a Wheel , and there scourged him , to inforce a confession .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drowning one in the Sea . This was in use among many Nations , but the manner differed . The p p Senec. lib. 5. controv . 4. Juvenal Satyr . 8. Modestus , Digest l 48. ad legem Pomp. de patric . vid. Coel. Rhod. l. 11. c. 21. Romans they sewed up a Parracide into a leather budget , sewing up together with him into the same budget , a Serpent , a Cock , and an Ape , and so cast them all into the Sea . The q q Athenaeus l. 14. Grecians when they judged any to this kind of punishment , they wrapt him up in lead . The Hebrews tyed a milstone about his neck . Thus , in respect of the manner r r Hier. Mat. 18. 6. those are to be understood , who say , this kind of punishment was peculiar to the Jews .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is rendred by the general name of torturing , Heb. 11. 35. 2 Mac. 6. 19. But the word signifieth a special kind of torturing , by beating one with cudgels unto death . It hath its denomination from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a Drum usually : and hence . s s Magius in lib. de Equuleo , vid. Dyus . praeter . l. 8. some have parallel'd this torture with that among the Romans termed Equuleus ; as if the person thus tortured , were rackt , and stretched out in manner of a drum head : but it signifieth also a drum stick , and t t Scholiastes Aristophanis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scribit esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Pluto . p. 50. thence cometh the punishment to be termed Tympanismus , that is , a Tabring , or beating one to death with ●udgels , as if it were with drum-sticks . This is evident by Eleazar ; he came willingly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to this kind of torment , 2 Mat. 6. 19. and in the thirtieth verse , where he gave up the Ghost , there is mention of his strokes , not of his racking or stretching .

Junius reckoneth u u Junius Jer. 29. 26. another kind of punishment , termed by the Hebrews , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsinok , which he would have to be a compound word : doubtless his meaning is that it should be compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsi , Navis , a ship , or boat , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Janak , Sugere , to suck : for he saith that thereby is meant a certain punishment , termed Navicula sugentis , which x x Plutarch . in Artaxerxe . Plutarch describeth in this manner ; That the offender should be inclosed between two boats , as in a prison , or , as his phrase is ( quasi in vagina ) as in a sheath ; and , to preserve life in him , milk and honey tempered together was forcibly put into his mouth , whether he would or no. And hence , from this sucking in of milk and honey , this punishment hath been termed Navicula sugentis . But the y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Instrumentum constringens manus . D. Kimch . Jer. 29. 26. Hebrews say , that Tsinock was nothing else but manacles , or cords , wherewith prisoners hands were tyed . I leave in indifferent to the Reader to follow which interpretation he please .

THE SIXTH BOOK OF MISCELLANEOUS RITES .

CHAP. I. Of Circumcision .

THeir Sacraments were two . First , the Passeover , of which there hath been a set Chapter . Secondly , Circumcision , of which now . Circumcision , was a cutting off the foreskin , as a sign and seal of Gods Covenant made with the People of the Jews . It is called a sign by God in its first institution , Gen. 17. and a seal by the Apostle , Rom. 4. 11. Yea , it is called a sign and a seal , by a a a Zebar . Gen. 17. Doctor of the Jews , more ancient than their Talmud :

It was used ( though not as a Sacrament ) by many other Nations : b b Alex. Ab. Alex . lib. 2. cap. 25. Herodot . l. 2. Diodor. Sicul. lib. 2. c. 1. It. l. 4. c. 3. by the inhabitans of Colchis , the Aethiopians , the Tragloditae , and the Aegyptians .

In a figurative sense , alluding unto this Sacramental Rite , we read of three other sorts of Circumcision in the Scripture ; so that in all there are four ned , 1. This of the flesh . 2. Another of the heart . 3. A third of the lips . 4. And a fourth of the ears . We are to consider it in its proper acception , and here to obseve : 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 observed , that if it fell on the Sabbath , yet they circumcised the Child ; whence rose that saying among them , Circumcisio pellit Sabbatum , Circumcision driveth away the Sabbath ; or the Sabbath giveth place to Circumcision . And with this accordeth that of our Saviour , Ye on the Sabbath day circumcise ●…an , John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least , say that God did therefore enjoyn the eighth day , that one Sabbath might first pass over each male , before he should be partaker of this Sacrament . But more probably we 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 Salvation , neither was , nor is simply tyed to Sacraments ; for then there had been no less cruelty in forbidding Circumcision until the eighth day , then there was love in permitting it upon the eighth . Secondly , because in this time of the Mosaical Pedagogie , there was a kind of legal uncleanness , in which the creatures were thought to be , as remaining in their blood , for the first seven daies after their birth , Levit. 22. 27. It. 12. 2 , 3. Notwithstanding , God thought it not convenient to defer it longer than eight daies , for the comfort of the Parents , which thay received by a mature and seasonable initiation of their children .

The manner how Circumcision was administred , I find thus recorded : Some of those that were present c c Paul . Fag . Deut. 10. held a Vessel full or dust , into which they did cast the foreskin being cut off . Again , they prepared in the room , a certain d d Christo . Cast. in Malac. c. 3. void chair 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 Macerus in abbreviaturis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Veniet Elias , & omnia enodabit ; We know that Elias will come , and he will tell us all things : But chiefly it was done , because they thought Elias to be present there in spirit , whose bodily coming they did , and do daily expect . These ceremonies are meerly Jewish , practiced by the latter Jews , but utterly unknown in our Saviour Christ his time , and , as it appeareth by the Samaritan woman her speech , that proverbial saying , applyed now unto Elias , was of old applyed to Christ , John 4. 25. Thirdly , he which supplied the place of the Witness , or as we phrase it , of the Godfather , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elias Thisb . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 held the Child in his arms whiles it was Circumcised : this Godfather they called Baal Berith , and Sandak ; that is , the Master of the Covenant . Uriah the Priest . and Zachariah the son of Jeberechiah , are g g Jun. & Trim. Es. 8. 2. thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz , Esay 8. 2. and from them the custom of having Godfathers in Baptisme , to have taken its original . Fourthly , the parents named the Child , and in Zacharies times , it seemeth that in the naming of the Infant , they had respect to some name of his Ancestors . They said unto 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 . prob . 102. Macrob . Stat. l. 1. c. 16. The Romans gave names to their male-children on the ninth day , to the female on the eighth . The i i Coel. Rhodig . Athenians gave names on the tenth . k k Arist. hist. ●nim . lib. 7. c. 12. Tertul. de Idol cap. 16. Others on the seventh . These l l 22. cap 12 daies Tertullian calleth Nominalia . The Graecians besides the tenth day , on which they named the Child , they observed also the fifth , m m Scholiast . Aristoth . in Lusistrat . p. 886. It. Suidas in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on which day the Midwives took the Child , and ran about a fire made for that purpose , using that Ceremony as a purification of themselves and the Child : on this day the Neighbours also sent it gifts , or small tokens , Munera natalitia ; n n Stukius de co●…iv . l. 1. c. 16. from which custom that amongst Christians , of the Godfathers sending gifts to the baptized Infant , is thought to have flown . But to return again to the Rites of the Jews . After the Child had been circumcised , the Father said , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsen . in tractat . Circumcis . fol. ●15 . Blessed be our Lord God , who hath sanctified us with his precepts , and hath commanded us , that we should cause this Child to enter into the Covenant of Abraham . After this , the whole Church or company presently replyed in this manner , p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses ●…en . ibid. As thou hast made him to enter into the Covenant , so make him also to enter into the Law , into Matrimony , and into good works .

The penalty for the omission of Circumcision runneth in this form ; That soul shall be cut off from his people , Gen. 17. 14. I understand the penalty to be pronounced against such an omssion , which proceeded either from contempt or wilful neglect . In this case the question is , what is meant by this phrase , His soul shall be cut off from the people . Secondly , who ought thus to be punisht ? whether the child , or the parents , and such who supply the place of parents ? For the first , besides Gods secret action in punishing such Delinquents ; methinks there is a rule of direction for the Church , how to proceed against such in her Discipline : If any understand here , by cutting off such a mans soul 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 understand hereby a bodily death inflicted upon such an offender , in which sense the phrase is taken , Exod. 31. 14. Whosoever doth any work on the Sabbath , that soul shall be cut off from among his people . And it is very remarkable , that when Moses his child was uncircumcised , the Lord sought to kill Moses : which as it intimateth the punishment of this fault to be a bodily death , so it clearly evinceth , that not the child till he cometh to years of discretion , but the parents were liable to the punishment . The opinion of the Rabbines concerning this latter point , is thus delivered : q q Moses Kots . tract . circumcis . fol. 114. col. 4. If the Father circumcise him not , then the Judges are commanded to circumcise him , and if it be unknown to the Judges , and they circumcise him not , when he is waxen great , he is bound to circumcise himself , and every day that passeth over him , after he is waxen great , and he circumciseth not himself , lo he breaketh the Commandment .

Here it may be demanded , how it is possible for a man , after once he hath been marked with the sign of Circumcision , to blot out that character , and become uncircumcised ? for thus some Jews , for fear of Antiochus , made themselves uncircumcised , 1 Mac. 1. 16. Others for shame , after they were gained to the knowledge of Christ , and to the entertainment of the Christian saith , uncircumcised themselves , 1 Cor. 7. 18. r r Ephiphan lib. de mens. & . pond . p. 415. It. Celsus l. 7. c. 25. The answer is , that this was done by drawing up the foreskin with a Chyrurgion his instrument ; and unto this the Apostle in the fore-quoted place alludeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ne attrahat praeputium . This wicked invention is ascribed unto Esau , as the first Author and practicer thereof .

CHAP. II. Of their first-fruits , and their Firstlings , or First-Born .

THe use and end of their first-fruits , was that the after-fruits might be consecrated in them . To this purpose they were enjoyned to offer the first-fruits of their trees , which served for food , Levit. 19. 23 , 24. In which this order was observed ; the three first years after the tree had been planted , the fruits were counted uncircumcised and unclean : it was unlawful to eat them , sell them , or make any benefit of them : on the fourth year , they were accounted holy , that is , either a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacerdos ea comedebat . Aben. Ezra in hunc lecum . latter is the common opinion of the Hebrews . After the fourth year , they returned to the use of the owner : we may call these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , simply the first-fruits .

Secondly , they were enjoyned to pay yearly the first fruits of every years encrease , and these we may call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and of them there were many sorts . First , first fruits in the sheaf , Lev. 23. 10. Secondly , first-fruits in two wave-loaves , Levit. 23. 17. These two bounded their harvest , that in the sheaf was offered in the beginning of harvest , upon the fifteenth of Nisan , the other of the loaves at the end , upon their Pentecost : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vzziel . Numb. 15. 20. and Levit. 23. they are both called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thenuphoth , that is , shake-offerings . Thirdly , there was a first of the dough , Num. 15. 20. namely , a (c) four and twentieth part thereef , given unto the Priests : which kind of offering was observed , even when they were returned out of Babylon , Nehem. 10. 37. Unto this St. Paul hath reference , Rom. 11. 16. If the first fruits be holy , the lump is also holy . Fourthly , they were to pay unto the Priests the first-fruits of the threshing-floor , Numb . 15. 20. These two last are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Therumoth , that is , heave offerings : this the heave-offering of the threshing floor ; the other the heave-offerings of the dough , Numb . 15. 20. Under the name of first-fruits , commonly Authors treat of no other but this last , and wholly omit all the former sorts . Before we proceed to the explaining of the last , note with me the difference of these two words , Thenuphoth , and Therumoth : both signifie shake-offerings , heave-offerings , or wave-offerings , but with this difference ; d d P. Fagius in Pentat . the Therumoth was by a waving of elevation , lifting the oblation upward and downward , to signifie , that God was Lord both of Heaven and Earth . The Thenuphoth was by a waving of agitation , waving 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 kind of agitation , they acknowledged God to be Lord of the whole world . Now , that we may know what these first-fruits of the threshing floor were , the Rabbies , and others following them , distinguish them into two sorts : the first of these , was first-fruits of seven things only : 1 Wheat . 2 Barly . 3 Grapes . 4 Figs , 5 Pomegranates . 6 Olives . 7 Dates . For all which the Promised Land is commended , Deut. 8. 8. e e R. Solom . Deut. 26. 2 It. Moses Kotsens . fol. 201. Col. 4. These the Talmudists term 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Biccurim ; and when they treat of first-fruits , they treat of them under this name , and understand 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 up unto the Sanctuary , at the Feast of Pentecost , which was the end and closure of their harvest , as was signified both by this oblation , and likewise by that of the two wave loaves , Lev. 23. 17.

The second was paid of Corn , Wine , Oyl , 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 be understood , where they say , f f Moses Egypt . in Jud. part. 3. tract . de Therumoth , cap. 2. Quicquid eduliorum ex terra incrementum capit , obnoxium est primitiis , Therumae , & decimis . This they call , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma , an heave offering : the Greek renders it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A separation , because this was a consecration , or setting apart of the Lords portion . In allusion unto this , I take S. Paul to have termed himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , separated unto the Gospel , Rom. 1. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aaron shall separate the Levites , so the Greek renders it , but the Original is , Aaron shall wave the Levites , Numb . 8. 11. Again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Separate me Barnabas and Saul , Acts 13. 2. Drusius delivereth another reason , as hath been said in the Chapter of the Pharisees . But to proceed : the Hebrews called this second payment , not only Theruma , simply , but sometimes g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theruma gedola , the great heave-offering , in comparison of that Tithe which the Levites payed unto the Priests : for that was termed Theruma magnasher , the heave offering of the Tithe , Numb. 18. 26. which though it were one of ten , in respect of that portion which the Levites received ; yet it was but one of an hundred , in respect of the Husbandmans stock , who payed the Levites : and thus was it a great deal less then the great heave offering , as will presently appear . This ( the Hebrews say ) the owners were not bound to bring up to Jerusalem .

The Law prescribed no set quantity to be paid , either in the Biccurim , or in the Theruma ; but , by tradition , they were taught to pay at least the sixtieth part in both , even in those seven things , also paid under the name of Biccurim , or first-fruits , as well as in their heave-offering termed Theruma , or Theruma gedola .

Thus the Talmudists do distinguish the Biccurim from the Theruma gedola : but in my opinion the Biccurim may be contained under Theruma gedola ; and in truth , both of them are nothing else but the heave-offering of the floor , formerly mentioned out of Num. 15. 20. My reasons are these . 1. Scripture giveth no such leave to keep any part of their first fruits at home ; if that could be proved , the distinction were warrantable . 2. Scripture doth not limit first fruits unto those seven kinds , which alone go under the name of Biccurim . 3. Themselves confound both members ; for in their Biccurim , they say , they paid , 1 Wheat . 2. Barley : In their Theruma , they say , they paid Corn ; as if under Corn , Wheat and Barley were not contained . Some may say , they paid their Biccurim in the Ear , while the harvest 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 corn . 2. Because the corn offered in the sheaf was but a little quantity , and it was offered not at their . Pentecost when their harvest ended , but at their Passeover when their harvest began , Levit. 23. 10. Whereas their Biccurim , or first fruits , were always offered at their Pentecost .

But omitting further proofs , I proceed to shew the ground , why in this heave offering of the floor , at least a sixtieth part was prescribed : it is grounded upon that of the Prophet Ezek. This is the oblation that ye 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 took that distinction of these offerings . g g Solom . Iarchi . Deut. 18. 4. Item Hieronym . in Ezek. 45 fol. 260. Some say they gave the fortieth part of their encrease : this because it was the greatest quantity given in this kind of oblations , they termed h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma gna●in ragna . Theruma oculi boni , The oblation of a fair eye : others ( though they were not so liberal as the former , yet they might not be reputed niggardly ) gave a fiftieth part , and this they termed i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma benonith . Theruma mediana , The oblation of a middle eye : others , whom they reputed sordid , gave just a sixtieth part , less then which they could not give , this they termed k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theruma gnajia ragna . Theruma oculi mali , The oblation of an evil eye : so that the payment of these was bounded by the tradition of the Elders , between the sixtieth and the fortieth part : but the l l Epiphan contr. Pharis . pag. 11. Pharisees , that they might be holy above 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 liberal except he paid the thirtieth . The manner how these first fruits termed Biccurim were paid , is at large set down , Deut. 26. But in time of the Prophets other Ceremonies seem to have been received , of which the Hebrew Doctors say thus : m m Maimon . in Buccurim . cap. 4. sect. 16. When they carried up their first-fruits , all the Cities that were in a County gathered together to the chief City of the County to the end that they might not go up alone ; for it is said , In the multitude of people is the Kings honour , Prov. 14. 28. And they came and lodged all night in the streets of the City , and went not into houses , for fear of pollution : and in the morning the Governor said , Arise , and let us go up to Sion , the City of the Lord our God . And before them went a Bull which had his horns covered with Gold , and an Olive Garland on his head , to signifie the first-fruits of the seven kinds of fruits . There was likewise a pipe struck up before them , until they came near to Jerusalem , and all the way as they went , they sang , I rejoyced in them that said unto me , we will go into the house of the Lord , &c. Psal. 122. Unto this , and other like manner of solemn Assemblies the Prophet hath reference , saying , Ye shall have a song as in a night when an holy solemnity is kept , and gladness of heart , as when one goeth with a pipe to come unto the mountain of the Lord , Esay 30. 29.

The firstling , or first born of man and beast , the Lord challenged as his own , Exod. 13. The ground of this Law was , because God smote all the first-born in Egypt from man to beast , but spared the Israelites ; for a perpetual memory of which benefit , he commanded them to sanctifie all their first-born male , unto him . Now the first-born men , and of unclean beasts , were redeemed for five silver shekels of the sanctuary , paid unto the Priests for each of them , Num. 18. 15 , 16. Unto this S. Peter alludeth , saying , We are not redeemed with corruptible things , as silver and gold , 1 Pet. 1. 18. The firstlings of clean beasts ought to be sacrificed , their blood to be sprinkled on the Altar , their fat to be burnt for a burnt-offering , and their flesh to return to the Priests .

Observe how God would be honoured by the first-lings of men and cattel ; by the first-fruits of trees , and of the earth , in the sheaf , in the threshing floor , in the dough , in the loaves : All which teach us to consecrate the first and prime of our years unto the Lord .

CHAP. III. Of Tithes .

WE are here to enquire : First , what things in general were titheable : Secondly , how many kinds of Tithes there were : Thirdly , the time when each sort of tithe began to be titheable .

First , their yearly encrease was either Cattel , fruits of the trees , or fruits of the land ; of a a Vid. Sixtin . Amama de decimis . all these they payed tithes , even to mint , anise , and cumine , These things they ought not to leave undone , 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 Harvest had been ended , and all gathered , then the Husbandman laid aside his great Theruma , otherwise called the first fruits of his threshing floor , of which it hath been spoken in the Chapter of first fruits . This being done , then out of the remainder he paid a tenth part unto the Levites , and this they termed b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher rischon , the first tithe , Tob. 1. 7. This was always paid in kind , and as it seemeth to me , it was not brought up to Jerusalem by the husbandman , c c Decime primae necessarii aut à celono ipso aut ejus vicario Hieros●lymas deportandae erant . Sixtin Amama de decimis . others think otherwise ) but payed unto the Levites in the several Cities of tillage , Neh. 10. 37. out of this first tithe the Levites paid a tenth portion unto the Priests ; this they termed d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher min hammagnasher , the tithe of the Tithes , Neh. 10. 38. and Decima sanctitatum , the tithe of holy things , 2. Chron. 31 6. this the Levites brought up to the house of God , Neh. 10. 38. When the Levites had paid this tenth portion unto the Priests , then the Levites and their Families might eat the remainder of the first tithe in any place , even out of Jerusalem , Num. 18. 31.

This first tithe being paid , the Husbandman paid out of that which remained a second tithe ; this the Husbandman might pay in kind 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 when in kind was ten in the hundred , that changed into Money , was twelve in the hundred . This the Husbandman brought up unto Jerusalem , and made a kind of Love-feast therewith , unto which he invited the Priests and Levites , only every third year he carried it not to Jerusalem , but spent it at home within his own gates , upon the Levites , the Fatherless , the Widows , and the Poor , Deut. 14. 18. a a Moses Kotsen . tract . de decima secundo . f. 199. They reckoned their third year from the Sabbatical year , on which the Land rested : So that the first and second Tithe was payed by the Husbandman the first , second , fourth , and fifth years after the Sabbatical year : but upon the third and sixth years only , the first Tithe was paid to the Levites , and the the second was spent at home . Hence in respect of the kinds , this is called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher scheni , the second tithe , Tobit . 1. 7. in respect it was paid to the poor every third year : it is called c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher gnani , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the poor mans tithe , and d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnasher sch●…hi , the third tithe , Tob. 1. 1. On those years on which it was carried up to Jerusalem , it ought of necessity to be eaten within the Court of the Temple , Deut. 14. 26 , and by the third tithe , we are to understand the poor mans tithe on the third year , which year is termed an year of tithes , Deut. 26. 12.

They likewise tithed their Cattel . Of their bullocks , and their sheep , and all that passed under the rod , the tenth was holy to the Lord , Lev. 27 32. Some Expositors understand by this phrase of passing under the rod , that all Cattle are titheable which live under the custody of a keeper , as if there were allusion to the Shepherds staff , or keepers rod , which they use in keeping their Cattel . The Hebrews more probably understand hereby , the manner of their decimation or tithing their Cattel , which was as followeth . d d Solomon Iarchi , Lev. 27. 32. & Mai●on . de primogen . c. 7. Sect. 1. 5. He that hath Lambs ( or Bullocks ) thus separateth his tenth , he gathereth all his Lambs , and all his Bullocks into a fold , to which he maketh a little door , that two cannot go forth together ; their dams are placed without the door , to the end , that the Lambs hearing them bleating , might go forth one after another in order . Then one beginneth to number with his rod , one , two , three , &c. and the tenth which cometh forth , whether it be male or female , perfect , or blemished , he marketh it with a red mark , saying , this is for tithe . At this day the Jews , though they are not in their own Country , neither have any Levitical Priesthood , yet those who will be reputed religious among them , do distribute in lieu of tithes , the tenth of their encrease unto the poor , being perswaded that God doth bless their estates the more : for their usual Proverb is , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thregnasher , bis●hbil sche thegnasher ; that is , Pay tithes , that thou mayest be rich .

The time of the year from which they reckoned tithes , was different . For f f Talmud . tract . de novo anno ad initium Buxtorf . Synag . Jud. c. 12. beasts they counted the year from Elul to Elul , that is , from August to August , g g Moses Kotsen . in prae●…p . affirm . 136. for Gram , Pulse , and Herbs from Tisri to Tisri , that is , from September to September : for the fruit of Trees , from Schebat , to Schebat , that is , from January to January .

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

The Husbandman had growing 6000 Bushels in one year . 100 Bushels was the least that could be paid by the Husbandman to the Priests for the first fruits of the threshing floor . 5900 Bushels remained to the Husbandman , out of which he payed two Tythes . 590 Bushels were the first Tithe to the Levites . 59 Bushels the Levites paid the Priests , which was called the Tithe of the Tithes . 5310 Bushels remained to the Husbandman , out of which he paid his second tithe . 531 Bushels were the second Tithe . 4779 Bushels remained to the Husbandman as his own , all being paid . 1121 Bushels are the sum of both Tithes joyned together , which is above a sixth part of the whole , namely nineteen out of an hundred .

We are to know moreover , that through the corruption of the times , in the time of Hezekiah's reign , Tithes began generally to be neglected , insomuch that then Overseers were appointed to look to the true payment thereof , 2 Ch. 31. 13. Notwithstanding partly through the negligence of the Overseers , partly through the covetousness of the people , about one hundred thirty years before our Saviours Incarnation , corruption so prevailed , that the people in a manner neglected all tithes , yea none or very few payed either their first , second , or poor mans tithe , only they paid the great heave-offering . Justly for this reason ( saith (h) Moses Kotsensis ) in the dayes of John the 〈◊〉 Moses Kotsen . 〈◊〉 199. col. 3. Priest , who succeeded Simeon the just , ( I take it he meaneth Johannes Hyrcanus ) their great Court , termed their Sanhedrim , made a Decree , that more faithful Overseers should be appointed for the Tithes . At this time many things became questionable , whether they were tithable or no ; whence the high Court of their Sanhedrim decreed , that in the things doubtful ( which they termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Demai ) i i Moses Kotsen . ibid. though they paid neither first , nor poor mans tithe , yet they paid a second tithe , and a small heave offering ; namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one part of an hundred : Mint , Anise and Cummine , seemeth to have been of these doubtful things ; in which , though their decree of the Sanhedrim required but one in the hundred , yet the Pharisees would pay a just tenth , Mat. 23. 23. and hence it is that they boasted , They gave tithes of all that they possessed , Luke 18. 12. In which they outstripped the other Jews , who in these payments took the liberty granted them by the Sanhedrim .

CHAP. IV. Of their Marriages .

IN this Chapter of their Marriages , we are to consider : First , the distinction of their wives . Secondly , the manner of their betrothings . Thirdly , the rites and ceremonies of their Marriage . Lastly the form of their Divorce . The Patriarchs in the Old Testament had many of them , two sorts of Wives : both of them were reputed lawful , and true wives , and therefore the Children of both were accounted legitimate . The Hebrews commonly called the one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Naschim , Primary-wives , Married with nuptial Ceremonies and Rites requisite . Some derive the word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nascha-Oblitus fuit , quasi Obliviosae dictae , because for the most part , womens memory is not so strong as mens : but they think not amiss , who say that women are so called from oblivion , or forgetfulness , because the Fathers family is forgotten , and in a manner extinct in their daughters when they are married . Hence proceeds that common saying of the Hebrews , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ab●n Ezra . Num. 1 2. Familia matris non vocatur familia : and , for the contrary reason , a male child is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zacar , from his memory , because the memory of the Father is preserved in the b b Eandem prolis masculae rationem habitam apud Grecos testatur ●…der . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Son , according to that speech of Absolom , I have no Son to keep my name in remembrance , 2 Sam. 18. 18.

The other sort of Wives they call c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vx●r sec●ndaria vo●em compositam esse aiunt ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dividere & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 uxor , quasi 〈◊〉 divisa & di●●dia . Pillagsehim , secondary wives , or half wives ; the English translates them Concubines , and that not unfitly , for sometimes the Hebrew word it self denoteth an infamous Strumpet , or common Harlet .

The differences between these Concubines , and the chief or primary wives , are many . 1. A disparity in their authority , or houshold government : the Wife was as Mistress , the Concubine as an hand-maid or servant . She had only Justori , a true and lawful right unto the marriage bed , as the chief Wife had ; otherwise she was in all respects inferiour . And this appeareth in the History of Sarah and Hagar . Secondly , the betrothiing was different : the chief Wife at her Espousals received from her Husband certain Gifts and Tokens , as Pledges and Ceremonies of the Contract . Thus Abrahams steward , who is probably thought to be Eliezer , ( of whom we read , Gen. 15. 2. ) gave in Isaacs name unto Rebecca , jewels of silver ▪ and jewels of gold , and raiment , Gen. 24. 55. This custom was in use also among the Grecians , who calleth these gifts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . e e D. Kimchi 2 Sam. 5. 13. Moreover 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Iliad. 6. vid. etiam Suid. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the chief Wife likewise received from her husband a bill of writing , or matrimonial letters , whereas the Concubines received neither such gifts , nor such letters . Thirdly , only the children of the cheif wife succeeded the father in his inheritance ; the children of the Cencubines received gifts or legacies : Abraham gave all his goods to Isaac , but unto the sons of the Concubines which Abraham had , Abraham gave gifts , Gen. 25. 5 , 6. And here , by the way , we may take notice , that the first born by right of primogeniture , received a double portion of his fathers goods : the father shall give him a double portion of all that he hath , for he is the first of his strength , Deut. 21. 17. Unto this custom the Prophet Elisha's speech alludeth , when he prayeth Elijah , that his spirit might be double upon him , 2 King . 1. 9. that is , that he might have a double portion of his spirit , in comparison of the other Prophets , or rather the sons of the Prophets , amongst whom he obtained the place of an elder Brother , and therefore prayeth for the right of primogeniture : so that we are not to understand him , as if he did ambitiously desire a greater measure of the spirit than rested upon his Master , but that he desired to excel the other remaining Prophets , unto whom afterward he became a father . The f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 partem duorum . Hebr. phrase is in both places the same . Secondly , in their betrothing we are to consider , 1. The distance of time between the espousals , and the confirmation of their marriage , which some have conceited to have been a full year , at least ten months ; and this they observe from Rebecca , her brother and mothers answer unto Abrahams servant , desiring that the Maid might not depart presently , but remain after the Espousals at least ten days , Gen. 24. 55. Which Text they interpret g g O●keles & R. Solomon . ten months , understanding thereby that which elsewhere is phrased h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Duwum annorum dierum . a year of days , Gen 41. 1. But if we should yield this interpretation ( although our English at least ten days , is more agreeable unto the Septuag●●t and the Original ) yet it followeth not , that this time was craved for the fulfilling of any prescribed distance between the Espousals and the Marriage , but rather it implieth the tender affection of the mother towards her daughter , as being loath so suddenly to part with her . Notwithstanding , it is not unlikely , that there was a competent distance of time between the first affiancing , and the confirmation of the marriage , though not prescribed , or limited to any set number of days , weeks , or months . The second thing considerable in their betrothing , is to enquire the manner of their contracting , which might be done in Israel three ways . First , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsen . fol. 124. By peice of money . Secondly , By writing . Thirdly , By copulation , and all these in the presence of witnesses . By a peice of money , though it were but a farthing , or the worth thereof , at which time the man used this , or the like form of words ; k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maimon in Ischoth , c. 3. §. 1. Lo thou art betrothed unto me : and he gave her the money before witnesses . By bill , and then he wrote the like form of words ; Be thou betrothed unto me , which he gave her before witnesses ; and it was written with her name in it , else it was no betrothing . By copulation , and then he said likewise , Lo thou shall be betrothed unto me by copulation , and so he was united unto her before two witnesses , after which copulation she 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 themselves , without the fore-acquainting of Witnesses , it was no betrothing : however he might not lye with her the second time , before the Marriage was accomplished . And though the betrothing might be any of these three ways , yet usually it was by a peice of Money ; and if they would , they might do it by writing , but betrothing by copulation was forbidden by the wise men of Israel , and who so did it was chastised with rods : howbeit the betrothing stood in force . These solemnities in betrothing were performed by the man and woman under a Tent or Canopy made for the purpose , called in their language l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elias Thisbit . Chuppa , a Tabernacle or Tent : to this the Psalmist alludeth , Psal. 19. 4 , 5. In them hath ●e set a Tabernacle for the Sun , which as a Bridegroom coming out of his Chamber rejoyceth as a strong man to run a Race .

Thirdly , the Rites and Ceremonies of their Marriage were performed in the assembly of ten men at least , with blessings and thanksgiving unto God , whence house it self was called m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Beth hillulah , the House of praise , and their marriage song n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hillulim , praises . The Bridegrooms intimate friends which accompanied him and sung this Epithalamium or marriage song , were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Children of the Bride-chamber , Mat. 9. 15. Such I conceive those thirty companions to have been which Sampson associated to himself , Jud. 14. 11. The form of this praise or blessing is at large described by Genebrard , and the sum thereof is this : The cheif 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 own Image , according to the image of his own likeness , and hath thereby prepared unto himself an everlasting building , blessed be thou , O Lord , who hast created him . Then followeth again , Blessed art thou , O Lord our God , who hast created joy and gladness , the Bridegroom and the Bride , charity and brotherly love , rejoycing , and pleasure , peace and society : I beseech thee , O Lord , let there suddenly be heard in the Cities of Judah , and the streets of Jerusalem , the voice of joy and gladness , the voice of the Bridegroom and the Bride : the voice of ex●ltation in the Bride-chamber is sweeter than any feast : and children sweeter then the sweetness of a song : and this being ended , he drinketh to the married couple .

This custom of praising God at such times was not needless or superfluous , for the fruit of the womb was expected as a special blessing from God , and so acknowledged by them in that saying , that four keys were in the hand of him who was the Lord of the whole World , which were committed neither to Angel nor Seraphim ; namely o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum Hier. Gen. 30. 21. Clavis pluviae , clavis cibationis , clavis sepulchrorum , & clavis sterilitatis . Concerning the key of Rain , thus speaketh the Scripture , The Lord will open to thee his good treasure , Deut. 28. Concerning the key of food , thou openest thy hands Psal. 145. Concerning the key of the grave , when I shall open your sepulchres , Ezeck . 37. Concerning the key of barrenness , God remembred Rachel , and opened her womb , Gen. 30. Whereby is intimated , that these four things God hath reserved in his own hand and custody : namely , Rain , Food , the raising of our Bodies , and the procreation of children .

The time of the marriage feast appeareth clearly to have been usually p p Vid. Thisbit . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seven daies . Sampson continued his feast seven days , Jud. 14. 10 , 11. And of this seven days feast , q q August . quest. super Gen. 88. Divines do understand that speech of Labans unto Jacob , concerning Leah , fulfill her week , and we will also give thee this , Gen. 29. 27. in which speech , it is thought that Laban did desire Jacob , not to reject and turn away Leah , but to confirm the present marriage , by fulfilling the usual days of her marriage feast . From this Custom , together with the practice of Joseph , mourning seven days for his father , Gen. 50. 10. arose that usual proverb among the Jews , Septem ad convivium , Septem ad luctum . The chief governour of the feast was called r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Baal mischte ; which name is fitly expressed by being called the s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ruler of the feast , Joh. 2. 9. The modern Jews in Italy , when they invite any to a marriage feast , use this form of words , Such a one , or such a one entreateth you to credit his daughters marriage with your presence at the feast , &c. Then he that is invited replieth , Mazal tob : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Stuk●us de conviv . l. 2. c. 3. which some interpret to be the wishing of good luck in general ; but I rather think , that hereby was wished to the married parties , a special blessing in the procreation of children : whence the wedding ring , given unto the Bride-wife had u u Munster . Gen. 30. this inscription or posie , Mazal tob ; and the Hebrews called the Planet Jupiter , Mazal , whose influence they thought to be of great efficacy or force for generation : but in truth , Mazal signifieth any other Planet or Star in the Heaven , according to that Hebrew Proverb , x x Non est tibi ulla herba inferias ●ui non sit Mazal inf●rmament● , & ferit There is no herb in the earth , which hath not a Mazal or Star 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 hour , or under a good Planet . ipsam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mazal , & dicit ei , Cresce .

At the time of the marriage also , the man gave his wife a dowry bill , which the Scrivener wrote , and the Bridegroom paid for , whereby he endowed his Spouse , if she were a Virgin , with 200 Deniers , ( that is fifty shekels ) and if she had been married before , with an hundred Deniers , that is , twenty five shekels , and this was called the root or principal of the dowry : the dowry might not be less , but more , so much as he would , though it were to a talent of gold . There is mention of a contract between Tobias and Sarah , and that was performed , not by a Scrivener , but by Raguel , the womans father ; where we may observe , that before the writing of this bill there was a giving of the woman unto her husband . The form of words there used is , Behold , take her after the law of Moses , Tobit . 7. 14. A Copy of this Dowry bill is taken by Bertram out of the Babylon Talmud . The words thereof are thus : y y Talmud . Bab. vid. Buxtorf . Grammati● . Chald. p. 389. Vpon the sixth day of the week , the fourth of the month Sivan , in the year five thousand two hundred fifty four of the Creation of the World , according to the computation which we use here at Massilia , a City , which is scituate near the Seashore , the Bridegreom Rabbi Moses , the son of Rabbi Jehuda , said unto the Bridewife Clarona , the daughter of Rabbi David , the son of Rabbi Moses , a Citizen of Lisbon ; Be unto me a wife according to the law of Moses and Israel ; and I according to the word of God , will worship , honor , maintain , and govern thee according to the manner of the husbands among the Jews , which do worship , honor , maintain , and govern their wives faithfully . I also do bestow upon thee the dowry of thy Virginity , 200 Deniers in silver , which belong unto thee by the law : and moreover , thy food , thy apparel , and sufficient necessaries ; as likewise the knowledg of thee , according to the custom of all the earth . Thus Clarona the Virgin rested and became a wife to Rabbi Moses , the son of Jehuda , the Bridegroom .

After the Marriage was finished , then the wife might challenge from her Husband three things as debt . 1. Food . 2. Apparel . 3. Cohabitation , or the right of the bed ; which they note from Exod. 21. 10. where it is said , if he take him another wife , her food , her raiment , and her duty of marriage shall he not diminish . And unto this the Apostle alludeth , calling it , Due benevolence , 1 Cor. 7. 3.

The Wife , when she was first presented unto her Husband , covered her Head with a Veil , in token of subjection . Rebecca took a Veil , and covered her self , ( Gen. 24. 65 ) and for this cause ( namely in sign of subjection ) ought the woman to have power on her head , 1 Cor. 11. 10. Where by Power the Apostle understandeth a veil . Do any ask the question , why he should denote this Veil by the name of Power , especially seeing it was in token of subjection ? The Apostle being an Hebrew of the Hebrews , might have respect to the Hebrew word (z) Radid , signifying a Veil , which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 V●lamen mulie●… . à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Subjecit . cometh from the root Radad , to bear Rule and Authority , and so might use the Greek word , signifying a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 power in the same sense as the Hebrews did . And , in truth , what was this subjection to the Husband but a kind of power and protection derived unto the Wife , in comparison of her former state , being a Virgin ? and therefore in case her Husband was jealous of her , amongst other tokens of sorrow , she was commanded to stand at her tryal with her head uncovered , Numb. 5. 18. intimating thereby , that if she could not then clear herself , she was from thence forward deprived of all power , which heretofore she enjoyed by the means of her Husband .

After the marriage was finished , sometimes there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grece 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was permitted a Bill of Divorce : this the Hebrews called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Give Rad●d . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interpret●r ver●a M●… . in So●a . c. 3. sect 〈◊〉 . Sepher Kerithuth , a Bill of cutting off , because the woman is by this means cut off from he ▪ Husbands family . d d M●… . de di vo●t c. 1. sect. 1. Ten things were thought requisite as the Root and foundation of a divorce . 1. That a man put her not away but of his own will . 2. That he put her away by writing , not by any other thing . 3. That the matter of the writing be to divorce her and put her away , out of her possession . 4. That the matter of that divorcement be between him and her . 5. That it be written by her name . 6. That there be no action wanting , after the writing hereof , save the delivery of it unto her . 7. That he give it unto her . 8. That he gave it her before Witnesses . 9. That he give it her by the law of divorces . 10. That it be the husband or his deputy that delivereth it unto her . The form or Copy of this bill of divorcement was as it followeth e e Her f●rma rep●●itar apud M●s●m ●…sem . sol. 133. Aliad exemplar ibidem hab●tur . It. in M●se Aegyptio . part 2. fol. 59. unde desumpta est haec testi●m subs●●ti● qua●… ap●●sui●… . Vpon such a day of the Week , such and such of the M●nth N. such or such an year of the Creation of the World , according to the computation which we use here in this City N scituate near the River N. that I of the Country of N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place , near such and such a River have desired of my own free will , without any co-action , and have divorced , dismissed , and cast out thee , thee I say thee my Wife N. of the Country of N. the daughter of Rabbi N. dwelling in such and such a Country , and dwelling now in such and such a place , scituate near such and su●h a River , which hast been my Wife heretofore , but now I do divorce thee , dismiss thee , and cast thee cut , that thou mayst be free , and have the rule to thy self , and to depart and to marry with any other man whom thou wilt ; and let no man be refused by thee for me , from this day forward for ever . Thus he thou lawful for any man , and this shall be to thee from me a bill of separation , a bill of divorce , and a letter of dismission , according to the Law of Moses and Israel : N. the son of N. witness . N. the son of N. witness .

This bill was written by a f f Solomon . Jarchi . Hos. c. 1. 10. Scrivener , or publick Notary . And g g Maimon . de divort . cap. 11. sect. 18. furthermore , a woman being divorced , or otherwise a widow , it was not lawful for her to marry again , till she had tarried ninety days , besides the day of her divorce , or of her husbands death , and her last espousals : to the end it might be known , whether she were with child or no , and that there might be proof , whether it were the seed of the first husband , or of her second .

It was a common custom among the Romans about the time of our Saviours birth , even for the women to divorce their husbands , and to marry again at their pleasure . Of this , Heathen Authors speak : — Sic fiunt octo mariti , Quinque per autumnos . Juvenal . Satyr 6. verse 230. Et nubet decimo jam Thelesina viro . Martial . lib. 8.

h h Senec. 〈◊〉 . de Benef. 16. Non consulum , sed maritorum numero annos suos computant , &c. The Bill tendred 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 use also among the Hebrews . Hence is that saying of our Saviour : If a woman shall put away her husband , and be married to another , &c. Mark 10. 12. Now although , at that time , humane laws forbad not the marriages renewed with others upon such divorces , yet Gods law condemned both such divorces , and such marriages , and , before God , persons marrying after such divorcements were reputed digamites , that is , to have two husbands , or two wives . For this reason , a Minister above 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 text , second marriages ( in case of the Husbands or Wives death ) are no more forbidden , than the Poet forbade them in the like phrase . Vnico gaudens mulier marito . Horat. Carmin . 3. 14.

Note in the last place , that among the Jews the Bride-woman also brought a dowry to her Husband ; it was sometimes more , sometimes less ; it was called by the k k Elias Thiisbit . It. Solom . Jarchi . Gen. 31. 15. Rabbins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nedunia : Raguel gave with his daughter Sarah half his goods , servants and cattel , and money , Tob. 10. 10.

CHAP. V. Of their Burials .

AT the time of a mans death , before his Burial , many Ceremonies were observed . First , the next of the kin closed the eyes of the deceased body . Joseph shall put his hands upon thy eyes , Genes. 46. 4. This was likewise practiced both by the Romans and the Grecians . Ille meos oculos comprimat , Ille tuos . Ovid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Homer Iliad. 11.

Secondly , they washed the body being dead . Tabitha died , and when they had washed her , they laid her up in an upper-chamber , Act. 9. 37. The baptization or washing at such a time was threesold . The first was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eccles. 34. 26. A washing from the pollution contracted by the touch of a dead carc●… ; so that if haply any ignorantly and unawares became thus unclean , then was he by a kind of washing to be made clean again . The second was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a baptization or washing of the dead corps it self . Thus Tabitha was washed : neither is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unusually applied to common washings , as Mar. 7. 4. we read of the washing of cups , pots , vessels , tables , the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The first of these washings was proper to the Jews : this second in use with Jews , a a Tertullian . Apolog. 〈◊〉 . 47. It. Euseb. hist. lib. 7. c. 17. Christians , and b b Cor●… lavant f●…ntis & ungunt . V●… lib 6. Aeneid . Heathens : the third ( which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a baptization for the dead , 1 Cor. 15. 9. proper to some amiss-led Christians . It may be demanded , what manner of Baptism this was ? with submission of my judgment , I understand this place with S. Ambrose of a Sacramental washing , applied unto some living c Ambr●s . 1 Cor. 16. 29. man in the name and behalf of his friend , dying without Baptism , out of a superstitious conceit , that the Sacrament thus conferred to one alive , in the name of the deceased , might be available for the other dying unbaptized . As if the Apostle did wound those superstitious Corinthians with their own quills , and prove the Resurrection of the dead from their own erroneous practice , telling them in effect , that their superstitious Custom of baptizing the living for the dead , were vain and bootless , if there were no Resurrection ; and therefore the Apostle useth an emphatical distinction of the persons , in the next immediate verse , saying , why are we also in jeopardy every hour ? He inferreth the Resurrection by force of a double argument ; the first drawn from their superstitious baptization for the dead : the second , from the hourly jeopardy and peril wherein we , that is , himself and other Christians are , so that as that Father noteth , the Apostle doth not hereby approve their doing , but evinceth their hope of the Resurrection from their own practise , though erroneous . That there was d d Tertul lib. de 〈◊〉 . carnis . Vicarium tale Baptisma ( as Tertullian calleth it ) in use among the Mar●ionites , is evident , yea , and amongst the e e Epiphan. de Cerinthian . haeres. 28. Cerinthians also : the manner thereof is thus described , f f Chrys●st . 1 Cor. 15. When any Catechumenist died , some living person placed under the bed of the deceased , they came unto the deceased party , and asked him whether he would be baptized ? then he replying nothing , the party under the bed answered for him , saying , that he would be baptized ▪ and thus they baptized him for the dead , as if they acted a play upon the Stage .

The third ceremony used by the Jews towards the dead party , was the embalming of the corps , which for the main thereof , it is probable , they learned from the Egyptians , for we find Joseph to be the first that practiced it , Gen. 50. 2. The Egyptian manner of embalming was thus : g g He●…dot . Euterp . they took out the bowels of the dead , they cleansed them and washed them with the wine of Dates , and after that again with odours : then filled they the bowels with pure Myrrhe beaten , and Cassia . and other Odours ( except Frankincense ) and sewed them upon After this they seasoned the corps hidden in Nitre seventy days , not longer : after seventy days they washed the corps , and wrapped it in fine linnen cloath gummed , which gum the Egyptians often used instead of glew . The Greeks termed it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the use thereof was for the preservation of the body , that it might not putrifie ; and therefore when the Funeral Obsequies were not long delayed , they used another kind of embalming , namely , an external and outward application of Spices and Odours , without the unbowelling of the corps . This the Greeks termed h h Vs●rpatur tamen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in scripturis , lata significatione , ad denota●d●m utramque ●nditaram . I●… 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occu●…t . Gen. 5● . 6 pr●… , q●od●n Hebres . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et ar●matibus condive●unt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This was used to ward our Saviour Christ , John 19. 40.

Sometimes they did use to burn the corps , preserving only the bones in some urn or Pitcher , Amos 6. 10. But commonly they interred the whole body , and buried it in the earth . The ancient Jews if they received not from their Ancestors , then would they purchase a burial place themselves , for the burial of them and their family . The form of that place was thus : It was a vault hewed out in a rock , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Talmud . Seder . Nezikin Bava Bathra . cap. 6. six cubits long , and four broad , in which eight other cells or lesser holes ( or as some say , thirteen ) were made , as so many distinct receptacles , or tombs for the dead bodies to be laid in : as often as they buried any , they were wont to roll a great stone to the mouth of the cave . The cave or vault it self they termed from the act of burial , k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keber , which signifieth a place of burial , or from its form , (l) Magnara , a den or cave . These several cells or receptacles in which the body was laid , they called m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cucim , graves , tombs : and the stone they named n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Golel , a rolling stone . This giveth great light to that in the Gospel , Joseph took the body of Christ , and wrapped it in a clean linnen cloth , and put it in his new tomb , which he had hewen out in a rock , and rolled a great stone to the door of the Sepulchre , Mat. 27. 59 , 60. These caves or vaults the wealthier sort would paint , garnish , and beautifie at the mouth or entrance of them : hence cometh that phrase , Spulchra dealbata , painted tombs . As often as they had occasion to mention or speak of any friend deceased , they used that in the Proverbs , The memory of the just is blessed , Prov. 10. 7. Hence the Rabbies , in their quotations of any worthy Author deceased , usually subjoyn this honourable commemoration , Benedictae memoriae , N. o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Memoria ejus sit in benedictione . Such or such a one of blessed memory .

But their usual Epitaph or Inscription upon their Sepulchres , was , p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheindler in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Let this soul be bound up in the Garden of Eden , or in the bundle of the living , Amen , Amen , Amen , Selati .

The latter Jews have been strangely conceited concerning the place of burials , and are perswaded , that if an Israelite be buried in any strange country , out of the Promised Land , he shall not be partaker so much as of Resurrection , except the Lord vouchsafe to make him hollow passages under the earth , thorow which his body by a continual volutation and rolling , may be brought into the land of Canaan . The ground hereof is taken from the charge of Jacob unto his son Joseph , that he should not bury him in the land of Egypt , but in Canaan . q q Solom . Iarchi . Gen. 47. 29. For which charge they assign three reasons ▪ First , because he foresaw by the spirit of Prophecy , that the dust of that land should afterwards be turned into lice . Secondly , because those who died out of the holy Land should not rise again without a painful rolling and tumbling of their bodies thorow those hollow passages . Thirdly , that the Egyptians might not idolatrously worship him .

They made a feast at their burials , which is stiled The bread of men , Ezek. 24. 17. And a cup of consolation , Jer. 16. 7. because it was administred to comfort those that were sad of heart . It much resembled the Roman Silicernium .

From those two places last quoted , we may observe , that at the burial of their friends , they used these ceremonies which follow ; some to testifie , some to augment their grief . 1. Cutting themselves , that is , wounding or cuting any part of their body , with any kind of Instrument . r r Gentes , quasdam corporis partes acu vulnerabant , vel alias incidebant , atramentumque super ponebant , quod in cultum demonum suorum fiebat , praecipitur ergone ull● pacto sicut gentes ferirent carnes suas ; quem ad modum sacerdotes Cybeles & deae Sororum , ut refert Luci●…us P. Fag●…t . 14. 1. Vng●ibus ora soror f●dans & pectora pugnis Vir. lib. 4. Aeneid . This practice was learned from the Heathens , who were wo●t not ▪ only to scratch their face , but to punch and p●i●k certain parts of their body with a needle , and then cover it over with ink , which they used as a special ceremony in their superstitious worship , and therefore it is forbid , Deut. 14. 1. Secondly , making themselves bald , which was done divers manner of ways ; either by shaving their hair , or plucking it off with their hands , or by impoisoned plaisters to make it fall off . Other Nations were wont to shave off s s Sectis fratri im●osa●●e capillos . Ovid. Met. 3. the hair of their head , and to offer it in the behalf of the dead : they did sometimes shave their cheeks , sometimes their eye-lids : and this also , being an Heathenish custom , was likewise forbidden in Israel , Deut. 14. 1. Thirdly , going bare headed , that they might cast dust or ashes upon their heads , signifying thereby that they were unworthy the ground on which they went . Fourthly going bare-footed , for their greater humiliation . Fifthly , the covering of their lips , for that was a special sign of sorrow and shame , The Seers shall be ashamed , &c. they shall all cover their lips , for they have no answer of God , Mich 3. 7 If it be demanded , how they covered their lips ? It is thought they did it t t D. Kimchi 〈◊〉 Aben Esra P. Fag . Le 14. 45. by casting the skirt of their cloak , or garment over them . Sixthly , u u Seissàque Pol●xena pallâ . Juvenal . Satyr. 10. r●nting their cloaths . Seventhly , putting sackcloath about their loyns , Gen. 37. 34. These were general tokens of grief , used upon all extraordinary occasions of sorrow . Two other there were , more proper to burials , to augment their grief . First , minstrels , who with their sad tunes inclined the affections of the people to mourning . x x Majoris aetatis funera ad rub●●n proferre solebant : minoris vero aetatis ad tibias . Servius Aeneid . lib. 5. Of these there were two sorts : Some playing on pipes , others sounding trumpets . At the funeral of Noblemen , or old men , they used a trumpet : at the funeral of the common people , or children , they used a y y Tibia cui teneros suetum a ducere manes . Lege Phrygum maesta . Statius . Theb. lib. 6. ver. 121. pipe . In this respect it is said ; That Jesus , when he raised Jairus 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 move the company , and more strongly to affect them , Call for the mourning women , &c. and send for skilful women , Jer. 9. 17. These the Romans called Praeficas , quasi in hoc ipsum praefectas , Chief or skilful mourners .

CHAP. VI. Of their Oaths .

THe manner of swearing was sometimes by listing up their hands towards heaven ; Abraham said to the King of Sodom ▪ I have lifted up my hand unto the Lord ; that is , I have sworn , that I will not take from a thred , even to a shoo-latchet , Gen. 14. 22. Unto which custom the Psalmist seemeth to allude , Psal. 106. 26. He lifted up his hand , that is , he swore . Sometimes he that took the Oath did put his hand under the others thigh , which administred the Oath . We read this manner of administration to have been used by Abraham , Gen. 24. 2. and Jacob , Gen. 47. 29. Which ceremony a a Aben Esra . Gen. 24. 2. some interpret to be , as a token of subjection b b Solomon Iarchi , ibid. others as a mystery of circumcision , the sign whereof they bore about that place of their body : Others more probably think it to be a mysterious c August . quaest. super Gen. 62. signification of Christ the promised seed , who was to come out of Abrahams loyns , or thigh ; as the like phrase is used , Gen. 46. 26. the souls that came out of Jacobs thigh . Sometimes also the manner of deposing , was to stand before the Altar , 1 Kings 8. 31. Which was also the custom of the d d Alex. ab Alx. lib. 5. cap. 10. Athenians , the e e Livius dec. 3. lib. 1. It. Valer. Max. l. 9. c. 3. Carthaginians , and the f f Jures licet & Sam●thracum & nostrorum a●as . Juvenal . Satyr. 3. Romans .

The object of a lawful Oath was , and is , only the Lord : whence he that took the Oath was said to consess unto God , compare Isa. 45. 23. with Rom. 14. 11. And the ancient form of imposing an Oath was this , Give glory to God , Josh. 7. 19. John 9. 24. Now God was glorified by an Oath , because thereby there was a solemn confession and acknowledgment of Gods omnipresence , that he is present in every place : of his omniscience , that he knoweth all secrets : of his truth , that he is a maintainer of truth , and an avenger of falshood : of his justice , that he is willing ; and his omnipotency , that he is able to punish those that by swearing shall dishonour him . And as the object of a lawful oath was only God : so it is implied , that it was not rashly or unadvisedly to be undertaken , but by a kind of necessity imposed ; for the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Passive , and signifieth to be sworn , rather than to swear .

In corrupter times they were wont to swear by the g g Allium , porrum & cepas inter deos jurejurando habuerunt Egyptii , Plin. lib 19. c. 6. Item . Juvenal . Sat. 15. creatures , but the Jews chiefly by Jerusalem , 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 aliis , etiam jusjurandum quod Corban appellatur , enumerat Joseph . contra Apion , l. 2. p. 147. oaths which in our Saviour Christs time the Scribes and Pharisees accounted principally obligatory . If any swore by the Altar , it was nothing : but if any swore by the oblation of the Altar , he was bound to perform it , Matt. 23. 18. Yea , although Gods Law enjoyned honour , and relief towards parents ; yet if they had bound themselves by this oath Corban , that they would not help or relieve their Parents , they taught they were discharged . Whence , saith their i i Talmud . Hierosolymit tract . de votis cap. 10. Talmud , Every one ought to honour his father and mother , except he hath vowed the contrary . And it is evident that the Jews did often by solemn vows and k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jurejurando se obstringunt , huic vel illi homini nihil se commodi praestituros . Philo Jud. de specialibus Legib. p. 595. oaths bind themselves , that they would never do good to such , or such a man . We must furthermore know , that usually to their oaths there was an execration , or conditional curse annexed , which sometimes was expressed , as , if I do not do thus and thus , then the Lord do so to me , and more also , 1 Sam. 14. 44. Also 1 Kin. 20. 10. Sometimes it is understood , as I have sworn , if I take from a thred to a shoo latchet , Gen. 14. 22. then let the ●ord do so to me , and more also ; this , or the like is understood , and maketh the former part of the oath to sound negatively ; as if Abraham had said , I have sworn , I will not take from a thred to a shoo latchet . In like manner , Psal. 95. I have sworn , if they shall enter into my rest ; that is , They shall not enter into my rest , Heb. 3 , 18. This helpeth the exposition of that difficult place , Mat. 15. 5. which we read , l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Per Corban . si quicquam tibi prodero : interpretor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si quicquam quemadmodum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si quisquam Mat. 10. 14. & Mat. 23. 18. Et execratione subaudita sensus emergat , Per Corban nihil tibi prodero . Caeterum , si quis urgeat , quod in fonte sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non per Corban , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sciendum , quod similis ellepsis in jurandi formulis non est inusitata , hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 valet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per domicilium hoc . Vide Drusium de tribus sectis . l. 2. cap. 17. By the gift that is offered by me thou maist have profit : but if we conceive it thus , according to the form of the oath Corban , By Corban if thou receive any profit by me , and understand the execration implied : Then let God do thus , and much more to me ; the sense will be thus ; By Corban thou shalt receive no profit by me . This exposition is as agreable to the scope of the place , as it is to their form of swearing , and plainly sheweth how the Pharisees by their traditions transgressed the Commandment of God . For God commanded , saying , Honour thy father and thy Mother . But the Scribes and Pharisees said ; Whosoever should say to father or mother , seeking relief , By Corban thou shalt receive no profit from me , he was discharged .

CHAP. VII . Of their Writing , their Masorites , and their Work .

WRiting in no Nation came to its perfection on a sudden , but by degrees : The Opinions of the Ancients concerning the Authors and Inventers of letters are different . Some say a a Plin. l 7. c. 55. Diodor. Sicul. l. 6. c. 15. Cadmus brought the use of letters into Greece : others say , b b Servius 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 Phoenicians had first the knowledge and use 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 upon better grounds it is thought , that f f Euseb. praepar . Evang. lib. 18. Moses first taught the use of letters to the Jews , and that the Phoenicians learned them from the Jews , and the Grecians from the Phoenicians .

In like manner , the matter upon which men wrote , in ruder times was different . Some wrote on rindes of Trees , whence Liber , signifying originally a rinde of tree , is now used for a book . g g Diogen . Laert . in vita Cleanthis . Some wrote on tile-stones with a bone instead of a pen ; some on Tables ; this last was chiefly in use among the Jews , the Decalogue was written in two tables of stone . Again , write these things upon a table , Esay 30. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Septuagint , as if the writing-tables at that time were made of Box-trees . They used not then pens or quills , but a certain instrument or punch , made of Iron or Steel , called Stylus , it was sharp at one end , for the more convenient indenting or carving of the characters ; and broad at the other , for the scraping or blotting out what had been written : whence sprang that Proverbial speech : h h Eras . in Adag . Invertere stylum , to unsay what he hath said , or to blot out what he hath written : Scribe stylo hominis : write with the pen of man , Esay 8. 1. Afterward before they came to bind up books in manner as now we have them , they wrote in a roll of Paper or Parchment , which sometimes was ten cubits broad , and twenty long . Zac. 5. 2. This they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Megilla in Hebrew , from Galal , to roll , Volumen in Latine , in English a volumn , from volvo , to roll . In the volumn of the book it is written , Psal. 40. 7. And Christ closing the Book , gave it to the Minister , Luk. 4. 20. the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , complicans folding , or rolling it up : and vers. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , explicans , unfolding , or opening it . i i Baxtorf . institut. Epist. p. 4. These volumns were written not with one entire continued writing , but the writing was distinguished into many spaces , columns , or platforms , like unto so many Areae : these platforms , filled with writing , were instead of so many pages in a book : and thus we are to understand that Jer. 36. 23. When Jehudi had read three or four leaves , he cut it with a pen knife , &c. These leaves were nothing else but such spaces and platforms in the roll . After this manner the Jews reserve the Law , written in such rolls , and with such spaces , in their Synagogues at this day .

It is much controversed , whether the Jews did from the beginning write with vowels and accents , or whether they were added by the Masorites ; for the understanding of which , it will be needful , First , to enquire who the Masorites were : Secondly , what their work was , and then to deliver in a proposition what may be probably thought in this point .

First , concerning the Masoeites , we are to know that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Masar signifieth tradere , to deliver , and Masora a tradition , delivered from hand to hand to posterity without writing , as the Pythagoreans and Druides were wont to do ; but by the figure Synecdoche , it signifieth those critical notes or Scholion , written in the margine of the Bible , and those that were the Authors of those critical observations were termed Masoritae , Masorites . Concerning these Authors , who they were , there are two opinions . Some k k Aben Esra vid. Buxt . commen . Masor . c. 3. think that they were certain learned Jews living in the City Tiberias , they termed them Sapientes Tiberiadis , the wise men of Tiberias . These wise men are thought to have added these marginal notes unto the Hebrew Bibles l l Elias Levita in praefat. tertia . l. Masoreth . hammasoreth . some time after the finishing of the Babylon Talmud ; which was about the year of our Lord , 506. This opinion is unlikely for these two reasons . 1. m m Buxtorf in comment . Masor . c. 7. Because we cannot find in Histories , the continuance of any Colledg or School in Tiberias so long , but rather that degrees in learning ceased here withim four hundred years after ou● Saviour 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 o R. Asarias . R. Gedalia . Buxtor . in comment . Masor . c. 11. probably say , that the Masorites were the Ecclesiastical Senate or Councel held by Esra , Haggai , Zachary , Malachi , and divers others assembled for a reformation of the Church after their return from Babylon ; they are called Viri Synagogae magnae . This Council continued at least forty yrars : for Simeon the just , who went out in his Priestly robes , to meet and pacisie Alexander the Great , coming in hostile manner against Jerusalem , p p Pirke Aboth . c. 1. was the last of that Council , and that was above three hundred years before the birth of our Saviour . Esra was the President or Chief of this Council ; he was of such repute among the Jews , that they parallel'd him with Moses , saying , q q Talmud . Sanhedrim . c. 2. fol. 21. Dignus erat Esra , quod data fuisset lex per manus ejus Israeli , si non praecessisset eum Moses .

In the second place we are to consider the work , what the men of this great Synagogue , being the true Masorites , did : their work may be reduced to these particulars . 1. When this great Council was assembled , they , among whom Ezra was chief ( who was assisted with the inspiration of Gods Spirit ) r r Buxtors . in comment . Masor . c. 11. determined what Books were Canonical , what spurious and Apocryphal . Secondly , s s Tertull. l. de habit . muliebr . Chrysost. hom. 8. ad Hebraeos I●enaeus adver ▪ haeres lib. 3. c. 25. August . de mirab . sacrae . script . l. 2. circa finem . the authentick and Canonical Books , were purged by them , of all errors crept into the Text in time of their captivity . Thirdly , they t t Genebrad . l. 2. Chronolog. digested the Old Testament into twenty two books , 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 between word and word , that it seemed all one continued verse , or as the Kabbalists speak , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theba achath , one word , until the time of the Masorites ; yet it was not so distinguisht into Sections and Verses , as now we have it . Fifthly , they added their censures and critical observations , concerning the irregularity of many words , in respect of the vowels and accents . Sixthly , they numbered the verses , words , and letters of every Book , to prevent all possibility of corrupting the Text in future times ; for now , they say , the gift of Prophesie should cease . Lastly , they noted the different writing , and different reading ; for the understanding of which we must know , that in the Hebrew Text many words are written with more ▪ ●any with fewer letters , than they are pronounced ; u u Sunt ●ct● voce● , quae scriptae s●nt in textu , sed non leguntur , quas add● . ●it M●…a , Ruth . 3. 12. many words written in the Text which are n●… pronunced , &c. In the margin the difference is expressed : whence the difference in the Text they term 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cethib , Scriptionem , the writing ; the difference in the margin they term 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keri , Lectionem , the Reading : because they do read according to that in the margin . x x Contra has disputat Elias Levita in praef●t . 3 l. Masoreth . hamma . ●…th . This difference is thought by some to be a correction of the Bible , according to several copies after their return from Babylon : but , that it is of Divine Authority , containing many mysteries known to Moses , and the Prophets successively ( though many of them unknown to our Age ) and that it was not any correction , but the difference it self primarily and purposely was intended by the Prophets , and holy Pen men of the Scripture , evidently appeareth by the diversity of readings in those books which were written by Haggay , Zachary , Malachi , Daniel , and Esra : They being the Authors of their own books , needed no correction at that time , themselves being present , yet in them this different reading is used .

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 been a body or carkass without a soul .

CHAP. VIII . Of Israels pitching of their Tents , or of their Camps .

WHiles the Israelites wandred thorow the Wilderness , their Church was a Tabernacle ; and their habitations , Tents : so that their whole Camp might be termed a movable City . It was divided into three parts . In the centre or middle of all was the Tabernacle it self , with its Courts , this they termed the Camp of the Divine Majesty . Next round about , pitcht the Priests and Levites , to whom the charge of the Tabernacle belonged , ( and therefore the nearest adjoyning place of habitation might be the convenientest for them ) this was called the Camp of Levi. In the outer parts , round about Levi , the twelve Tribes pitcht their Tents ; this they termed the Camp of Israel . The first Camp resembled a great Cathedral Church , with its Church yard . The second a Priviledged place about the Church , as it were for Colledges for the habitation of the Clergy . The third , the body of a City , wherein the Towns-men or Laity dwelt , The form of the whole , is probably thought to be four-square , a a Vziel . Num. 2. 3. some say twelve miles long , and twelve miles broad .

In the Eastern part pitched these three Tribes , Judah , Issachar , and Zabulon . On the South-side , Reuben , Simeon , and Gad , On the West , Ephraim , Manasses , and Benjamin . On the North , Dan , Asher , and Napthali : and these made up the outward Camp , termed the Camp of Israel . Between each Tribe , in every one of those four 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joseph l. 3. Antiq. c. 11. p. 97. manner of a City leading to and fro . This Camp is c c Tradunt Hebraei , filios Israelita castrametatos fuisse in circuitu tabernaculi , ut unum milliare interfuerit ( i. ) spatium mille passuum , & hoc erat iter Sabbati . P. Fag . Num. 2. 3. thought to be round a mile distant from the Tabernacle , that is a Sabbath daies journey ; and this is gathered from Josh. 3. 4. where the distance between the People and the Ark is commanded to be two thousand cubits .

After this , pitched the Camp of Levi : in the Eastern pa●… Moses , Aaron , and the Priests ; in the South the Coha●●ites ; i● the West the Gershonites ; in the North the Merarites .

In the middle was the Camp of the Divine Majesty . Unto this David alludeth ; God is in the middest of her , she shall not be moved , Psal. 46. 5.

After the same manner the parts of the City Jerusalem were distinguished , when the Commonwealth was settled . d d Maimon in Bethhabchirah c. 7. sect. 11. From the gate of Jerusalem , to the mountain of the Temple , was the Camp of Israel ; from the gate of the mountain of the Temple , to the gate of the Court ( which was otherwise called Nicanors gate ) was the Camp of Levi : from the gate of the Court , and forward , was the Camp of the Divine Majesty .

Furthermore we are to know , that the twelve Tribes had between them four principal Banners , or Standards ; three Tribes to one Standard , for which reason● , the Church is said to be terrible as an Army with banners , Cant. 6. 4. The Hebrew word Banner , Numb , 2. 2. the Greek translanteth e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Order , and so the Chaldee calleth it f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quisque juxta ordinatam su . am ac●em . Tekes ( a word borrowed of the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) order : Whence the Apostle taketh his phrase , Every man in his own order , 1 Cor. 15. 23.

Every banner was thought to be of 3 colours , g g Jonathan V●●l . 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 Levi ( who is not here among the other Tribes ) was in the breast-plate one of the twelve : and Joseph there graved on the Beril hath here two Tribes , Ephraim and Manasses , unto whom two colours cannot be allowed from the breast-plate .

Each Banner had its several motto , or inscription . In the first Standard was written , from Num. 10. 25. Rise up , Lord , and let thine enemies be scattered , and let them that hate thee slee before thee . h h Dicunt in vexillo Reuben fuisse imaginem hominis : in vexillo Jehudah , imaginem leonis ▪ in vexillo Ephraim , imaginem b●● is : in vexillo Da● , imaginem a pailae P. Pag. Num. 2. A●en Esra , ibidem . I Angeli ex h●● versu defini●i possunt ; sunt enim spiritus intelligentes ●t homo , potertes ut Leo , ministratorii ut Bos , & celeres u● Aquila Tremel . in Ezek. 1. It is moreover taught by the Hebrews , that each Standard had a distinct sign engraved in it . Reubens Standard had the Image of a Man : Judahs the Image of a Lion : Ephraims the Image of an Ox : and Dans the Image of an Eagle .

These sime four creatures are used by Ezekiel , Ez. 1. 10. to describe the nature of Angels . Every Cherubim is said to have four faces : the face of a man , to shew his understanding ; of a Lion , to shew his power ; of an Ox , to shew his ministratory office ; of an Eagle , to shew his swiftness in the execution of Gods will . This same description of Angels you may find , Rev. 4. 6.

By the same four , in the opinion of many of the k k Hieronym . a. l initium sui commentarii in Mat. It. Gregor. homil. 4. in Ezek. a● Hieronym . dissentit D. Augustin●●s in Matthae , & Marco , ram in Leone Matthaeum , Marcum , in ●…ne put at ad●m●●atum August . de consens● Evangelist . l 1. c. 〈◊〉 . Fathers , are shaddowed forth the four Evangelists . The man shaddowed S. Matthew , because he begins his Gospel with the Generation of Christ , according to his humanity : The Lion S. Mark , because he beginneth his Gospel , from that voice of the Lion roaring in the Wilderness . Vox clamantis in diserto : The Ox S. Luke , because he beginneth with Zacharias the Priest : and the Eagle S. John , who soaring aloft beginneth with the Divinity of Christ .

Thus have we seen how they pitch'd their camps , their marching followeth : and here we are to consider , first , their marching in their journeys thorow the Wilderness . Secondly , their marching in their battels .

Concerning their marching in their journeys , they either moved forward , or abode still , according to the moving or standing of the Cloud , which conducted them : the manner thereof is described , Numb. 10. and summarily we may view it thus : when God took up the Cloud , Moses prayed , and the Priests with Trumpets blew an alarm , then Judath the first Standard rose up , with Issachar and Zebulon , and they marched foremost : then followed the Gershonites and Merarites , bearing the boards and coverings of the Tabernacle in wagons ; the Trumpets sounded the second alarm , then Reuben , Simeon , and Gad rose up , and followed the Tabernacle , and after them went the Kohathites , in the midst of the twelve Tribes , bearing on their shoulders the Ark , Candlestick , Table , Altar , and other holy things . At the third alarm rose up the Standard of Ephraim , Manasses , and Benjamin , and these followed the Sanctuary : unto this David hath reference , when he prayeth , Psa. 80. 2. Before Ephraim , Benjamin , and Manasses , stir up thy strength , and come and save us . At the fourth alarm , arose the Standard of Dan , Asher , and Napthali : and to these was committed the care of gathering together the lame , feeble , and sick , and to look that nothing was left behind : whence they are called the gathering Host , Josh , 6. 9. unto this David alludeth : when my Father and my Mother forsake me , the Lord will gather me , Psal. 27. 10.

Concerning their marching in war : First , the Priests sounded the alarm with Trumpets , Numb. 10. 9. this they termed : l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clangor , Vo●iferatio . Hebraei duplicem clangorem esse statuunt alterumque vocari . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alterum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●●orum ille equabilis est v●x , ●ic citus concis●●que fragor : ille ad conv●candos caetus , hic ad accendendos militum animos facit . Therugnah . Secondly , one Priest was selected out of the rest , to stir up the hearts of the people , and by a kind of hortatory Oration , to encourage them to the war , Deut. 20. 2. him they called ▪ V●ctum belli , the anointed of the battle . Thirdly , they marched on by five and five in battle array , Exo. 13. 18. so the m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Original signifieth in that place .

In the last place , we are to consider how they were to deal in besieging a Town ; for the conceiving whereof , note these two propositions .

1. They were to offer peace unto all Forreigners , and Canaanites , Deut. 20. 10. And this is clearly signified Josh. 11. 19. There was not a City that made peace with the children of Israel , save the Hivites , the inhabitants of Gibeon , all other they took in battel . For it was of the Lord to harden their hearts . Yet here Moab and Ammon are excepted ; Israel must not seek their peace , Deut. 23. 6.

2. They were to make covenant with none of the seven Nations , Deut. 7. 2. Exod. 23. 32. & 34. 14. With For reigners they might , Josh. 9. 7. peradventure you dwell among us , and how shall we make a covenant with you ? Not , how shall we make peace with you ?

Some may question , what the difference was between making peace , and making a covenant ? I answer , two-fold . 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 covenant , was a solemn binding of each other , to performance of this mutual promise by outward ceremon●es , of n n Haec est causa cu● Hebraei Foedus facere , dicant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 (i) Divide c , aut dissecare foedus ; quemadmodum apud Latin●s , dicitur percutere foedus , quae l●cutio fluxit ab antiquo foederis faciendi more : Sacerdos enim feriebat porcum silice , dicens . Sic à Jove feriatur is , qui sanctum hoc fregerit foedus , ut ego hunc porcum serio Livius , Decad. 1. l. 1. p. 17. cutting a beast in twain , and passing between the parts thereof , Jer. 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 break this covenant ? Secondly , peace was not concluded by the Israelites , but only upon these terms , That the people should become tributary unto them , Deut. 20. 11. The making of a covenant was upon equal terms , without any condition either of tribute or service , as is gatherable from the Covenant made by Joshua with the Gibeonites , where there is no mention of any condition at all , Josh. 9.

This difference seemeth to me warrantable , and serveth to reconcile many places , of Scripture , as where God saith , Offer peace to all , and make a covenant with none . Secondly , It sheweth the fraud of the Gibeonites to be greater than is commonly conceived , for they sought not peace simply , but a covenant . Make a league with us , Josh. 9. 6. Thirdly , It salveth that common Objection made in defence of unadvised Oaths , to prove them obligatory , though unlawful . The Argument is framed thus ; The covenant which Joshua made with the Gibeonites unadvisedly , was unlawful : but that was observed by him ; and the breach thereof , when Saul slew the Gibeonites , punished by God , 2 Sam. 21. 1. Therefore , &c. I say it salveth that Objection : because if we diligently observe Joshua's practice , we shall find unadvised Oaths to be so far , and only so far binding , as they agree with God's words . God's word required the Gibeonites should have their lives secured , because they accepted peace ; Thus far therefore the covenant was still of force . God's word required , that the Canaanites , after the acceptation of peace , should become tributary ; here the covenant was not of force , and therefore Joshuah made them hewers of wood , and drawers of water , which is a kind of a tribute in the language of the Scripture ; tribute of the body , though not of the purse : in which sense the Aegyptian Task-masters are in the Original called Tribute-masters , Exod. 1. 11.

CHAP. IX . Their Measures .

MEasures in use among the Hebrews , and so among all other Nations , 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 barley corns middle sized , laid by one another ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ets-bang , Digitus , a finger , an inch . a a Arias Mont. Thubal Cain . It containeth the breadth of six barley corns joyned together where they are thickest : though in round-reckoning it goeth for an inch , yet in accurate speaking * * Quatuor digiti constituunt tres pollices . Franc. Junius in Ezek. 40. 5. four fingers make three inches . Of this there is mention , Jer. 52. 21.

Palmus , This was two-fold ; Palmus minor , and Palmus major . The lesser containeth the breadth of four fingers , (i) three inches , the Hebrews term it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tophach , the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the greater is termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zereth , by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in Latin Spithama , & Dodrans . It containeth the measure that is between the thumb and the little finger stretcht out , a span .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pagnam , pes , a foot . It containeth b b 4. Palmos scil. minores . Pet. Martyr . 1. Reg. c. 6. twelve inches .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amma . Cubitus , a Cubit . We shall find in Authors mention of four kinds of Cubits . 1. Cubitus communis , this was the measure from the elbow to the fingers end . It contained a foot and half , or half a a yard , it is called the common Cubit . 2 Cubitus sacer , An holy Cubit , this was a full yard , containing two of the common Cubits , as appeareth ▪ by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place , the pillars are reckoned each of them eighteen cubits high : in the second place they are reckoned five 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 understood of holy cubits ; the second of common cubits . 3. Cubitus regis , the Kings cubit , this was c c Herodot . lib. 2. in des●ript. Babyl . three fingers longer than the common cubit : Whereas the common cubit is termed cubitus viri , the cubit of a man , Deut. 3. 11. Onkelos doth improperly term it , cubitum regis , the Kings cubit . Lastly , there was cubitus Geometricus , A geometrical cubit , it contained six common cubits , d d Orig. hom. 2. in Genes. It. Aug. de Civitat Dei , lib , 15. cap. 27. and according to these cubits , it is thought that Noah's Ark was built .

Some make the difference between the cubit of the sanctuary , and the common cubit , to be thus ; The common cubit , they say , contained e e Quinos palmos . fifteen inches , the holy cubit f f Sex . palmos . eighteen inches . But that the holy cubit contained two common cubits , hath been evidently proved , and it is probable , that those who make the difference to be only three inches , have mistaken the Kings cubit , for the holy cubit .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chebel , Funiculus , A line or rope . The just length thereof is unknown : the use thereof was to measure grounds ; whence it is sometimes taken for the inheritance it self . The lines are fallen to me in pleasant places , Psal. 16. 6. That is , mine inheritance .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kaneh , Arundo , the Reed . The use of this was to measure buildings ; the length thereof was six cubits and an hand-breadth , Ezek. 40. 5. The cubits in this place are * * Tremelius in hunc loc. m. interpreted Kings cubits : it was less liable to deceipt than the Rope , because it could not be shortned or lengthned , by shrinking or stretching : hence the Canon or rule of the holy Scripture is mystically typed out by this Reed , Ezek. 40. and Rezel . 21. 15.

To these may be added other measures , wherewith . they measured their ways and walks . The least of these was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsagad , Passus , a Peace .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Stadium , a furlong . It is often mentioned in the New Testament , not at all in the Old . g g Isidor . It contained one hundred twenty five paces , which is the eighth part of our mile . Some think it to be called so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from standing , because Hercules ran so much ground before he stood still .

Milliarum , a mile : It containeth with us a thousand paces , but much more among the Hebrews . Their word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Barah , translated often Milliarium , properly signifieth a dinner or meal , and being applyed unto journeys , walks , or ways , it signified so much ground as usually is gone , or conveniently may be travelled in half a day , between meal and meal , or bait and bait . The word is read , Gen. 35. 16. When there was ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cibrath haarets ) about half a daies journey of ground . The Greek in that place hath an uncouth word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; doubtless it was made from the Hebrew Cibrath , and signifieth half a daies journey .

Their measures of capacity , termed Mensurae capacitatis , were of two sorts ; some for dry things , as Corn , Seed , &c. Some for liquid things , as Wine , Oyl , &c. In both , that there might be a just proportion observed , all their measures were desined by a set number of Hen egg-shells of a middle size .

In my parallelling of them with our measures , where I speak of Bushels , half-Bushels , Pecks , &c. I am to be understood according to Winchester measure , as we phrase it : such a bushel containeth eight gallons . Where I speak of gallons , pottles , quarts , &c. I am to be understood according to our Ale measure , thereby I avoid fractions of number .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Kab . Kabus , a Kab . a a Arias Mont. Thubal Cain . This contained twenty four eggs , it held proportion with our Quart. The least measure mentioned in Scripture , is the fourth part of a Kab , 2 Kings 6. 25. The famine in Samaria was so great , that a fourth part of a Kab of Doves dung was sold for five pieces of silver . The Rabbins have a Proverb , that b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vid. Buxtorf . Lexicon . in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ten Kabs of speech descended into the world , and the woman took away nine of them .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omer . It contained * * Alsted . praecog theol . l. 2. p. 588. one Kab and an half , and a fifth part of a Kab , that is three pints and an half pint , and a fifth part of an half pint . It was the tenth part of an Ephah , Exod. 16. 36.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Seah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Satum : The Latine Interpreters commonly render it by Modius . It contained c c Vide Buxtorf . Lexic. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex opere R. Alphes . tractat . de Pasch. chap. 5. fol. 176. six Kabs , that is , a Gallon and half . We translate the word in general , a measure : To morrow this time , a measure ( that is , a Satum ) of fine flower shall be sold for a Shekel , 2 Kings 7. 1.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ephah . It contained d d Arias Mont. Thubal Cain . three Sata , that is , half a bushel , and pottle .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lethec . It contained e e Epiph. de mensur . & Ponderib . fifteen Modios (i) Sata ; that is , two bushels , six gallons , and a pottle . Mention of that is made , Hos. 3. 2. It is there rendred in English , half an Homer .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homer . It is so called from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamor , Asinus , an Ass , because this measure contained so much grain of corn as an Ass could well bear . It contained ten Ephahs , Ezek. 45. 11. that is , forty five gallons , or , five bushels , and five gallons .

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

These measures of which we have spoken hitherto , the Hebrews used in measuring of dry things : Three other measures there were , which they used for liquid or moist things .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Log. It contained f f Buxtorf . i● loco superius citato . six egg shells . It was of the same quantity as the fourth part of a Kab , half a pint .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hin . It contained the quantity of g g Buxtorf i● . seventy two egg-shells , so that it was of our measure three quarts .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bath ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bathus , the Bath . It was of the same capacity with the Ephah , the tenth part of an Homer , Ezek. 45. 14. The Latine Interpreters commoly render it Cadus . h h Hieron . Ez●● , 45. Hierom writing upon Ezekiel , renders it Vadus . Decima pars Cori , inquit , in speciebus liquidis vocatur Bathus , five Vadus . I sometimes thought there had been some error in the print , namely , Vadus , put for Cadus : But now I find the Greeks to use both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for this measure ; and from the last of these Greek words , that ancient Father reads it , Vadus . Sometimes our English renders it , in general , a measure , Luk. 16. 6. It contained fourgallons and an half .

All these measures were proper to the Hebrews : I find three others mentioned in the N. T. taken from other Nations .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sextarius . We English it , in general , a Pot ; Mark 7. 4. i i Alsted . prae●●g . Theot . p. 561. It was of the same quantity with the Log , if we understand it of the Roman Sextarius . It was somewhat more , if we understand it of the Attick Sextarius : undecim Attici sextarii aequabant Romanos duodecim . In probability we are to understand the Roman measure , so that it contained six eggs , that is , half a pint .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Choenix , a measure , Rev. 6. 6. It signifieth properly that measure of corn , which was allowed servants for their maintenance every day . Whence was occasioned that speech of Pythagoras : Super Chaenice non sedendum . That is , we must not rest upon the provision which sufficeth for a day , but we must take care for the morrow . It contained k k Budaeus de asse . lib. 5. four Sextarii , that is , a Quart.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Metretes , Joh. 2. 6. It is translated a Firkin . It was a measure in use 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 equal to the Hebrew Bath , so that it contained four Gallons and an half .

CHAP. X. Their Coyns . First of brazen Coyns .

THat they might have just Coyns and Weights , they weighed both them and their weights by Barley-corns .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Minutum , a Mite , Luk. 21. 20. Mar. 12. 42. The latter Hebrews call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Syriack 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. Octava , the eighth part of Assarium m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses Kotsens . f. 124. col. 4. . It weighed half a barly-corn . It valued of our mony , three parts of one 〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quadrans , a Farthing . It was a Roman coyn , weighing a grain of barley ; it consisted of two mites . The poor Widow threw in two mites , which make a farthing , Mark 12. 42. By consequence it valued of ours c. ½ .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Assarius , vel assarium . It was a Roman coyn , weighing four grains . The Rabbins call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isor , and say , that it containeth * * Drusius . in praeter . Luc. 12. 59. eight mites . Of this we read , Mat. 10. 29. Are not two Sparrows sold for ( an Assarium ? ) our English readeth it , for a farthing ? It valueth of ours , in precise speaking , q a. — q.

Their silver Coyns .

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

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agorath : We English it in general , a piece of silver , 1 Sa. 2. 36. But it appeareth by the Chaldee paraphrase , that it is of the same value with Gerath ; that paraphrase renders both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Megna ; by the Greek they are both rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the value thereof therfore is 1 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Keshitah . The word signifieth a lamb , and is used for a certain Coyn among the Hebrews , on the one side whereof the Image of a lamb was stamped ; our English reads it , in general , a piece of money . Jacob bought a parcel of a field for an hundred pieces of money , Gen. 33. 19. In the original it is , for an hundred lambs . But it is apparent , that Jacob paid mony ; for S. Stephen saith , he bought it for mony , Act. 7. 16. In the judgment of the Rabbines , it was the same that n n R. S●l●m . Gen. 33. 19. It R. David . in lib. radic . It. Levi ben Gers . Gen. 33. 19. Obolus , o o Drus . ad diffi● . l●ca , Gen. p. 119. twenty of them went to shekel ; so that the value thereof was 1. d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ceseph , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Argenteus , a piece of silver : as the Romans numbred their sums by Sesterces , insomuch that Nummus is oftentimes put absolutely to signifie the same as Sestertius : So the Hebrews counted their sums by shekels , and the Grecians by Drachmae : Hence Argenteus , a piece if silver , being put absolutely in the Bible , if mention in that place be of the Hebrew coyns , it standeth for a shekel , and valueth 2 s. 6. d. if it stand for the shekel of the Sanctuary : if it stand for a common shekel , then it valueth 1 s. 3 d. But if mention be of the Greek coyns , as Acts 19. 19. then it signifieth the Attick Drachma , which valueth of our money 1 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luk. 15. 8. (o) It was a quarter of a shekel , and ●…wood de num. thus by consequence it valued of ours 7 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Didrachmon , Mat. 17. 24. We English it tribute money : The Syriack readeth q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Duo Zuzim ; now that Coyn which was termed Zuz by the Hebrews , was answerable to the Roman D●nair ; whence it appeareth , that it valued of ours 1 s. 3 d.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Stater . We English it a piece of money at large , but it contained precisely two Didrachma's . For the tribute money to be paid for each person , was Didrachmum , as is evident , 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 peny . This was their tribute money , Mat. 22. 19. There were r r Tremel . Mat. 22. 19. two sorts of pence in use among them : the common peny , which valued of ours 7 d. ob . And the peny of the Sanctuary , which valued 1 s. 3 d. For it was answerable to their Didrachmum ; and of this last we must understand S. Matthew in this place , for their tribute mony was Didrachmum , as before hath been noted out of Mat. 17. 24. This Didrachmum or half shekel , was formerly paid by the Israelites s s Aben ●sr . Ne●em . 10. 32. every year fter they were 20 years old , towards their Temple , Exod. 30. 13. Caesar by taking away this money from the Temple , and changing it into a tribute for his own Coffers , did in truth take away from God that which was God's . Hence in that question proposed unto Christ , Is it lawful to give tribute unto Caesar , or not ? Christ answereth , Render unto Caesar the things that are Caesar' God's . t t Joseph . de bell● . lib. 7. cap. 26. This very tribute afterward was paid by the Jews towards the Roman Capitol , by vertue of a Decree made by Vespasian .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zuz . It was the u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elias Thisbit . fourth part of a shekel of silver : it valued therefore of ours , 7 d. ob .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shekel , Si●lus , a shekel : it was twofold ; Siclus regius , the Kings shekel , of common use in buying and selling , it valued 1 s. 3 d. And Siclus Sanctuarii , the shekel of the Sanctuary , it valued 2 s. 6. d.

The shekels of the Sanctuary were of two stamps . The one was always in use among the Jews : the thirty pieces of silver which Judas received , are thought to be 30 shekels of the Sanctuary . It had stampt on the one side , the pot of Manna , or as others think , Aarons Censer or Incense cup : the inscription on this side was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shekel Israel , The shekel of Israel : on the reverse side was stampt Aarons Rod budding , with this inscription about the Coyn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jeruschalaiim hakeduscha . After the coming of our Saviour , the Jews which were converted 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 Jesu . On the reverse side there was no picture , but the whole rundle was filled with this inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( is ) Messia rex venit cum pace , & lux de homine facta est vita . In some Coyns for the latter clause of that inscription is read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) Deus homo est factus .

The King's shekel , in David and Solomon's time , had stampt on the one side , a kind of Tower standing between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and underneath was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The whole inscription was , Jerusalem urbs sanctitatis . On the reverse side , the rundle was filled with this Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 (i) David rex , & filius ejus Solomon rex .

The shekel again was divided into lesser Coyns , which had their denomination from the parts thereof . Thus we read of the half shekel , Exod. 30. 13. The third part of a shekel , Nehem. 10. 32. The quarter of a shekel , 1 Sam. 9. 8.

Their Gold Coyns .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zahab . The English reads is , a piece of gold , 2 Kin. 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 seven hundred pieces of gold mentioned , Judg. 8. 26. the Greek renders 1700 , u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. shekels , of gold , x x Breerewood de nummis . The weight of this Coyn was two attick drams . the value 15. s.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adarcon , of this we read , Esra 8. 27. It was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Drakmon , of which we read , Esra . 2. 69. Both these names seem to denote the same coyn ; if not , yet both were of the same weight . The Greek interprets them both by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and our English accordingly renders both , a dram , which must be understood of the drams in use among the Hebrews , weighing two Attick drams . From the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drakmon seemeth to have had is name . y y Breerwood de nummis . He conjectureth not amiss , who thinketh that Adarcon was so called , quasi Daricon , which was a certain coyn of gold in use among the Persians , and from King Darius ( whose Image one side thereof bore ) was named Daricon , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amongst the Chaldaeans is often prefixed before a word , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is among the Hebrews . The value of this Coyn was of ours 15. s.

Their Sums .

Their sums were two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maneh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mina , a Pound . In gold it weighed one hundred shekels . This appeareth by comparing these Texts , 1 Kin. 10. 17. Tres 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Manim , three pound of gold went to one shield . Now we read , 2 Chron. 9. 16. Three hundred shekels of gold went to one shield . The name shekels is not expressed in the Original , but necessarily understood , as appeareth in that which was spoken of Zahab . For it is a received rule , that in Scripture Aurum being put with a numeral , signifieth so many shekels of gold ; and so Argentum in like manner . The weight thereof then being 100 shekels , it followeth , that the value was 75. l. in silver , their Maneh weighed 60 shekels , Ezek , 45. 12. so that it valued 7. l. 10. s. Note , that z z Sheindler in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheindler was deceived , in saying , that the price or value of the Manch was changed in Ezekiels time , because it then valued 60 shekels : for the difference is not between the sacred and profane Maneh , as Sheindler conceiveth , but between the Maneh of gold , which was valued at 100 shekels always , and the Maneh of silver , which weighed 60 shekels , according to the fore-quoted place in Ezekiel .

The second sum was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cicar , Talentum , A Talent . This , if it were of silver , it contained in weight 3000 shekels . For , those two verses being compared together , Exod. 38. 25 , 26. sheweth , that six hundred thousand men paying every man half a shekel , the whole sum amounteth to an hundred talents ; whence it followeth , that a talent of silver amongst the Hebrews was 375. l. But a talent of gold ( the proportion of gold to silver being observed ) was twelve times as much , so that it valued of ours 4500. l.

In this tract of their Coyns we are to know three things . First that as the Romans , in the former ages , used Aes grave , Bullion money , unstampt , which in the M●ss or Billot they weighed out in their payments , and afterward , Aes signatum , coyned metals : So the Hebrews , though at last they used coyned money , yet at first they weighed their many uncoyned ; Abraham weighed to Ephron the silver . Gen. 23. 16. Hence the shekel had its name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shak●l , ponderare , librare , to weigh , or put in the ballance . Secondly , as the coyned shekel was twofold , one for the use of the Sanctuary ; the other for the use of the Commonwealth ; and that of the Sanctuary was double the price of the other ; so the weight of the shekel is to be distinguisht after the same manner ; the shekel of the Sanctuary weighed half an ounce Troy weight ; the common shekel ▪ weighed a quarter of an ounce . For Example , Goli●● ; spears head weighed 600. shekels of the sanctuary , 1. Sam. 17. 7. that is twenty five pound weight : Absolom's hair weighed two hundred shekels after the Kings weight , 2 Sam. 14. 26. that is , four pound weight and two ounces . Yea , the sums which I have reckoned only according to the Sanctuary , in common use , according to the King's weight , they abate half their value .

3. The lesser coyns were in general termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or in the singular number 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joh. 2. 15. The word signifieth properly a small quantity or little piece of metal , such as may be clipt off from coyns . Vpon the first of the 2 Moses Kotsens . de Siclis . fol. 122. col. 2. month Adar , Procla . was made throughout Israel , that the people should provide their half shekels , which were yearly paid toward the service of the Temple , according to the commandment of God , Ex. 30. 13. b b Moses Kotsens . ibid. One the 25. of Adar , then they brought tables into the Temple ( that is , into the ward Court where the people stood ) on these tables lay these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or lesser coyns , to furnish those who wanted half shekels for their offerings , or that wanted lesser pieces of mony in their payment for oxen-sheep , or doves , which likewise stood there in a readiness in the same court to be sold for sacrifices : but this supply of lesser coyns , was notwithout an exchange for other mony , or other things in lieu of mony , and that upon advantage . Hence those that sate at these tables , as chief bankers or masters of the exchange , they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in respect of the lesser coyns which they exchanged : in respect of the exchange it self , they were termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Pollu● , est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vid. Dr● . Annot. in N. T. part . al. ter. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth the same in Greek , as Cambium in Latin , whence those Letters of exchange , which the Latines call Literas Cambii , the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tickets of exchange : in respect of the Tables at which they sate , they are termed by the Talmudists 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sch ulcanim from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schulcan , Mensa ; for the same reasons they are sometimes termed by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and by the Latines Mensarii . These are those changers of money which our Saviour drove out of the Temple .

FINIS . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .