Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews
Date: 2016-07-24T00:00:00+00:00
Keywords: Worship in the Bible -- Early works to 1800; Judaism -- Early works to 1800; Judaism -- Customs and practices -- Early works to 1800; Rites and ceremonies in the Bible -- Early works to 1800

The Project Gutenberg eBook of Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews

Author: Thomas Goodwin

Release date: July 24, 2016 [eBook #52639]
Most recently updated: October 23, 2024

Language: English

Credits: Produced by Jeff G., cbgrf and the Online Distributed
Proofreading Team at http://www.pgdp.net (This book was
produced from scanned images of public domain material
from the Google Books project.)

*** START OF THE PROJECT GUTENBERG EBOOK MOSES AND AARON: CIVIL AND ECCLESIASTICAL RITES, USED BY THE ANCIENT HEBREWS ***

Transcriber’s Note

Don’t expect standard (or even consistent!) spelling. Any apparent errors are most probably exactly the way they were printed.

Minor punctuation errors have been corrected without note. Ditto typesetting errors: word spacing; lower for upper case; transposed, repeated or missing letters; b/d, u/n etc. The original text used long s (ſ), rendered here as regular s.

The printer’s somewhat idiosyncratic application of italic type has been changed to more standard usage, e.g. Moses, not Moses; Deut. 16. 6., not Deut. 16. 6; for consistency, all footnotes, poetry and biblical references have been italicised even if not so printed.

Footnote markers have sometimes been moved a few words left or right, in order to minimise interruption to the flow of the text and/or help to clarify which word is being referenced.

Greek: Ligatures are expanded to individual letter glyphs. Accents have been corrected without note.

Hebrew: Misuse of normal/final letter forms has been corrected without note.

Beyond that, a number of changes are noted at the end.

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 the
whole SCRIPTURE.

Which Texts are now added to 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
imitations of the HEBREWS.

The Eleventh Edition.

By Thomas Godwyn, B.D.

LONDON,
Printed for S. Griffin, R. Scot, T. Basset, J. Wright
and R. Chiswel, 1678.

TO THE
RIGHT HONOURABLE
WILLIAM

Earle of Pembrook, Lord Chamberlain of His Majesties Houshold, L. Warden of the Stanneries, Knight of the most Noble Order of the Garter, one of His Majesties most Honourable Privy Council, and Chancellor of the famous University of Oxford.

All Grace and Happiness.

Right Honourable,

That many have no better acquaintance with Christ and his Apostles, is, because they are such strangers with Moses and Aaron: Were Customes antiquated thorowly known, many difficulties in Scripture would appear Elegancies; and the places which now (through obscurity) dishearten the Reader, would then become sweet invitements to an unwearied assiduity in perusing those sacred Oracles. If my present labour shall give such light to some obscure passages, that thereby Gods people shall be drawn on with the greater delight, to the exercising themselves in reading of Holy Writ, it shall not repent me of my tedious travels in these Rites and Customes, of Generations long since past; which whosoever undertaketh, shall find the way long and thorny, the path over-grown and hardly disernable; the Guides few to direct, and those speaking in strange Languages; and many apt to discourage him, because themselves are either lazy, and will not, or lame and cannot walk the same way. But now (through Gods assistance) being come to the end of my Journey, the discoveries made on the way, such as they are (and such some are, as not observed before) humbly crave your Lordship’s protection.

From Kensington,
Feb. 21. 1624.

Your Honour’s in all duty,
and service devoted,

Tho. Godwyn.

THE ARGUMENT OF EACH BOOK and CHAPTER.

The first Book.
Of Persons.

Chap. 1. The form of their Common-wealth till Christ, and when the Scepter departed.

2. Publicans, their Office, who the chief.

3. Prosolytes, who, how made.

4. Kings, Why Pilate clad Christ in Purple; Herod in white.

5. High-Priests, Priests, Levites, Nethinims.

6. Prophets, who, the Wise-man, Scribe, and Disputer, mentioned, 1 Cor. 1. 20.

7. Title of Rabbi, when, how, to whom given.

8. Nazarites and Rechabites.

9. Assideans; difference between the Righteous and Good man, mentioned, Rom. 5. 7.

10. Pharisees, whence their name, when they began, what their Dogmata.

11. Sadduces, whence their name, when they began, what their Dogmata.

12. Essenes, whence their name, when they began, what their Dogmata.

13. Gaulonitæ, and Herodians, what they were.

The second Book.
Of Places.

Chap. 1. Their Temple, how forty six years a building. Why certain Psalms are entituled Graduales Songs of degrees.

2. Synagogues, Schools, Houses of Prayer; why their School preferred above their Temple.

3. Gates of Jerusalem.

4. Groves and High-places.

5. Cities of Refuge.

The third Book.
Of Daies, Times, and Feasts.

Chap. 1. Their daies, hours, weeks, years.

2. Their manner of feasting, salutations, blessing, cup of blessing.

3. Their Sabbath; a Sabbath-daies-journey, how much, and whence.

4. Their Passeover, and feast of unleavened bread: How a soul cut off from Israel.

5. Their Pentecost, what the second-first Sabbath was, Luk. 6. 1.

6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba.

7. Their feast of Trumpets, their New-Moons, Translation of feasts.

8. Their feast of Expiation: what meant by the filth of the world, and the off-scouring of all things, 1 Cor. 4. 13.

9. Their Sabbatical year.

10. Their Jubilee, their use thereof.

11. Their feast of Purim, and feast of Dedication.

The fourth Book.
Of their Idolatry.

Chap. 1. The beginnings of Idolatry.

2. Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Moloch, &c.

3. Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bel and the Dragon.

4. Dagon.

5. The molten Calf.

6. Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.

7. Other Idol-gods mentioned in Scripture.

8. Sorts of divine revelation, Urim and Thummim.

9. Teraphim, what they were.

10. Sorts of Divination forbidden.

The fifth Book.
Of their Consistories.

Chap. 1. Courts of Judgements, their Ecclesiastical Consistory.

2. Sorts of Excommunication.

3. Civil Consistories, what persons necessarily present, what meant by the Magistrate, Judge, and Officer, Luk. 12. 58.

4. The number of their civil Courts, what meant by a Council, Judgement, fire of Gehenna, Matth. 5.

5. Manner of electing Judges.

6. Ceremonies common in all capital Judgements: whence that phrase came, his bloud be on us and our children.

7. Their capital punishments what they were.

8. Punishments not capital.

9. Punishments borrowed from other Nations: whether S. Paul fought with the beasts at Ephesus.

The sixth Book.
Of Miscellaneous Rites.

Chap. 1. Circumcision; whence, the use of Godfathers in Baptism.

2. First-fruits, first-lings, first-born.

3. Sorts of Tithes, manner of paying them.

4. Marriages and divorces, copies of their dowry bill, and bill of divorce: what meant by power on the Womans head, 1 Cor. 11. 10.

5. Burials, manner of embalming, manner of their Sepulchres, what meant by baptization of the dead, 1 Cor. 15. 9.

6. Of their Oaths.

7. Of their writing, their Masorites, and their work.

8. Israels pitching of their tents, or of their camps.

9. Their Measures.

10. Their Coyns, first of brazen Coyns, silver Coyns, and gold Coyns.

Moses and Aaron.

The first Book
Treateth of Persons.

CHAP. I.
Of the form of the Hebrewes Common-wealth 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 Jewes, 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 Eclesiastical 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 and 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 primo geniture cease: and as Aaron and his posterity was invested with the right and title of Priests; so Moses, and after him Joshua, ruled all the people with a kind of Monarchical authority. For Moses was among the righteous as King, Deut. 32. 5.

After Joshua succeeded Judges; their Officers 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 Gideon 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[1] extraordinary. In this respect, their Judges symbolize with the Roman Dictators. This state of Regiment continued amongst them by the computation of S. Augustine[2], 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 Senadrin; in which respect the form of Government may be thought Aristocratical. Kings succeeded the Judges, and they continued from Saul unto the Captivity of Babylon, that is,[3] about 502 years.

[1] Zepper lib. 3. leg. Mos. cap. 6.

[2] Aug. de Civ. Dei, l. 18 c. 22.

[3] Zepper. leg. Mosaic. l. 3. c. 6.

From the Captivity unto the coming of Christ, (which time is thought[4] to have been five hundred thirty six years) the state of the Jewes became very confused. Sometimes they were ruled by Deputies and Vicegerents, who had not supream authority in themselves, but as it pleased the Persian Monarchs to assigne them; they were termed[5] ‎‏ראשי גליות‏‎ Rasche galiuth, αἰχμαλωτάρχαι Heads of the Captivity. Of this sort was Zorobabel and his successors, who are reckoned in the Hebrew Chronicles[6] to be these, Mesullam, Hananiah, Berachiah, and Hosadiah. 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 Maccabæi, from Judas Maccabeus,[7] and he had this name ‎‏מכבאי‏‎ Macchabæus, from the Capital Letters of this Motto, written in his Ensigne or banner, ‎‏מי כמוך באלים יהוה‏‎ Quis sicut tu inter Deos, O Domine? Where the first letters are, M, C, B, A, I. Among the Maccabees, soveraign 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, untill Shiloh, that is, the[8] Messias come, Gen. 49. 10.

[4] Vide Funcii Chronol.

[5] Maimon. in Iad. lib. vit. tract. Sanedr. in c. 4. sect. 13.

[6] Seder Olam minus.

[7] Carion chron. lib. 2. p. 144.

[8] Targum Uziel. eadem pæne verba habet Targum Jerosolym.

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 particular Tribe of Judah[9]: but this seemeth flat contrary to Scripture, for many of the Judges were of other Tribes, and all the Maccabees of the Tribe of Levi.

2. For the Two Tribes[10] 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 all the whole body of Israel[11], consisting of Twelve Tribes; all which (in the judgment of these men) were afterwards by the singular providence of God, called Jews from Judah.

[9] Origen. hom. 17. in Genes. Epiphan. contra Ebionæos, &c. maxima Hebræorum pars.

[10] Cunæus de rep. Hebr. lib. 1. cap. 5. p. 81.

[11] Euseb. demon. lib. 8. cap. 1. Montacut. in Analect. p. 72. Casaub. contra Baron. pag. 16.

Some take Scepter,

1. For legal power[12], and soveraign authority, residing in one man principally.

2. For the form of government[13], and face of a Common-wealth, governed and ruled by its own laws, customes, and rites: signifying as well the rule and authority of inferiour Magistrates, yea of Priests also, as of Kings and Princes.

[12] Patres plerique omnes.

[13] Casaubon advers. Baron. p. 19. It. p. 23. Justinus Mart. in Dialog. cum Tryphone. Cunæus lib. 1. de rep. Heb. c. 9. p. 82.

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

Some are of opinion[14], 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 their 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.

[14] Cunæus lib. 1. de rep. Heb. cap. 11. pag. 96.

Some are of opinion[15], 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 Countrey or Nation.

[15] Joseph. Scal. ex quo Casaub. advers. Baron. p. 19. It. p. 39.

Some are of opinion[16], 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.

[16] Montacut. in Analect. p. 74.

Some are of opinion[17], that the Scepter taken in the first acceptation, 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 make 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,[18] yea now also the Law-giver was departed from between Judahs feet, and now the Messiah born.

[17] Augustin. contra Manich. lib. 12. cap. 47. Euseb. demonst. l. 8 Carion. Chron. pag. 143.

[18] P. Galatin. l. 4. cap. 6. p. 203. ex. Talmud. Jerusol.

CHAP. II.
Of the Publicans.

Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations 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[19] was effected by Pompey threescore years before the Birth of our Saviour) certain Offices 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:[20] Every Province had his several Societie, or company of Publicanes: Every Society his distinct Governour: in which respect it is, that Zacheus is called by the Evangelists, ἀρχιτελώνης princeps Publicanorum, the chief Receiver of the tribute, or chief Publican, Luke 12. 2. And all the Provincial Governours in these several Societies, had one chief[21] 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 Galileans, 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,[22] 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 superscription[23]; Καλῶς τελωνήσαντι, For the Faithful Publican. And therefore no marvel, if in the Gospel, Publicans and sinners go hand in hand.

[19] Joseph Locutus de Pompeio l. 1. de bello Jud. c. 5. p. 720.

[20] Harum societatum frequens mentio facta est apud Ciceron. in orat. pro. Sex. Ros. Muræna, in Cn. Plancio.

[21] Sigon. de Antiq. jure civium Rom. lib. 2. c. 4.

[22] Is. Casaubon exercit. 13. 37.

[23] Suet. in Flav. Vespas. cap. 1.

It is now generally received as a truth undoubted, that not only Heathen people, but sometimes Jews themselves became Publicanes. Tertullian was of another opinion,[24] and thought that all the Publicans were Heathens; but he hath been in that long since confuted by Jerome[25], 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, Zacheus 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[26] erroneous.

[24] Tertul. de pudic. c. 9.

[25] Jeronym. epist. ad Damasum.

[26] Fraudi fuit acutissimo Pœno Hebraicæ linguæ ignoratio, nusquam enim occurrit in fonte spurius ille textus, quo Tertullianus potissimum nititur, non erit vectigal, pendens ex filiis Israel. Deut. 23.

CHAP. III.
Israelites, Prosylites.

The whole Common-wealth of Israel consisted of two sorts of men, Hebrews and Prosylites; he that was born an Hebrew, either by Fathers 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 Prosylite either by Fathers or Mothers side, was termed Ben-gar, the son of an he-Prosylite; or Ben gara, The son of a she-prosylite; but he that was by Fathers and Mothers side a Prosylite, was termed[27] Bagbag, that is, the son of he and she Prosylites.

[27] Magni quidam nominis Rabbi apud Judæos fuit, quem ex Paganismo ad Judaismum conversum ‎‏בגבג‏‎ per sigla appellarunt. i. filiis Proselyti, filius proselytæ, Pirk. Aboth. cap. 5.

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 Έλληνισταὶ[28] Grecists. S. Luke mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of the Græcists, towards the Hebrews, Acts 6. 1. Where note the difference between Ἕλληνες, and Έλληνισταὶ, the Græcians, and the Græcists. The Græcians are used by Saint Paul, to signifie all the Heathen people, and stand in opposition with Hebrews in the general acception, containing both Græcists, or dispersed Hebrews, and also those of Palestina: the Græcists were both by birth and religion Hebrews standing in opposition with Hebrews; in the strict acception, taken for those of Palestina.

[28] De Judæis Græciensib. vid. Scal. animad. Euseb. 124. 1. & in Can. Isag. 278.

The whole 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. Thus much Eusebius[29] 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 unfounded, 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.

[29] Euseb. Eccles. hist. li. 1. cap. 8.

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

First, the kinds of Prosylites were two; ‎‏גר ברת‏‎ Ger berith, Prosylitus fœderis, A Prosylite of the Covenant. He submitted himself unto the Circumcision, and to the whole Mosaical Pædagogy.[30] The Rabbies term such a one ‎‏גר צדק‏‎ Ger tsedeck, Proselytum justitiæ, A Prosylite of righteousness. Secondly, ‎‏גר שער‏‎ Ger sahagnar, Proselytus portæ, A Prosylite, 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 ‎‏תושב‏‎ Toschab, Incola, an Inhabitant. He was not circumcised, neither did he conform himself to the 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;[31] 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. Robery. 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 Men that feared God[32] of every Nation under Heaven, Acts 2. 5.

[30] Rabbi Solomon, Deut. 23. 14.

[31] Sheindler in pentaglot. p. 1530.

[32] Ἄνδρες εὐλαβεῖς.

Secondly, to the making of one to be a Prosylite of the Covenant according to the difference of sex; and the difference of times the Rites of initiation varied. To the making of[33] a Male-Proselyte, at first three things were required. 1. Circumcision.[34] 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.[35] 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.[36] In Davids time, they say that many thousands of Prosylites were joyned unto the Church without Circumcision, by this purification.

[33] Moses Kotsen. fol. 40. col. 2.

[34] ‎‏במילה ובטבילה ובהוצאת דמים של קרבן‏‎.

[35] Drusius de trib. sect. 2. p. 102.

[36] Moses Ægyptius, in Assurebiah, Perek. 13. fol. 137. vide Serarium trihæres, l. 2. c. 1.

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 it may 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 them, if thou be not that Christ, nor Elias, neither that Prophet? John 1. 25.

Thirdly, the respect born by the Jews towards Prosylites, was charitable;[37] they used no upbraiding terms towards them, saying Remember thy former deeds. Notwithstanding it was also provided,[38] No Prosylite should be eligible into the Court of their Sanhedrim; yea in their common commerce, they had an usual proverb, which admonished them of wariness[39] Vel ad decimam usq; generationem a Proselytis cave; Beware of Prosylites to the tenth generation.

[37] P. Fag. Exod. 22. 21.

[38] Moses Ægypt. lib. ult. Iad. tract. Sanhedr. c. 2.

[39] Casaub. advers. Baron. 27.

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 concurrence 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 King 11. 12. Neither did these two meet only in Melchisedeck & David, but the same man among the Heathens[40] was oftentimes King and Priest. And the Trismegistus had his name Ter maximus,[41] 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 Successor, except in case of dissention, where there was required a 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.

[40] Rex Anius, Rex idem hominum, Phœbique Sacerdos. Virg. Æneid, lib. 3.

[41] Alex. Neopolit. lib. 2. Cap. 6.

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

As Kings were distinguisht 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,[42] yet these colours were in chief esteem, and principally used by them,[43] yea Purple above others was affected by the Emperours 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 ‎‏חורים‏‎ Chorim, Albatos, men clad in white; and on the contrary, men of meaner rank, ‎‏חשוכים‏‎ Chaschucim, Sordidatos, men clad with a foul garment. Hence is that of Saint James; If there come a man with a gold ring, and in goody apparel ἐν ἐσθήτι λαμπρᾷ, in a white garment, and there come also a poor man, ἐν ῥυπαρᾷ ἐσθῆτι, in a vile or foul raiment, James 2. 2. This may be the reason, why, when the Jews accused Christ of treason, Pilate his Souldiers clad him in purple, atth. 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.

[42] Valer. Max. lib. 1. cap. 6.

[43] Alex. ab. Alex. lib. 1. cap. 20.

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 Inferiour 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,[44] 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, Psalm. 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. Intensive, he was anointed, we sprinkled. He was full of grace and truth, John 1. 14. And from his 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.

[44] Hinc Sacerdos summus in fonte legitur Sacerdos unctus, Levit. 4. 5. Jonathan habet, Sacerdos magnus vel summus. Desertè Aben Esra, Sacerdos magnus ipse est Sacerdos unctus. Lyranus adhuc clarius Sacerdos unctus est Sacerdos magnus, quia inferiores Sacerdotes non ungebantur, &c.

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. Thirdly, A girdle embroidered, of fine linnen, blew purple, & 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 fastened by gold chains and rings, upon the Ephod: herein were set twelve several Stones, on which the names of the twelve Tribes were engraven: Moreover, in this Breast-plate were the Urim and the Thummim placed. Seventhly, A Miter of fine linnen, sixteen cubits long, wrapped about his head. Eighthly, A plate of purple 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, ‎‏בגדי זהב‏‎, Bigde Zahab, Vestimenta aurea, Golden Vestments, because of their richness in comparison of other extraordinary Garments, which he wore onely once a year, when he entred into the Holy of Holies, upon the Propitiation day, Lev. 15. 4. 23. These latter are called ‎‏בגדי לבן‏‎ Bigde Laban, Vestimenta alba, White Garments; there 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,[45] 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 Talmudists, ‎‏מתרבה משחה‏‎ Mithrabe Mischa, Auctus unctione, The anointed; so when the Oyl was lost in regard of his Garments, he was termed, ‎‏מתרבה בגדים‏‎ Mithrabe Begadim, Auctus Vestibus, The cloathed. Those forementioned Garments[46] 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.

[45] Cunæus lib. 2. de rep. Heb. cap. 7. pag. 222.

[46] Moses Kotsensis. præcept. affir. 173. f. 212. col. 3.

In his apparel the threefold Office of our Saviour Christ was shadowed: the Crown signified his Kingly Office; the Urim and Thummim, and likewise his Bells and Pomegranates, his Prophetical Office: by Urim and Thummim, he answered as from an Oracle; by the Bells was typed the sound of his Doctrine; by the Pomgranates, 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 onely 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 a 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 first, 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, whosoever 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 onely, 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. 28. 10, 11. The phrases used there to express mourning are two. First, uncovering the Head. Secondly, Renting the Cloaths: Of both these somewhat is spoken in the Chapter of Burial; but concerning the latter it will not be amiss to note, that the Talmudists determine the matter thus; saying,[47] 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 clothes, 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.

[47] Vide Cunæum de rep. Heb. lib. 2. cap. 3.

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 sacrifice, 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,[48] called ‎‏סגן‏‎ 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.[49] 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.

[48] Elias Thisbit.

[49] Casaub. adver. Baron. p. 242. It. Joseph. Scaliger in Proleg. ad Eus.

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 ἐφημερίαι Turmæ, vices. Nadab and Abihu being dead, there remained onely two sons to Aaron, namely, Eleazer and Ithamar; now as the succession of Priests was preserved in these two families, so did David at this 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 3 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, whiles 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 five years following, they learned their Office. Those that imposed hands on them are said in the Text, Numb. 8. 10. to be the sons of Israel, Ghazkuni interpreteth that place, the First born of Israel. They were the Representive 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 Greek reads it,[50] Separated, which word is used for the Ministers of Christ,[51] 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,[52] 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[53] 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 custome of Imposing hands on the Levites hath flow’d the like custom, used by the Apostles in conferring Orders, Acts 6. 6. 1 Tim. 5. 22.

[50] Ἀφοριεῖ ἀαρὼν.

[51] Ἀφορίσατε.

[52] Francisc. Jun. Analyt. Expos. Numb. 8.

[53] Dionys. Halycarnass. lib. 2.

Observe the difference of these three phrases, Χειροθεσία, the imposition of hands. Χειροτονία, the holding up of hands, in token of elivation or ordination, Act. 14. 22. And ἔκτασις χειρῶν, 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[54] Athenians, who had two sorts of Magistrates, Κλήρωται, Magistrates chosen by lots: and Χειροτόνηται, Magistrates chosen by holding up of hands. The third gesture of the hands, called ἔκτασις χειρῶν, A stretching forth of the hands,[55] sometimes is termed τῆς χειρὸς νεῦμα, the beckning with the hand, a gesture used in craving silence; so Paul stretched forth the hand, and answered for himself, Acts 26. 1.

[54] Æschines contra Ctesiphont.

[55] Herodian, p. 45.

There were[56] another sort of holy persons termed ‎‏אנשי מעמד‏‎ Ansche Magnamad, Viri stationarii; the 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[57] Stationum Princeps, the Fore-man of the 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 ‎‏נתן‏‎ 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.

[56] Moses Kotsen. fol. 211. col. 4.

[57] ‎‏ראש מעמד‏‎

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 the 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 Priest-hood, Adams Priest-hood, is gathered hence,[58] 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 Levites were appointed to the service of the Altar, instead of the first-born, and as the λύτρον 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 Prophecy 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 Disputers. Fifthly, their Rabbies.

[58] Bertram. Polit. Jud. c. 2. p. 17.

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. 50. 20. Fourthly, ordinary Interpreters of the Word are called Prophets. He that receiveth a Prophet in the name of a Prophet, Mat. 10. 14. Lastly, it is taken for those, who are 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 extroardinarily 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[59] 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 Targum[60] 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. 6. Call no man Father upon earth.

[59] Eodem sensu Græci appellant artis medica candidatos ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix.

[60] Targum. 2 Reg. 2. 12.

The Scripture[61] 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 Fathers; 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.

[61] Kimchi in præfat. ad Hoscham.

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,[62] it was either arrogated by the Pharisees, or else by the ignorant multitude appropriated unto them, for an opinion of their extraordinary wisdom, in teaching of Traditions, which they preferred beyond the Law. Hence the Pharisees were called[63] Masters of the Traditions: And hence was that councel of R. Eleezer to his Scholars,[64] that they should forbid their children from the study of the Bible, and place them between the knees of their wisemen. Likewise[65] hence, when any of their Doctors did read Lectures, their saying was, οἱ σοφοὶ ἡμῶν δευτεροῦσι, Our wisemen do teach traditions. The like ambition we shall find among the Grecians, all of them striving to be intituled Σοφοὶ, 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 Σοφῶς, that is, with a loud acclamation of σοφῶς, σοφῶς, 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 practised by the Hebrew Doctors; for they in after times, to avoid the suspicion of arrogancy, refused the name of ‎‏חכמים‏‎ Chacamim, Wisemen,[66] and stiled themselves, ‎‏תלמידי חכמים‏‎ Discipuli sapientium, Learners of wisdom.

[62] Gorionid. lib. 4. cap. 20.

[63] Drus. de trib. sect. 86.

[64] Buxtorf. Recens. operis Talmud, p. 155.

[65] Hieronym. ad Algasiam. quæst. 10.

[66] Elias Thisbit.

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.[67] 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 prophecy 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, γραμματεῖς βασιλέως, 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 Clarks of Assizes, these were termed, γραμματεῖς λαοῦ the Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.

[67] Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. & Targum Hierosol.

The second sort of Scribes belonged to the Clergy; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, 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[68] 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 Quindecemviri among the Romans, for expounding Sybilla’s Oracles: Or the Canonists in the Church of Rome. The word ‎‏סופרים‏‎ Sopherim, translated Scribes signifieth Numberers, or Computers, and is applyed to the Masorites, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the Bible; which, as it is an argument of their industry,[69] so likewise of Gods providence, in the preservation of his truth inviolable. As the Wise men in their Preaching pressed Traditions; so the Scribes clave to the written word, whence they were termed[70] 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, Mat. 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.

[68] Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast.

[69] Augustin. in Psal. 40.

[70] Drusius de trib. sectis l. 20. cap. 13.

3. The Disputer.[71] He insisted upon Allegories, and searched out mystical interpretations of the Text. Hence himself was termed Durschan, and his exposition, or Homily, Midrasch; and their School, Beth Hammidrasch: They were counted the profoundest Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from strength to strength, is interpreted,[72] 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 breed questions and disputations ζητήσεις παρέχουσι, 1 Tim. 4. Hence is it, that such an expositor is termed συζητητὴς, A Disputer. These three sorts of Preachers, which S. Paul termeth, the Wiseman, the Scribe and the Disputer, 1 Cor. 1. 20. are by the Hebrews named ‎‏חכם‏‎ Ghacham, ‎‏סופר‏‎ Sopher, ‎‏דרשן‏‎ Darschan.

[71] Vide Thisbit. in ‎‏דרש‏‎

[72] Targum, Ps. 84. 7.

CHAP. VII.
Of their Title Rabbi.

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and Rabban, were in especial use: they all are derived from ‎‏רבב‏‎ Rabab, signifying, multiplicatus fuit, and they sound as much as πολυμαθέστατος, that is, a Master, or Doctor eminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73] 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 form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎, Talmid, a Disciple, in respect of his Learning; ‎‏קטן‏‎ Katan, a Junior, in respect of his minority; ‎‏בחור‏‎ 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 he by imposition of hands made a Graduate ‎‏חבר‏‎ Chaber, a Companion to a Rabbi. This imposition of hands, they termed ‎‏סמכה‏‎, vel ‎‏סמיכות‏‎, Semicah, or Semicuth, which Ceremony they observed in imitation of Moses 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 this form of words,[74] 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 minority, his own name being suppressed, he was called onely 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 onely 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 licenced to teach, then was he called ‎‏רמבם‏‎ Rambam, which abbreviature consisting of Capital Letters, signifeth, 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, ‎‏רלבג‏‎ Ralbag, Rabbi Levi the son of Gersom. This distinction of Scholars, Companions, & Rabbies, appeareth by that speech of an ancient Rabbi, saying,[75] 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 Christ 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 thus.[76] The chief Rabbies sate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected, Mat. 23. 6. Their Companions sate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. Saint Paul was brought up at the feet of Gamaliel, Act. 22. 2. And Mary sate at Jesus feet, and heard his word, Luk. 10. 39. The positure of their body differed according to their degrees. The Rabbi is described[77] to be ‎‏יושב‏‎ Joscheb, one that sitteth: the Companion, ‎‏מוטת‏‎ Muteth, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that of sitting: The Scholar was termed[78] ‎‏מתאבק‏‎ 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 Masters: This same custom it is thought,[79] Saint Paul laboured to bring into the Christian Church, 1 Cor. 14. Their Scholars were not all of equal capacity, whence they said,[80] some had conditionem spongiæ, others clepsydræ, others sacci fæcinacei, and others cribri. Some resembled the Sponge, and suck’d in all that they heard without judgment; 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 only the dregs remain behind: Lastly, others the Rying-sieve, which in winnowing lets out the courser seed, and keepeth in the corn.

[73] Aruch in voce ‎‏אביי‏‎

[74] ‎‏אני סומך אותך תהיה סמוך‏‎ Id est Scaligero interprete: Ego tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p. 264. vide etiam Cunæum de Rep. Heb. cap. 12.

[75] Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth.

[76] Philo Jud. Quod omnis probus, p. 679.

[77] Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth.

[78] Pirke Aboth. cap. 4.

[79] Ambros. 1 Cor. 14.

[80] Pirke Aboth. cap. 5.

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 ‎‏נזר‏‎ 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 dayes 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 Naziræatum dierum, this, Naziræatum seculi: of that sort was Paul, and those four with him, Acts 21. 24. Of this sort was 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 Hebrew Doctors[81] determine them to be thirty, because it is said, Num. 6. 5. Domino sanctus, ‎‏יהיה‏‎ 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 ‎‏נצר‏‎ 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, Mat. 2. 23. and those that embraced his Doctrine, Nazarites, Acts 24. 5. Afterward certain Hereticks sprung up, who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites: so[82] 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 Judæa, and 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 Jewes, to bring the greater disgrace upon Christian religion; or else because at first they were true, though weak Nazarites, that is, Christians mis-led by Peters Judaizing at Antioch, Gal. 2. 11. And hence it is[83] that the Church at Antioch, in detestation of this new-bred heresie, fastened 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[84] from him in after times they were named Symmachiani. The Jews had them in as great hatred as the Samaritanes; whereupon[85] three times every day, at morning, noon-tide, and evening, they closed their Prayers with a solemn execration, Maledic Domine Nazaræis. Lastly, another sort of Nazarites there were, so termed from ‎‏נזר‏‎ Nazar, signifying to abolish or cut off;[86] because they did abolish and cut off the five books of Moses, rejecting them as not Canonical.

[81] Sheindler, in Pentaglot.

[82] Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2. hær. 29.

[83] Francisc. Jun. paral. lib. 1. 8.

[84] August. l. 19. contra Faustum Manichæum. c. 4.

[85] Epiphan. l. 1. Tom. 2. hæres. 29.

[86] Epiphan. l. 1. Tom. 1. hæres. 18.

CHAP. IX.
Of the Assideans.

It is much controverted, 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 among the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon, we shall find the word ‎‏חסידים‏‎ Chasidim, (translated Assidæi, Assideans) to signifie the same as, ‎‏צדיקים‏‎ Tsaddikim, Just, or good men: both were used promiscuously, the one for the other, and both stood in opposition to the ‎‏רשעים‏‎ 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.[87] The Tsadikim gave themselves to the study of the Scripture. The Chasidim studied how to add unto the Scripture.[88] 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 my own. And it is probable, that the 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.

[87] D. Kimchi. Psal. 103. 17.

[88] Pirke Aboth. c. 5.

At this time the body of the Jews were distinguished into three sorts, in respect of holiness. First, Reschagnim, ἀσεβεῖς, Wicked and ungodly men. Secondly, Tsadikim, δίκαιοι, Just and righteous men. Thirdly, Chasidim, who are sometimes translated ὅσιοι, Holy men, and that for the most part:[89] but sometimes also ἀγαθοὶ, Goodmen: 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 peradventure 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.

[89] Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους.

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;[90] and also from them (as it is probably thought) the Heresie of the Essenes, both obtruding unwritten Traditions upon the People, as simply necessary, and as a more perfect rule of sanctity than the Scripture. At this time the Tsadikim in heat of opposition rejected not only Traditions, but all Scripture, except only the five books of Moses; for which reason they were called Karaim. Some are of opinion,[91] they rejected only traditions, and embraced all the books of Scripture: Which opinion soever we follow; they had their name ‎‏קראים‏‎, 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 Sadock, 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.

[90] Joseph. Scalig. Trihæres. c. 22.

[91] Joseph. Scalig. ib.

CHAP. X.
Of the Pharisees.

There are[92] three Opinions concerning the Etymology of the name Pharisee. The first are those which derive it from ‎‏פרש‏‎ 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 praise. Secondly, from ‎‏פרש‏‎ 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[93] 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.[94] In this acception, by the Greeks they were termed ἀφωρισμένοι, we may English them Separatists. Their separation is considerable, partly in the particulars unto which, partly in those from which they separated.

[92] Quartam etymologiam (cujus fundus & autor putatur Hieronymus, Præfat. in Amos) refellit Scriptura Hebraica; si enim Pharisæus diceretur a verbo ‎‏פרץ‏‎ Dividere, scriberentur Pharisæi ‎‏פריצים‏‎ non ‎‏פרושים‏‎.

[93] Gorionides. c. 22.

[94] Suidas.

First, They separated themselves to the study of the Law, in which respect they might be called, ἀφωρισμένοι εἰς τὸν νόμον, Separated unto the Law. In allusion unto this, the Apostle is thought[95] to have stiled himself, Rom. 1. 11. ἀφωρισμένον εἰς εὐαγγέλιον, Separated unto the Gospel: when he was called from being a Pharisee, to be a Preacher of the Gospel; and now not separated unto the Law, but to the Gospel.

Secondly, They separated themselves, or at least pretended a[96] separation to an extroardinary sanctity of life above other men. God, I thank thee, that I am not as other men are, Extortioners, Unjust, Adulterers &c. Luke 18. 11.

[95] Drusius de trib. sectis, l. 2. c. 2.

[96] Suidas.

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

First, From commerce with other people, as afterward will appear in their Traditions: whence they called the common people, by reason of their ignorance, ‎‏עם הארץ‏‎ populum terræ, the people of the earth. In the Gospel of Saint John 7. 49. they are called ὄχλος. This people who knoweth not the Law are cursed.

Secondly,[97] From the apparel and habit of other men: for they used particular kinds of Habits, whereby they would be distinguished from the vulgar. Hence proceeded that common speech, Vestes populi terræ, conculcatio sunt Pharisæorum.

[97] R. David. Sophon. 1. 8.

Thirdly,[98] From the customs and manners of the world. This heresie of the Pharisees seemeth to have had its first beginning in Antigonus Sochæus. 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.

[98] Thisbites.

The Pharisees were[99] not tied to any particular Tribe or Family, but indifferently they might be of any; S. Paul was a Benjaminite; Hyrcanus was a Levite.[100] Each Sect had its Dogmata, his proper Aphorisms, Constitutions, or Canons: so the Pharisees had theirs. My purpose 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.

[99] Chrys. Mat. 15.

[100] Flavius Jos. lib. 13. c. 18.

First, The Pharisees[101] ascribed some things to Fate, or Destiny, and some things to mans Free-will.

[101] Joseph. l. 13. c. 9.

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

Thirdly, Concerning the resurrection of the dead, they acknowledged it, and taught[102] that the souls of evil men deceased, presently departed into everlasting punishiment; but the souls, they say, of good men, passed by a kind of Pythagorean μετεμψύχωσις into other good mens bodies. Hence it is thought[103] that the different opinions concerning our Saviour did arise; Some saying that he was John Baptist; others, Elias; others, Jeremias, Matth. 16. 14. As if Christ his body had been animated by the soul either of John, Elias, or Jeremias.

[102] Joseph. de bello Judaic. l. 2. cap. 12.

[103] Serar. Trihæres. l. 2 c. 3. It. Drus. in præter.

Fourthly, They did stifly maintain the Traditions of their Elders. For the better understanding what their Traditions were, we must know that the Jews say the Law was twofold,[104] one committed to writing, which they called ‎‏תורה שבכתב‏‎ Thorah schebitchtah, The written Law; the other delivered by tradition, termed by them, ‎‏תורה בעל פה‏‎ Thorah begnal pe. They say both were delivered by God unto Moses upon Mount Sanai, 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.[105] 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 unto the Law of Moses alone. The Traditions which they chiefly urged, were these;

[104] Moses Kotsen. in præf. lib. præcept.

[105] Gorionides, c. 29.

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 πυγμῇ Mar. 7. 3. that is, often, as some translate the word, taking πυγμῇ in this place, to signifie the same as πύκα in Homer, frequenter. Others translate the word accurate, diligenter, intimating the great care and diligence they used in washing: with this the Syriack Text[106] agreeth. Others[107] think that there is, in the phrase, allusion unto that rite or manner of washing in use among the Jews, termed by them ‎‏נטילת ידים‏‎ Netilath iadaim, the lifting up of their hands. The Greek word πυγμὴ 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 τὴν πυγμὴν i. a fist. This Ceremony was thus performed: First, they washed their hands clean. Secondly, they composed them into the fore-mentioned 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.[108] 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[109] cubitaliter lavare, wash up to their elbows. Lastly, others[110] interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby 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 ceremonious 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 Pharisee were superstitious, because they made it not a matter of outward decency and civility, but of religion, to eat with washt or unwasht hands, urging such a necessity hereof,[111] 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 die 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.

[106] ‎‏כטילאית‏‎ μετὰ σπουδῆς. Luke 1. 39.

[107] Joseph. Scalig. Tribær. c. 7.

[108] Munster. in Deut. 8.

[109] Theophylact. in Marc. 7. 3.

[110] Beza in majoribus suis annotationibus. Marc. 7. 3.

[111] Drusius præterit. Mat. 15. in addend. & Buxtorf. synag. Judaic. c. 6. p. 93. ex Talmud.

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 neighbour-Cities, in case of murder, Deut. 21. 6. It was practised by Pilate, Matth. 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 with divers sorts of people, unaware; they might be polluted. The word used by Saint Mark, is, βαπτίσωνται, they baptized themselves: implying the washing of their whole body. And it seemeth that those Pharisees who were more zealous than others, did thus wash themselves alwayes before dinner. The Pharisee marvelled that Christ had not first washed himself before dinner, Luke 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 Hemerobaptistæ, i.e. Daily baptists, so called[112] because they did every day thus wash themselves.

[112] Epith. l. 2. Tom. 1. c. 17.

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

4. 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 a part, come not near to me, or (as the words may be rendred)[113] Touch me not, for I am holier than thou, Esay. 65. 5. The like practice was in use among the Samaritanes,[114] who if they met any stranger, they cryed out, μὴ πρόσψαυσον, Ne attingas, Touch not.

[113] ‎‏אל תגע בי‏‎ Ne attingas me.

[114] Scalig. de emend. temp. lib. 7. Idem refert Epiphan. lib. 1. Tom. 1. cap. 13.

5. They fasted twice in the week, Luke 18. 12. Namely,[115] Mundays and Thursdays. Because Moses (as they say)[116] went up into the Mount Sinai on a Thursday, and came down on a Munday.

[115] Theophylact. in Luke 18. 12. It. Epiph. hær. 16.

[116] Drusius in Luc. 18. 13.

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. Epiphanus[117] interpreteth these Phylacteries to be πλατέα σήματα πορφύρας, 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[118] 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 cloth. Generally they are thought to be schedules or scroles of parchments, 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, fastned 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,[119] 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.[120] 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.

[117] Epiph. lib. 1. Tom. 1. cap. 15.

[118] Moses Kot. præcept. affirm. 22.

[119] Maimon. in Tephillim. c. 4. sect. 3.

[120] Scal. Trihæres. p. 258.

In these Parchments they wrote[121] only the Decalogue, or Ten Commandments, in the opinion of Chrysostome and Hierome: but generally, and upon better grounds, it is thought they wrote these four sections of the Law.

[121] Chrysost. & Hieronym. in Mat. 23.

1. The first began, Sanctifie unto me all the firstborn, &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, Deut. 6. 4. and continued to the end of the 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 scrols 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[122] 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.[123] In time of persecution when they could not openly wear these Phylacteries, then did they tye about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.

[122] Moses Kotsen. fol. 104. col. 3.

[123] Munster. de præcept. affirm.

Touching the name Moses calleth them ‎‏טוטפות‏‎ Totaphot, which word hath almost as many Etymologies, as Interpreters; the most probable in my opinion, is, that they should be so called per Antiphrasin, from ‎‏טטף‏‎ Incedere, to go or move, because they were immoveable: Hence the Septuagint translate them, ἀσάλευτα Immoveable ornaments. The Rabbins call them Tephillim, Prayer ornaments:[124] others call them Pittacia, & Pittaciola, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, Phylacteries, from φυλάττω, 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 φυλακτήριον signifieth a Spell; and Hierome testifieth, that the Pharisees had a 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, pervula evangelia, & crucis ligna, short sentences 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[125] Saint John’s Gospel about their necks. And in the year of our Lord 692. certain Sorcerers were condemned for the like kind of Magick, by the name of[126] φυλακτήριοι, that is, Phylacterians.

[124] Hieronym. in Mat. 23.

[125] Scalig. Tribær. cap. 70.

[126] Concil. quini Sexti, Canon 61.

Thus much of their Phylacteries: In the same verse is reproved the inlarging of their borders.[127] That which we read borders in the Gospel, is called, Num. 15. 38. ‎‏ציצות‏‎ Tsitsith, Fringes: and ‎‏גדילים‏‎ Gedelim, 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 agravateth the superstition of the Pharisees, 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 Greek and Latine[128] 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,[129] they used sharp thorns in in their Fringes, that by the often pricking of the Thorn, whether they walked or sate still, they might be the more mindful of the Commandments.

[127] Vide D. Kimchi. Radic.

[128] Τὸ μεγαλύνεσθαι, apud Euripidem in Bacchis, valet, Magnifice jactare, Efferre. Magnificare apud Varronem & Plinium eadem significatione usurpatur, Theodor. Beza in Mat. 23.

[129] Hieron. in Mat. 23.

There were[130] seven sorts of Pharises. 1. Pharisæus Sichemita. He turned Pharisee for gain, as the Sichemites suffered themselves to be circumcised.

[130] Talmud. tract. Suta. cap. 3.

2. Pharisæus 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. Pharisæus inpingens. 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. Pharisæus, 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 I have done from my youth upward, Luke 18.

5. Pharisæus 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; onely downward on the ground, and forward or forthright.

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

7. Pharisæus ex timore; Such a one obeyed the 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 onely which have shew of probability. Some[131] derive it from Sedec, Justitia; as if they had been Justitiaries, such as would justifie themselves before Gods Tribunal. There are[132] 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.

[131] Epiphan. l. 1. cap. 14.

[132] ἀπὸ αἱρεσιάρχου Σαδὼκ ὀνομάζεται. Theophylact.

This Sadoc lived under Antigonus Sochæus, who succeeded Simeon the Just. He was Antigonus his scholar, and by him brought up in the Doctrine of the Pharisees, but afterwards 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[133] be a branch or skirt of the Dositheans, though in truth Dositheus lived not till[134] after Christ; and although these two heresies did agree in many things; yet in a main point they differed.[135] Dositheus believed the Resurrection, the Sadduces denyed it; and by consequence the Dositheans believed all other points necessarily flowing from this.

[133] Epiph. hæres. 14. It. Tertul. de præscript. c. 5.

[134] Origen. contra Celsum. l. 2.

[135] Epiph. hæres. 13.

The occasion of this heresie was this.[136] 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.

[136] Aboth. cap. 1.

Their Dogmata, Canons, or Constitutions, were, 1. They rejected[137] the Prophets, & 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.

[137] Joseph. Antiq. lib. 13. c. 18.

2. They rejected[138] all traditions. Whence, As they were called ‎‏מינין‏‎ Minæi, i. Heretiques, in respect of the general opposition between them and 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 this respect of this particular opposition, in the ones rejecting, the others urging of traditions, the Sadduces were termed[139] ‎‏קראים‏‎ Karaim, Biblers, or Scripturists.

[138] Elias de ‎‏שרק‏‎.

[139] Drusius de trib. sect. c. 8. l. 3 p. 130.

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 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. 22. 8. Matth. 22. 23. Luke 20. 27.

5. They said the souls of men are annihilated[140] at their death.

[140] Joseph. de bello Judaic. lib. 2. c. 12.

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

7. They wholly denied[141] Fate or Destiny, and ascribed all to mans Free-will.

[141] Joseph. l. 13. c. 9.

The Samaritanes and the Sadduces are of near affinity: but yet they differ. First[142] 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. yea, the mutual hatred between the Samaritans and the Jews was so great, that it was not lawful for the Jews to eat or drink with the Samaritans. 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 Proselites to the Jewes, so did the Jews hate the Samaritanes, that they would not suffer a Samaritan to be a Prosylite. This appeareth by that solemn Excommunication,[143] 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 judgement, 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 Samaritans bread is as he who eateth swines flesh) and let no Samaritane be a Prosylite in Israel, and that they should have no part in the resurrection of the dead. R. Gersom[144] forbade the breaking open 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 sat together in the same Council, Acts 23. 6. Now the Samaritanes and Sadduces agree. 1. In the rejection of all the others 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 Samaritanes held that there were Angels, which the Sadduces denied. For the proof of these agreements and disagreements between them, read Epiphanius, hæres. 9. & 14.

[142] Epiphan. Tom. 1. l. 1. hæres. 14.

[143] Drusius de trib. sect. l. 2. cap 11. ex Ilmedenu.

[144] Buxtorf. Epist. Heb. p. 59.

Touching the Samaritanes, there are three degrees of 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 Lyons, 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 Sanballat, the Horonite’s Daughter, by reason of Nehemiah’s charge of putting away their strange Wives, being driven to that exigent, that he must either put away his Wife, or forgo the hope of the Priest-hood; by Sanballat’s means he obtained leave from Alexander the Great, to build a Temple[145] upon Mount Gariazim, 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 the 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.

[145] Joseph. Antiq. lib. 11. cap 8.

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 greatest amongst the Jews, yet was it imbraced and maintained by some of the High Priests themselves:[146] Joannes Hyrcanus was a Sadducee, so were his sons, Aristobulus and Alexander,[147] and likewise Ananus the younger; so that Moses Chair was not amongst them exempted from error; no nor heresie.

[146] Gorionides, cap. 29.

[147] Euseb. hist. l. 2. c. 23. Ex Joseph. Antiq. lib. 20. cap. 8.

CHAP. XII.
Of the Essenes.

The Etymologies of the names Essæi, or Esseni, i.e. Essenes, are divers, that which I prefer is from the Syriake ‎‏אסא‏‎ Asa, signifying θεραπεύειν to heal, or cure Diseases. Hence[148] are the men so often termed, θεραπευταὶ and the women amongst them, θεραπευτρίδες, that is, Physicians. For though they gave themselves chiefly to the study of the Bible yet withal they studied Physick.

[148] Joseph. de bello Judaic. lib. 2. c. 12. p. 786.

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 entituled, Quod omnis vir probus: Of the former, in the book following, entituled, De vita contemplativa.

Their Dogmata, their Ordinance, 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[149] Pythagoreans professed a communion of goods: So the Essenes.[150] 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 want, 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,[151] He that multiplyeth servants, multiplieth 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.

[149] Aul. Gell. l. 1. c. 10. It. Laer. in Pythag. Κοινὰ τὰ φίλων εἶναι.

[150] Joseph. lib. 18. cap. 2.

[151] ‎‏מרבה עבדים מרבה גזל‏‎ Marbe gnabadim. Marbe gezel, Pirke Aboth. cap. 1.

2. The Pythagoreans shunned pleasures.[152] So did the Essenes:[153] to this belongeth their avoiding of oyl, which, if any touched unawares, they wiped it off presently.

[152] Justin. lib. 20.

[153] Joseph. de bello Judaic. lib. 2. c. 12.

3. The Pythagoreans garments were white:[154] So were the Essenes white also,[155] modest, not costly: when once they put on a suit, they never changed it till it was torn, or worn out.

[154] Suid. It. Ælian. de varia hist. l. 18. cap. 32.

[155] Joseph. de bello Judaic. lib. 2. cap. 12.

4. The Pythagoreans forbade Oaths.[156] So did the Essenes;[157] they thought him a noted lyar, who could not be believed without an oath.

[156] Laert. in vita Pythagoræ.

[157] Philo Judæus.

5. The Pythagoreans had their Elders in singular respect.[158] So had the Essenes.[159] The body, or whole company of the Essenes, were distinguisht εἰς μοίρας τέσσαρας into four ranks, or orders, according to their Seniority; and if haply any of the superior ranks had touched any of the inferior, he thought himself polluted, as if he had touched an Heathen.

[158] Suidas. It. Laertius.

[159] Joseph. de bello Judaic. lib. 2. cap. 12.

6. The Pythagoreans drank water.[160] So did the Essenes only water,[161] wholly abstaining from wine.

[160] Suidas.

[161] Philo de vita contemplativa.

7. The Pythagoreans used θυσίαις ἀψύχαις inanimate Sacrifices.[162] So did the Essenes:[163] 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.

[162] Laertius in vita Pythag.

[163] Joseph. Antiq. lib. 18. cap. 2.

8. The Pythagoreans ascribed all things to fate or destiny.[164] So did the Essenes.[165] 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 man.

[164] Suidas.

[165] Joseph. Antiq. lib. 13. cap. 9.

9. The Pythagoreans the first five years were not permitted to speak in the School:[166] but were initiated per quinquennale silentium,[167] 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; Drusius[168] 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 custome 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 signs 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 Dolabellum,[169] 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 matters, 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 distastful herbs, which wasted his body, and brought it very low: sometimes they would re-admit such a one being brought near unto death; but commonly they suffered him to die in that misery.

[166] Quinquennale hoc silentium â Pythagora auditoribus suis indictum vocabant ἐχεμυθίαν à cohibendo sermone.

[167] Laertius in Pythagor.

[168] Drusius de trib. sect. l. 4.

[169] Joseph. de bello Judaico lib. 2. cap. 12.

10. The Essenes worshipped toward the Sun rising.[170]

[170] Philo item Joseph.

11. The Essenes bound themselves in their oath, to preserve the names of Angels:[171] The phrase implyeth a kind of worshipping of them.

[171] Joseph. de bello Judaic. lib. 2. cap. 12.

12. They were above all others strict in the observation of the Sabbath day;[172] on it they would dress no meat, kindle no fire, remove no Vessels out of their place; no, nor ease Nature, Yea, they observed[173] ἑβδομάδων ἑβδομάδας, every seventh week, a solemn Pentecost; seven Pentecosts, every year.

[172] Joseph. ib.

[173] Philo de vita contemplat.

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 valetudinem fœminarum; & si constanti purgatione apparuerint idoneæ partui, ita eas in matrimonia asciscunt. Nemo tamen cum prægnante concumbit, ut ostendant, quòd 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 near Kinsmen, and tutoring them in the Rules of Discipline, as Josephus witnesseth. Pliny[174] addeth also, that many other of the Jews, 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.

[174] Plin. hist. l. 5. cap. 17.

Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. Some[175] 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 Egypt: 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. 55. 7. The Essenes, on the contrary, they dwelt not in tents, but in houses;[176] and they imployed themselves especially in husbandry. One of the Hebrew Doctors[177] 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 Judas,[178] who lived in the time of Aristobulus the Son of Joannes Hyrcanus, before our Saviours Birth about one hundred years: Howsoever the Sect was of greater antiquity;[179] for all three, Pharisees, Sadduces, and Essenes, were in Jonathan’s time, the brother of Judeas Macchabeus, who was fifty years before Aristobulus. Certain it is, that this Sect continued until the daies of our Saviour, and after; for Philo and Josephus speaks of them as living in their times. 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,[180] about four thousand, which being dispersed in many Cities, made the Faction weak: and haply in Jerusalem when our Savior lived, they were either few or none. Secondly, if we observe histories we shall find them peaceable and quiet, not 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 Coetanean) and Zedekiah, Chronologers observe the distance of many years. Lastly, though the name Essenes be not found in Scripture,[181] 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 Devils; 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. τί δογματίζεσθε; Why are ye subject to Ordinances? ver. 20. The Apostle useth the word δόγματα, 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 undertook, διὰ πόθον σοφίας saith Philo, for the love of wisdom: but the Apostle concludeth, vers. 23. That these things had only, λόγον σοφίας, a shew of wisdom. And whereas Philo termeth the Religion of the Essenes, by the name of θεραπεία, which word signifieth religious worship, the Apostle termeth in the same verse, ἐθελοθρησκείαν, Voluntary-religion, or will-worship: yea, where he termeth their Doctrine πατρίαν φιλοσοφίαν, a kind of Philosophy received from their Fore-fathers by Tradition, Saint Paul biddeth them beware of Philosophy, vers. 8.

[175] Serarius Trihæres. l. 3. cap. 5.

[176] Joseph. Antiq. lib. 18. c. 7.

[177] Scalig. in Trihær. cap. 23.

[178] Joseph. l. 13. c. 19.

[179] Joseph. l. 13. c. 9.

[180] Philo. lib. quod omnis probus, p. 678.

[181] Vide Chemnit. exem. conc. Trident. part. quart. pag. 120.

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 τεχνίται, Artificers. The Theoricks spent the day in meditation, and prayers, whence they were by a kind of excellency, by Philo termed, ἱκέται, 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 palate then 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 countary 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 πατρίαν φιλοσοφίαν, A philosophy derived unto them by tradition from their fore-fathers. Secondly, in saying, Habent priscorum commentarios, qui hujus sectæ autores, &c.

3. The inscription of that Book, is not only περὶ βίου θεωρητικοῦ but also περὶ ἱκετῶν. Now Philo[182] elsewhere calleth the whole Nation of the Jews, τὸ ἱκετικὸν γένος, which argueth, that those Theoricks were Jews, not Christians.

[182] Philo in Prin. lib. de legat. Caium.

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

Other Factions there were among the Jews, which are improperly termed Sects. Of these there were principally two. First, Gaulonitæ. Secondly, Herodiani. The Gaulonitæ had their names from one Judas, who sometimes[183] was called Judas Gaulonites, sometimes[184] Judas Galilæus, 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 by Augustus, into Syria, and from thence came into Judæa, 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 Judæa; 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.

[183] Joseph. Antiq. lib. 8. cap. 21.

[184] Jos. l. 18, c. 21.

The occasion[185] of this Faction was thus: When Cyrenius levied this Tax, and seized upon Archelaus, 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 Gaulonitæ; they were also called Galileans.[186] It was their blood that Pilate mixed with their sacrifices, Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans. The reason of this mixture is thought[187] to be, because the Galileans forbad 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 sacrificing.[188] To this faction belonged those murderers, termed Σικαριοὶ, mentioned, Acts 21. 18.

[185] Joseph. loco superius citato.

[186] Oecumenius. Act. 5. 37. Theophylact. Luc. 13. 1.

[187] Theophylact. in Luc. 13.

[188] Joseph. l. 7. de bello Judaic. cap. 28. p. 985.

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-days. Of Herod his Birth-day the Poet speaketh,

—— —— —— Cum
Herodis venere dies, unctaque fenestra,
Dispositæ pinguem nebulam vomuere lucernæ,
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 many grave Authors[189] avouching it, yet others[190] 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 Judah, and of the house of David?

[189] Epiph. hæres. 10. & Theophyl. Mat. 22. 16. & alii plures.

[190] Hieron. Mat. 22. 17.

Others say,[191] that the Herodians were certain flatterers in Herod his Court, varying and changing many points of their Religion with Herod their King.

[191] Theodor. Beza, Mat. 22. 16.

To omit many other conjectures utterly improbable, I incline to Saint Hierom, whose Opinion is,[192] that the Herodians were those who stood stifly for tribute to be paid to Cæsar. It concerned Herod, who at first received his Crown from Cæsar, to further Cæsar’s tribute, not only in way of thankfulness, but also in way of policy, to prevent a possible deposing or desceptring; for it was in Cæsar’s power to take away the Crown again when pleased him. Now, in respect that Herod saught 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.

[192] Hieron. Mat. 22. 17.

THE SECOND BOOK
TREATETH OF PLACES.

CHAP. I.
Their Temple.

When the Israelites came out of Ægypt, 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 moveable, 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 shadowed 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 Tabernacle? 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. But[193] 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.

[193] Genebrard in Chron. lib. 1. Anno mundi 3146.

In their Temple there are these three things considerable: First, the Sanctum 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[194] 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, onely the Tables of the Law were found in the Ark, 1 King. 8. 9.

[194] Sunt qui illud ἐν ᾗ apud Apostolum, Heb. 9. 4. referunt ad τὴν σκηνὴν ut dicunt in Tabernaculo secundo, quod appellent Sanctum Sanctorum, fuisse urnam mannæ & virgam Aaronis, tabulam fæderis videl. urnam, & virgam ante arcam: (ita Moses Kotsensis 210. 1.) tabulam autem in Arca.

The cover of this Ark was called ἱλαστήριον, 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 ἱλαστήριον, our Propitiation, Rom. 3. 25. and ἵλασμος, a Propitiatory, 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-seat; 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, justification; sanctification intimated by the Laver and blood: justification by the Altar and blood.

The Court for the Priests, and the Court for the people were separated[195] each from other; by a wall of three Cubits high.

[195] Joseph. l. 8. c. 13.

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. 23. 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 of 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,[196] upon these steps the Levites sung those fifteen Psalms immediately following the one hundredth nineteenth, upon each step one Psalm, whence those Psalms are entituled, Psalmi graduales, Songs of degrees.

[196] R. David Kimchi. Psal. 120.

In the Womens Court stood their Treasuries, or Alms-box, as appeareth by the poor Widows casting her two Mites into it, Luk. 21. 1. In Hebrew it is termed ‎‏קרבן‏‎ Korban, the Chest of Oblation; the word signifieth barely, an Oblation, or Offering, and accordingly S. Luk. 21. 4. saith, they all of their superfluities cast into the offerings; that is into, the Korban, or Chest of offerings. In Greek it is termed γαζοφυλακεῖον whence cometh the Latine word, Gazophylacium, a Treasury. That set up by Jehoiada, 2 King. 12. 19. 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 speak Jesus in the Treasury, John 8. 20. It is worth our noting, that the Hebrew word ‎‏צדקה‏‎ 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 ‎‏קופה של צדקה‏‎ Kupha-Sehel-Tsedaka, the Chest of Justice; and upon their Alms-box they wrote[197] this abreviature ‎‏מביא‏‎, A gift in secret pacifieth anger, Prov. 21. 14.

[197] Buxtorf. de abbrev. in ‎‏מביא‏‎

In Herod’s Temple there were[198] four Porches; the meaning is, four 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 strangers, was separated from the womens Court, with a stone wall of three Cubits high, which wall was adorned with certain pillars of equal distance, bearing this Inscription:[199] Let no stranger enter into the holy place.

[198] Iosep. l. 2. contra Apion. 1066.

[199] Μὴ δεῖ ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι. In locum sanctum transire alienigena non debet. Joseph. de bel. Jud. lib. 6. c. 6.

The Temple at Jerusalem was thrice built. First, by Solomon: Secondly, by Zorobabel: 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 ninth year of Darius Hystaspis.[200] 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.

[200] Joseph. Antiq. lib. 11. c. 4.

Herod’s Temple was finished in eight years.[201] 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 build 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.[202] 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,[203] for so many years there are precisely between the eighteenth year of Herod’s Reign, (at which time the Temple begun 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.

[201] Ioseph. Antiq. lib. 15 cap. ult.

[202] Vide Hospini. de Orig. Templ. c. 3.

[203] Vide supputationem Funccianam. an. 3747.

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.[204] 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 Ark of God.[205] Secondly, Urim 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 ‎‏שכינה‏‎ 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 ‎‏בת קול‏‎ 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.

[204] Hospinian. ex Talmudistis, de Orig. Templ. c. 3.

[205] D. Kimchi in Hagg. 1. 8. Eadem scribit Rabbi Solomon ibid.

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,[206] that it could not be quenched by the industry of man: at the same time[207] the Temple at Delphos, being in chief request among the Heathen people, was utterly overthrown by earth-quakes 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, that God would put an end both to Jewish Ceremonies, and Heathenish Idolatry; that the Kingdom of his son might be the better established.

[206] Genebrard. Chro. l. 2. anno Christi 69.

[207] Theodoret. l. 3. c. 11. Sozomenus, l. 5. c. 19. 20, 21.

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

The word Synagogue is from the Greek, συνάγω to gather-together; and it is applyed to all things whereof there may be a collection, as συναγωγὴ γάλακτος, copia lactis, συναγωγὴ πολέμοιο; collectio quæ 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, ‎‏בית הכנסת‏‎ Beth Hacneseth, the House of Assembly. The Temple at Jerusalem was 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 from 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[208] 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 Synagogues[209]) or whether it were from Lubar,[210] 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.

[208] Sigonius de rep. Hebr. l. 2. cap. 8.

[209] Philo in legat. ad Caium.

Out of Jerusalem, in other Cities and Provinces, were many Synagogues: there were Synagogues in Galilee, Mat. 4. 23. Synagogues in Damascus, Acts 9. 2. Synagogues at Salamis, Act. 13. 5. Synagogues at Antiochia, Acts 13. 14. Yea, their tradition is that[211] Wheresoever ten men of Israel were, there ought to be built a Synagogue.

[210] Vide Tremel. Acts 6. 9.

[211] Maimon. in Tephilla. c. 11. Sect. 1.

Their Synagogues had[212] many Inscriptions; over the gate was written that of the Psal. 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, & enter into the house of the Lord thy God in humility. And prayer without attention is like a body is like a body without a soul. And silence is commendable in time of prayer.

[212] Buxtorf. de abbreviatur. pag. 23. 81. 174.

As the Courts of the people before the Temple were distinguished 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,[213] by a partition of Lattice, or wire-work.

[213] Talmud in tract. Suta cap. ult. vi. Buxtorf. Synag. c. 9. p. 240.

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 ἀρχισυναγώγος. 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 unto the Minister, Luke 4. 20. This is probably he, whom they called ‎‏שליח צבור‏‎ Sheliach Tsibbur, the Minister or Clerk of the Synagogue.

Their Schools were different from their 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 his Disciples, disputing daily in the School of one Tyrannus; Act. 19. 8, 9, 10.

Their School sometimes is called ‎‏בית‏‎ Beth, an house, simply, as appeareth by that saying;[214] Octodecim res de quibus contentio fuit inter domum Sammai, & domum Hillel, ne Elias quidem abolere posset. Those 18 matters controverted 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 ‎‏בית המדרש‏‎ 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,[215] 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. they interpret[216] 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.

[214] Drusius de tribus sect. l. 2. c. 10.

[215] Maimon. Tephilla. c. 11. Sect. 14.

[216] Paraphrast. Chal. in hunc locum.

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 Moreb, Judg. 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 phrase of speech are in use among the Latines.[217]

[217] Da, si grave non est. Hor. l. 2. Satyr. 8. Sed tamen iste Deus qui sit, da Tytere nobis Virg. Bucol. Accipe nunc Danaum insidias. Virg. Æneid l. 2.

Whether their Oratories or places of prayer called Proseuchæ, 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. Epiphanius treateth of those Oratories,[218] 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[219] they were Synagogues, others[220] Schools. Of this house of prayer, mention is made, Acts 16. 13. in which S. Paul sate down and spake unto the woman: 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 say,[221] 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[222] Proseucha, to signifie an Hospital.

[218] Epiphan. Tom. 2. l. 3. c. 80.

[219] Beza. Act. 16. 13.

[220] Philo Jud. de vita Mosis, p. 530.

[221] R. Juda. in lib. Musar. vide Drus. præs. Matth. 6. 5.

[222] Qua te quæro Proseucha? Juven. Sat. 3.

The[223] 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 ‎‏יתומה‏‎ Jethoma, pupillum. The second ‎‏חטופה‏‎ Chetupah, Surreptitium. The third, ‎‏קטועה‏‎ Ketugna, Sectile, quasi in duas partes sectum per oscitantiam.

[223] Caninius de locis N. Testam. cap. 5. p. 38.

CHAP. III.
Of the Gates of Jerusalem.

The gates of the whole circuit of the[224] 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 Bethsada near the gate: The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself. Some[225] 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.

[224] Scheindler pentaglot.

[225] Stukius conviv. l. 2. c. 11.

Touching the Gates of the Temple, there were[226] 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 entered that gate with their lip uncovered, but such as were excommunicate. Now the Israelites which one 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 harken to the words of thy fellows.

[226] R. Juda in l. Musar. vid. Dru. præterit. Joan. 9. 22.

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,[227] 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,[228] 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 ὕπαιθρα. This I take to be the reason why they made choice of Hills and Mountains, as the convenientest places for their Idols. 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 Gods 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 consecration of Groves, and Woods, from which their Idols many times were named.[229] At last some choice and select Trees began to be consecrated.[230] Those French Magi, termed Dryadæ, worshipped the Oak, in Greek termed Δρῦς, and thence had their names. The Etrurians worshipped an Holm-tree; and[231] amongst the Celtæ, a tall Oak was the very Idol or Image of Jupiter.

[227] Hospin. de Ori. Templ. pag. 1.

[228] Alex ab Alex. lib. 2. cap. 2.

[229] Populus Alcidæ gratissima, vitis Iaccho. Formosæ myrtus Veneri, sua Laurea Phœbo Virg. Eclog. 7.

[230] Plin. Nat. Hist. l. 16. c. 44.

[231] Maximus Tyrius, Ser. 38. fol. 225. edit. Steph.

Among the Israelites, the 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 Chron. 15. 16. As Christians in the consecration of their Churches, make special choice of some peculiar Saints, by whose name they call them, as Saint Peter’s Church, S. Paul’s, S. Andrews, &c. So they consecrated their Groves unto particular 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[232] equally distant one from the other in Canaan: The Cities were in number six; Bezer of the Reubenites Country, Ramoth of Gilead, in 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 are 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 the Scripture mentioneth not the fulfilling of it.

[232] Rab. Salom. Iarchi. Deut. 19.

Concerning these Cities, the Hebrews note from these words, Thou shalt prepare the way, Deut. 9. 3. That the Senate, or Magistrate in Israel, were bound to prepare the ways to the Cities of Refuge, and[233] 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 messengers to prepare the ways.

[233] Maimon. in Rotsach. cap. 8. sect. 5.

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,[234] 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. The Areopagitæ[235] had a proceeding against mans slaughter not much unlike, punishing the offender ἀπενιαυτισμῷ, 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,[236] because the offence did most directly strike against him, as being amongst men, ἄρχηγος, Ac princeps sanctitatis, The chief God on earth.

[234] Paul. Fag. Num. 35. 6.

[235] Masius in Jos. cap. 20.

[236] Masius ibid.

THE THIRD BOOK TREATETH OF DAIES and TIMES.

CHAP. I.
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 hours, termed four Watches, each Watch containing three lesser hours. 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 Drusius[237] 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. 25. These Watches also were called by other names, according to that part of the night which closed each watch. The first was termed ὀψὲ, the even. The second, μεσονύκτιον Midnight. The third ἀλεκτοροφωνία, Cock-crowing. The fourth πρωῒ, 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.

[237] Drus. Judic. 7. 19.

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 the hour of the day, which closed the quarter (for they began their count 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 labourers into his Vineyard eleven hours of the day, yet he seldome calleth any of 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.[238] 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 πρωὶ 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 Parable?

[238] Erat autem primus ternarius à prima usq; ad tertiam, & dicebatur prima hora, secundus erat à tertia, usq; ad sextam & dicebatur hora tertia, tertius erat à sexta usq; ad nonam, & dicebatur sexta; quartus à nona usq; ad ultimam quæ erat duodecima, & dicebatur nona. Refellit hanc opinionem Toletus, receptam licet à multis recensionem (ut ipse ait) quoniam de undecima cujus meminit parabola, altum apud hos silentium. Jure vapulant à te, Tolete, qui excludunt undecimam constanter tamen asserenda est contra te quadripartita diei divisio, in hoc potissimum illorum error consistit, quod horam primam faciunt, non inveniunt; horam undecimam inveniunt excludunt tamen, nihil à mente Evangelistarum magis alienum, quam ut ὁ πρωιὴ verteretur hora prima diei, quæ in illorum scriptis sonat quartam noctis vigiliam. Vid. Tolet. in Joan. cap. 19. Annot. 8.

By this division of the day into these four quarters, or greater hours, the Evangelists 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, Luk. 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 of the day? John 11. 9. The greater, some 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 prayer, the third, the sixth, and the ninth.[239] The third instituted by Abraham, the sixth by Isaac, and the ninth by Jacob. The third hour the Holy Gost 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.

[239] Drusius in præterit. Act. 3. 1. Non fuisse ultra tres horas precationis in die apud Judæos, clare testatur David Kimchi.

From these greater hours of the day and night, the Canonical hours,[240] in use in the Roman Church, had 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 Completorium, their Completory. At midnight began the third, 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.

[240] Vide Bellarm. de bonis oper. in part. 1. cap. 10.

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 ‎‏מעלות‏‎ 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. 17. 13. unto the seventh 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 Egypt, then they measured their moneths by the course of the Moon; they are termed Menses Lunares: they contained either thirty daies, and then they were called Menses pleni, full moneths: or twenty nine daies, and then they were called Menses cavi, Deficient Moneths.

The Sun exceedeth the Moon in her course eleven daies, hence[241] every third or second year, one month was inserted. Now because the twelfth moneth in the Hebrew Kalender was called Adar, hence when a month was inserted, the last was called Ve-adar,the second Adar.

[241] Vide Kalendarium Hebraicum Munsteri pag. 62.

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 ‎‏אביב‏‎ Abib, which signifieth an ear of Corn. in this month Barley began to be eared.

They answered to part of

1

{March.
{ April.

2. Iiar, it was also called ‎‏זיו‏‎ which signifieth beauty: then the Trees began to be beautified with Buds and Blossoms.

2

{ April.
{ May.

3. Sivan.

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 called Bull.

8

{ October.
{ November.

9. Chisleu.

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 began their year in the moneth of Tisri,[242] 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 moneth Nisan, and so continued it for the computation of their greatest Feasts.

[242] Ἐν μηνὶ δευτέρῳ Δὶῳ μὲν ὑπὸ Μακεδόνων λεγομένῳ Μαρσουάνῃ δὲ ὑπὸ Ἑβραίων, οὕτω γὰρ Αἰγύπτιοι τὸν ἐνίαυτον ἦσαν διατεταχότες. Μωυσῆς δὲ τὸν Νισὰν, ὅς ἐστι ξανθικὸς, μήνα πρῶτον ἐπὶ ταῖς ἑορταῖς ὥρισεν. Joseph. Antiq. l. 1. c. 4. Mendose ponitur Μαρσουάνη pro αρχασουὰν qui mensis erat olim secundus apud Hebræos, sicut et Dius apud Macedones.

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 Arucoth,[243] 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 extroardinary and more liberal kind of entertainment, by way of Feasting, was commonly called Mischte,[244] 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 Chag.[245] From this custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Love-feasts to succeed the Lords Supper:[246] In both these greater and more 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.

[243] ab ‎‏ארח ארוחות‏‎ Iter facere, significat viaticum.

[244] ‎‏משתה‏‎ Convivium, compotatio dicitur à potendo sive bibendo, ut Græcè συμπόσιον, ab altera ejus parte.

[245] ‎‏חג‏‎, Festum, celebris solemnitas à radice ‎‏חגג‏‎, Festum celebravit.

[246] Chrysostom. 1 Cor. 11. Hoc autem præcipio.

The Ceremonies preparatory were principally these three: 1. Salutations. 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,[247] 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 ordinary kiss.[248] 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. Tertullian[249] calleth it Osculum pacis, A kiss of peace. These were kisses which a Cato might give, and a Vestal receive: Of this sort the Jews had three kinds;[250] A kiss of salutation,[251] which hath been specified by some of those former instances. A kiss of valediction:[252] Wherefore hast thou not suffered me to kiss my sons and my daughters, Gen. 31. 28. A kiss of homage;[253] the word signifieth a kiss of state or dignity, but it 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, least he be angry. These salutions, 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.

[247] Tertul. lib. 6. advers. Marcion.

[248] Xenophon. de institut. Cyr. lib. 1. pag. 17. It. lib. 5. pag. 113.

[249] Tertul. de orat. cap. 14.

[250] Vide Drusium ad difficiliora loca, Exod. c. 12.

[251] ‎‏נשיקות פרקים‏‎ Neshikoth pharukim, Oscula propinquorum.

[252] ‎‏נשיקות פרושות‏‎ Neshikoth parusoth, Oscula separationis.

[253] ‎‏נשיקות גדולה‏‎ Neshikoth gedola, Oscula magnitudinis.

The second Ceremony preparatory was washing their feet.[254] And the man brought the men into Joseph’s house, and gave them water, and they did wash their feet, Gen. 43. 34. 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, Joh. 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 into a Basin. The word νιπτὴς there used signifieth in general a Washpot, and is there used for that which in strict propriety of speeches, the Grecians termed ποδόνιπτρον, (i.) A Washpot for our feet; Some may here make the question, whence this water was poured? I see no inconvenience, 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 thought[255] that those Water-pots were mentioned, 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 Passover, there must needs be use of grate store of water in their greater Feasts; and therefore no marvel, if many and capacious vessels stood in readiness. Farther, 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.

[254] Lotio pedum ante discubitum non solum Judæis, sed & gentibus ipsis erat usitata. Locus hic tuus est, hic occumbe, ferte aquam pedibus. Plautus. Pers.

[255] Stukius. lib. conviv.

The third Ceremony preparatory, was pouring out of oyl. A woman in the City brought an Alabaster box of oyntment, and stood at his feet behind him weeping, and begun 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, than they proceeded to giving thanks. The Master of the house sitting down together with his Guests, took a cup full of wine in his right hand, and therewith begun his consecration, after this manner;[256] 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[257] 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 be thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. This consecration of bread they termed,[258] 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[259] Habotsagn, (i. the breaker:) the bread being broken, he distributed to every one that sat 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 Festivales; 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 love feasts.[260] 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[261] Bircath Hamazon. And this is thought[262] 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 name, &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.

[256] ‎‏ברוך אתה יי אלוהנו מלך העולם בורא פרי הגפן‏‎ Benedictus sis tu Domine Deus noster rex mundi, qui creas fructum vitis.

[257] ‎‏ברכת היין‏‎

[258] ‎‏ברכת הלחם‏‎ Benedictionem panis Drusius in N. T. part. altera p. 78.

[259] ‎‏הבוצע‏‎

[260] Non tam cœnam cœnant quam disciplinam Tertul. Apolog. c. 39.

[261] ‎‏ברכת המזון‏‎

[262] Vid. P. Fag. in præc. Hebr.

This prayer being 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, blessing 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 a cup: this cup they termed ‎‏כוס הלל‏‎ Cos hillel, Poculum ὑμνήσεως, A cup of thanksgiving; and both these cups are mentioned by Saint Luke; and, which is worth our observation, the word 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 it is shed for you. After all this, they sung[263] Hymns and Psalms, which also was practised by our blessed Saviour, Mark 14. 26. So that howsoever he used not any superstitions either then practised, or since added by after Jewes, (as the drinking of four cups of wine,[264] or the breaking of the bread with all ten fingers,[265] 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 P. Fagius[266] 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 initiatory purification by water, was used before by the Jews of old, and no Proselite 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. Luke 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.

[263] Scalig. de emend. Temp. lib. 6. p. 273.

[264] Moses Kotsensis fol. 118. col. 1.

[265] Sebastian Munster. Mat. 26.

[266] It. præc. Hebr. per Fagium editas.

The last thing considerable in their Feasts, is their gesture. In the days of our Saviour it is apparent,[267] 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 persons, sometimes four, seldom or never more. If one lay upon the bed, then he rested the upper part of his body upon the 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 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 bosome, 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 West; and shall sit down with Abraham, and Isaac, and Jacob, Mat. 8. 11. And where shall they sit? In Abraham’s bosom, Luke 16. 22. that is, 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[268] Mesibah, a 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 as 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. And[269] whether this were the custome of the ancient Hebrews, I leave to be discussed by others. But unto this also doth Amos allude; They laid themselves down upon cloaths laid to pledge by every Altar, Amos 2. 8. that is, the garments[270] 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 the Table, to have been very ancient. The plucking off their shooes 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 Passover, 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 Passover 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:[271] We must know, saith he, that Exod. 12. it was commanded, after what manner they, ready to depart out of Egypt, should eat the Passover 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:[272] Yea, it was an ancient tradition amongst them, that when they did in after-times eat the Passover, they would sit down, or lean upon a bed, as our Saviour and his Disciples did, in token of their deliverance obtained.

[267] Voces quibus usi sunt Evangelistæ sonant accubitum non sessionem, ἀναπίπτειν, Luk. 22. ἀνακεῖσθαι; Mat. 26. Κατακεῖσθαι, Luc. 14. ἀνακλιθήναι, Mat. 14.

[268] ‎‏מסבה‏‎ Discubitus, cujus radix est ‎‏סבב‏‎ circumivit, Ambivit.

[269] Philo. Jud. p. 383.

[270] Vetustissimus mos erat, super lanatis pellibus discumbere. Qui poterat pelles addere dives erat. Ovid.

[271] Tremel. in Mat. 26. 20.

[272] Talmud. tract. de Paschate vid. Tremel. loco superius citato.

The parties that gave entertainment at their Feasts were two:[273] 1. The Master of the house. 2. The Master of the Feast; they differed thus: The Master of the house was termed ‎‏בעל הבית‏‎ Baal habeth, ὀικοδεσπότης, Pater familias. The Master of the Feast was termed ‎‏בעל משתה‏‎ Baal mischte, ἀρχιτρίκλινος, Triclinii Præfectus. The Master of the Feast was the chief servant, attending the Master of the house in time of the Feast. Others[274] add a third sort, whom they would have to be Præfecti morum, in Greek they were termed ὀινόπται. 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 ὀφθαλμοὶ the eyes of the Feast. Such kind of Officers were in use in Ahasuerosh his Court, Esth. 1. 8. and likewise among the Athenians;[275] but whether any such belonged unto the Jews is justly doubted.

[273] Vid. Casaubon exercit. p. 278.

[274] Gaudentius Brixianus. vid. Casaubon. ibid.

[275] Athenæus, l. 10.

The ancient Jews, they were both Hospital, ready to entertain, and also liberal in their entertainment: 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:[276] 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. This[277] was afterwards practised by Heathens, who in their solemn Feasts did not onely entertain their Guests for the present, but did also allow them certain junkets to carry away with them. These they termed ἀποφόρητα: and likewise, unto their friends who were absent they sent portions, which they termed μερίδας. This observation giveth light to that Canon in the Laodicean Counsel, which forbiddeth the Christians in their love feasts, μέρη αἴρειν, to send portions, the reason of which prohibition, I conceive to be three-fold. First, that Christians 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.

[276] ‎‏ארוח‏‎ Hospes ‎‏טרוח‏‎ Onus ‎‏ברוח‏‎ Profugus Buxtorf. Synag. cap. 32. p. 493.

[277] Moris erat veteribus in conviviis μερίδας mittere absentibus amicis. Theophrastus cap. περὶ μεμψιμορίας. Idem testatur Plut. in Agesilao. διέπεμπε μερίδας τοῖς φίλοις ἀπὸ τῶν τεθυμένων. Eundem morem Judæis in usu fuisse testantur sacræ literæ Nehem. 8. 10. ἀποστείλατε μερίδας.

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, en. 43. 16. Peter went up upon the house to pray about the sixth hour; than waxed he and hungred, and would have eaten, but whiles they made something ready, he fell into a trance, Acts 10. 9, 10.

Moreover we may here note the difference between those three cups mentioned in Scripture, ποτήριον τῆς εὐλογίας, 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 thanksgiving annexed. Secondly, ποτήριον εἰς παράκλησιν, 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, ποτήριον σωτηρίας, 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, σωτήριον, A sacrifice of salvation, or salvation it self.

CHAP. III.
Of their Sabbath.

The word ‎‏שבת‏‎ Schabbath, 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 applyed 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 Passover hapned that year.

The week days are termed by the Hebrew, ‎‏חולים‏‎ Cholim, prophane days; by the Greek ἐνεργοὶ, working days: but when they speak of them altogether, τὸ μεταξὺ σαββάτων, the space of time between two Sabbaths.[278] 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.

[278] Scalig. de emend. Temp. l. 6 p. 261. Item Beza in hunc locum.

The Sabbaths began at[279] six a clock the night before: this the Grecians called παρείσοδον σαββάτου the Hebrew[280] Biath haschabbath, the enterance of the Sabbath.

[279] Scalig. de emend. Temp. l. 6. p. 269.

[280] ‎‏באת השבת‏‎

The preparation to the Sabbath begun at[281] three of the clock in the afternoon; the Hebrews called this ‎‏ערב השבת‏‎ Gnereb haschabbath, the Sabbath eve. By the ancient Fathers it was called[282] cœna 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 they did pertake of a certain Supper, which as it consisted of choice meats, such as those Heathens deemed more holy than others: so it was eat with the observation of Holy Rites and Ceremonies: Hence they themselves were said at this time of their preparation to be in In casto, and their preparatory Supper termed, Cœna pura. Thus we see the reason why the Fathers called the Sabbath-eve, Cœnam puram. By the Evangelists it was called παρασκευὴ, A preparation, Mark 15. 42. For distinction sake, we may call that fore-time of the day προπαρασκευὴ, 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 Parsas; 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.[283] Thirdly, all sorts of Artificers were forbidden to work, only three excepted, shoomakers, Taylors, and Scribes; the two former for repairing of apparel, the other for fitting themselves by study to expound the Law the next day, and these were permitted but half the preparation time to work.

[281] Joseph. Antiq. l. 16. c. 10.

[282] In ritibus Paganorum cœna pura appellabatur; cœna illis apponi solita, qui in casto erant quod Græci dicunt ἁγνεύειν, vel προαγνεύειν. Isaac Casaubon, Exercit. 16, p. 662.

[283] Casaubon. Exercit. 16. p. 479. ex Michlol. Kimchi.

The best and wealthiest of them,[284] 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.

[284] Buxtorf. Synagog. Jud. cap. 10. ex Talmud.

In old time[285] they proclamed 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 ‎‏שליח צבור‏‎ Scheliach tsibbur, The Messenger of the Congregation.

[285] Buxtorf Synagog. Judaic. ibid.

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 was a Sabbath days journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On the Sabbath day they were all to repair to the place of God’s publike worship, which was two thousand cubits distant from those who camped nearest: Hence follow four Propositions. First, That two thousand Cubits any where, by proportion, might be called a Sabbath dayes journy. Secondly, That to those who dwelt in the Camps more remote from the Ark, a Sabbath daies journy was more than two thousand Cubits. Thirdly, That it is now lawful on the Sabbath day, to joyn with the Congregation in the place of God’s publick worship, though remote. Fourthly, That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would, if it were not more then two thousand Cubits, pretending it to be but a Sabbath daies journey.

They added unto that which God commanded, 1. God said, Remember to keep holy a seventh day: in which words, God sanctified one day to be Sabbatum,[286] they added Sabbatulum, so they termed that additament of time which they annexed to the Sabbath. This addition of time was two-fold: some began the Sabbath sooner than others; this was done by the Jews dwelling at Tiberias, because they dwelling in a Valley, the Sun appeared not to them so soon as it did to others. Some again continued the Sabbath longer than others: this was done by those dwelling at Tsepphore, a City placed upon the top of a Mountain, so that the Sun shined longer to them, than it did to others. Thus both of these did Addere de profano ad sacrum; add somewhat of the working day, immediately going before, or immediately following after: none diminished of the Sabbath. Hence[287] R. Jose wished that his portion might be with those that began the Sabbath, with those of Tiberias, and ended with those of Tsepphore.

[286] Hospinian. de Orig. fest. c. 3.

[287] Buxtorf. Comment. Masoret. cap. 4, ex Musar.

2. God said, To morrow is the rest of the holy Sabbath unto the Lord, bake that ye will bake, and seethe that ye will seethe, Exod. 16. 23. This Command was proper to the time of Manna:[288] the reason is there alledged, why they should prepare that day for the morrow, because upon the Sabbath day they should not find it in the field. The Jews extend this Command to all Ages; and therefore they dressed no meat this day: this haply was the reason, that the Heathen people thought they fasted[289] on the Sabbath, though I deny not but this error might be occasioned in part from that phrase, Jejuno bis in Sabbato.

[288] Jun. & Tremel. in Exod. 16.

[289] Sueton. August. c. 76 de jejun. Sabbat. Vid. Martial. l. 4. Epig. 4.

3. God said, Ye shall kindle no fire throughout your habitations on the Sabbath day, Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle,[290] for therefore is the Sabbath mentioned in that Chapter, to shew, that the work of the Tabernacle ought to give place to the Sabbath. The Jews hence gather, that it is unlawful to kindle any fire at all on this day.

[290] Vatablus in hunc locum Item. Trem. & Junius.

4. God said, In it thou shalt do no manner of work. This the Jews understood without any manner of exception.[291] Hence they held it unlawful, to roast an apple, to tuck an herb, to clime a tree, to kill or catch a flea. Hence they thought it unlawful to defend themselves, being assaulted by their enemies on the Sabbath day: By this means, twice they became a prey unto the enemy.[292] First, unto Antiochus; whereupon Mattathias made a Decree, that it should be lawful upon the Sabbath to resist their enemies; which Decree again they understanding strictly, as if it did only give leave to resist,[293] when they were actually assaulted, and not by any labour that day to prevent the enemies raising of Rams, settling of Engines, underminings, &c. they became a prey, the second time, to Pompey. For the right understanding therefore of this Command, we are to know, that three sorts of servile works were allowed.

[291] Hospinian. de Orig. fest. c. de Sabbato.

[292] Joseph. l. 12. cap. 8.

[293] Joseph. l. 14: cap. 8.

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

2. Works tending directly to Gods Worship: not only killing of sacrifices, and circumcising of children on that day was allowed; but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day; for the assembling of the people, Numb. 20. 2. And the people might warrantably go from their Houses to the place of Gods publick worship. By proportion it is now warrantable for Christians, to ring bells to assemble the people together on the Lords day; to take journeys, to joyn with the publick Congregation, or Preach the Word. Of these we may say, though they are in their own natures bodily labors, yet the Temple which was sanctified did change the nature of them, and make them holy, Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho, which according to their writings fell on the Sabbath day:[294] He which commanded the Sabbath to be sanctified, commanded it also to be prophaned.

[294] ‎‏מי שצות על השבת צות לחלל שבת‏‎ R. D. Kimchi in Josh. 6.

3. Works of absolute necessity, as the defending ones self against his enemy, and others of like nature: concerning which the Jews have a saying,[295] Peril of life drives away the Sabbath. And the Christians with a little change of a more common Proverb, say, Necessitas non habet ferias; Necessity hath no Holy days.

[295] ‎‏מסכנות נפש דוחה שבת‏‎

CHAP. IV.
Of their Passover, and their Feasts of Unleavened Bread.

Some of the Fathers have derived[296] the word Paschal, from a Greek Verb, signifying to suffer, because the sufferings and Passion of our Saviour; are celebrated about that time. This Opinion Augustine justly confuteth,[297] for the word is originally an Hebrew word, signifying to pass by, to leap, or pass over. The Etymology is God’s own. It is the sacrifice of the Lord’s Passover, which passed over, &c. Exod. 12. 27.

[296] Tertul. advers. Judaic. c. 10 It. Ambros. lib. de Myster. Pasch. cap. 1.

[297] Aug. in titul. Psal. 68.

The word Passover in Scripture hath three acceptions. First, it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan,[298] otherwise called Abib; you may call it the Passover of the Lamb, because on that day toward the evening, the Israelites were commanded according to their Families to roast a Lamb, and eat it in their private houses. Secondly, it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan: it may be called the Passover of sheep and Bullocks, Deut. 16. 2. Otherwise we may call it the Feast of the Passover; as the fourteenth of Nisan was called simply the Passover. In the fourteenth day of the first moneth, is the Passover of the Lord, and in the fifteenth day of this moneth is the Feast, Num. 28. 16, 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep, Lambs, Kids, and Bullocks. Thirdly, it is taken for the whole solemnity, beginning the Fourteenth of Nisan, and ending the one and twentieth of the same moneth. Now the Feast of unleavened bread drew nigh, which is called the Passover, Luk. 22. 1. So that in this acception is contained the Feast of unleavened bread also, notwithstanding, in proper speaking, the Feast of unleavened bread was a distinct Feast from the Passover.

[298] E Theologia non pauci omnia quæ ad 14. noctem pertinent 15. attribuunt quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant, teste Scaliger. de emend. Temp. l. 6 p. 270.

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

Secondly, the Passover, in the age following its first institution, might not be killed and eaten in any other place, save only where the Lord did choose to place his name, which afterward was at Jerusalem: but the feast of unleavened bread, the Hebrews thought themselves bound to keep in every place wheresoever they dwelt, if they could not be at Jerusalem: and eating of it, they say,[299] depended not upon the eating of the Passover, but it was a commandment by it self.

[299] ‎‏לא תלה אבי לת זר בקרבן הפסח אלא זו מצות עצמה‏‎ Maimon. de fermento & Azymo c. 6. sect. 1.

The Rites and Ceremonies observed by the Jews in the eating of this Sacrament, their Paschal Lamb, agreed with those general Ceremonies used in their solemn Feasts. They blessed the cup, and blessed the bread, and divided amongst the guests, and washed the feet of those that sate at the table, as is shewn in the Chapter of Feasts. The particulars in which it differed from other Feasts, are delivered in those interrogatories, or questions proposed in way of Catechism, by some child, at the time of eating their Passover, or rather in the answer made unto the child by him that blessed the table. The question was thus: What meaneth this service? The form of the answer was,[300] How different is this night from all other nights, for all other nights we wash but once, in this twice (thus Christ when supper was ended washed his Disciples feet.) In all other nights we eat either leavened or unleavened bread, in this only unleavened: In other nights we eat any sort of herbs, in this night bitter herbs: In all other nights we eat and drink either sitting or lying, but in this we lye along. Then he proceeded to declare, that the Passover was in respect that the Lord passed over the houses of their Fathers in Egypt. Secondly, He held up the bitter herbs in his hand, and said; These bitter herbs which we eat, are in respect that the Egyptians made the lives of our Fathers bitter in Ægypt. Thirdly, he held up the unleavened bread in his hand, and said, This unleavened bread which we eat, it is in respect that the dough of our Fathers had not time to be leavened, when the Lord appeared unto them, and redeemed them out of the hand of the enemy. This kind of Catechising they say, is commanded, Exod. 12. 26. They called it ‎‏הגדה‏‎ Haggada, (i.) Annunciatio, the declaration or shewing forth of the Passover. Hence the Apostle borroweth this phrase; As often as ye shall eat this bread, and drink this cup, ye shall declare, or shew forth, the Lord’s death, 1 Cor. 11. 26.

[300] Scalig. de emend. Temp. l. 5. p. 270.

Concerning this Lamb they are charged thus: Upon the tenth of Abib every one shall take a Lamb for an house, a male of the first year, without blemish, and this be kept until the fourteenth day of the same month, Exod. 12. 3. &c. The Lamb, it was either of Sheep or Goats. For an house, the whole body of the Israelites, was divided into twelve Tribes, the Tribes into Families, the Families into Houses: if the House were too few for the eating of the Lamb, then the next Neighbour joyned with them in the eating thereof. The whole Company was termed φρατρία, in the same sense S. Mark useth συμπόσια, and πρασιαὶ, Mark the sixth. All these words signifie a society, or company of guests, so many as can sit at the same table: the latter word properly signifieth, a bed in a Garden; and thus in the Gospel, the whole multitude sitting on the grass, seem to be compared unto a Garden; and their several societies or companies, unto so many beds in the Garden. The number of Communicants in this Paschal society was never less than ten, nor more than twenty.[301] It followeth in the Text, A male, to note the masculine and peerless vertue of our Saviour, whom it did typically shew forth. Of the first year;[302] which phrase they interpret thus, That the lamb, after it was eight daies old and forward, was allowable to be offered for the Passover, but not before; because it is said, When a bullock, or a sheep, or a goat is brought forth, then it shall be seven daies under the dam, and from the eighth day, and thenceforth, it shall be accepted for an offering made by fire unto the Lord, Levit. 22. 27. And the reason of this Law, some of the Hebrews have thought to be,[303] because in their Opinion nothing in the world was absolutely perfect, until a Sabbath had past over it. Moreover if it were an hour elder then a year, it was unlawful, because it is said, A male of the first year, without blemish, as well to admonish the Israelites of their own personal integrity, as to signifie the absolute perfection of him who was in truth the Lamb of God. And this he kept till the fourteenth day of the same month. The Rabbines affirm[304] four causes of this: First, because otherwise through the multitude of businesses, at the time of their departure, they might forget the Paschal Lamb. Secondly, that in this four daies space they might have the more certain knowledge of the Lamb’s perfection. Thirdly, that by beholding the Lamb so long before their eyes, they might have the better occasion, in that space, both to recount with themselves Gods mercy in their deliverance from Ægypt, and also to instruct and Catechise their children in that point: for which respect it was a received Tradition amongst the Jews, that during the space of these four daies, their Lamb was tyed to their bed-posts. Lastly, that in this time of preparation, they might throughly sit and address themselves for the Oblation.

[301] Ioseph. de bello Jud. l. 7 c. 17.

[302] Hebraice ‎‏בן שנה‏‎ Filium anni. Sunt qui distinguunt inter Filium anni & Filium anni sui, filium anni interpretantur, qui annum unum agit, nec minor, nec major. Filium vero anni sui, qui est in anno primo, licet eum nondum absolverit. Sed Aben Esra negat absque Cabala posse sciri quis sit filius anni sui, nam fieri potest, inquit, ut sit Vau addititium sive paragogicum, quale in ‎‏חיתו‏‎ & similibus.

[303] Vid. Munster ad Levit. 22.

[304] Hospinian. de Orig. fest. cap. 5.

The time when the Paschal Lamb was to be slain, was at the Evening, Exod. 12. 6. Or, as the Original reads, between the two evenings. Here Divines move the question, what part of the day should be understood by this phrase. Some distinguish the two evenings thus,[305] That there was Vespera Solis, the evening of the Sun; namely, when the body of the Sun setteth: and Vespera luminis, the evening of the light, when the beams and shining of the Sun is also gone from off the earth; The space or interim between these two Evenings, is thought to be one hour, and the third part of an hour; in which space of time, they say, the Paschal Lamb was slain. Others[306] admit a greater latitude, and distinguish thus: There is say they, Vespera declinationis, the Evening of the Sun declining; and Vespera occasus, the Evening of the Sun setting; and their meaning is, that their Passover was offered in this intermediate time, between noon and night. This latter answer seemeth most agreeable to the truth. First because by this speech we must understand a latitude of time wherein might be offered not only the Passover, but the daily Evening Sacrifice also, for even that likewise was commanded, Inter duas Vesperas, between the two evenings, Num. 28. 4. Now this might be offered in the former part of the after-noon. The manner of their sacrificing, in regard of this time, we find thus registred,[307] if we count the hours according to our usual computations: the daily sacrifice of the evening Lamb was usually slain between two and three, it was offered between three and four: upon the Passover Eve it was slain between one and two, it was offered about half an hour before three; but if their Passover Eve hapned to be the same with their Sabbath Eve, then the daily Evening Sacrifice was slain between twelve and one, it was offered half an hour before two; and afterward the Passover. Secondly, this agreeth with the Oblation of the true Paschal Lamb; for, as the time of his crucifying began in the third hour of the day, with the daily morning sacrifice, Mark 15. 25. so it ended at the ninth hour, Mark 15. 34. which was the time of their ordinary evening sacrifice: but upon their Passover Eve, it was the time when their Paschal Lamb was slain.

[305] Aben Ezra, Exod. 12.

[306] R. David. in Radic. Hoc etiam colligi potest ex Pirk. Aboth. c. 5.

[307] Talmud. tract. de paschate. c. 1. in initio.

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

These bitter herbs they dipt in a certain sauce thick like Mustard, called Charoseth,[308] which thick sauce (say they)[309] was a memorial of the day wherein they wrought in Egypt. This is thought of some[310] to be that wherein Christ diped the sop which he gave to Judas. Of this sauce the Hebrews write thus;[311] they used to dip the unleavened bread in that sauce Charoseth, and to eat; then they dipt the bitter herbs in the Charoseth, and did eat them. It was made[312] of the Palm-tree branches, or of dry Figs, or of Raisins, which they stamped and put Vinegar thereto, and seasoned it, and made it like Clay; and brought it unto the Table in the night of the Passover.

[308] ‎‏חרוסת‏‎

[309] Moses Kotsensis, fol. 118

[310] Scalig. de emend. temp. l. 6. p. 272.

[311] Maim. de fermento. c. 8. sect. 7.

[312] Maimon. in ‎‏חמץ ומצה‏‎ c. 7. sect, 11.

The other seven daies following the fourteenth of Nisan, were in strictness of speech a distinct Feast, as is above-shewed; namely, the Feast of unleavened bread because in that space of time, no leavened bread ought to be found in their houses;[313] their degrees[314] of preparation to this feast are four. 1. Expurgatio fermenti, the cleansing of all their houshold stuff and vessels, unto which leaven might haply cleave; and this was done two or three daies before the Passover. 2. Inquisitio fermenti, the searching after leaven throughout all the rooms of their houses, even to the Mouse-holes: this they did with a waxen Candle, and as Buxtorfus noteth, upon the night before the Passover: and Scaliger delivereth it in other words to the same purpose, namely,[315] that this search was made, Ineunte quarta decima, usque ad quartam horam post ortum solis. At the beginning of the fourteenth day, until the fourth hour after the rising of the Sun. Now, the beginning of the fourteenth day was the night going before; for the Jews, in the computation of their Holy-daies, counted their day from even to even. 3. There was Exterminatio, or Conflagratio fermenti, A burning of the leaven; and this was done from the fourth to the sixth hour, about dinner-time; at which time followed the last degree, which Scaliger hath ommitted, namely, Execratio fermenti, the cursing of the leaven, in this form:[316] Let all that leaven, or whatsoever leavened thing is in my power, whether it were seen of me, or not seen, whether cleansed by me, or not cleansed; let all that be scattered, destroyed, and accounted as the dust of the earth.

[313] Huius moris vestigia quædam sunt reperta in Roman. Flamine Diali. A. Gell. noct. Attic. lib. 10. c. 15.

[314] Buxtorf. Synag. Judaic. c. 12. p. 317.

[315] Scalig. de emend. Temp. in prolegom.

[316] Buxtorf. Synag. c. 12. p. 325.

In case any did eat leavened bread those seven daies, the penalty was, that such a soul should be cut off from Israel, Exod. 12. 15. Which penalty hath amongst Expositors a three-fold interpretation.[317] Some understand thereby such a man to be cut off from his heavenly inheritance: others, that God would cut off such from the living by an untimely death: others, that he should die without children, leaving no posterity behind him: To this purpose their Proverb is,[318] A man childless is lifeless.

[317] Vid. P. Fag. in Exod. 12.

[318] Vid. P. Fag. ibid.

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

Three things may be here demanded. First, who killed the Paschal Lamb? Secondly, where it was killed? Thirdly, where it was eaten? First, it was killed by the Priests, 2 Chron. 35. 6. Secondly, it was killed after the first time in the Court of the Temple, the place which God had chosen. Deut. 16. 6. Thirdly, the owner of the Lamb took it of the Priest, and did eat it in his own house at Jerusalem, Christ with his disciples kept the Passover in an upper-chamber at Jerusalem.[319]

[319] Maimon. in Korban Pesach c. 1. sec. 6.

It may further be demanded, whether the Passover consisted of two suppers, one immediately succeeding the other? Some affirm it, and their reasons are these: First, say they, the Passover 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 Passover, as at the consecration of the Sacrament, and the Jews, generally after the first institution, in all their Passovers, used rather this posture of their body, than the other of standing, in token of rest and security, as appeareth in the Chapter of Feasts. Secondly, they say, the Paschal Lamb was wont to be rosted; but in the last Passover 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 John 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 recite it before the consecration of the Sacrament. Whence the Jews have a Proverb,[320] 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 an year old. It is evident also by that of Barabbas, that it was a received custom on the Passover, to let loose and enlarge one Prisoner or other. Concerning the reason hereof, the conjecture is three-fold, Some think this custom to have been used in memory of Jonathan the son of Saul, when the people rescued him from the hands of his Father. Others say that the reason hereof was, that the Feast might be celebrated with the greater joy and gladness. Others more probably think, it was done in remembrance of their deliverance from the Egyptian bondage.

[320] ‎‏אין מוקדם ומאוחר בתורה‏‎ Salom. Iarchi. in Gen. 6. 3.

Again, here is to be observed, that the Jews, speaking of their Passover, 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 first month, the first day of unleavened bread. And Josephus[321] telleth us that they numbered 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 Passover. 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 Passover was before the feast of unleavend bread.

[321] Joseph. Antiq. l. 2. c. 5. p. 65.

In the last place we must know, that there was permitted a second Passover 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 Passover, Numb. 9. Touching that permission of a second Passover, 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 nigh by the blood of Christ, and so partakers of him, the second Passover. Of this legal Ordinance the Hebrews say,[322] 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, Lo, 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,

[322] Maimon. in Korban. Pesach c. 5. sect. 8, 9.

Christ is our Passover, 1 Cor. 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 were not broken. | 4 | They brake not his legs, John 19. 33.
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 purgeth 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 Leaven. | 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 Pentecost

This Feast was called πεντεκοστὴ, the Pentecost; which word signifieth the fiftieth day, because it was observed upon the fiftieth day after the second of the Passover, which was the sixteenth of Nisan. Here in the first place we must note, that the fourteenth of Nisan was τὸ πάσχα, the Passover; the fifteenth ἑορτὴ τοῦ πάσχα, the Feast of the Passover: or πρώτη τοῦ πάσχα,[323] the first of the Passover: the sixteenth was δευτέρα τοῦ πάσχα, the second of the Passover; or the morrow after the Passover, Levit. 23. 11. which is all one, as if it had been said, the morrow after the feast of the Passover; for in those feasts which consisted in many daies, the first and the last were termed Sabbaths. Now these fifty daies were in truth the appointed time of their Harvest, their Harvest, being bounded as it were, with two remarkable daies, the one being the beginning, the other the end thereof: the beginning was δευτέρα τοῦ πάσχα the second of the Passover; the end was πεντεκοστὴ, the fiftieth day after, called the Pentecost. Upon the δευτέρα, then they offered[324] a sheaf of the same fruits of their harvest, Levit. 23. 10. Upon the Pentecost, then they offered two wave loavs, 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,[325] it being from thence afterward lawful, and not before, to reap the Corn, the two loavs 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 daies by numbring the Weeks from the δευτέρα, 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 δευτέρα. Thus the first Sabbath following they called δευτερόπρωτον σάββατον: the second, δευτεροδεύτερον: the third δευτερότριτον, &c. So that[326] all the Weeks and Sabbaths, during the time of the Pentecost; as the first, second, third, and fourth, &c. took their denomination from δευτέρα, which observation giveth light to that of S. Luke, Luke 16. 1. where there is mention of a Sabbath termed δευτερόπρωτον, that is, the second first Sabbath, and by it is meant the Sabbath next after the sixteenth of Nisan, which was the δευτέρα. Seeing that these fifty daies did measure out the time of their Harvest, it will not be amiss to observe the difference betwixt their Harvest and ours, which chiefly consisted in their anticipation of time; for both the Canaanites and the Ægyptians began their Harvest about the first of April,[327] it was quite finished in May.

[323] Seniores appellabant hunc diem, πρώτην τῶν σαββάτων. Lev. 23. 11.

[324] Scalig. de emend. temp. l. 6.

[325] Καὶ τότε λοιπὸν δημοσίᾳ ἔξεστι πᾶσι καὶ ἰδίᾳ θερίζειν, Joseph. Antiq. l. 3. c. 10.

[326] Scalig. lib. 6. de emend. temp. p. 260.

[327] Plin. l. 18. cap. 18. Illud ipsum confirmat Leo Afr. testis αὐτόπτης Descript. Afr. lib. 8. c. 4.

CHAP. VI.
The Feast of Tabernacles

The Greek word used to express this Festivity, properly signifieth the making of Tabernacles:[328] the Hebrew word, a Feast of Tabernacles.[329] The reason of both is, because all the time of this Feast, which was full seven daies, (from the fifteenth of Tisri, untill the one and twentieth thereof) the people remained in Tabernacles and Booths made of Boughs, in manner of Arbors and Bowers; yet so, that the first day of those seven, and the last, were after a more special manner to be observed as holy Convocations.

[328] Jansen. Concord. cap. 73. Item Tollet. in Joan. 7. σκηνοπαγία, non σκηνοφαγία.

[329] ‎‏חג הסכות‏‎ Chag hasuccoth.

Concerning these Booths, the Jews write thus:[330] 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 descend thorow them. In these they ought to dwell those seven days, as in their houses; they ought to furnish them with houshold-stuff to ly under them, and sleep under them; only in rainy weather, then they had liberty to eat and sleep in their houses, untill the rain was over-past. Feeble persons also, which could not endure the smell of the earth, were permited to stay at home. In Nehemiah’s time they made their Booths, some upon the roof of their houses (for their houses were made flat above) Deut. 22. 8. Some in their Courts, some in their streets, Nehem. 8. 15.

[330] Munster Levit. 23.

Plutarch making mention of this Festivity, saith,[331] that 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 Cittern tree. 2. The Palm-tree. 3. The Myrtle tree. 4. The willow of the brook. The Rabbins teach,[332] that every man brought every morning his burden of the boughs of these four Trees, otherwise he fasted that day. And this burden they termed[333] 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 θυρσοὶ and in this respect he termeth this feast of the Jews θυρσοφορίαν A bearing about of these Thyrsi. That feast which the Athenians term Εἰρεσιώνη, was not much unlike.

[331] Plutarch. Sympos. 4. Problem. 5.

[332] P. Fag. Levit. 23.

[333] Elias Thisbit.

Moreover on the next day after this feast, they compassed the Altar[334] 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.

[334] Hospinian. de Orig. fest. cap. 7. It. Munst. in Calendar. p. 150.

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 Wilderness, 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 rendereth it, That your posterity may know that I have made the children of Israel to dwell in the shadow of Clouds.[335] Others think[336] 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 ‎‏על הגתית‏‎ 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 Text is clear, Levit. 23. 43.

[335] ‎‏במטלת עננין‏‎

[336] Theophylact. John 5.

The Sacrifices which were offered these seven daies, 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. The reason of which diminution, the Jews deliver to be this:[337] 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.

[337] Hospinian. de Orig. hujus fest.

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 days of this whole feast of Tabernacles were termed[338] Hosannoth, from the usual acclamations of the people, whiles they carried Boughs up and down. And this eighth day was called Hosanna Rabba, the great Hosanna, or the great day of the feast. John 7. 37. Upon this day[339] they did read the last Section of the Law, and likewise began the first, least they might otherwise seem more joyful in ending their Sections, than willing to begin them. Upon this day also,[340] by the Institution of the Prophet Haggæus 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. 13. 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.

[338] Talmud. tract. de fest. Tabernaculorum, cap. ‎‏הלול‏‎ Vid. Tremel. John 7. 37.

[339] Buxtorf. in abbreviatur. p. 253.

[340] Tremel. Joh. 7. 37. ex Talmud.

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, appointed[341] the celebration of a Feast in the eighth month, on the fifteenth day thereof, which is thought to be this very feast of Tabernacles.

[341] Hospinian. de Orig. hujus fest. p. 24.

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-offering, 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 aforesaid sacrifices, and over and besides them, one Bullock, one Ram, and seven Lambs, for burnt-offerings, and a Goat for a sin-offering, umb. 29. 1, 6. Secondly, in Other New Moons they blowed no Trumpets: In this they blowed[342] from the Sun rising till night: whence we learn what New Moon it is that David speaketh of, Psal. 81. 3. Blow the Trumpet in the New Moon, in the time appointed, at our feast day.

[342] Sheindler, in voce ‎‏שפר‏‎

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 Cornets, there are three conjectures.

First, the Hebrews think[343] 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, Basil[344] 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 rememberance 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.

[343] P. Fag. Levit. 23.

[344] Basil. in Psal. 80.

There are three things considerable in New Moons.[345] First, σύνοδος, the conjunction of the Moon with the Sun. Secondly, ἐξαυγασμὸς, the waxing of the Moon. Thirdly, σχῆμα μηνοειδὲς, 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.

[345] Scalig. de emend. temp. pag. 26. It. p. 105.

Because in all these three degrees of the change, there was a kind of mutual participation both of the Old and New Moon: Hence the Jews observe two daies,[346] namely, the last of every moneth, 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.

[346] Hospin. de Orig. fest. c. 4. p. 15. Eadem ratio tenet etiam in illis mensibus qui constant 29. diebus.

For certain reasons the Jews used a kind of change, or translation of daies; which translation, though it were of use in other months also, yet the greatest care 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 daies was threefold.[347] First, Lunary: Secondly, Politik: Thirdly, Mixt.

[347] Scalig. de emend. temp. l. 2. p. 85.

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-daies 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 New 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.[348] But if it continued but one minute after twelve of 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 ‎‏יה‏‎, that is, 18, because of those eighteen hours which occasioned it.

[348] Munster. Calend. Heb. p. 46.

The reason of Politick translation, was, that two Sabbaths, or feast-days might not immediately follow each other: because say they,[349] it was unlawful those two daies to dress meat, or bury the dead; and it was likewise inconvenient to keep meat dressed, or the dead unburied two daies. Yet here two exceptions must be remembred, when the meeting of two Sabbaths could not be avoided.

[349] Munst. Calend. p. 139.

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

Secondly, When the Passover fell on Sunday; for then their Passover immediately followed their weekly Sabbath.

The first Author of this Politick translation was a certain chief man amongst them, named Eleazar;[350] three hundred and fifty years before Christ his Nativity.

[350] Hospinian. de Orig. fest. p. 6.

The several species or kinds of Politick translation, were five. The first, ‎‏אדו‏‎ Adu. The second, ‎‏בדו‏‎ Badu. The third, ‎‏גהז‏‎ Gahaz. The fourth, ‎‏זבד‏‎ Zabad. The fifth, ‎‏אגו‏‎ 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 daies of the week, thus ‎‏א‏‎ 1. Sunday. ‎‏ב‏‎ 2. Munday. ‎‏ג‏‎ 3. Tuesday. ‎‏ד‏‎ 4. Wednesday. ‎‏ה‏‎ 5. Thursday. ‎‏ו‏‎ 6. Friday. ‎‏ז‏‎ 7. Saturday: which was the Jews Sabbath.

Their rules touching Politick translation, stood thus.[351] 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 of the same day of the week that the first is. Therefore if the first be not Adu, the fifteenth cannot be Adu.

[351] Adu.

The second rule was,[352] that the Passover should not be observed on Badu; that is on Munday, Wednesday, or Friday.

[352] Badu.

The third rule is,[353] that Pentecost was not observed on Gahaz; that is, on Tuesday, Thursday, or Saturday.

[353] Gahaz.

The fourth rule is,[354] that the Feast of Purim, or casting lots, was not observed on Zabad, that is, on Munday, Wednesday, or Saturday.

[354] Zabad.

The fifth rule is,[355] that the Feast of expiation was not observed on Agu; that is, on Sunday, Tuesday, or Friday.

[355] Agu.

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

Simple translation is, when the Feast is translated to the next day following. For examples sake, If the 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 Munday, was observed; I term this translation simple. Of this sort was that translation which they called Batu takphat.

‎‏בטו תקפט‏‎ Batu Takphat,[356] is a word invented for help of memory; each letter is a numeral, and may be thus resolved, ‎‏ב‏‎ 2. ‎‏טו‏‎ 15. ‎‏תקפט‏‎ 589. The meaning is, that in the year following Annum Embolymæum (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 Moon was translated unto Tuesday. How both the Lunary and Politick translation work in this change, read Scaliger, de emend. temp. lib. 2. pag. 87.

[356] Batu takphat.

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 till Sunday, because of ‎‏יח‏‎, that is, the eighteen hours: Politick translation removeth it till Munday, as appeareth by the rule Adu, forbidding Sunday; of this sort is Gatrad.

‎‏גטרד‏‎ Gatrad, is a made word, each letter is a numeral, and it may be thus resolved, ‎‏ג‏‎ 3. ‎‏ט‏‎ 9. ‎‏רד‏‎ 204. The meaning thereof is thus: 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, then the New Moon shall be translated to Thursday.

Note in the last place, that 1080 moments make an hour.[357]

[357] Munst. Calend. pag. 45.

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 Passover 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 Passover 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 of the first New Moon in Tisri; but that could not be so changed, as to prevent all concurrence of two Feasts; and thus to have their Passover 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 Passover. The Greek Church holds,[358] that he kept a Passover 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[359] 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. Others say,[360] that because that year their Passover fell on Friday, hence the feast was translated unto Saturday by the rule Badu. 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. Lastly, others more probably hold,[361] that both Christ and the Jews did eat the Passover 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.

[358] Epiph. l. 2. Tom. 1. c. 51. p. 147.

[359] Usum fermentati panis in cœna Dominica Ecclesia Romana olim non damnavit. Casaubon. exercit. 16. p. 65.

[360] Munster. in Mat. cap. 26.

[361] Joseph. Scalig. de emend. temp. lib. 6. p. 266.

For reconciling the Evangelists in this point, we must note these particulars, which are more at large proved in the Chapter of the Passover. 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 Passover, Luke 22. 1.

The fourteenth day was not holy, but the fifteenth was. 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, 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 Passover, 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 Passover. So that this eating of the Passover 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,[362] that upon 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. that is, upon this, or such like day;[363] for though 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 Pilat: 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.

[362] ‎‏אין דנין דיני נפשות לא בערב שבת ולא בערב יום טוב‏‎ Moses ben Maimon. li. ult. Iad. c. Sanedrin. Sect. 11.

[363] August. tract. 114. In Ioann. ita hunc locum exponunt etiam Cyrill. lib. 12. in Ioan. c. 6. Chrys. hom. 12. in Joan. Beda in c. 18. Joan.

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. Those which concerned the People and the Priest, consisted in the afflicting of their souls by fasting. Whence this Feast was also called[364] 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.

[364] Joseph. de bel. Jud. pag. 43.

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 his 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[365] the scape Goat, because the other being slain, this was sent alive into the Wilderness. The Greek Interpreters call this Goat ἀποπομπαῖον, 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:[366] 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.

[365] ‎‏עזאזל‏‎ Gnaz azl. ex ‎‏עז‏‎ Gnez. capra & ‎‏אזל‏‎ Azal, abiit R. D. Kimchi in Radic.

[366] P. Fag. Lev. 16.

The modern Jews now (because there can be no proper sacrifice, the Temple of Jerusalem being destroyèd) the men they take a white Cock on this day, the women a Hen.[367] 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 least 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[368] 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 a 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, using this form of words,[369] περίψημα ἡμῶν γενοῦ, Sis pro nobis peripsema: 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, such men they termed καθάρματα.[370] 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 Budæus his opinion,[371] 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.

[367] Buxtorf. Synagog. cap. 20.

[368] ‎‏גבר‏‎

[369] Suidas in voce περίψημα.

[370] Καθάρματα ἐλέγοντο οἱ ἐπὶ καθάρσει λιμοῦ τινὸς ἤ τινὸς ἑτέρας νόσου θυόμενοι τοῖς θεοῖς, Vetus Scholiast. in Aristophan. Plut. pag. 48.

[371] Budæus annot. reliq. in Pandect. De pœnis, p. 334.

Now, seeing at this Feast principally the High-Priest was a Type 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 entered 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 trodden the Wine-press, Isay. 63. 3.
5. | He, clothed 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 Scabath Haarets,[372] the Sabbaths of the Land, Levit. 25. 6. Secondly, in the Creditors discharging their debtors, and releasing their debts, and thence it was called Shemita laihova,[373] The Lords release, Deut. 15. 2.

[372] ‎‏שבת הארץ‏‎

[373] ‎‏שמיטה ליהוה‏‎

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

Answ. I will command my blessing upon you in the sixth year, and it shall bring forth fruit 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 endamage 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 obedientiæ, 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. That is, saith he,[374] 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.

[374] Aben Ezra. Deut. 15. 4.

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 encrease without manuring. Lastly, it shadowed forth that everlasting Sabbath which we expect in the Heavens. And some conjecture[375] this to be the ground of Rabbi Elias his opinion,[376] 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 daies 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: Two thousand shall be void, two thousand under the Law, and two thousand under the Messias.[377] The substance of this Prophecy, 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.

[375] Vid. Hospin. de Orig. hujus festi.

[376] Talmud. in Sanedrin. c. Hiel.

[377] ‎‏ב אלפי חוהו ב אלפי תורה ב אלפי ימות המשיח‏‎ Duo millia inanitatis, duo millia dierum Messiæ, Talmud. in Sanedrin. c. Halec.

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 Sabbaths of years unto thee, &c. The English word Jubilee is derived from the Hebrew ‎‏יובל‏‎ Jobel, signifying a Ram; it signifieth a 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 Jubal,[378] the first inventer of musical 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.

[378] Marbach. in Levit. 25.

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. Fourthly, some are of opinion,[379] 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 haply signified by the Israelites re-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 the Trumpets, is gone thorowout the world. And thus the Lord God hath blown the Trumpet, as Zacharies phrase is, Zach. 9. 14. But neither this release of servants, nor restoring of Lands, was until the tenth day of the first month Tisri,[380] at which time it was proclaimed by the sound of Trumpets, or Rams horns; the nine first daies of this month the Servants feasted and made merry, and wore Garlands, in token of their liberty approaching.

[379] Hospinian. de Orig. fest. c. 9.

[380] Moses Ægyptius in Halacha Schemit. Veiobel, c. 10.

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

Pur is a Persian word, and signifieth a Lot, whence this Feast of Lots is called Purim, i.e. κληρωτήρια, 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 daies they read the History of Hester in their Synagogues; and as often as they hear mention of Haman, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Hamans head.[381]

[381] Hospin. de fest. fol. 33. ex Antonio Margarita in. l. de ceremoniis Judæorum.

The Feast of Dedication, termed in the New Testament, Ἐγκαίνια[382] 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 Tabernacles, 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 Maccabæus 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.

[382] Ἐγκαίνια ἑορτὴ καθ’ ἣν ἐκαινουργήθη τὶ, Suidas.

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 Gods 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 Marriners 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 uncertainty[383] attending Idolatry, caused the Heathens to close their Petitions with that general, Dii deæque omnes.[384] 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 Neighbour-Countries were wont to swear[385] 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:[386] the inscription being θεῶν ἀγνώστων, 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,[387] 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 Deæque omnes, O all ye Gods and Godesses, 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: because the Heathen people generally conceited,[388] 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 foresake the City: For the better preventing of which manner of evocations, the Tyrians, the Lacedemonians, and other Nations[389] 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, Jove Ἰαὼ Iaoth, Ἰαώια, &c.[390] 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 ‎‏לעולם‏‎ legnolam, for ever: they read ‎‏לעלם‏‎ legnalem, to be concealed.[391] Though I deny not but that name was always in some sense ineffable: namely, as Pliny saith,[392] the names of the African people and Towns were ineffable, that is, such as other Languages could not express without circumlocutions.

[383] Serv. in Georgic. lib. 1.

[384] Gyrald. Syntagm. 17.

[385] Νὴ τὸν ἐν Ἀθήναις ἀγνώστον. Lucian in Philopatride.

[386] Pausanias in Atticis.

[387] Θεοῖς Ἀσίας, καὶ Εὐρώπης, καὶ Λιβύης, θεῷ ἀγνώστῳ καὶ ξένῳ. Theophyl. in Act. Apost. 17. 23. It. Hieron. Tit. 1. 12.

[388] Alex. ab. Alex. lib. 6. cap. 4. Tyraquel. in illum locum.

[389] Macrob. Saturn. l. 3. c. 9.

[390] Vid. Macrob. Satur. l. 1. c. 18. It. Irenæum, lib. 2. cap. ult. Item, Origen. contra Celsum. l. 6. fol. 76. col. 3.

[391] Vid. P. Galatin. lib. 2. c. 10.

[392] Plin. in Proem. lib. 5. Hist. Natur.

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 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: ‎‏אור‏‎, and Ur, of the Chaldeans, mentioned, Gen. 11. which signifieth fire or light, is thought to be the very god of the Chaldeans, though in that place the name Ur 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 Molech, Chiun, Rempham, 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 Moabites also.[393] He had his name from ‎‏מלך‏‎ Melac, signifying to rule or reign. The Seventy Elders translate him, ἄρχων, βασιλεὺς, a Prince, or King. Such King-Idols were Adram-melech, and Anam-melech, the gods of Shephervaim, unto whom that people burnt their Children in fire.

[393] Lorin. in Act. 7. ex Oecumen.

I take Moloch and Baal to be one and the same Idol, they were both names of supremacy and rule, ‎‏בעל‏‎ Baal signifieth a Lord or Master. And ‎‏מלך‏‎ Moloch, 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 into the end of the verse, to explain Baal in the beginning thereof.

Some think them to be different, because the Planet Jupiter was worshipped under the name of Baal;[394] 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 sometimes called Baal, sometimes Moloch: so it was sometimes called Jupiter,[395] sometimes Saturn;[396] and concerning Baal this is evident: Hence Jupiter was called by the Phœnicians, 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 Shamaim, 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, taketh all these three for one, namely, the Sun, Jupiter, and Baal-samen.

[394] August. super Judic. q. 10. Vide sis Eusebium de præpar. lib. 1. cap. 7.

[395] Plato apud. Macrob. Satur. l. 1. c. 23. ubi mendosè citatur è Timæo Platonis, quod est in Phædro.

[396] Assyrios Saturnum (quem & Solem dicunt) Junonemq; coluisse constat. Servius in Eneid. 1.

Concerning Saturn, it is apparent that the Sun was worshipped under his name: But I find some Expositers to interpret Moloch to be Mercury,[397] others Mars:[398] 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 Sons and Daughters.[399] Secondly, Saturns Image differed not much from Moloch’s. Of Saturns thus we read,[400] It was made of brass, wonderfull for its greatness, whose hands reaching towards the earth, were so hollow (ready to clasp) 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:[401] Though all other houses of Idolatry were in Jerusalem, yet Moloch was without Jerusalem, in a place apart. 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 another: 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 seven gates[402] 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 be heard by the Father. Thereupon was the place called ‎‏תפת‏‎ Tophet, from ‎‏תף‏‎ signifying a Drum, as likewise from the cry of the Children, it was called Gehenna, ‎‏גיא‏‎ signifying a valley, and ‎‏נהם‏‎ 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 only 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 other fire, kept continually burning for the consuming of dead carkasses, and the filth brought out of Jerusalem.[403] For Gehenna was reputed a contemptible place without the City, in the which they burnt, by means of a fire continually preserved there, the carkasses, filth and garbidge of the City. The Cabalists[404] treating of Gehenna, in this metaphorical sense, as it is applied to the pains of hell, do distinguish of it, saying, That there is Gehenna superiour; and inferiour, 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. They say likewise[405] that there are Septem Gehennæ mansiones, Seven degrees or mansion places in Gehenna. 1. Infernus. 2. Perditio. 3. Profundum. 4. Taciturnitas. 5. Umbra mortis. 6. Terra inferior. 7. Terra sitiens. Of these seven receptacles, he that will mispend his time may read according to the quotation.

[397] ‎‏מלך‏‎ Molech dici volunt quasi ‎‏מלאך‏‎ Malach, (i.) Angelus, Nuncius. Proindè interpretantur Molech Mercurium Deorum nuncium.

[398] R. Levi. Lev. 18. 21.

[399] Macrob. Saturn. l. 1. c. 7.

[400] Euseb. de præpar. l. 4. c. 7.

[401] Jalkut. Jer. 7. fol. 97. Colum. 1.

[402] Orig. contra Celsum. l. 6. f. 75. col. 4. It. Gyrald. in Deorum Syntag. 7. p. 223.

[403] D. Kimchi. Psal. 27. 13.

[404] Capnio de Cabala p. 644.

[405] P. Galatinus l. 12. c. 6.

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 expressly teacheth, and with him others accord,[406] 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 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 pass thorow, is as much as, to burn. Others say,[407] This Idols name was Molech, and 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.

[406] Aben Ezra. Lev. 18, 21.

[407] Rabbi Solomon. Lev. 18. 21.

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 Moloch. For the Baalites offered unto their fancied Deity a Bullock, in that contention between them and Eliah, 1 Kings 18. Bullocks, and Calves, and Lambs, were their ordinary sacrifices, the sacrificing of their children, extraordinary. Yet their ordinary sacrifices, were not always altogether void of mans blood, but sometimes the Priests would lance and cut their own flesh: which custome, whence it had its original, I find not: only we find the like to have been practised by the Heathenish Priests in their sacrifices to Bellona: Tertullian[408] toucheth it, but Lactantius[409] 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.

[408] Ter. Apol. c. 9.

[409] Lactant. c. 40.

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 Moloch 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:[410] 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 Porphyry[411] treating of Saturn, (who seemeth to have been this very Moloch) saith, that the Phœnicians called him Israel, and that he had by Anobreth one only son called Jeud in the Phœnician language, (no doubt from the Hebrew Jechid, signifying an only begotten, and applied 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?

[410] Solomon Iarchi Jer. 7. 31.

[411] Euseb. præpar. Evang. l. 1. c. 7, p. 17.

But what! Was the Sun worshipped Idolatrously, no otherwise? Yes, except I am deceived, 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[412] 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 Stephen[413] Act. 7. 43. Ye took up the Tabernacle of Moloch, and the star of your God Remphan, figures which ye made to worship them.

[412] ‎‏ונשאתם את סכות מלככם‏‎

[413] Καί ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν ῥαιφὰν τοὺς τύπους οὓς ἐποιήσατε ἑαυτοῖς.

Three things are to be enquired for the understanding of this parrallel. 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 portable Temple[414] to be carried from place to place, as need required. For it cannot be denied, but that many superstitions were derived unto the Heathens 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 upon the Altar, so had the devil his fire preserved burning by those Vestal Votaries. As God had his Propitiatory or Mercy seat:[415] 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 Sun.[416] 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. Horses were consecrated to the Sun by the Romans, and their Cirque place was sometimes called τὸ ἱππικὸν, and ἱπποδρόμιον, an Horse-race.[417] And that Chariots was commonly used in those pompous shewes is evident.[418] 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:[419] And the Persian 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.

[414] οὐδὲν ναοῦ μεταφερομένου διέφερεν. Joseph. Ant.

[415] Lev. 6. 3.

[416] Solis honore novi grati spectacula Circi. Antiqui dixere Patres Corrip. Afric. l. 1. num. 17. vi. Dempst.

[417] Alex. ab Alex. lib. 3. cap. 12.

[418] Hic illius arma, Hic currus fuit. Virgil, Æneid. 1.

[419] Cœl. Rhodig. antiq. l. 8. c. 2.

The second inquiry is, What Idol was meant by Chiun and Remphan, otherwise in ancient Copies 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 ‎‏רפאים‏‎ Rephaim, in the holy tongue signifieth Gyant: By Hercules we may understand the Planet of the Sun: There are Etymologists that derive Hercules his name from the Hebrew ‎‏האיר כל‏‎, Heircol, illuminavit omnia: the Greek Etymology,[420] holds correspondency with the Hebrew and both signifie that universal light which floweth from the Sun as water from a fountain. Add hereunto, that Porphyry[421] 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 near 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 Mac. 4. 19.

[420] Heracles quid aliud est quam ἧρας κλέος (i.) aeris gloria: quæ porro alia est aeris nisi solis illuminatio? Macrob. Satur. l. 1. c. 20.

[421] Euseb. de præp. l. 3. c. 4. p. 71.

Thirdly, it followeth that we should enquire, what this star of Remphan was, it is probably thought[422] that it was a certain star painted in the forehead of Molech; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta. Julius Cæsar his Image had a star depicted on the crown of his head.[423]

[422] Oecumenius. Act. 7. 43.

[423] Sueton. in Jul. c. 88. It. Plin. hist. l. 2. c. 25. Horat. l. 1. Od. 12.

The Sun was also worshipped by the house of Judah, under the name Tamuz; for Tamuz, saith Hierom,[424] was Adonis, and Adonis generally interpreted the Sun,[425] from the Hebrew Adon, signifying Dominus, the same as Baal, or Moloch formerly did, namely, the Lord or Prince of the Planets. The month 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 Tekuphu Tamuz, the revolution of Tamuz. Concerning Adonis whom sometime ancient Authors called Osiris; there are two things remarkable, ἀφανισμὸς, the death or loss of Adonis and εὕρησις, the finding of him again. As there was great lamentation[426] at his loss, especially amongst the Women;[427] 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 ἀφανισμοὶ, disparitions, or losses of the Sun, there are two returns immediately succeeding, which may be termed likewise εὑρήσεις, the findings or new appearings of the Sun. Hence we may note, that though the Egyptians celebrated their Adonia in the moneth of November, when the Sun began to be farthest Southward; and the house of Judah 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.

[424] Hieron. comment. 3 in Ezek.

[425] Pier. Hierogl. l. 9. p. 68.

[426] Nunquamq; satis quæsitus Osiris. Semper enim perdunt, semper & inveniunt. Lucan.

[427] Plutarch. in Alcibiade.

These solemnities were chiefly observed, between the Byblienses and the Alexandrini, the manner was thus:[428] When the Byblienses solemnized the death or loss of Adonis, at that time the Alexandrini wrote a letter, this letter was inclosed in an Ark of Bulrushes, 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 Biblus; upon the receit whereof, the lamentation of the Women was turned into joy. Others say,[429] 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[430] Trust ye in God, for out of pains salvation is come unto us. There are likewise of the Jews that say[431] 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.

[428] Procopius in Isaiam. ad c. 18. It. Cyrillus l. 2. Tom. 2. in Isaiam.

[429] Julius Maternus Firmicus. l. de errore profan. Religion.

[430] Θαῤῥεῖτε τῷ θεῷ, ἐστὶ γὰρ ἡμῖν ἐκ πόνων σωτηρία. Firmicus ibid.

[431] ‎‏הסיר עושים צלם ים מלאים עיניו עופרח יחיו אש מתחתיו‏‎ R. Dav. Kimchi. radic.

There are that think[432] 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 Shelves 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 Papyraceæ naves.[433]

[432] Procop. in Isai. 18.

[433] Plin. Hist. lib. 6. cap. 22.

CHAP. III.
Of Baal-Peor, Baal-Tsephon, 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 last it became a common name to many other Idols, according to that, There are many Gods, many Baalims 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 Pluvius 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 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[434] to be that 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 Chemish, Jer. 48. 7. is thought to be the same,[435] and I take it 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[436] Caph, signifieth quasi; and ‎‏מוש‏‎ Musch Palpare, to grope or feel about, in manner of blind men.

[434] Hieronym. ad Hos. c. 9. Idem. prodidit Isidor. Orig. l. 8.

[435] Hieron. in Isai. l. 5. c. 15.

[436] Philo Jud. lib. 2. Allegor. p. 79.

Baal-Tsephon is thought by the Hebrews,[437] to have been an Idol made by the Ægytian Magicians, and placed in the Wilderness, to observe and stop the Israelites in their departure from Ægypt; whence it was termed ‎‏צפן‏‎ Tsephon, from ‎‏צפה‏‎ Tsapha, signifying to watch, & observe in manner of a watchman: because we may call him Baal speculator, as, among the Romans; because Jupiter stayed the Romans when they were flying, he was called Jupiter stator.[438]

[437] P. Fag. Exod. 14. 1.

[438] Rosin. lib. 2. antiq. Rom. cap. 5.

Baal-Zebub, soundeth as much as the Lord of the Flies, or a Master fly,[439] which hath power and authority over the rest, in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub, ‎‏זבוב‏‎ Zebub signifieth a Fly. This Idol was worshipped by the Cyrenians,[440] 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:[441] for the Inhabitants of the City Elis sacrificed to Jupiter under the name ἀπομύιος, (i.) A driver away of flies: and the Romans to Hercules, under the same name. Some Greek Copies in the Gospel read Βεελζεβοὺλ, Beelzebul: which change is interpreted to be, for to shew the greater contempt of the Idol, as if they should say Jupiter stercoreus, ‎‏זבל‏‎ Zebel signifieth stercus, and Beel, or Baal, signifieth Dominus.

[439] Ζητήσουσι μυῖαν Θεὸν Ἀκκαρῶν. Gregor. Nazianz. orat. 2. contr. Julian. p. 102.

[440] Plin. l. 10. c. 28.

[441] Clemens Alexand. in protrep.

Baal-berith was the Idol of the Shechemites; of his Temple we read, Judges 9. 4. ‎‏ברית‏‎ Berith signifieth a Covenant; so that Baal-berith may be translated Jupiter fœderatus,[442] The God unto whom they bound themselves by Covenant. Concerning Bel and the Dragon, little is spoken, besides what we read in that off the Apocrypha, where the History is described.

[442] Ἔθηκαν ἑαυτοῖς τῷ βάαλ διαθήκην, τοῦ εἶναι αὐτοῖς αὐτὸν εἰς θεὸν. Septuagint. interp. Jud. 8. 33.

CHAP. IV.
Of Dagon.

The Hebrew Doctors say[443] this Idol Dagon was made from the Navel downward in form of a Fish, but from the Navel upward in form of a Man. This they collect from 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold. And furthermore they say, The Idol Dagon had his name from the Hebrew ‎‏דג‏‎ Dag, signifying in the Holy Language, a fish, according to which description we may English him, the Philistians Neptune, or Triton.[444] Others derive the name from ‎‏דגן‏‎ Dagon, signifying Corn: and they say,[445] that he first invented the use of the Plow, and Corn; whence they translate him Jupiter aratrius. In this respect we call him the Philistians Saturn, because Antiquity[446] makes 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. Yea, they are not wanting among the Jews themselves, that say,[447] this Image of Dagon was made in the form of a man. Notwithstanding Scaliger his conjecture is not improbable, that those who interpret Dagon, Jupiter aratrius, or Ἀγροτὴς, might mistake and read ‎‏שדי‏‎ Shadai, signifying Ager, A field, for ‎‏שדי‏‎ Shaddai being the very Name of God, signifying Omnipotens, Almighty.

[443] R. Dav. 1 Sa. 5.

[444] Triton non absimilem habuisse figuram fingitur; Frons hominem præfert, in piscem desinit alvus, Pier. Hierogl. lib. 1. p. 28.

[445] Phylo Byblius apud Euseb. de præpar. lib. 1. c. 7.

[446] Pier. Hierogl. l. 32. p. 228. Id. lib. 56.

[447] R. Levi. 1 Sam. 5.

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, than of any other Creature, is generally by Expositors conceived to be from the corruptions learned among the Egyptians, who worshipped their Idol Apis,[448] otherwise called Serapis,[449] in a living Oxe, and otherwise in an Image made in the form and similitude of an Oxe, with a bushel on his head. This Oxe was remarkable for certain notes and marks, whereby it was differenced from all others. It was black bodied, it had a white fore-head, and white spot behind, and a knot under his tongue: for the more curious fashioning and pollishing of these marks in the molten Calf, Aaron may seem to have made use of his graving tool.[450] The Egyptians repaired unto this Oxe for the resolution of matters doubtful, as to an Oracle,[451] 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 Oxe that eateth grass, Psalm 106. 20. The Hebrew word in the Psalm, translated an Oxe, is, Shar;[452] 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 Ap,[453] signifying a face: sometimes Serapis quasi Shor-apis, which is nothing else but Bovis caput, an Ox-head; the very name used by the Fathers[454] to express this Idolatry. It is commonly known that this Idolatry was derived to Israel from the Egyptians; but whence the Egyptians 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 Egypt, and other Neighbour Countries, in the seven years of famine. Besides the testimony of no slight Authors,[455] there are strong inducements to perswade it. First, both the years of plenty and famine were foresignified by the apparition of Oxen. Secondly, what fitter Emblem, (if it had not afterward 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 portraiture, 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 Egyptians who came forth with them: and they say, that when Aaron cast their Jewels into the fire, these Egyptians, contrary to his expectation, by their Art Magick produceth 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,[456] that 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 Egyptians Ox; so is it probable that Aaron with his ingraving Tool made the like. Secondly, As the Egyptians in honor of their Ox celebrated a solemn Feast, with much singing and mirth.[457] 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. 10. Deut. 9. 21. Jeroboam afterward, though upon other inducements, committed the same sin; he thought in his heart, that if the people 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.

[448] Plin. Nat. hist. l. 1. c. 46. Herod. l. 1. Setin. c. 35. aut aliorum distinctione 45.

[449] Alex. Genial. dier. l. 6. cap. 2.

[450] ‎‏בחרט‏‎ stylo sculptorio

[451] Plin. Hist. lib. 8. c. 46. It. Alex. Genial. dier. l. 6. c. 2.

[452] ‎‏שר‏‎

[453] Vultus facies ‎‏אף‏‎

[454] Cyprian. de bono patient. p. 318. vid. etiam August. p. 73. It. Tertul. adv. Jud. cap. 1.

[455] Suidas in Ζάραπις. Ruffinus lib. 2. hist. Eccles. cap. 23. Pier. Hierog. lib. 3. p. 25.

[456] ‎‏אין לך ישראל פורענות שאין בה אנקיא מעון העגל‏‎ Moses Gerund, vid. Munst. Exod. 32.

[457] Suid. in voce Ἄπιδες.

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 Philistims hanged up Saul’s Armor[458] after his death, 1 Sam. 31. 10. That the Moon was worshipped under these names needs not proof;[459] only some say,[460] that Astarte was Juno: and why may we not say, that Juno was often used to express the Moon? Both the Moon and Juno are often called by the name of Urania.[461] And as the Moon in respect of her light is called Urania; so in regard of the lesser lights in the heaven, she is called Astroarche that is, the Queen of the Planets;[462] or as Horace speaketh of the Moon, 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 whence she is called Juno Calendaris.[463] Lastly, As Jupiter Ammon was no other than the Sun,[464] and worshipped him in form of a Ram; so for ought I see, the Moon might be called Juno Ammonia, and worshipped in the form of a sheep.[465] Sure I am, that the Hebrew Doctors[466] describe the Images of 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 Hammah,[467] and from thence likewise those Images (of which we read, Levit. 26. 30. Isa. 17. 8. Isa. 27. 9.) are called Hammianim,[468] because they were certain Idols placed upon the house top, and so alwayes exposed to the Sun. Furthermore, as Jupiter Ammon was painted with horns,[469] so likewise was the Moon:[470] 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 beginning of the year.[471] 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 it, Facies ejus erat cornuta: and hence it is, that Moses is painted with horns, which some of the Rabbines have interpreted[472] horns of magnificence. The errour grew from the doubtful signification of the Hebrew word signifying splendor or brightness and also horns.

[458] Horum Anathematum oblationem primo didicerunt ab Israelitis, Num. 7. 1 Sam. 21.

[459] Ἀστάρτην δὲ ἐγὼ δοκέω σεληναίαν ἔμμεναι. Astarten lunam esse opinor. Lucian. de dea Syria.

[460] August. super. Judic. quæst. 16.

[461] Astarte Urania idem omnino valet apud Phœnicas, quod Juno Lucina apud Latinos. Deducitur, Urania ab Hebræo ‎‏אור‏‎ Nun in fine adjecto aut per se solum, aut cum Jod quod passim fit Syris, quasi ‎‏אורן‏‎ vel ‎‏אורני‏‎ in fœminino vero ‎‏אורניא‏‎ (i.) Lucidus & Lucida, aut Lucinus & Lucina. Et hinc Græci suum ὀυρανὸν mutuati sunt.

[462] Αστροάρχη dicitur, παρὰ τὴν τῶν ἄστρων ἀρχὴν ab imperio quod in astra exercet. vid. Herodian. l. 5.

[463] Macrob. Sat. l. 1. c. 15.

[464] Macrob. Sat. l. 1. c. 21.

[465] Cœl. Rhodig. l. 18. c. 58.

[466] D. Kimchi. 1 Sam. 31. 10. It. Jud. 2. 13.

[467] ‎‏המה‏‎ Calor. Sol.

[468] R. Solomon in Levit. 26. 30.

[469] … stat corniger illis Jupiter. Lucan, l. 9. v. 514.

[470] Syderum regina bicornis, audi, Luna, puellas. Horat. car. sæcular.

[471] Pier. hierogl. l. 10.

[472] ‎‏קרני ההוד‏‎ cornua magnificentiæ, R. Solom. porro Hebraicum ‎‏קרן‏‎ (unde Κέρας & cornu emanarunt) significat in morem cornuum splendorem radiosq; emittere.

The Moon was also worshipped under the name of Diana,[473] who although she were worshipped thorowout 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 one place Pliny saith[474] was two hundred and twenty years abuilding, but elsewhere[475] he saith 400 years: partly from 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 little 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 ναίδια 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 was not unusual among the Ancients;[476] neither were such coyns unusual on which the Temple of 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.

[473] Macrob. Saturn. l. 1. c. 15.

[474] Plin. l. 36. 14.

[475] Plin. l. 16. 40.

[476] Simili prorsus ratione Atheniensium nummos quosdam, boves: eorundem Atheniensium alios quosdam Κόρας (i.) puellas, alios Corinthiorum πώλους pullos: alios Peloponnesiorum χελώνας testudines; alios Romanorum naves vocabant.

We read[477] of another kind of Idolatrous Worship towards the Moon, to have been that men sacrificed to her in womans 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. Some have thought[478] 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.

[477] Macrob. Saturn. l. 3. c. 8. Non absimilem idololatriam in cultu Veneris prodidit Julius Firmicus de errore profan. religion. c. 4.

[478] Maimonid. in more Nebochim part. 3. cap. 38.

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 Cœli, 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 Sepharvaims burnt their Children in the fire to Adram-melech, and Anammelch the gods of Sepharvaim, 2 King. 17. 30, 31. The Hebrew Doctors say,[479] that Succoth Benoth was the picture of an Hen with her Chicken: Nergal they interpret Gallum Sylvestrem, Asima a Goat, Nibhaz a Dog, Tartak an Ass, Adrammelech a Mule, Anammelech an Horse: that such brute beasts should be worshipped as gods, may seem ridiculous; but the like to have been practised among the Heathens, profane Authors abundantly testifie. The Cock was worshipped as a god among the Syrians,[480] A Goat by the Mendesii;[481] A Dog by others:[482] Yea, they have adopted into the number of their gods &c. Oxen, Lyons, Eagles, Wolves, Crocodiles, Cats, Rats,[483] Nay, they have digged their gods out of their gardens, Garlick, Leeks, Onions, &c.[484] 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, ‎‏רמון‏‎ Rimmon, the word signifieth a Pomegranate. Concerning this Idol it is much controverted, 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 Præter tense (when my Master went into the house of Rimmon) the sense appears to be a pardon craved for sins past, not afterward to be committed. The same word ‎‏בבוא‏‎ Bebbo, in going, is put to express the time past, in the titles of the Psalms 52. and Psalm 54. Thirdly, Nebo otherwise called Nabo, an Idol of the Assyrians, Jer. 48. 1. He had his name from Prophecy, ‎‏נביא‏‎ Nahbi, signifying a Prophet, he seemeth not much to differ from Ζεὺς βουλαῖος, or Ζεὺς μητιέτης, so often mentioned in Homer, Diodorus Siculus[485] maketh them both one, and we may render Nebo, the Assyrians Ammon, or Jupiter Vaticinus, the god of their Oracles.

[479] R. Jarchi. 2 King. 17. R. David non dissentit.

[480] Lucian l. 16. de Syr. Dea.

[481] Herodotus in Euterp.

[482] Cic. de legib. l. 1. vid. Tiraquel. in Alex.

[483] Neopol. l. 6. c. 26.

[484] Porrum & cepe, nefas violare & frangere morsu. O sanctas gentes quibus hæc nascuntur in hortis Numina. Juvenal. satyr. 25.

[485] Diod. Sicul. l. 5. c. 27.

CHAP. VIII.
The several manners of Divine Revelation.

As Idolatry originally sprang from mistaking of Scripture; 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 Urim, 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 manners of revealing himself, observed by the Hebrew Writers, are four, which they term[486] 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.

[486] P. Fagius in Exod. 28.

The first degree was ‎‏נבואה‏‎ Nebuah, Prophecy. This was when God by certain visions and apparitions revealed his Will.

The second was ‎‏רוח הקדש‏‎ 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 add,[487] 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, [488] that after the latter Prophets Haggai, Zachary, and Malachy were dead, the Holy Ghost 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 some have noted,[489] that the ancient Jews before Christ were so catechised in that point, that they observed the Mystery of the Trinity in the name ‎‏יהוה‏‎ Jehovah, for though the name consisted of four letters in number, whence it was called τετραγράμματον Quadriliterum, yet there were but three sorts of Letters in the name: ‎‏י‏‎ Jod signified the Father, who was the beginning of all things: ‎‏ו‏‎ Vau is a conjunction copulative, and denoted the third person in Trinity, which proceedeth from the Father and the Son, ‎‏ה‏‎ He signifieth the Son of God. The Rabbines have a saying, that God made all things, in litera ‎‏ה‏‎ He. They may allude to this, that he made all things by his Word: he said, Let there be thus and thus, and it was so: but they may also allude to the second person in Trinity. And furthermore, they note that ‎‏ה‏‎ He, is doubled in this name, to demonstrate both Natures of our blessed Saviour.

[487] D. Kimchi. Præfat. in Psal.

[488] Talmud. in Sanhedrin, c. 1.

[489] P. Fagius in Exod. 28.

The third degree, was Urim and Thummim. Urim signifieth light, and Thummim perfection. That they were two ornaments in the High-priests brest-plate, is generally agreed upon: but what manner of ornaments, or how they gave answer, is hard to resolve. Some[490] think them to be the four rows of stones in the brest-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. Others[491] say it was the name Jehovah put in the doubling of the brest-plate, for that was double Exod. 28. 16. Others[492] declare the manner of consulting with Urim and Thummim thus: First, they say[493] that only the King, or else the 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 Urim and Thummim, consisted of all the Tribes names, and likewise of the Patriarchs, 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 ‎‏כולמות‏‎ (i.) they did arise and eminently appear above the others. An example they take from 2 Sam. 2. 1. When David asked the Lord, Shall I go up into any of the Cities of Judah? the Lord answered, ‎‏עלה‏‎ Gnaleh, go up. Here, say they, ‎‏ע‏‎ appeared out of the name of ‎‏שמעין‏‎ Schimeon, ‎‏ל‏‎ out of the name of ‎‏לוי‏‎ Levi, ‎‏ה‏‎ out of the name of ‎‏יהודה‏‎ Jehudah. Others say, that the letters which represented the Oracle were ‎‏מצטדפות‏‎ (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, but he spoke best, who ingenuously confessed that he knew not what Urim and Thummim was.[494]

[490] Joseph. Antiq. l. 3. c. 9.

[491] R. Solom. quemadmodum refert D. Kimchi in radic.

[492] Talmud. in Jonah c. 6. vid. P. Fagium in Exod. 28.

[493] Abbeth din.

[494] R. David in Radic.

The fourth degree was ‎‏בת קול‏‎ 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. Notwithstanding 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 ‎‏תורה שבכתב‏‎ Thora Schebictab, the written Law: the other delivered by tradition, ‎‏תורה בעל פה‏‎ Thora begnal pe, it was also termed their Kabbala, from ‎‏קבל‏‎ 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 forreign 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 they, were it not for this exposition, the Decalogue it self might have been delivered In hora veloci, in less than an hour.[495]

[495] ‎‏אלח כ שעח‏‎ Moses Kotsen. in præf.

Here we must note 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, of some instances we have, Gen. 23. 2. Abraham came ‎‏לבכתה‏‎ to weep for Sara. Here because the letter Caph is less than the rest, they note[496] that Abraham wept but little for Sara, because she was old. Again, the letter Aleph is found six times in the first verse of Genesis: Hence R. Elias collected that the world should endure but six thousand years: because Aleph in the Hebrews computation standeth for a thousand. From the transposition of letters they conclude after this manner; ‎‏חרם‏‎ Cherem signifieth Anathema or Excommunication, by a Metathesis or transposition of letters, it is made ‎‏רחם‏‎ Rachem signifying mercy; by another transposition it is made ‎‏רמח‏‎ 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, ‎‏איש‏‎ Isch, signifieth a man. ‎‏אשה‏‎ Escha, a woman. Hence they note, that in the name of the man here is ‎‏י‏‎ Jod which is not in the name of the woman; in the name of the woman there is ‎‏ה‏‎ He, which is not in the name of the man: both these make ‎‏יה‏‎ Jah, one of the names of God: these being taken away, in both names there remains ‎‏אש‏‎ 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 mysteries their Kabbalists observe.

[496] Baal Turin.

CHAP. IX.
Their Teraphim.

Concerning the Teraphim, two things are especially to be enquired. First, what they were? Secondly, for what use? the word ‎‏תרף‏‎ Taraph, signifieth in general the compleat Image of a man. Michal 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 Michal had an house of gods, and made an Ephod and Teraphim, Jud. 17. 5. Because of the worship exhibited to these Idols: Hence from the Hebrew Taraph, as some read it, Tharaph, cometh the Greek θεραπεύειν, To worship.[497] The manner how these Images were made, is fondly conceived thus among the Rabbines;[498] They 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 Michal put in the bed, was a compleat statur, 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[499] 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 Fathers Images, this is thought to be one, that Laban might not by consulting with these Images discover what way Jacob took in his flight.

[497] οὐδ’ ἀθανάτους θεραπεύειν ἤθελον. Hesiod. Ἔργ. καὶ ἡμέρ.

[498] R. Eliezer. vid. Eliam Thisbit.

[499] Aben. Ezra. Gen. 31.

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 eighth, out of Hos. 4. 12. Consulting with the staff. and a ninth out of Ezek. 21. 21. A consulter with entrails. 1. The first is ‎‏מעונן‏‎, an observer of times,[500] 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: whence those[501] that derive the word from ‎‏עין‏‎ Gnajin, signifying an eye (as if hereby we 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 ‎‏עונה‏‎ Gnona, signifying Time. But of all I approve those who derive it[502] from ‎‏ענן‏‎ 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 on such and such dayes, such and such times: the first seemeth to have drawn his conclusions, a priori, from the Clouds or Planets, causing good and bad events: the second, a 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 ‎‏קדים‏‎, Kadim i. The former part of the world: the Western part ‎‏אחור‏‎, i. e. The back part; the South part ‎‏ימין‏‎ Jamin, i. e. The right hand; the North part ‎‏שמאל‏‎ Shemol, i. e. The left hand. That the reason of these denominations is, because Adam was created with his face toward the East, is as vain, as hard to prove.

[500] Jarchi. Lev. 19. 26.

[501] D. Kimchi. in rad.

[502] Aben. Esra. Levit. 19. 26.

2. The second is ‎‏מנחש‏‎, 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 foretell 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:[503] 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 he 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 maketh tryal or experience what manner of men ye are: The Heathen people were very superstitious in these observations: Some daies were Atri, others Albi, some unlucky, others lucky; on some daies they accounted it unfortunate to begin battel, on some months unfortunate to marry.

[503] D. Kimchi. radic.

Mense malum Maio nubere vulgus ait.

Ovid. Fast.

And as they were superstitious in observing unlucky signs, so likewise in the means used to avert the evil portended: the means were either words or deeds.[504] 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 simple 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, Εἰς κεφαλὴν σοὶ, In caput tuum recidat hoc omen; This evil light on thy own head.

[504] Plura istiusmodi ἐνόδια σύμβολα vide apud Theophrastum Character. περὶ Δεισιδαιμ.

The third is ‎‏מכשף‏‎ 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 eyes are deluded, for ‎‏להטים‏‎ Lahatim, there translated inchantments, importeth the glistering flame of a fire or sword, wherewith the eyes of men are dazled. The Greek version doth not unfitly term them φαρμακοὺς, Unguentarios, Syplasiarios, Compounders of Medicines, or if you please complexion-makers,[505] such Artisans who mask men and womens faces with 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 Jambres, who resisted Moses, 2 Tim. 3. 8. These two were of chief note: In the Talmud[506] they are all called Johanne and Mamre; by Numenius,[507] a Pythagorean, Jannes and Mambres; by Pliny,[508] Jamnes and Jotape.

[505] φαρμακὸς δέ ἐστι μύρεψος. Suidas.

[506] Talmud. tract. Menachoth. c. 9.

[507] Origen. contra Celsum. lib. 4.

[508] Plin. nat. hist. lib. 30, cap. 1.

The fourth is ‎‏חובר‏‎ 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[509] because such kind of Witches have frequent meetings, in which they dance and make merry together. Onkelos translateth such a charmer ‎‏רטין‏‎ 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:[510] He is a character 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 layeth 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 word of the Scripture 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 Bodinus[511] 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.

[509] Bodin. Mag. dæmon. l. 1. c. 6.

[510] Maimon. tract. Idolol. c. 11. sect. 10. 12.

[511] Bodin. Mag. dæmon. l. 2. c. 1.

The fifth, ‎‏שאל אוב‏‎ Schoel 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 Ἐγγαστριμύτης Ventriloquos; such whose voice seemeth to proceed out of their belly.[512] Such a Diviner was the Damosel, Acts 16. 16. in St. Augustines judgement,[513] 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.

[512] Chrysostom. 1 Cor. 12. Tert. adv. Marcion. l. 4. c. 25.

[513] August. 1. de doct. Christ. c. 23.

The sixth is, ‎‏ידעני‏‎ Iiddegnoni, a Wizard; in the Greek, he is translated sometimes Γνώστης, 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,[514] he was so called in Hebrew from a certain beast named by them Jadua, in shape resembling a man, because these Wizards when they did utter their Prophecies, 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. Prophane History[515] 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 μετεμψύχωσις the Soul of such Beasts would be conveyed into their bodies, whereby they might be enabled for Prophecy.

[514] P. Fag. Levit. 19. Verum Athenæus bestiam hanc vocat καταβλεπάδα. Vid. Bodin. Mag. dæmon. l. 1. c. 6. p. 18.

[515] Perer. de Mag. p. 57.

The seventh is ‎‏דורש אל המתים‏‎ Doresch el hammethim; the Greek answereth word for word, ἐπερωτῶν τοὺς νεκροὺς, 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 Urim, 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. 13. Thirdly, if it had been Samuel, he would doubtless have reproved Saul for consulting with Witches.

The eighth is ‎‏שאל מקלו‏‎ Scoel maklo, A Consulter with his Staff. Hos. 4. 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 determin 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. Others[516] 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 ῥαβδομαντεία or βελομαντεία, Divination by rod or arrows.

[516] Vid. Drus. in Deut. p. 592.

The ninth was ‎‏ראה בכבד‏‎ Roe baccabed, a diviner by intrales, Ezek. 22. 21. Nebuchadnezzar 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 ἡπατοσκοπία, Consultation with the liver. Three things are 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 Julius Cæsar 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 Judgment, especially their Ecclesiastical Consistory.

There were in Israel distinct Courts, consisting of distinct persons, the one principally for Church-businesses, the other for affairs in the Commonwealth; the one an Ecclesiastical Consistory; the other a Civil Judicatory:[517] Of these, and their several censures, and punishments, it remaineth now to be spoken.

[517] Junius Analys. Expos. Deut. 17.

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, the Priests, in matters spiritual, or ceremonial, and to the Judges, 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, ver. 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, Zebadiah was chief, ver. 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 insuing 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. 23. 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 συνέδριον, A Councel: the spiritual termed συναγωγὴ, a Synagogue. They will deliver you up to the Councels, 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 Ecclesiæ, 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.

Only here take notice, that as in the Civil Consistories, consisting of seventy Judges, which was the supreme Court, there were two sate 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. That the High priest sate in the Sanhedrim necessarily, is an errour;[518] 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 Commonwealth: 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 Elders meet together.

[518] Moses Kotsen. in Sanhedrin.

CHAP. II.
Of their Excommunication.

They had three Degrees of Excommunication. The first was called in the N. T. a casting out of the Synagogue, John 9. 22. by the Jews[519] Niddui i. a separation or putting away. It signified[520] a separation from all commerce or society either with 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 30 days, yet so that they might be shortened 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 tripling of the time, or to the extending of it to their lives end; his male-children were not circumcised; if he died without repentance, 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, nor buried him with common burial.

[519] ‎‏נודי‏‎ Significat hæc vox Separationem, Elongationem; deducitur à verbo ‎‏נדה‏‎ Separavit. Hinc etiam Proscriptus, profligatus, aut separatus quispiam dicitur ‎‏מיודה‏‎

[520] Buxtorf. ex Rabbinis Epist. Heb. pag. 55.

The second was called in the N. T. a giving one over to Satan, 1 Cor. 5. 5. By the Jews ‎‏חרם‏‎ 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 devotion of them to God by their death, Levit. 27. 29. If to things, then it signifieth a devotion of them unto God, by separating them from ordinary use. Hence it is that Achan is punisht for stealing the devoted thing, Josh. 7. Persons thus devoted, were termed by the Greeks ἀναθέματα; and devoted things, ἀναθήματα.[521] Notwithstanding, in the Apostles time, both Cherem and ἀνάθεμα, signified a second degree of Excommunication, differing from the former. 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 kindled; 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 Hymenæus,[522] and Alexander.[523]

[521] Budæus ἀναθέματα dici tradit, homines sacros, (i.) quorum capita inferis dicata sunt & devota; ἀναθήματα vero donaria diis consecrata.

[522] 1 Cor. 5. 5.

[523] Tim. 20. 1.

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. 11. The Jews called it Schammatha, the Etymology of which word I find to be twofold. Some say[524] it soundeth as much as Maran Atha the Lord cometh. Schem signifieth the Lord, and Atha cometh: others say[525] it soundeth there is death, Schem signifying there and Mitha death. Hence we may render it an excommunication to death. And this is thought[526] to be the reason of that phrase, 1 John 5. 16. There is a sin unto death, i. which deserveth excommunication to death. R. Gersom[527] 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 thereof in the Chapter of the Sadduces.

[524] ‎‏שם‏‎ Dominus ‎‏אתא‏‎ venit.

[525] Elias Thisbites. in radice ‎‏שמתא‏‎

[526] Betram. de Politia Judaic. c. 2. p. 21.

[527] Buxtorf. Epi. Hebr. p. 59 in dorso Epistolæ subjici solebat hæc abbreviatura ‎‏כהרג מת אסור‏‎ i. prohibitum est per anathema. R. Gersom luminis captivitatis (scil. resignare has literas).

In the Greek Church there were[528] four degrees of this censure. 1. Σύστασις. Those were censured with this degree, who were only debarred the Lords Table: as for enterance 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 not partake thereof, whence they were called Stantes. 2. ὑπόπτωσις, concerning this censure, all that I read of it is thus; that he that is thus censured hath admittance into the Church.[529] 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 Catechumenum:[530] This I take to be the place of 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 Catechumeni departed always at the celebration of the Communion, for to them principally it was said, Ite missa est. Thirdly, though they might ὑποπεσεῖν fall down on their knees and pray, and were thence called Succumbents, 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 ἀκρόασις, 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, not to approach the Lords Table, whence such were termed Audients. The Fourth, and last sort, was πρόκλαυσις, persons under this censure stood quite without the Church, requesting those that entered in, with tears and weeping to petition the Lord for mercy toward them, whence they were called Plorantes.

[528] Vid. Justelli not. in codicem canonum Eccl. univers. ad canon 55. Bellar. de pœnit. l. 1. c. 22. & Casaub. Exercit. p. 52. observant quintum gradum quem ille μέστωστιν aliter μέθεξιν appellat.

[529] Vid. Iustel. loco citato.

[530] Hospin. de Templis. p. 88.

Seeing it is commonly thought, that Cain was censured by the first degree of Excommunication, called Niddui, and that the last called Schammmatha 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.[531] Niddui may be parrallel’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 with leprosie; and from the Jews, it is probable that the Greek and Latine Churches borrowed their degrees of Excommunication.

[531] De quibus. P. Fagius, in Num. 5. 2.

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 said to Simeon, Lend me thy Hatchet; he answereth, I will not lend him: Afterward Simeon had 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 ‎‏נקימה‏‎ Nekima, Avengement. Now when Reuben saith to Simeon, Lend me thy Hatchet: he answereth, I will not lend him: afterwards Simeon borroweth a Hatchet of Reuben: Reuben saith, lo, I will lend it thee, I will not deal with thee as thou dealedst with me, this is ‎‏נטירה‏‎ Netira, Mindfulness: both these were sinful, but not liable to mans judgment.

In all civil Courts, five sorts of persons were alwayes present. 1. Judges. 2. Officers. 3. Pleaders. 4. Notaries. 5. Witnesses. In the supreme Court, there was one that was chief over all the other Judges, they called him in Hebrew Nasi, in Greek ἄρχοντα, The Prince. His leave was craved for the tryal of actions. The Witnesses were at least two, Deut. 29. 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,[532] 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. Drusius[533] 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 staves and whips,[534] as the Consuls of Rome had Rod and Axes, carried before them for the readier execution of justice. In Hebrew they are called ‎‏שוטרים‏‎ Schoterim, by the Septuagint sometimes γραμματεῖς, in our English translation commonly Officers, and by Saint Luke πράκτορες: for, doubtless there is allusion unto them, Luke 12. 58. When thou goest with thine adversary, (ἄρχοντι) 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 ‎‏בעל ריב‏‎ 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. 109. 31. that is, The Lord shall plead his cause. And Satan stood at the right hand of Joshua, Zach. 3. 1. that is to accuse him, or plead against him. When S. John speaking, If any man sin, we have an Advocate, 1 John 2. 1. he alludeth unto this Baalrib, 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 Simon 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.

[532] Moses Kotsen. in Sanhedrim.

[533] Drus. præter. Matth. 25.

[534] Moses Kotsen. in Sanhedrim.

The manner of sentencing persons, varied in most Countries. The Jews by a simple pronunciation of sentence, both absolved men, and condemned them. The Romans[535] gave sentence by calling 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 Græcians[536] in like manner used three letters: Θ was a token of condemnation, which occasioned that of Persius.

Et potis es nigrum, vitio præfigere Theta.

[535] Rosin. Antiq. Rom. l. 9. c. 25.

[536] Eras. Adag. Θ præfig.

Τ was a token of absolution; Α, 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 judgement.

Note these three phrases, ἀναστῆναι είς κρίσιν, To rise up to judgment; ἀναστῆναι ἐν κρίσει, To rise up in judgment; ἐξελθεῖν καταδεδικασμένος, 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 judgement. The second is applied to the party prevailing in judgment. The men of Nineveh shall rise up in judgement with this generation, Mat. 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; Causa 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 posture 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 one’s 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, ‎‏סנהדרים גדולה‏‎ Sanhedrim gedola, the great Consistory, or Supreme Senate, ‎‏סנהדרים קטנה‏‎ Sanhedrim Ketanna, the lesser and inferiour 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 onely two first branches: which division our Saviour Christ seemeth to have followed, calling the lesser Court κρίσιν, by the name of Judgement: the greater συνέδριον, by the name of a Counsel. Whosoever is angry with his brother unadvisedly, shall be culpable of Judgement. Whosoever saith unto his brother Raca, shall be worthy to be punished by the Counsel: Whosoever shall say Fool, shall be worthy to be punished with the fire of Gehenna, Mat. 5. 22. In which words, as there is a gradation of sin, 1. Anger, a passion of the mind. 2. Raca,[537] scornful, or slighting speech, as Tut, Tush, &c. 3. Fool, reproachful and opprobrious names: so likewise there is a gradation of punishment. 1. Judgement, a lesser Court. 2. Councel, 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.[538] Secondly, for another fire there continually burning, to consume the dead carcasses, 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 it self. 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 fire of Gehenna.

[537] Raca non grandis alicujus est sermo convitii, sed magis è contemptu natum est, & neglectu dicentis Chrysost. homil. 16. in Mat.

[538] David Kimchi. Ps. 27. 13.

The greater Court, by way of excellency, was called the Sanhedrim, which word came from the Greek, συνέδριον, a place of Judgement: It was also called ‎‏בית דין‏‎ Beth din, the house of Judgment.[539] It was distinguished from the other Courts; first, in respect of the number of the Judges, which were 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, the 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 alwaies 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 thought[540] to be chosen six out of every Tribe, save the Tribe of Levi, out of which only four were chosen. Others think[541] 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 ‎‏זקן‏‎ Zaken, Senex, an Elder, in the two other ‎‏חלק‏‎ Cheleck, pars, A part; these scrolls they put into 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, they were rejected, Numb. 11. 26. The senior of these seventy was called ‎‏אב בית דין‏‎ Ab beth din, the Father of the Judgment Hall. The whole Set[542] 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 Judgement Hall sate 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.

[539] Moses Kotsen. fol. 186. col. 2.

[540] Fran. Junius. Analyt. expos. Num. 11.

[541] Solom. Jarchi.

[542] Moses Kot. f. 185. col. 2.

The second difference[543] 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 ‎‏לשכת הגזית‏‎ Lischath hegazith, the paved Chamber, because of the curious cut stones wherewith it was paved: by the Greeks it was called λιθόστρωτον, the Pavement. Pilate sat down in the Judgement Seat, in a place called the Pavement, John 19. 13. The other Consistory sate 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.

[543] Moses Kotsen. ibid.

Lastly, they differed in respect of their Power and Authority: the Consistory of seventy received appeals from the other inferiour Courts,[544] from that there was no appeal: Again, the Consistory of three sate not on life and death, but onely 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:[545] Hence is that, O Jerusalem, Jerusalem, which killest the Prophets, Luk. 3. 34. The means how they tryed the false Prophet was thus; they observed the judgements which he threatned, and the good which he prophesied to a place: if the judgements took not effect, this did not argue him a false Prophet, because God was merciful, as in the case of Hezekiah, 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.

[544] Deut. 17. 8.

[545] Cunæus de rep. Hebr. p. 109.

The Colledge or company of these seventy, exercised judgment, not only under the Kings and Judges,[546] but their authority continued in times of vacancies, when there was neither Judge nor King to rule Israel, and it continued until[547] Herod put them down, and destroyed them, to secure himself of the Kingdome.

[546] P. Galat. l. 4. cap. 5.

[547] Joseph. Antiq. l. 14. c. 17.

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 Assises, the Romans termed βουλὴν κυρίαν, the other βουλὴν σύγκλητον.

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

The Law of God required these properties in Judges: 1. Wisdom. 2. Understanding. 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 coveteousness: 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 Thebans[548] painted Justice without hands, and without eyes, to intimate that Judges should receive no gifts, nor be swayed with sight of persons.

[548] Plut. de Iside.

The Jews[549] 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 able to judge of Magicians.

[549] Moses Kotsen. in Sanhedrim.

That there might be a sufficient supply of able men to succeed in the room of the Judges dying, there sate[550] three benches of others beneath, whom they called[551] Talmidi Chacamim, Scholars of the wise men: out of these they made their Election, and two of these always accompanied the condemned person to the place of execution.

[550] Moses Kotsen. ibid.

[551] ‎‏תלמידי חכמים‏‎ Discipuli sapientum.

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,[552] except it were in the presence of five or three Judges at the least. Afterwards, it was by saying a certain verse[553] 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.

[552] Petr. Galatin. lib. 4. cap. 5.

[553] ‎‏הרי את סמוך ויש לך רשות לדון אפילו דיני קנסות‏‎ Maimon. in Sanhedrin, c. 4.

Observe here, that Samuc, which I render associated, doth not alwayes signifie a man licensed to the discharge of some publik 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 common to them all.

First, The Judges were to use deliberation in all causes, but especially in matters capital. There were four causes, saith Jonathan in his Targum,[554] 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.[555] Cæterum tam de his quam de illis dicebat, Non audivi; Of both the lighter and weightier causes, Moses said 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 judgements, before sentence be pronounced. These four causes are named in other Records:[556] The two lightest are, 1. The matter of uncleanness debarring the people from the Passover, Num. 9. 9. Secondly, the case of Zelophehads daughters, Num. 36. 10. The 2 weightier are, 1. The cause of the blasphemer, Lev. 24. 13. Secondly, The case of him that gathered Sticks on the Sabbath, Numb. 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.

[554] Targum Jonath. Num. 9. 8.

[555] ‎‏ובאלין ובאלין אמר משת לא שמעית‏‎ Jonath.

[556] Targum. Hierosol. Num. 9. 8.

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,[557] The Judges and the Witnesses did (when 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.

[557] Drus. præteri. Matth. 27.

Fourthly, The place of execution was without the gates, the malefactors were had thither by two Executioners, termed by the Rabbines[558] ‎‏חזני הכנסת‏‎ Chazani hacceneseth, Spectators of the Congregation, which is a periphrasis of those whom S. Mark calleth σπεκουλάτωρες, Mark 6. 27. which word, though it be used by the Greeks and Chaldee Paraphrasts,[559] yet it is a meer Latine, derived à speculando; because in the Court the Executioners were only Spectators, to behold and attend what the Judges would command them.

[558] Moses Kotsen. in Sanhedrim. It. Talmud. it. Maccoth. cap. 3. in Mischna.

[559] ‎‏ספוקל טריא‏‎ Uziel. & Targum Hierosol. Gen. 37. 36.

Fifthly, When the malefactor was led to execution, a publick cryer went before,[560] 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.

[560] Moses Kotsen. in loco superius citato.

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. 20. 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 Granum thuris in calice vini, A grain of Frankincense in a cup of Wine:[561] 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 ἐσμυρνισμένον οἶνον, 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 a reed, Matth. 27. 48. S. Mark in the first cup mentioneth the custome 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 onely their wicked mixture, contrary to the receiv’d 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.

[561] ‎‏קורט לבונה בכוס של יין‏‎ Corat. lebona becorschel iaijn Maimon. in Sanhedrin cap. 13. It. Moses Kotsen. in Sanhedrim.

Lastly,[562] 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 is the Stone, this is the Napkin, whereon, or wherewith, such an one was executed.

[562] Casaub. exercit. p. 654. ex Maimonid.

CHAP. VII.
Their capital punishments.

The Jews of old had only four sorts of death[563] in use among them. 1. Lapidatio,[564] stoning. 2. Combustio,[565] burning. 3. Decollatio,[566] beheading. 4. Suffocatio,[567] strangling. Of these, stoning was counted the most grievous, burning worse than beheading, beheading worse than strangling, and strangling was the easiest of all.

[563] Paraphrast. Cald. Ruth. 1. 17. Mikkotsi. fol. 188. col. 3.

[564] ‎‏סקילה‏‎ Sekila, Lapidatio.

[565] ‎‏שריפה‏‎ Sheripha, combustio.

[566] ‎‏הרג‏‎ Hereg. decollatio.

[567] ‎‏חנק‏‎ Chenek. Suffocatio.

They have a rule,[568] 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. 19. Morte plectatur, let him be punished 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.

[568] ‎‏כל מיתה האמורה בתורה סתם חנק היא‏‎ Omnis mors quæ absolutè in lege usurpatur, strangulatio est. R. Solom. Exod. 21. 16.

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, Is it not lawful for us to put any man to death; Joh. 18. 31. Latter Jews say[569] that all power of capital punishments was taken from them forty years before the destruction of the second Temple, and of this opinion are many Divines.

[569] Moses Kotsen. in Sanhedrim.

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, Joh. 18. 31. Neither can it be said, that their Law could not condemn him, if he had been a transgressor 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 preparation 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 questions, whether power of judging capital crimes were taken from them by the Romans? We are to distinguish between crimes. Some crimes were transgressions of the Romans 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 eighteen.[570] 1. He that lieth with his own mother, 2. Or with his fathers wife, 3. Or with his daughter-in-law, 4. Or with a betrothed maid, 4. Or with the male, 6. Or with the beast. 7. The woman that lieth down to a beast. 8. The blasphemer. 9. He that worshippeth an 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 loins; 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 him 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. 7.

[570] Moses Kotsen. fol. 188. col. 4.

Hence the opinion of R. Akiba[571] 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.

[571] Paul. Fagius. Deut. 17. 7.

Malefactors adjudged to burning were ten:[572] 1. The Priests daughter which committed whoredome. 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.

[572] Moses Kotsen. loco superius citato.

The manner of burning was two fold. Some they burnt with wood and faggots; this was termed[573] by them Combustio corporis, the burning of the body: Others they burnt by pouring in scalding hot lead in at their mouths, which descending into their bowels killed them, the bulk of their body remaining whole, and this was termed therefore Combustio animæ, the burning of their soul. This last was most in use, and alone described by most of their Writers.

[573] Rab. Levi. Levit. 20.

Malefactors condemned to beheading, were of two sorts,[574] 1. The Murderer, 2. Those of any City, who were drawn to Idolatry. The manner thereof is at this day in use.

[574] Moses Kotsen. in Sanhedrim.

Malefactors strangled, were six,[575] 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.

[575] Moses Kotsen. ibid.

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 Prison, 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 Kings 20. 39. Keep this man, if by any means he be missing, then shall thy life be for his life.

Concerning that Liberia Custodia, which Drusius[576] 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[577] Eadem catena & custodiam & militem copulabat, 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 Drusius delivered Seneca his meaning, but not his words, when he repeats them thus: Eadem catena tam reum quam militem tenet. Observe further, that the prisoner was tyed by his 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 prisoners. Hence is that,[578] 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.

[576] Drus. præter. 2 Tim. 1. 18.

[577] Senec. Epist. 5. Non in lib. de tranquil. c. 10. quemadmodum citato à Drusio.

[578] Sen. de tranquil. cap. 10.

Restitution. This was commanded when goods were unjustly gotten, or wrongfully detained, Exod. 22. it was threefold.[579]

[579] Tho. Aquin. secunda secundæ q. 62.

Restitution is threefold.

Secundum idem, in identitie, when the very same thing is restored which is wrongfully gotten.

Secundum æquale, 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 identitie, 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. 21. 1. The Jews were so precise in this kind, that if they had built an house with a beam or piece of Timber unjustly gotten, they would pull down the house, and restore the same beam or piece to the owner.[580] 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, Habak. 2. 11.

[580] David Kimchi.

Among the Jews he ought to be sold that was not of sufficient worth to make restitution, Exod. 22. 3. And Augustine[581] saith of Christians, That he which doth not make restitution according to his ability, never repented. And, Non remittetur peccatum, nisi restituatur ablatum.

[581] Aug. Epist. 54.

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

Talio is twofold.

Talio identitatis, or Pythagorica, which was according to the letter of the Law, when the offender was punisht with the loss of an eye, for putting out another 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 Hebrews understand[582] 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.

[582] Oculum pro oculo, id est, pretium oculi. Targum Jonath. Deut. 19. 21. It. R. Solomon. ibid.

In case of bodily maims therefore, the Hebrew Doctors say,[583] that the party offending was bound to a five fold satisfaction: first, for the hurt in the loss of the member. 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, læsio, dolor, medicina, confusio. The Romans[584] 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 identitie suffer the like maim in his body?

[583] Vid. Munster. Exod. 21.

[584] A. Gellius lib. 11. cap. 1.

Scourging. This was two fold; either Virgis, with rods; or flagellis, with scourging. This latter was more grievous than the former, as appeareth by that Ironical speech;[585] Porcia lex virgas ab omnium civium corpore 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 holy 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 about an hour later than the law required: where the Lord forbade them to eat or drink things sacrificed to Idols, they prohibited all drinking with Heathens,[586] because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passover to put away leaven out of their Houses, they would not take the name into their mouths[587] 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[588] would call a Sow ‎‏דבר אחר‏‎ Dabar Acher, 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 corrections were given thirteen blows, that is, forty stripes save one. Whether these thongs were made[589] the one of a Bulls hide, the other of an Asses hide, or all three of a Calves,[590] the matter is not material, both opinions have their Authors.

[585] Cic. pro Rabirio.

[586] Thisbites in ‎‏נסך‏‎

[587] Thisbites in ‎‏דבר‏‎

[588] Elias Thisbit. ibid.

[589] Talmud. lib. Maccoth. cap. 3. in Mischna.

[590] Baalturim. vid. Drus. 2 Cor. 10. 24.

The manner of correcting such, was thus. The malefactor had both his hands tyed to 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 ‎‏עמוד‏‎ Gnammud, Columna, a Pillar. His cloaths were plucked off from him downward unto the thighs, and this was done[591] 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.

[591] Talmud, ibid.

That the Beadle should inflict a 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. The chief Judge of the three, during the time of the correction, did either read or recite Deut. 28. 58, 59.[592] 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 chief Judge concluded all, saying, Yet he being merciful forgave their iniquity, &c. Psal. 78. 38.

[592] Talmud. ibid.

Sometimes in notorious offences, to augment the pains, they tyed certain huccle-bones or plummets of lead, or sharp thorns to the end of the thongs, and such scourges the Greeks termed[593] ἀστραγαλωτὰς μάστιγας Flagra taxillata in the Scripture they are termed[594] Scorpions. My father hath chastised you with rods, but I will correct you with Scorpions, 1 King. 12. 12.

[593] Eustathius. Item. Athenæus lib. 4.

[594] Tholosan. synt. jur. univers. l. 31.

CHAP. IX.
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 asunder with a saw. 3. Damnatio ad bestias, The committing one to fight for his life with wild beasts. 4. τροχὸς, the wheel. 5. καταποντισμὸς, Drowning one in the sea. 6. τυμπανισμὸς, Beating one to death with cudgels. 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 Hebrews, Greeks and Romans, but in the 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 pieces of timber compacted cross-wise. The first is termed Crux simplex, the last Crux compacta. This latter is threefold. 1. Decussata. 2. Commissa. 3. Immissa.

Crux decussata. This was made of two equal pieces of timber obliquely crossing one the other in the middle, after the manner of the Roman X, and thence it is called decussata.[595] Decussare, est per medium secare. Veluti si duæ regulæ concurrant ad speciem literæ X, quæ figura est crucis. This kind of cross is by the common people termed Crux Andræana, Saint Andrews-cross, because on such an one he is reported to have been crucified.

[595] Hieron. in Jerem. c. 31.

Crux commissa. This was, when a piece of timber erected, was joyned in the middle to a traverse, of over-thwart top; somewhat shorter than 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 the top, in this manner †. This is thought[596] to have been Crux Christi, the Cross on which our Saviour Christ suffered.

[596] Lipsius de cruce lib. 10. cap. 10.

The Ceremonies used by the Romans towards those whom they crucified were these: First, they scourged them, and sometimes tyed them to a Piller in time of scourging. Artemidorus[597] is clear in this, Προσδεθεὶς κίονι, πολλὰς ἔλαβε πληγὰς, that is, being tyed to the Piller, he received many stripes. Plautus[598] is thought to have alluded to the same.

———Abducite hunc

Intro, atque adstringite ad columnam fortiter.

[597] Joseph. excid. lib. 5. cap. 32. Philo contra Flaccum. It. Liv. lib. 1.

[598] Plaut. Bacch.

The ancient Fathers[599] report that our Saviour was whipt thus ad columnam: but the Scripture is silent, both touching the place and manner of this whipping, only that he was whipt is testified. He scourged Jesus, and delivered him to be crucified, Mat. 27. 26.

[599] Prudentius; Hieron. Beda vid. Lip. de cruce, lib. 2. cap. 4.

Secondly, They caused them to bear their own Cross,[600] Malefici cùm ad supplicium educuntur, quisq; suum 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.

[600] Plutarch. de sera num. vind.

Thirdly,[601] That the equity of the proceeding might clearly appear, the cause of the punishment was written in a table, and so carried before the condemned person; or else it was proclamed by a publick Cryer. This cause was termed by the Romans commonly Titulus, by some[602] it is called Elegium. Thus Pilate wrote in Hebrew, Greek, and Latine, Jesus of Nazareth, the King of the Jews.

[601] Euseb. Eccl. hist. lib. 5. cap. 1. It. Suet. Domit. cap. 10.

[602] Tertul. Apol. cap. 2. Sueton. in Calig.

Fourthly,[603] They pluckt off their cloaths from such as were to be crucified. Thus Christ suffered naked.

[603] Artemidor. l. 2. c. 58.

Serra dissectio, A sawing one in sunder. They sawed them from the head downward. The Romans[604] they 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.

[604] Sueton. in Calig. cap. 27.

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. 32. is much controversed. Some[605] understand by Beasts, Demetrius, and others that opposed him at Ephesus, others[606] more probably understand the word literally. 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,[607] 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.

[605] Theophylact. Anselm.

[606] Chrysostom. Ambros. & alii.

[607] Tertullian. Apol. cap. 40.

Τροχὸς, 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 husband brake 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:[608] it was called τροχὸς, 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.

[608] Ἐπὶ τοῦ τροχοῦ γ’ ἕλκοιτο μαστιγούμενος, Aristoph. in Iren. De eadem pœna loquuntur Demosth. 3. in Aphob. & Suidas.

Καταποντισμὸς, Drowning in the Sea. This was in use among many Nations, but the manner differed. The Romans[609] they sewed up a Parricide 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 Grecians[610] 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 those are to be understood, who say,[611] this kind of punishment was peculiar to the Jews.

[609] Senec. lib. 5. controv. 4. Juvenal Satyr 8. Modestus, Digest. l. 48. ad legem Pomp. de parric. vid. Cæl. Rhod. l. 11. c. 21.

[610] Athenæus l. 14.

[611] Hier. Mat. 18. 6.

Τυμπανισμὸς. 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 τύμπανον, which signifieth a Drum usually: and hence some[612] 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 thence[613] cometh the punishment to be termed Tympanismus, that is, a Tabring, or beating one to death with cudgels, as if it were with drum-sticks. This is evident by Eleazar; he came willingly, ἐπὶ τὸ τύμπανον, to this kind of torment, 2 Macab. 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.

[612] Magius in lib. de Equuleo, vid. Drus. præter. l. 8.

[613] Scholiastes Aristophanis τύμπανα scribit esse ξύλα οἷς τύπτονται ἐν τοῖς δικαστηρίοις οἱ τιμωρούμενοι in Pluto p. 50.

Junius[614] reckoneth another kind of punishment termed by the Hebrews, ‎‏צינק‏‎ Tsinok, which he would have to be a compound word: doubtless his meaning is that it would be compounded of ‎‏צי‏‎ Tsi, Navis, a ship, or boat, and ‎‏ינק‏‎ Janack, Sugere, to suck: for he saith that thereby is meant a certain punishment, termed Navicula sugentis which Plutarch[615] describeth in this manner; That the offender should be inclosed between two boates, 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 Hebrews[616] say, that Tsinock was nothing else but manacles, or cords, wherewith prisoners hands were tyed. I leave it indifferent to the Reader to follow which interpretation he please.

[614] Junius. Jer. 29. 26.

[615] Plutarch. in Artaxerxe.

[616] ‎‏כלי מסגר לידים‏‎ Instrumentum constringens manus. D. Kimch. Jer. 29. 26.

THE SIXTH BOOK
OF MISCELLANEOUS RITES.

CHAP. I.
Of Circumcision.

Their Sacraments were two. First, the Passover 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 Doctor of the Jews,[617] more ancient than their Talmud.

[617] Zohar. Gen. 17.

It was used (though not as a Sacrament) by many other Nations:[618] by the inhabitants of Colchis, the Æthiopians, the Trogloditæ, and the Egyptians.

[618] Alex. ab Alex. lib. 2. cap. 25. Herodo. l. 2. Diodor. Sicul. l. 2. c. 1. It. l. 4. c. 3.

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 mentioned. 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 observe: 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 a man, 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, than 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 they 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 held a vessel full of dust,[619] into which they did cast the foreskin being cut off. Again, they prepared in the room, a certain void chair for Elias;[620] 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[621] 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, practised 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 to Elias, was of old applyed to Christ, John 4. 25. Thirdly, he which supplyed the place of the Witness, or as we phrase it, of the Godfather,[622] held the Child in his arms whiles it was Circumcised: this Godfather they called Baal Berith, and Sandack; that is, the Master of the Covenant. Uriah the Priest, and Zachariah the son of Jeberechia, are thought[623] to have been Godfathers at the Circumcision of Maher-shalal-hash-baz, Esay. 8. 2. and from them the custome of having Godfathers in Baptisme, to have taken its original. Fourthly, the Parents named the Child, and in Zacharies time, 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, Luk. 1. 61. Other Nations had their set daies also after the birth, for the naming of their Children. The Romans[624] gave names to their male-children on the ninth day, to the female on the eighth. The Athenians[625] gave names on the tenth. Others[626] on the seventh. These daies Tertullian[627] called Nominalia. The Grecians besides the tenth day on which they named the Child, they observed also the fifth,[628] 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 in gifts, or small tokens, Munera natalitia;[629] 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:[630] 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 present replyed in this manner,[631] 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.

[619] Paul. Fag. Deut. 10.

[620] Christoph. Cast. in Malac. c. 3.

[621] Mercerus in abreviaturis. ‎‏היקו‏‎

[622] ‎‏נוהגין לקרא למי שמחזיק בן חברו למולו סנדק והלועזים קורין לו בעל ברית‏‎ Elias Thisb. in ‎‏סנדק‏‎

[623] Jun. & Trem. Es. 8. 2.

[624] Plutarch. prob. 102. Macrob. Sat. l. 1. c. 16.

[625] Cœl. Rhodig. l. 22. cap. 12.

[626] Arist. hist. anim. lib. 7. c. 12.

[627] Tertul. de Idol. cap. 16.

[628] Scholiast. Aristoph. in Lusistrat. p. 886. It. Suidas in ἀμφιδρόμα.

[629] Stukius de conviv. l. 1. c. 16.

[630] ‎‏ברוך אתה יהוה אלהינו מלך אשר העולם אשר קדשנו במצותיו וצונו לכניסו בבריתו של אברהם אבינו‏‎ Moses Kotsen. in tractat. circumcis. fol. 115.

[631] ‎‏כשם שהכנסתו לברית כן תכניסהו לתורה ולחופה ולמעשים טובים‏‎ Moses Kotsen. ibid.

The penalty for the omission of Circumcision running 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 omission; 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 intimated 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 punishment. The opinion of the Rabbines concerning this latter point is thus delivered:[632] 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.

[632] Moses Kots. tract. circumcis. fol. 114. col. 4.

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 entertainment of the Christian faith, uncircumcised themselves, 1 Cor. 7. 18. The answer is,[633] that this was done by drawing up the foreskin with a Chirurgion his instrument; and unto this the Apostle in the fore quoted place alludeth, μὴ ἐπισπάσθω, Ne attrahat præputium. This wicked invention is ascribed unto Esau, as the first Author and practiser thereof.

[633] Epiphan. lib. de mens. & pond. p. 415. It. Celsus l. 7. c. 25.

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 they were given to the Priests,[634] Num. 18. 12, 13. or the owners did eat them before the Lord at Jerusalem, as they did their second tithe: and this latter is the common opinion of the Hebrews.[635] After the fourth year, they returned to the use of the owner: we may call these πρωτογεννήματα, simply the first-fruits.

[634] ‎‏והכהן יאכול‏‎ Sacerdos ea comedebat. Aben Ezra in hunc locum.

[635] Talmud. Bab. in Magnasher sheni cap. 1.

Secondly, they were enjoyned to pay yearly the first-fruits of every years increase, and these we may call, ἀπαρχὰς, 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 loavs at the end, upon their Penticost: and Levit. 23. they are both called ‎‏תנופות‏‎ Thenuphoth, that is, shake-offerings. Thirdly, there was a first of the dough. Num. 15. 20. namely,[636] a four and twentieth part thereof, 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 holy. Fourthly, they were to pay unto the Priests the first-fruits of the threshing floor, Numb. 15. 20. These two last are called ‎‏תרומות‏‎ Therumoth, that is, heave offerings: this the heave-offering of the threshing floor; the other the heave-offering of the dough, Numb. 15. 20. Under the name of first-fruits, commonly Authors treat of no others 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;[637] 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 the others following them, distinguish them into two sorts: the first of these, was first-fruits of seven things only: 1 Wheat. 2 Barley. 3 Grapes. 4 Figs. 5 Pomgranates. 6 Olives. 7 Dates. For all which the Promised Land is commended, Deut. 8. 8. These the Talmudists[638] term ‎‏בכורים‏‎ Biccurim; and when they treat of first-fruites 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.

[636] ‎‏עשרין וארבעה תרומו‏‎ Uziel Numb. 15. 20.

[637] P. Fagius in Pentat.

[638] R. Solom. Deut. 26. 2. It. Moses Kotsens. fol. 201. Col. 4.

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 of mans food. Thus their Doctors are to be understood, where they say,[639] Quicquid eduliorum ex terra incrementum capit, obnoxium est primitiis, Therumæ, & decimis. This they call, ‎‏תרומה‏‎ Theruma, an heave-offering: the Greek renders it, ἀφωρίσμος, 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 ἀφωρισμένον ἐς ἐυαγγέλιον, separated unto the Gospel, Rom. 1. 1. ἀφοριεῖ Ἀαρὼν, Aaron shall separate the Levites, so the Greek renders it; but the Original is, Aaron shall wave the Levites, Numb. 8. 11. Again, ἀφορίσατε 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, simple, but sometimes Theruma gedola,[640] 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 hundered, in respect of the Husbandmans stock, who payed the Levites: and thus it was a great deal less than the great heave offering, as will presently appear. This (the Hebrews say) the owners were not bound to bring up to Jerusalem.

[639] Moses Egypt. in. Jud. part. 3. tract. de Therumoth. cap. 2.

[640] ‎‏תרומה גדולה‏‎

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 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 Passover when their harvest began, Levit. 23. 10. Whereas their Biccurim, or first fruits, were alwayes 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. Some[641] they say, gave the fortieth part of their encrease: this, because it was the greatest quantity given in this kind of oblations, they termed Theruma oculi boni,[642] 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 Theruma mediana,[643] 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 Theruma oculi mali,[644] The oblation of an evill eye; so that the payment of these was bounded by the tradition of the Elders, between the sixtieth and the fortieth part: But the Pharisees[645] 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-fruites 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 Docters say thus:[646] 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, untill they came near to Jerusalem and all the way as they went, they sung, 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 a 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.

[641] Solom. Jarchi. Deut. 18. 4. Item Hieron. in Ezek. 45. fol. 260.

[642] ‎‏תרומה עין יפה‏‎ Theruma gnaiin jopha.

[643] ‎‏תרומה בינונית‏‎ Theruma benonith.

[644] ‎‏תרומה עין רעה‏‎ Theruma gnajin ragna.

[645] Epiphan. contr. Pharis. pag. 11.

[646] Maimon. in Biccurim. cap. 4. sect. 16.

The firstlings, 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 males unto him. Now the first born men, and unclean beasts, were redeemed for five silver shekels of the sanctuary, paid unto the Priests for each of them, Numb. 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 a 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 firstlings 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 loavs: 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 kind of Tithes there were: Thirdly, the time when each sort of tithes began to be titheable.

First, their yearly encrease was either Cattel, fruits of the trees, or fruits of the land; of all these[647] they payed tithes, even to mint, anise, and cumine, These things they ought not to leave undone, Mat. 23. 23.

[647] Vid. Sixtin. Amama de decimis.

Secondly, the sorts of tithes payed out of the fruits, both of the trees and the land, by the Husbandman, were two, payd 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 the first fruits. This being done, then out of the remainder he paid a tenth part unto the Levites, and this they termed Magnasher rischon,[648] 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, (others[649] 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 Magnasher min hammagnasher,[650] 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.

[648] ‎‏מעשר ראשון‏‎

[649] Decimæ primæ necessario aut à colono ipso aut ejus vicario Hierosolymas deportandæ erant. Sixtin. Amama de decimis.

[650] ‎‏מעשר מין המעשר‏‎

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 what 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, & the poor, Deut. 14. 28. They reckoned[651] 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 second was spent at home. Hence in respect of the kinds, this is called Magnasher scheni,[652] the second tithe, Tobit. 1. 7. in respect it was paid to the poor every third year: it is called Magnasher gnani[653], πτωχοδεκάδαι, the poor mans tithe, and Magnasher schelischi[654], 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 a year of tithes, Deut. 26. 12.

[651] Moses Kotsen. tract. de decima secundo. fol. 199.

[652] ‎‏מעשר שני‏‎

[653] ‎‏מעשר עני‏‎

[654] ‎‏מעשר שלישי‏‎

They likewise tithed their cattel. Of their bullocks, & 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 cattel are titheable which live under the custody of a keeper, as if there were allusion to the shephards 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.[655] 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,[656] Thegnasher, bischebil sche thegnasher; that is, Pay tithes, that thou mayst be rich.

[655] Solomon Jarchi, Lev. 27. 32. & Maimon. de primogen. c. 7. Sect. 1. 5.

[656] ‎‏תעשר בישביל שתעשר‏‎

The time of the year from which they reckoned tithes, was different. For beasts[657] they counted the year from Elul to Elul, that is, from August to August, for grain, pulse, and herbs,[658] 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.

[657] Talmud tract. de novo anno ad initium, Buxt. Synag. Jud. c. 12.

[658] Moses Kotsen. in præcept. affirm. 136.

In this Synopsis following (which Sixtinus Amama hath taken out of Scaliger) the manner of Israels tithings 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 sume 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 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 Chr. 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 manns tithe, only they paid the great heave-offering justly. For this reason (saith Moses Kotsensis[659]) in the daies of John the 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 ‎‏דמאי‏‎ Demai)[660] though they paid neither first, nor poor mans tithe, yet they paid a second tithe, and a small heave-offering; namely, ‎‏אחד ממאה‏‎ one part of an hundred: Mint, Anise and Cummin, seemeth to have been of these doubtful things; in which, though the decree of their 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, Luk. 18. 12. In which they outstripped the other Jews, who in these payments took the liberty granted them by the Sanhedrim.

[659] Moses Kotsen. fol. 199. col. 3.

[660] Moses Kotsen. ibid.

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 forme 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 call the one ‎‏נשים‏‎ Naschim; Primary-wives, married with nuptial ceremonies and rites requisite. Some derive the word from ‎‏נשה‏‎ Nischa, Oblitus fuit, quasi Obliviosæ dictæ, 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,[661] Familia matris non vocatur familia: and for the contrary reason, a male child is called ‎‏זכר‏‎ Zacar, from his memory, because the memory of the Father is preserved in the Son,[662] according to that speech of Absolom, I have no Son to keep my name in remembrance, 2 Sam. 18. 18.

[661] ‎‏משפחת אם אינה קרויה משפחה‏‎ Aben Ezra. Numb. 1. 2.

[662] Eandem prolis masculæ rationem habitam apud Græcos testatur Euripides. Στύλοι γὰρ οἰκῶν παῖδες ἄρσενες.

The other sort of wives they call[663] Pillagshin, 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 Harlot.

[663] ‎‏פלגש‏‎ Vxor secundaria vocem compositam esse aiunt ex ‎‏פלג‏‎ Dividere, & ‎‏אשה‏‎ uxor, quasi uxor divisa & dimidia.

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 a Mistress, the Concubine as an hand-maid or servant. She had only Jus thori, 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 betrothing 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. 53. This custome was in use also among the Grecians, who calleth these gifts Ἕδνα.[664] Moreover[665] the chief wife likewise received from her husband a bill of writing, or matrimonial letters, whereas the Concubine received neither such gifts, nor such letters. Thirdly, only the children of the chief wife succeeded the father in his inheritance; the children of the Concubine 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 custome the Prophet Elisha’s speech alludeth, when he prayeth Elijah, that his spirit might be double upon him, 2 King. 2. 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 Hebr. phrase[666] 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 dayes, Gen. 24. 55. Which Text they interpret[667] ten months, understanding thereby that which elsewhere is phrased[668] an year of dayes, Gen. 41. 1. But if we should yield this interpretation (although our English at least ten dayes is more agreeable unto the Septuagint 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 dayes, weeks, or months. The second thing considerable in their betrothings, is to enquire the manner of their contracting, which might be done in Israel three ways.[669] First, By a piece of money. Secondly, By writing. Thirdly, By copulation, and all these in the presence of witnesses. By a piece 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;[670] Lo thou art betrothed unto me: and he gave her the mony 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 shalt 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 wayes, yet usually it was by a piece 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 Chuppa,[671] a Tabernacle or Tent: to this the Psalmist alludeth, Psal. 19. 4, 5. In them hath he set a Tabernacle for the Sun which as a Bridegroom coming out of his Chamber, rejoyceth as a strong man to run a Race.

[664] Τάων ἧν κ’ ἐθέλῃσι φίλην ἀνάεδνον ἀγέσθω. Hom. Iliad. 9. vid. etiam Suid. in Ἕδνα.

[665] D. Kimchi. 2 Sam. 5. 13.

[666] ‎‏פי שנים‏‎ partem duorum.

[667] Onkelos & R. Solom.

[668] ‎‏שנתים ימים‏‎ Duorum annorum dierum.

[669] ‎‏בכסף או בשטר או בביאה וכולן בעדים‏‎ Moses Kotsen. fol. 124.

[670] ‎‏הרי את מקודשת לי‏‎ Maimon. in Ischoth, c. 3. s. 1.

[671] ‎‏חופה‏‎ Elias Thisbit.

Thirdly, the rites and ceremonies of their marriage were performed in the assembly of ten men at least, with blessings and thanksgivings unto God, whence the house it self was called Beth hillula,[672] the House of praise and their marriage song Hillulim,[673] praises. The Bridegrooms intimate friends which accompanied him & sung this Epithalamium or marriage song, were termed υἱοὶ τοῦ νυμφῶνος, children of the Bride-chamber, Mat. 9. 15. Such I conceive those thirty companions to have been which Sampson associated to himself, Judg. 14. 11. The form of this phrase or blessing is at large described by Genebrard, and the sum thereof is this: The chief of these companions taketh a cup, and blesseth it saying Blessed art thou O Lord our God, the King of the world, wch 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, & hath therby 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 & gladness, the voice of the bridegroom & the Bride: the voice of exultation in the bride-chamber is sweeter than any feast: and children sweeter than the sweetness of a song: and this being ended, he drinketh to the married couple.

[672] ‎‏בית הלולא‏‎

[673] ‎‏הלולים‏‎

This custome 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 Clavis pluviæ, clavis cibationis, clavis sepulchrorum, & clavis sterilitatis.[674] 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, Ezek. 37. Concerning the key of barrenness, God remembred Rachel and opened her womb, Gen. 30. Whereby it 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.

[674] ‎‏מפתח מטרא מפתח פרנסה מפתח קבריא מפתת עקרתא‏‎ Targum Hieros. Gen. 30. 21.

The time of their marriage feast appeareth clearly to have been usually seven daies.[675] Sampson continued his feast seven daies, Judg. 14. 10, 11. And of this seven daies feast, Divines[676] do understand that speech of Labans unto Jacob, concerning Leah, fulfill her weak, 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 practise of Joseph, mourning seven dayes for his father, Gen. 50. 10. arose that usual proverb among the Jews, Septem ad convivium, Septem ad luctum. The chief governor of the feast was called Baal mischte;[677] which name is fitly expressed by being called the ruler of the feast,[678] 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 which is invited replieth, Mazal tob[679] 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 this inscription or posie Mazal tob;[680] and the Hebrews call the Planet Jupiter, Mazal, whose influence they thought to be of great efficacy and force for generation: but in truth, Mazal, signifieth any other Planet or Star in the Heaven, according to that Hebrew Proverb,[681] There is no herb in the earth, that 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.

[675] Vid. Thisbit. in ‎‏חתן‏‎

[676] Augustin. quæst. super Genes. 88.

[677] ‎‏בעל משתה‏‎

[678] Αρχιτρίκλινος.

[679] ‎‏מזל טוב‏‎ i. Stukius. de conviv. l. 2. c. 3.

[680] Munster. Gen. 30.

[681] Non est tibi ulla herba inferius cui non sit Mazal in firmamento, & ferit ipsam τὸ Mazal, & dicit ei, Cresce.

At the time of the marriage also, the man gave his wife a dowery bill, which the Scrivener wrote, and the Bride-groom paid for, whereby he endowed his spouse, if she were a Virgin, with 300 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:[682] Upon 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 Bridegroom 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, honour, maintain, and govern thee according to the manner of the husbands among the Jews, which do worship, honour, 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 knowledge 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.

[682] Talmud. Bab. vid. Buxtorf. Grammatic. Chald. p. 38. 9.

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 Radid,[683] signifying a veil, which cometh from the root Radad, to bear rule and authority, and so might use the Greek word,[684] signifying 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, among other tokens of sorrow, she was commanded to stand at her tryal with her head uncovered,[685] Numb. 5. 18. intimating thereby, that if she could not then clear her self, she was from thenceforward deprived of all power, which heretofore she enjoyed by the means of her Husband.

[683] ‎‏רדיד‏‎ Velamen mulieris, à verbo ‎‏רדד‏‎ Subjecit.

[684] Ἐξουσία.

[685] ‎‏בלא רדיד‏‎ Sine Radid. ἄνευ ἐξουσίας. Sic ego interpretor verba Maimon. in Sota. 12. c. 3. sect. 5.

After the marriage was finished, sometimes there was permitted a Bill of Divorce: this the Hebrews called Sepher Kerithuth,[686] a Bill of cutting off, because the woman is by this means cut off from her Husbands family. Ten things were thought[687] 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 thereof, save the delivery of it unto her. 7. That he give it unto her. 8. That he give 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 followeth,[688] Upon such a day of the week, such and such of the month 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 N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place, near such or such a river, have desired of my own free will, without any coaction, and have divorced dismissed and cast out thee, thee I say, thee my wife N. of the country N. the daughter of Rabbi N. dwelling in such or such a country, and dwelling now in such or such a place, scituate near such or such a river, which hast been my wife heretofore, but now I do divorce thee, dismiss thee, and cast thee out, that thou mayst be free, and have the rule of 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 be 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.

[686] ‎‏ספר כריתות‏‎ Græce βιβλίον ἀποστασίου.

[687] Maimon. de divort. c. 1. sect. 5.

[688] Hæc forma reperitur apud Mosem Kotsensem. fol. 133. Aliud exemplar ibidem habetur. It. in Mose Egyptio. part. 2. fol. 59. unde desumpta est hæc testium subscriptio quam opposuimus.

This bill was written by a Scrivener, or publick Notary.[689] And furthermore,[690] 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, & that there might be proof, whether it were the seed of her first husband, or of her second.

[689] Solomon Jarchi. Hos. c. 1. 10.

[690] Maimon. de divort. cap. 11. sect. 18.

It was a common custome 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.

Non consulum, sed maritorum numero annos suos computant, &c.[691] The bill tendred by the woman, was termed[692] Γράμματα ἀπολείψεως, 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 marriages renewed with others upon such divorce, yet Gods law condemned both such divorces, & 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 μιᾶς γυναικὸς ἀνὴρ; The husband of one wife, 1 Tim. 3. 2. And the woman she is commanded to be ἑνὸς ἀνδρὸς γυνὴ, 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.

Unico gaudens mulier marito.

Horat. Carmin. 3. 14.

[691] Senec. 3. de Benef. 16.

[692] Plutarch. in Alcibiade.

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 Rabbins[693] ‎‏נדוניא‏‎ Nedunia: Raguel gave with his daughter Sarah half his goods, servants and cattel, and money, Tob. 10. 10.

[693] Elias Thisbit. It. Solom. Jarchi. Gen. 31. 15.

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 practised both by the Romans and the Græcians.

Ille meos oculos comprimat, Ille tuos.

Ovid.

ὄσσε καθαιρήσουσι θανόντι πέρ.

Homer. Iliad. 11.

Secondly, they washed the body being dead. Tabitha died, and when they had washed her, they laid her in an upper-chamber, Act. 9. 37. The baptization or washing at such a time was threefold. The first was βαπτισμὸς ἀπὸ νεκρῶν, Eccles. 34. 26. A washing from the pollution contracted by the touch of a dead carkass; 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 βαπτισμὸς τῶν νεκρῶν, a baptization or washing of the dead Corps it self. Thus Tabitha was washed: neither is the word βαπτισμὸς, unusually applied to common washings, as Mar. 7. 4. we read of the washing of cups, pots, vessels, tables, the Greek is βαπτισμὸς. The first of these washings was proper to the Jews: this second in use with Jews Christians,[694] and Heathens:[695] the third (which was βαπτισμὸς ὑπὲρ τῶν νεκρῶν, 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[696] of a Sacramental washing, applied unto some living man in the name and behalf of his friend, dying without Baptism, out of a superstitious conceit, that the Sacrament thus conferred to one alive, in the name of the deceased, might be available for the other dying unbaptized. As if the Apostle did wound those superstitious Corinthians with their own quills, and prove the Resurrection of the dead from their own erroneous practice, telling them in effect, that their superstitious custome 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 practice, though erroneous. That there was Vicarium tale Baptisma (as Tertullian[697] calleth it) in use among the Marcionites, is evident, yea, and among the Corinthians[698] also: the manner thereof is thus described:[699] 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.

[694] Tertullian. Apolog. c. 47. It. Euseb. hist. lib. 7. c. 17.

[695] Corpusque lavant frigentis & ungunt Virg. lib. 6. Æneid.

[696] Ambros. 1 Cor. 16. 29.

[697] Tertul. lib. de resur. carnis.

[698] Epiphan. de Corinthian. hæres. 28.

[699] Chrysost. 1 Cor. 15.

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 practised it, Gen. 50. 2. The Egyptian manner of embalming was thus:[700] they took out the bowels of the dead, they cleansed them and washed them with the wine of Dates, and after that again with odors: then filled they the bowels with pure Myrrh beaten, and Cassia, and other Odors (except Frankincense) and sewed them up. 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 cloth gummed, which gum the Egyptians often used instead of glew. The Greeks termed this ταριχεύειν. 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 ἐνταφιάζειν.[701] This was used toward our Saviour Christ, John 19. 40.

[700] Herodot. Euterp.

[701] Usurpatur tamen τὸ ἐνταφιάζειν in scripturis, lata significatione, ad denotandum utramque condituram. Imo ἔθαψαν. occurrit. Gen. 50. 26. pro eo, quod in Hebr. ‎‏ויחנטו‏‎ Et aromatibus condiverunt.

Sometimes they did use to burn the corps, preserving onely 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,[702] six cubits long, and four broad, in which eight other cells or lesser holes (or as some say, thirteen) were made, as so many distinct receptacles, or tombs for the dead bodies to be laid in: as often as they buried any, they were wont to roll a great stone to the mouth of the cave. The cave or vault it self they termed from the act of burial, Keber,[703] which signifieth a place of burial, or from its form, Magnara,[704] a den or cave. These several cells or receptacles in which the body was laid, they called cucim,[705] graves, tombs: and the stone they named Golel,[706] 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 enterance of them: hence cometh that phrase, Sepulchra dealbata, painted tombs. As often as they had an 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,[707] in their quotations of any worthy Author deceased, usually subjoyn this honourable commemoration, N. Benedictæ memoriæ, N. such or such a one of blessed memory.

[702] ‎‏ד אמות על שש‏‎ Talmud Seder. Nez. in Bavabathra. cap. 6.

[703] ‎‏קבר‏‎

[704] ‎‏מערה‏‎

[705] ‎‏כוכים‏‎

[706] ‎‏גלל‏‎

[707] ‎‏זכר צדיק לברכה‏‎ Memoria ejus sit in benedictione.

But their usual Epitaph or inscription upon their Sepulchers, was,[708] Let this soul be bound up in the Garden of Eden, or in the bundle of the living, Amen, Amen, Amen, Selati.

[708] ‎‏נשמתה תהא צרורה בגן עדן א א א סלת‏‎ Sheindler in ‎‏נדר‏‎

The latter Jews have been strangely conceited concerning the place of burials, and are perswaded that if an Israelite be buried in any strange country, out of the promised Land, he shall not be partaker so much as of Resurrection, except the Lord vouchsafe to make him hollow passages, under the earth, thorow which his body by a continual volutation and rolling, may be brought into the land of Canaan. The ground hereof is taken from the charge of Jacob unto his son Joseph, that he should not bury him in the land of Egypt, but in Canaan. For which charge they assign three reasons.[709] First, because he foresaw by the spirit of Prophecy, that the dust of that land should afterward be turned into lice. Secondly, because those who died out of the holy Land should not rise again without a painful rolling and tumbling of their bodies thorow those hollow passages. Thirdly, that the Egyptians might not idolatrously worship him.

[709] Solom. Jarchi. Gen. 47. 29.

They made a feast at their burials, which is stiled The bread of men, Ezek. 14. 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 cutting any part of their body, with any kind of Instrument. This practice was learned from the Heathens,[710] who were wont not only to scratch their face, but to punch and prick 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,[711] which was done divers manner of ways; either by shaving their hair, or plucking it off with their hands, or by impoisoned plaister to make it fall off. Other Nations were wont to shave off 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 custome, 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 barefooted 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[712] they did it by casting the skirt of their cloak, or garment over them. Sixthly,[713] renting their cloaths. Seventhly, putting sackcloth about their loyns, Gen. 37. 34. These were general tokens of grief, used upon all extroardinary 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.[714] 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 pipe.[715] 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, Præficas, quasi in hoc ipsum præfectas, Chief or skilful mourners.

[710] Gentes, quasdam corporis partes acu vulnerabant, vel alias incidebant atramentumque superponebant, quod in cultum dæmonum suorum fiebat, præcipietur ergo ne ullo pacto sicut gentes ferirent carnes suas; quemadmodum sacerdotes Cybeles & deæ Sororum, ut refert Lucianus. P. Fag. Deut. 14. 1. Unguibus ora soror fædans & pectora pugnis. Virg. lib. 4. Æneid.

[711] Sectis fratri imposuere capillos. Ovid. Met. 3.

[712] D. Kimchi & Aben. Esra P. Fag. Lev. 14. 45.

[713] Scissâque Polyxena pallâ. Juvenal. Satyr. 10.

[714] Majoris ætatis funera ad tubam proferre solebant: minoris vero ætatis ad tibias. Servius. Æneid. lib. 5.

[715] Tibia cui teneros suetum deducere manes Lege Phrygum mesta. Statius. Theb. lib. 6, ver. 121.

CHAP. VI.
Of their Oaths.

The manner of swearing was sometimes by lifting 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 shoe-latchet, Gen. 14. 22. Unto which custome 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 some[716] interpret to be as a token of subjection; others[717] as a mystery of circumcision; the sign wherof they bore about that place of their body: Others[718] more probably think it to be a mysterious 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 custome of the Athenians,[719] the Carthaginians,[720] and the Romans.[721]

[716] Aben Esra. Gen. 24. 2.

[717] Solomon Jarchi, ibid.

[718] August. quæst. super Gen. 62.

[719] Alex. ab. Alex. lib. 5. cap. 10.

[720] Livius dec. 3. lib. 1. It. Valer. Max. l. 9. c. 3.

[721] Jures licet & Samothracum, & nostrorum aras. Juvenal. Satyr. 3.

The object of a lawful Oath was, and is, onely the Lord: whence he that took the Oath was said to confess 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 acknowledgement of Gods Omni-presence, 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 onely 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 ‎‏נשבע‏‎ is a Passive, and signifieth to be sworn, rather than to swear.

In corrupter times they were wont to swear by the creatures,[722] 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,[723] and it was one of those 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, Matth. 23. 18. Yea, although Gods law enjoyned honour, and relief toward 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 Talmud,[724] Every one ought to honour his father and mother, except he hath vowed the contrary. And it is evident[725] that the Jews did often by solemn vows and 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 Lord 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 thread 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,[726] 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 implyed: 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 agreeable 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 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.

[722] Allium, porrum & cepas inter deos jure jurando habuerunt Egyptii, Plin. lib. 19. c. 6. Item. Juvenal. Sat. 15.

[723] ἐν οἷς μετά τινων ἄλλων καὶ τὸν καλούμενον ὅρκον Κορβάν καταριθμεῖ. Inter quæ sacramenta, cum quibusdam aliis etiam jusjurandum quod Corban appellatur, enumerat Joseph. contra Appion. l. 1. p. 147.

[724] Talmud. Hierosolymit. tract. de votis cap. 10.

[725] Ὅρκῳ πιστοῦνται, τῷ δεῖνι μὴ παρέξειν ὠφέλειαν τινα. Jurejurando se obstringunt huic vel illi homini nihil se commodi præstituros! Philo Jud. de specialibus legib. p. 595.

[726] Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, Per Corbam, si quicquam tibi prodero: interpretor ὃ ἐὰν, Si quicquam quemadmodum ὃς ἐὰν. Si quisquam, Mat. 10. 14. & Mat. 23. 18. Et execratione subaudita sensus emergat, Per Corbam nihil tibi prodero, Cæterum, si quis urgeat, quod in fonte sit κορβᾶν, non per Corban, vel ἐν κορβὰν, sciendum quod similis ellipsis in jurandi formulis non est inusitata, hinc ‎‏המעון הזה‏‎ valet ‎‏במעון הזה‏‎ per domicilium hoc. Vide Drusium de tribus sectis l. 2. cap. 17.

CHAP. VII.
Of their Writing, 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[727] Cadmus brought the use of letters into Greece: others say,[728] Palamedes: some say,[729] Radamanthus brought them into Assyria: Memnon into Egypt: Hercules into Phrygia: and Carmenta into Latium. Likewise some say the Phœnicians had first the knowledge and use of letters.

Phœnices primi (famæ si credimus) ausi

Mansuram rudibus vocem signare figuris.

Lucan.

[727] Plin. l. 7. c. 56. Diodor. Sicul. l. 6. c. 5.

[728] Servius. lib. 2. Æneid.

[729] Alex. Genial. l. 1. c. 30.

Others say the Ethiopians:[730] others the Assyrians.[731] But upon better grounds it is thought,[732] that Moses first taught the use of letters to the Jews, and that the Phœnicians learned them from the Jews, and the Grecians from the Phœnicians.

[730] Diodor. Sicul. l. 4.

[731] Plin. l. 7. c. 56.

[732] Euseb. præpar. Evang. lib. 18.

In like manner, the matter upon which men wrote, in ruder times was different. Some wrote on rinds of trees, whence Liber, signifying originally a rinde of a tree, is now used for a book:[733] some wrote on tile-stone with a bone instead of a pen; some on Tables; this last was chiefly in use among the Jews, the Decalogue was was written in two tables. Again, write these things upon a table, Esay. 30. 8. ἐπὶ πυξίου, 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:[734] Invertere stylum, to unsay what he had said, or to blot out what he hath written: Scribe stilo 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 ‎‏מגלה‏‎ 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 πτύξας, complicans folding, or rolling it up: and vers. 17. ἀναπτύξας, explicans, unfolding, or opening it.[735] 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 Areæ: 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.

[733] Diogen. Laert. in vitæ Cleanthis.

[734] Erasm. in Adag.

[735] Buxtorf. institut. epist. p. 4.

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 Masorites, we are to know that ‎‏מסר‏‎ Masar signifieth tradere, to deliver, and Masor 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 Masoritæ, Masorites. Concerning these Authors, who they were there are two opinions. Some[736] 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[737] 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.[738] Because we cannot find in Histories, the continuance of any Colledg or School in Tiberias so long, but rather that degrees in learning ceased there within four hundred years after our Saviour his birth. 2.[739] In both Talmuds mention is made of the Masora, and the things contained therein. Others therefore more probably say,[740] that the Masorites were that Ecclesiastical Senate or Council held by Esra, Haggai, Zachary, Malachi, and divers others assembled for the reformation of the Church after their return from Babylon; they are called Viri Synagogæ magnæ. This Council continued at least forty years: for Simeon the just, who went out in his Priestly robes, to meet and pacifie Alexander the Great, coming in hostile manner against Jerusalem,[741] 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,[742] Dignus erat Esra, quod data fuisset lex per manus ejus Israeli, si non præcessisset eum Moses.

[736] Aben Esra vid. Buxt. commen. Masor. c. 3.

[737] Elias Levita in præfat. tertia l. Masoreth hammasoreth.

[738] Buxtorf. in comment. Masor. c. 7.

[739] Buxtorf. in comment. Masor. c. 8.

[740] R. Asarias. R. Gedalia. Buxtor. in comment. Masor. c. 11.

[741] Pirke Aboth. c. 1.

[742] Talmud. Sanhedrim. c. 2. fol. 21.

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)[743] determined what Books were Canonical, what spurious and Apocryphal. Secondly,[744] the authentick and Canonical Books, were purged by them, of all errors crept into the Text in time of their captivity. Thirdly,[745] they 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, ‎‏תיבה אחת‏‎ 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, many with fewer letters, than they are pronounced; many words written in the Text which are not pronounced, &c.[746] In the margin the difference is expressed: whence the difference in the Text they term ‎‏כתב‏‎ Cethib, Scriptionem, the writing; the difference in the margin they term ‎‏קרי‏‎ Keri, Lectionem, the Reading: because they do read according to that in the margin. This difference is thought by some[747] 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 Penmen of the Scripture, evidently appeareth by the diversity of readings in those books which were written by Haggai, 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.

[743] Buxtorf. in comment. Masor. c. 11.

[744] Tertull. l. de habit. muliebr. Chrysost. hom. 8. ad Hebræos. Irenæus adver. hæres. lib. 3. c. 25. August. de mirab. sacræ, script. l. 2. circa finem.

[745] Genebrard. l. 2. Chronolog.

[746] Sunt octo voces quæ scriptæ sunt in textu, sed non leguntur quas adducit. Masora, Ruth. 3. 12.

[747] Contra hos disputat Elias Levita in præfat. 3. l. masoreth hammasoreth.

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 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 moveable 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 utter 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 Priviledg-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, some say twelve miles long, and twelve miles broad.[748]

[748] Uziel. Num. 2. 3.

In the Eastern part pitched these three Tribes, Judah, Issachar, and Zebulon. 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 manner of a City leading to and fro.[749] This Camp is thought[750] 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.

[749] Οὐδενί τε ἄλλῳ ἢ πόλει μετανισταμένῃ καὶ καθιδρυμένῃ ἐῴκει. Joseph. l. 3. Antiq. c. 11. p. 97.

[750] Tradunt Hebræi, filios Israelita castrametatos fuisse in circuitu tabernaculi ut unum milliare interfuerit (i.) spacium mille passuum, & hoc erat iter Sabbati. P. Fag. Num. 2. 3.

After this, pitched the Camp of Levi: in the Eastern part Moses, Aaron, and the Priests; in the South the Cohathites; in 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 setled.[751] 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.

[751] Maimon. in Bethhabchirab. c. 7. sect. 11.

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, Can. 6. 4. The Hebrew word Banner, Numb. 2. 2. the Greek[752] translateth Order and so the Caldee calleth it Tekes[753] (a word borrowed of the Greek τάξις) order: Whence the Apostle taketh his phrase, Every man in his own order, 1 Cor. 15. 23.

[752] Ἄνθρωπος ἐχόμενος κατὰ τάγμα αὐτοῦ.

[753] ‎‏גבר על טקסיה‏‎ Quisque juxta ordinatam suam aciem.

Every banner was thought to be of 3 colours,[754] 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.

[754] Jonathan Uzel. Num. 2. 3.

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 flee before thee. It is moreover taught by the Hebrews,[755] that each Standard had a distinct sign engraven 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.

[755] Dicunt in vexillo Reuben fuisse imaginem hominis: in vexillo Jehudah imaginem leonis: in vexillo Ephraim imaginem bovis: in vexillo Dan, imaginem aquilæ P. Fag. Numb. 2. Aben Esra, ibidem.

These same 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.[756] The same description of Angels you may find, Rev. 4. 6.

[756] Angeli ex hoc versu definiri possunt; sunt enim spiritus intelligentes, ut homo, potentes ut Leo, ministratorij ut Bos, & celeres ut aquila. Tremel. in Ezek. 1.

By the same four, in the opinion of many of the Fathers,[757] are shadowed forth the four Evangelists. The man shadowed S. Matthew, because he begins his Gospel with the Generation of Christ, according to his humanity: The Lyon S. Mark, because he beginneth his Gospel, from that voice of the Lion roaring in the Wilderness, Vox clamantis in deserto: 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.

[757] Hieronym. ad initium sui commentarii in Mat. It. Gregor. homil. 4. in Ezek. ab Hieronim. dissentit. D. Augustinus in Matthæo & Marco, nam in Leone Mattheum, Marcum, in homine putat adumbratum. August. de consensu Evangelist. l. 1. c. 6.

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 Judah 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, Num. 10. 9. this they termed: Therugnah.[758] 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 Unctum belli, the anointed of the battel. Thirdly, they marched on by five and five in battel-array, Exo. 13. 18. so the Original signifieth in that place.[759]

[758] ‎‏תרועה‏‎ Clangor, Vociferatio. Hebræi duplicem clangorem esse statuunt alterumque vocari ‎‏תקיעה‏‎ alterum ‎‏תרועת‏‎ quorum ille æquabilis est vox, hic citus concisusque fragor, ille ad convocandos cætus, hic ad accendendos millitum animos facit.

[759] ‎‏חמושים‏‎

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 Forreigners they might, Josh. 9. 17. 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 ceremonies,[760] of 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.

[760] Hæc est causa cur Hebræi Fœdus facere dicant ‎‏כרות הברית‏‎ (i.) Dividere, aut dissecare fœdus, quemadmodum apud Latinos, dicitur percutere fœdus, quæ locutio fluxit ab antiquo fœderis faciendi more: Sacerdos enim feriebat porcum silice, dicens, Sic à Jove feriatur is, qui sanctum hoc fregerit fœdus, ut ego hunc porcum ferio. Livius. Decad. 1. l. 1. p. 17.

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 practise, 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 tribute in the language of the Scripture, a tribute of the body, though not of the purse: in which sense the Ægyptian 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 Mensuræ applicationis, measures of application, as, a span, a cubit, a yard, and the like. Secondly, Mensuræ capacitatis, measures of capacity, as pints, quarts, pecks, bushels, &c. Measures of application, mentioned in Scripture, are these that follow (in which 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) ‎‏אצבע‏‎ Etsbang, Digitus, a finger, an inch.[761] 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 four fingers make three inches.[762] Of this there is mention, Jer. 52. 21.

[761] Arias Mont. Thubal Cain.

[762] Quatuor digiti constituunt tres pollices. Fran. Iunius in Ezek. 40. 5.

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, ‎‏טפח‏‎ Tophach, the Greeks παλαιστίδα: the greater is termed ‎‏זרת‏‎ Zereth, by the Greeks σπιθαμὴ; in Latine Spithama, & Dodrans. It containeth the measure that is between the thumb and the little finger stretcht out, a span.

‎‏פעם‏‎, Pagnam, Pes, a foot. It containeth twelve inches.[763]

[763] Quatuor Palmos; scil. minores. Pet. Martyr. 1. Reg. c. 6.

‎‏אמה‏‎ Amma, Cubitus, a Cubit. We shall find in Authors mention of four kinds of Cubits. 1. Cubitus communi, 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 cubites; the second of common cubits. 3. Cubitus regis, the Kings cubit; this was three fingers longer than the common cubit:[764] 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,[765] and according to these cubits, it is thought that Noah’s Ark was built.

[764] Herodot. lib. 2. in descrip. Bab.

[765] Orig. hom. 2. in Genes. It. Aug. de Civitat. Dei, lib. 15. cap. 27.

Some make the difference between the cubit of the sanctuary, and the common cubit, to be thus; The common cubit, they say, contained fifteen inches,[766] the holy cubit eighteen inches.[767] 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.

[766] Quinos palmos.

[767] Sex palmos.

‎‏חבל‏‎ 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.

‎‏קנה‏‎ 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 interpreted[768] Kings cubits: it was less liable to deceipt than the Rope, because it could not be shortened or lengthened, by shrinking or stretching: hence the Canon or rule of the holy Scripture is mystically typed out by this Reed, Ezek. 40. and Revel. 21. 15.

[768] Tremelius in hunc locum.

To these may be added other measures, wherewith they measured their wayes and walks. The least of these was ‎‏צגד‏‎ Tsagad, passus, a pace.

Στάδιον, Stadium, a furlong. It is often mentioned in the New Testament, not at all in the Old. It contained one hundred twenty five paces,[769] which is the eighth part of our mile. Some think it to be called so, ἀπὸ τῆς στάσεως, from standing, because Hercules ran so much ground before he stood still.

[769] Isidor.

Milliarium, a mile; It containeth with us a thousand paces, but much more among the Hebrews. Their word ‎‏ברה‏‎ Barah, translated often Milliarium, properly signifying 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 (‎‏כברת הארץ‏‎ Cibrath haarets) about half a daies journey of ground. The Greek in that place hath an uncouth word χαβραθὰ; doubtless it was made from the Hebrew’s Cibrath, and signifieth half a daies journey.

Their measures of capacity, termed Mensuræ 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 designed by a set number of Hens eggs-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 contained 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.

‎‏קב‏‎, Kab, Kabus, a Kab.[770] 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 Rabbines have a Proverb, that ten Kabs of speech descended into the world, and the women took away nine of them.[771]

[770] Arias Mont. Thubal Cain.

[771] ‎‏עשרה קבין שיחה ירדו לעולם תשעה נטלו נשים‏‎ Vid. Buxtorf. Lexic. in ‎‏חיה‏‎

‎‏עמר‏‎ Omer. It contained[772] one Kab and an half, and a fifth part of a Kab, that is, three pints and a half pint, and a fifth part of an half pint. It was the tenth part of an Ephah, Exod. 16. 36.

[772] Alsted. præcog. theol. l. 2. p. 588.

‎‏סאה‏‎ Seah, σάτον, a Satum; The Latine Interpreters commonly render it by Modius. It contained[773] 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.

[773] Vide Buxtorf. Lexic. in ‎‏קבב‏‎ ex opere R. Alphes. tractat. de Pasch. chap. 5. fol. 176.

‎‏אפה‏‎ Ephah. It contained[774] three Sata, that is, half a bushel, and a pottle.

[774] Arias Mont. Thubal Cain.

‎‏לתך‏‎ Lethec. It contained[775] fifteen Modios (i.) Sata; that is, two bushels, six gallons, and a pottle. Mention of this is made, Hos. 3. 2. It is there rendred in English, half an Homer.

[775] Epiph. de mensur. & Ponderib.

‎‏חמר‏‎ Homer. It is so called from ‎‏חמור‏‎ Chamor, Asinus, an Ass, because this measure contained so much grain or 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.

‎‏כור‏‎ 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 dry things: Three other measures there were, which they used for liquid or moist things.

‎‏לוג‏‎ Log. It contained[776] six egg-shells. It was of the same quantity as the fourth part of a Kab, half a pint.

[776] Buxtorf. in loco superius citato.

‎‏הין‏‎ Hin. It contained[777] the quantity of seventy two egg-shells, so that it was of our measure three quarts.

[777] Buxtorf. ib.

‎‏בת‏‎ Bath; βάτος, Bathus, the Bath. It was of the same capacity with the Ephah, the tenth part of an Homer, Ezek. 45. 14. The Latine Interpreters commonly render it Cadus. Hieron[778] writing upon Ezekiel, renders it Vadus. Decima pars Cori, inquit, in speciebus liquidis vocatur Bathus, sive 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 βάτος, and βάδος, 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 four gallons and a half.

[778] Hieron. Ezek. 45.

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

Σεστός; Sextarius. We English it, in general, a Pot, Mar. 7. 4. It was of the same quantity with the Log,[779] if we understand it of the Roman Sextarius. It was somewhat more, if we understand it of the Attick Sextarius: undecim Attici sextarii æquabant Romanos duodecim. In probability we are to understand the Roman measure, so that it contained six eggs, that is, half a pint.

[779] Alsted. præcog. Theol. p. 561.

Χοῖνιξ, Chenix, 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 Chænice 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[780] four Sextarii, that is, a Quart.

[780] Budæus de asse. lib. 5.

Μετρητὴς, Metretes, Joh. 2. 6. It is translated a Firkin. It was a measure in use among the Athenians. It was of the same quantity with Cadus,[781] and Cadus (as before was noted) was equal to the Hebrew Bath, so that it contained four Gallons and an half.

[781] Budæus de asse. lib. 5.

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.

Λεπτὸν, Minutum, a Mite, Luk. 21. 2. Mar. 12. 42. The latter Hebrews call it ‎‏פרוטה‏‎, the Syriack ‎‏שמונא‏‎ (i. Octava, the eighth part of Assarium,) It weighed half a barly-corn.[782] It valued of our mony, three parts of one c.

[782] ‎‏פרוטה משקל חצי שעורה‏‎ Moses Kotsens. f. 124. col. 4.

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

Ἀσσάριον, Assarius, vel assarium. It was a Roman coyn, weighing four grains. The Rabbins call it ‎‏איסור‏‎ Isor, and say, that it containeth[783] 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, qa.—q.

[783] Drusius in præter. Luc. 12. 59.

Their silver Coyns.

‎‏גרה‏‎ 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; it valued of ours 1 d. ob.

‎‏אגורת‏‎ 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 Gerah; that paraphrase renders both ‎‏מעא‏‎ Megna; by the Greek they are both rendred ὄβολος the value therof therfore is 1 d. ob.

‎‏קשיטה‏‎ 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 mony. Jacob bought a parcel of a field for an hundred pieces of mony, 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,[784] it was the same that Obolus, twenty of them went to a shekel;[785] so that the value thereof was 1 d. ob.

[784] R. Solom. Gen. 33. 19. It. R. David. in lib. radic. It. Levi ben Gers. Gen. 33. 19.

[785] Drus. ad diffic. loca, Gen. p. 119.

‎‏כסף‏‎ Ceseph, ἀργύριον Argenteus, a piece of silver: as the Romans numbred their sums by Sesterces, insomuch that Nummus is oftentimes put absolutly to signifie the same as Sestertius: So the Hebrews counted their sums by shekels, and the Grecians by Drachmæ: Hence Argenteus, a piece of 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.

Δραχμὴ, Luk. 15. 8. It was a quarter of a shekel,[786] and thus by consequence it valued of ours 7 d. ob.

[786] Breerwood de nummis.

Δίδραχμον, Didrachmon; Mat. 17. 24. We English it tribute money: The Syriack readeth Duo Zuzim;[787] now that coyn which was termed Zuz by the Hebrews, was answerable to the Roman Denair; whence it appeareth, that it valued of ours 1 s. 3 d.

[787] ‎‏תרין זוזין‏‎

Στατὴρ, Stater. We English it a piece of money at large, but it contained precisely two didrachmas. 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.

Δενάριον, Denarius, a peny. This was their tribute money, Mat. 22. 19. There were two sorts of pence[788] 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 Isrælites every year after they were 20 years old;[789] towards their Temple, Exod. 30. 13. Cæsar 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 Cæsar, or not? Christ answereth, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. This very tribute afterward was paid by the Jews[790] toward the Roman capital, by vertue of a Decree made by Vespasian.

[788] Tremel. Mat. 22. 19.

[789] Aben Esr. Nehem. 10. 32.

[790] Joseph. de bello, lib. 7. cap. 26.

‎‏זוז‏‎ Zuz, It was the fourth part of a shekel of silver:[791] it valued therefore of ours, 7 d. ob.

[791] ‎‏זוז רבע שקל כסף‏‎ Elias Thisbit.

‎‏שקל‏‎ Shekel, Siclus, 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 ‎‏שקל ישראל‏‎ Shekel Israel, The shekel of Israel: on the reverse side was stampt Aarons Rod budding, with this inscription about the Coyn ‎‏ירושלים הקדושה‏‎ Jeruschalaiim hakeduscha. After the coming of our Saviour, the Jews which were converted to the Christian Faith, changed their shekel,[792] and on the first side stampt the Image of Christ, with ‎‏יש‏‎ at the mouth of the Image, and ‎‏ו‏‎ 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, ‎‏משיח מלך בא בשלום ואור מאדם עשוי חי‏‎ (i.) Messias rex venit cum pace, & lux de homine facta est vita. In some Coyns, for the latter clause of that inscription is read ‎‏אדם עשוי אלהים‏‎ (i.) Deus homo est factus.

[792] Alsted præcog. Theol. p. 550.

The King’s shekel, in David and Solomon’s time, had stampt on the one side, a kind of a Tower standing between ‎‏ירו‏‎ and ‎‏שלם‏‎, and underneath was ‎‏עיר הקדש‏‎. The whole inscription was, Jerusalem urbs sanctitatis: On the reverse side, the rundle was filled with this Hebrew, ‎‏דוד המלך ובנו שלמה המלך‏‎ (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 shekels, Exod. 30. 13. The third part of a shekel, Nehem. 10. 32. The quarter of a shekel, 1 Sam. 9. 8.

Their Gold Coyns.

‎‏זהב‏‎ Zahab. The English reads it, 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, shekels of gold.[793] The weight of this Coyn was two attick drams,[794] the value 15 s.

[793] Σίκλοι χίλιοι, &c.

[794] Breerwood de nummis.

‎‏אדרכון‏‎ Adarcon, of this we read, Esra 8. 27. It was also called ‎‏דרכמון‏‎ Drachmon, 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 δραχμὴ, 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 δραχμὴ, Drachmon seemeth to have had its name. He conjectureth not amiss, who thinketh[795] 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 ‎‏א‏‎ amongst the Chaldæans, is often prefixed before a word, as ‎‏ה‏‎ is amongst the Hebrews. The value of this Coyn was of ours 15 s.

[795] Breerwood de nummis.

Their sums.

Their sums were two ‎‏מנה‏‎ Maneh, μνᾶ Mina, a Pound. In gold it weighed one hundred shekels. This appeareth by comparing these Texts, 1 Kin. 10. 17. Tres ‎‏מנים‏‎ 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 Sheindler[796] was deceived, in saying, that the price or value of the Maneh was changed in Ezekiels time, because it then valued 60 shekels: for the difference is not between the sacred & profane Maneh, as Sheindler conceives, 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 forequoted place in Ezekiel.

[796] Sheindler in ‎‏מנה‏‎

The second sum was ‎‏ככר‏‎ 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 amounted 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 Æs grave, Bullion money, unstampt, which in the Mass or Billot they weighed out in their payments, and afterward Æs signatum, coyned metals: so the Hebrews though at last they used, coyned money, yet at first they weighed their mony uncoyned; Abraham weighed to Ephron the silver, Gen. 23. 6. Hence the shekel had its name from ‎‏שקל‏‎ Shakal, 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 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, Goliahs spears head weighed 600 shekels of the Sanctuary 1 Sam. 17. 7. that is, twenty five pound weight: Absalom’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 κέρματα or in the singular number κέρμα, Joh. 2. 15. The word signifieth properly a small quantity or little piece of metal, such as may be clipt off from coyns. Upon the first of the mon. Adar, Procla. was made throughout Israel, that the people shold provide their half shekels, wch were yearly paid toward the service of the Temple, according to the commandment of God, Ex. 30. 13.[797] On the 25. of Adar,[798] then they brought tables into the Temple (that is, into the outward Court where the people stood) on these tables lay these κέρματα, or lesser coyns, to furnish those who wanted half shekels for their offrings, 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 coynes was not without an exchange for other mony or other things in lieu of mony, and that upon advantage. Hence those that sat at these tables, as chief bankers or masters of the exchange, they were termed Κερματισταὶ, in respect of the lesser coyns which they exchanged: in respect of the exchange it self, they were termed Κολλυβισταὶ, for Κόλλυβος signifieth the same in Greek as Cambium in Latine,[799] whence those Letters of exchange, which the Latines call Literas Cambii, the Greek call σύμβολα κολλυβιστικὰ, Tickets of exchange: in respect of the Tables at which they sate, they are termed by the Talmudists ‎‏שולחנים‏‎, Schulcanim from ‎‏שולחן‏‎ Schulchan Mensa; for the same reason they are sometimes termed by the Greeks τραπεζίται, and by the Latines Mensarii. These are those changers of money which our Saviour drove out of the Temple.

[797] Moses Kotsens. de Siclis. fol. 122. col. 2.

[798] Moses Kotsens. ibid.

[799] Κόλλυβος, inquit Pollux, est ἀργυρίου ἀλλαγὴ vid. Dru. Annot. in N. T. part. alter.

FINIS.

.‎‏תהלה לאל חי‏‎

The Names of Authors cited in this BOOK.

A

Aben Esra.

Aboth. vid. Pirke Aboth.

Æschines.

Alexander Neopol.

Alstedius.

Ambrosius.

Aquinas.

Aristoteles.

Arias Montanus.

Aristophanes, Aureliæ Allobrogum, 1607

Artemidorus.

Athenæus.

Augustinus, Coloniæ Agrippinæ, 1616

B

Baalturim.

Beda.

Bellarminus.

Bertramus.

Beza.

Bodinus.

Breerwood.

Buxtorfius.

Budæus.

C

Caninius.

Capnio, vi. Reuchlin.

Carion.

Casaubonus.

Cœlius Rhodiginus.

Chazkuni.

Chemnitius.

Chimchi, alias, R. David Kimchi.

Chrysostomus.

Clem. Alexandrinus.

Cicero.

Concilium quintum, sextum.

Cyrillus.

Cyprianus.

Cunæus, Lugduni Batavorum, 1617

D

Demosthenes, Venitiis, 1554

Diodorus Siculus.

Dionysius Halicarnas.

Drusius, de tribus sectis, Franekeræ, 1619.

E

Elias Thisbites.

Epiphanius.

Erasmus.

Euripides.

Eustathius.

Eusebius.

F

Funccius.

Fagius.

Firmicus.

G

Galatinus, Francofurti, 1612

Gellius.

Genebrardus.

Gorionides.

Gregor. Nazianzen.

Gyraldus.

H

Herodianus.

Herodotus.

Hesiodus.

Hieronymus, Basileæ, 1516

Homerus.

Horatius.

Hospinianus, Tiguri, 1611

I

Jalcut, Cracoviæ, 1595

Jansenius.

Josephus, Aureliæ Allobrog., 1611

Jonathan.

Junius.

Justin Martyr.

Justin, histor.

Juvenalis.

Ilmedenu.

K

Kimchi. vid. Chimchi.

L

Lactantius.

Laertius.

Levi ben Gersom.

Lipsius.

Livius.

Lucanus.

Lucianus.

Lyranus.

M

Macrobius.

Magius.

Maimonides, lib. Jad. Venetiis, 1574

Masius.

Maximus Tirius.

Montacutius.

Moses Kotsensis. Venetiis, 1557

Munsterus.

Musar.

Modestus.

O

Oecumenius.

Onkelos.

Origines.

Ovidius.

P

Philo Judæus, Coloniæ Allobrog., 1613

Pirke Aboth.

Plautus.

Plinius.

Pierius, Basileæ, 1575

Plutarchus.

Procopius.

Prudentius.

R

Reuchlinus (pro quo citatur Capnio perperam) Francofurti, 1612

Rosinus.

Ruffinus.

S

Seder-olam minus.

Septuaginta interpretes.

Serarius.

Scaliger, De emend. temp. Lutetiæ, 1583

Trihæres. Franekeræ, 1619

Sheindler.

Sigonius.

Scholiastes Aristophanis.

Solomon Jarchi.

Solinus.

Sozomenus.

Statius.

Stukius.

Suetonius.

Suidas.

Syrius interpres.

T

Talmud Babylonicum.

Talmud Hierosolymitanum.

Targum Uzielidis sive Jonathanis.

Targum Onkelos.

Targum Hierosolymitanum.

Tertullianus, 1609

Theophylactus.

Theodoretus.

Theophrastus.

Tholosanus.

Thisbites.

Tiraquellus.

Toletus.

Tremelius.

V

Vatablus.

Valerius Max.

Varro.

Virgilius.

X

Xenophon, Basileæ, 1569

Z

Zepperus.

Zohar.

A TABLE OF THE Several Texts of Scripture Explained in the Six Books.

Chap. | Vers. | Pag.
GENESIS.
4 | 3, 4 | 23
4 | 21 | 136
7 | 24 | 84
8 | 4 | ibid.
9 | 25 | 1
11 | 31 | 143
14 | 22 | 245, 247
15 | 2 | 230
17 | | 213
17 | 14 | 216
18 | 22 | 73
20 | 7 | 24
21 | 10 | 1
22 | 2 | 148
23 | 2 | 169
23 | 16 | 269
24 | 2 | 245
24 | 53 | 230
24 | 55 | 231
24 | 56 | 236
25 | 5, 6 | 230
29 | 27 | 234
30 | 27 | 173
30 | | 133
31 | 28 | 87
31 | 30 | 170
31 | 53 | 143
35 | 19 | 265
35 | 16 | 261
37 | 34 | 244
38 | 24 | 2
41 | 1 | 231
43 | 16 | 97
43 | 24 | 88
44 | 5 | 173
45 | 15 | 87
46 | 4 | 239
46 | 26 | 245
47 | 29 | 245
49 | 3 | 2
49 | 7 | 26
49 | 10 | 3
50 | 2 | 241
50 | 10 | 234
EXODUS.
1 | 11 | 248
1 | 14 | 109
3 | 6 | 47
3 | 15 | 142
7 | 11 | 174
12 | 6 | 107
12 | 15 | 110
12 | 26, 3 | 106
12 | 27 | 103
13 | | 223
13 | 2, 9, 11 | 42, 43
13 | 18 | 257
14 | 1 | 154
14 | 24 | 81
15 | 20 | 24
16 | 23 | 101
16 | 34 | 17
16 | 36 | 262
18 | 7 | 87
18 | 21 | 193
21 | 10 | 236
21 | 14 | 77
22 | 1, 2, 4 | 203, 204
23 | 32 & 34, 14 | 257
25 | 22 | 63
28 | | 14, 16
28 | 16 | 167
29 | 4, 9, 20 | 16, 17
30 | 10 | 64, 133
30 | 13 | 265, 266, 267, 270
30 | 23 | 13
31 | 14 | 217
32 | | 157
32 | 20 | 158
32 | 34, 10 | 158, 159
34 | | 161
35 | 3 | 101
38 | 25, 26 | 269
LEVITICUS.
6 | 3 | 146
8 | 12, 30 | 13, 14
10 | 10 | 180
12 | 2, 3 | 214
13 | | 130
13 | 2 | 18
15 | 4, 23 | 15
16 | 3, 41 | 15, 133
18 | 21 | 143
19 | 18 | 185
19 | 23, 24 | 218
20 | 10 | 199
21 | 2, 10, 11 | 17
21 | 14, 7, 17 | 16
22 | 27 | 107, 214
23 | | 118
23 | 5, 6, 7, 8 | 104
23 | 10, 11, 17 | 115, 116, 118
23 | 17 | 218, 220
23 | 24 | 121
23 | 40 | 118
23 | 43 | 119
24 | 13 | 196
25 | 6, 10, 21 | 134
25 | 8 | 136
26 | 30 | 161
27 | 29 | 218
27 | 32 | 226
NUMBERS.
2 | 2 | 254
3 | | 19
3 | 15 | 20
4 | 41 | 23
5 | 3 | 23
5 | 18 | 26
6 | | 31
6 | 5 | 32
8 | 10 | 20
8 | 11 | 220
8 | 24 | 20
9 | | 113
9 | 9 | 195
10 | | 18, 256
10 | 2 | 102
10 | 9 | 256
10 | 25 | 255
11 | 16, 26 | 190, 191
12 | 18 | 113
15 | | 45
15 | 20 | 218, 219
15 | 35 | 196
15 | 38 | 44
18 | 12 | 220
18 | 12, 13 | 218
18 | 15, 16 | 223
18 | 26 | 220
18 | 31 | 225
23 | 28 | 154
24 | 21 | 55
25 | 3 | 154
27 | 18 | 29
28 | 4 | 108
28 | 11, 15 | 121
28 | 16, 17 | 104, 128
29 | | 119
29 | 1, 6 | 122
36 | 10 | 195
DEUTERONOMY.
1 | 13, 17 | 193
3 | 11 | 260
3 | 29 | 154
4 | 41, 43 | 77
6 | 4 | 43
7 | 2 | 257
8 | 8 | 219
9 | 3 | 78
9 | 21 | 159
11 | 13 | 43
14 | 21 | 8
14 | 12 | 244
14 | 18 | 225
14 | 26 | ibid.
15 | 2, 4 | 134, 135
16 | 2 | 104, 128
16 | 6 | 111
17 | 7 | 201
17 | 12 | 179
18 | 4 | 220
18 | 10, 11 | 171
19 | 3 | 78
19 | 15, 19 | 186
19 | 21 | 204
20 | 10 | 257
20 | 11 | ibid.
21 | 6 | 40
21 | 17 | 230
22 | 5 | 163
22 | 8 | 117
22 | 12 | 44
23 | 6 | 257
25 | 2 | 207
25 | 2, 3 | 206
26 | | 222
26 | 12 | 225
28 | | 233
28 | 58, 59 | 207
29 | 11 | 23
29 | 15 | 186
33 | 5 | 2
JOSHUA.
3 | 4 | 100, 154
6 | 4 | 136
6 | 9 | 256
7 | | 182
7 | 19 | 246
7 | 19, 20 | 197
9 | 6 | 258
9 | 7 | 257
9 | 23 | 22
11 | 19 | 257
19 | 1, 9 | 27
20 | 6 | 79
20 | 7 | 77
JUDGES.
1 | 16 | 55
3 | 7 | 76
7 | 1 | 72
7 | 19 | 81
8 | 23 | 2
8 | 26 | 268
8 | 33 | 154
9 | 4 | 155
13 | | 32
14 | | 183
14 | 10, 11 | 232, 233
14 | 12 | 90
17 | 5 | 170
RUTH.
2 | 4 | 87
1 SAMUEL.
2 | 36 | 265
5 | 4 | 156
7 | 15 | 2
7 | 16 | 193
9 | 8 | 267
9 | 9 | 24
10 | 1 | 88
14 | 44 | 247
16 | 11 | 94
17 | 7 | 269
19 | 13 | 170
25 | 41 | 88
28 | | 177
28 | 6, 7 | 165
31 | 10 | 160
2 SAMUEL.
2 | 1 | 167
7 | 18 | 73
14 | 26 | 270
18 | 18 | 219
20 | 25 | 27
21 | 1 | 258
1 KINGS.
2 | 28 | 77
6 | 3 | 65
6 | 37 | 67
7 | 15 | 260
8 | 9 | 63
8 | 31 | 245
10 | 17 | 268
11 | | 143
11 | 5 | 160
12 | 12 | 207
12 | 28 | 159
13 | 33 | 17
18 | | 147
18 | 19 | 76
20 | 10 | 247
20 | 39 | 203
21 | 9 | 196
22 | 30 | 12
2 KINGS.
1 | 2 | 154, 155
2 | 9 | 230
2 | 12 | 25
4 | 23 | 121
4 | 29 | 87
5 | 5 | 267
5 | 18 | 164
6 | 1 | 25
6 | 25 | 262
7 | 1 | ibid.
11 | 12 | 11
12 | 10 | 27
12 | 19 | 66
17 | 30, 31 | 164
17 | 33 | 49
19 | 37 | 164
21 | 7 | 76
22 | 3 | 27
23 | 4 | 13, 181
23 | 6 | 76
23 | 10 | 143
23 | 11 | 150
23 | 13 | 160
1 CHRON.
6 | 49 | 18
21 | 25 | 268
23 | 4 | 19
23 | 24 | 20
24 | | 19
25 | 8 | 20
26 | | ib.
26 | 20 | 19
2 CHRON.
3 | 15 | 260
5 | 12 | 20
6 | 13 | 65
9 | 16 | 268
15 | 16 | 76
19 | 5, 8, 11 | 180
20 | 5 | 65
29 | 22 | 18
31 | 6 | 224
31 | 13 | 226
35 | 6 | 111
EZRA.
2 | 43 | 22
2 | 69 | 268
3 | 8 | 20, 67
3 | 12 | 68
6 | 15 | 67
7 | 6 | 27
7 | 9 | ib.
8 | 27 | 268
NEHEMIAH.
3 | 1 | 73
3 | 3, 28 | 74
8 | 10 | 96
8 | 15 | 118
8 | 18 | 119
10 | 32 | 267
10 | 37 | 219
10 | 37, 38 | 224
ESTHER.
1 | 8 | 95
9 | 21 | 138
PSALMS.
1 | | 188
15 | 1 | 62
16 | 6 | 260
19 | 1 | 63
19 | 4, 5 | 232
23 | 5 | 89
26 | 6 | 40
27 | 10 | 256
40 | 7 | 249
45 | 1 | 27
45 | 8 | 14
46 | 5 | 254
52 | | 164
54 | | ib.
60 | 8 | 89
74 | 8 | 70
76 | 10 | 188
78 | 38 | 207
80 | 2 | 256
81 | 3 | 122
84 | 7 | 28, 72
95 | | 247
99 | 1 | 63
106 | 20 | 157
106 | 26 | 245
109 | 7 | 188
116 | 13 | 97
118 | 20 | 70
109 | 31 | 187
122 | | 223
128 | 3 | 94
133 | 2 | 14
141 | 2 | 64
145 | | 233
PROVERBS.
1 | 21 | 70
3 | 22 | 175
4 | 10 | 73
9 | 9 | 72
10 | 7 | 242
14 | 28 | 222
15 | 17 | 86
20 | 26 | 211
21 | 14 | 66
31 | 6 | 198
CANTICLES.
6 | 4 | 254
ISAIAH.
1 | 1 | 24
8 | 1 | 249
8 | 2 | 215
12 | 3 | 120
17 | 8 | 161
18 | 2 | 153
27 | 9 | 161
30 | 8 | 248
30 | 29 | 223
37 | 38 | 164
38 | 8 | 84
45 | 23 | 246
63 | 3 | 133
65 | 5 | 41
JEREMIAH.
7 | 18 | 160
9 | 17 | 245
16 | 7 | 97, 243
19 | 5 | 144
26 | 8, 16 | 180
28 | 9 | 192
32 | 35 | 144
34 | 18 | 257
35 | | 31
35 | 7 | 56
36 | 6 | 130
36 | 23 | 249
40 | 5 | 86
44 | 17 | 160
48 | 1 | 164
48 | 7 | 157
52 | 21 | 259
52 | 24 | 18
LAMENT.
2 | 19 | 81
EZEKIEL.
1 | 10 | 255
8 | | 163
8 | 14 | 152
16 | 38 | 199
20 | 21 | 97
21 | 21 | 172, 177
22 | 41 | 94
24 | 17 | 243
37 | | 233
40 | 5 | 261
45 | 11 | 262
45 | 12 | 268
45 | 13 | 222
45 | 14 | 263
DANIEL.
9 | 24 | 84
HOSEA.
1 | 1 | 25
3 | 2 | 262
4 | 12 | 171, 177
AMOS.
2 | 8 | 94
5 | 26 | 149
6 | 10 | 241
8 | 4 | 121
JONAH.
1 | 5 | 110
MICH.
3 | 7 | 244
HAB.
2 | 11 | 204
HAGG.
2 | 10 | 68
ZACHAR.
3 | 1 | 187
5 | 2 | 249
9 | 14 | 137
10 | 2 | 171
MALACH.
2 | 7 | 18
TOB.
1 | 7 | 224
1 | 7, 8 | 225
7 | 14 | 235
10 | 10 | 139
ECCLESIASTIC.
34 | 26 | 223
1 MACCHAB.
1 | 16 | 217
4 | 59 | 123
5 | 42 | 27
2 MACCHAB.
4 | 19 | 151
6 | 19 | 211
MATTHEW.
2 | 4 | 27
2 | 23 | 32
3 | 17 | 168
4 | 23 | 7
5 | | 189
5 | 22 | 146
8 | 11 | 93
9 | 3, 11 | 28
9 | 15 | 232
9 | 23 | 244
10 | 12, 13 | 87
10 | 17 | 180
10 | 29 | 264
10 | 38 | 209
10 | 41 | 24
11 | 19 | 25
12 | 41 | 188
14 | 25 | 81
15 | 2 | 39
15 | 5 | 247
16 | 14 | 38
16 | 18 | 192
17 | 24 | 265
18 | 16 | 181
20 | 3, 5, 6 | 81
21 | 9 | 118
21 | 23 | 180
22 | 19 | 266
22 | 23, 32 | 47
23 | 5 | 41
23 | 6 | 30
23 | 9 | 25
23 | 17 | 103
23 | 18 | 246
23 | 23 | 224, 226
24 | 31 | 122
25 | 23 | 186
26 | 3 | 180
26 | 17 | 113
26 | 49 | 30
26 | 65 | 17
27 | 24 | 40
27 | 25 | 196
27 | 26 | 209
27 | 28 | 13
27 | 34, 38 | 197, 198
27 | 59, 60 | 242
28 | 1 | 80
MARK.
6 | 21 | 61
6 | 27 | 196
7 | 3 | 39
7 | 4 | 40
7 | 4 | 240, 263
8 | 15 | 61
10 | 12 | 238
12 | | 50
12 | 42 | 264
13 | 35 | 81
14 | 1 | 19
14 | 26 | 92
15 | 23 | 197
15 | 25, 34 | 82, 109
15 | 42 | 99
LUKE.
1 | 5, 9 | 19
1 | 61 | 215
2 | 1 | 59
3 | 2 | 18
3 | 37, 38, 46 | 89
4 | 17, 20 | 249
4 | 20 | 71
5 | 17 | 27
7 | 30 | ibid.
7 | 38 | 87
7 | 37, 38 | 46, 89
7 | 39 | 41
8 | 44 | 44
10 | 39 | 31
11 | 38 | 40
12 | 2 | 7
12 | 38 | 81
12 | 58 | 187
13 | 1 | 60
13 | 15 | 102
13 | 34 | 192
14 | 7 | 90
15 | 8 | 265
16 | 1 | 116
16 | 6, 7 | 263
16 | 22 | 93
16 | 29 | 24
18 | | 45
18 | 6 | 196
18 | 11 | 37
18 | 12 | 41
18 | 13 | 73
20 | 27 | 47
21 | 1, 4 | 66
21 | 20 | 264
22 | 1 | 104, 128
22 | 17, 18 | 90
22 | 19 | 93
23 | 11 | 13
23 | 44 | 82
JOHN.
1 | 14, 16 | 14
1 | 18 | 99
JOHN.
1 | 25 | 11
1 | 38 | 30
2 | 6 | 89, 264
2 | 9 | 234
2 | 15 | 270
2 | 20 | 67
3 | 10 | 23
3 | 26 | 30
4 | 9 | 47
4 | 20 | 50
4 | 25 | 215
7 | 22 | 214
7 | 37 | 120
7 | 38 | ibid.
7 | 49 | 37
8 | 5 | 199
8 | 20 | 66
9 | 22 | 181
9 | 24 | 246
10 | 3 | 16
10 | 22 | 139
10 | 23 | 65
11 | 9 | 80, 83
13 | 2 | 112
13 | 5 | 88
13 | 9 | 41
13 | 23 | 93
13 | 29 | 128
16 | 2 | 112
18 | 28, 31 | 128, 129
19 | 7 | 200
19 | 13 | 191
19 | 14 | 82
19 | 17 | 209
19 | 24 | 128
19 | 33 | 114
19 | 36 | 98
19 | 40 | 241
ACTS.
2 | 5 | 10
2 | 15 | 83
3 | 1 | ibid.
3 | 11 | 65
5 | 37 | 59
6 | 1 | 8
6 | 6 | 21
6 | 9 | 70
7 | 16 | 265
7 | 43 | 149
7 | 60 | 73
9 | 2 | 70
9 | 37 | 239
10 | 9 | 83
10 | 9, 10 | 97
11 | 26 | 33
13 | 2 | 21, 220
13 | 5, 14 | 70
13 | 42 | 98
14 | 23 | 21
15 | 2 | 32
15 | 21 | 70
16 | 13 | 73
16 | 16 | 176
17 | 23 | 141
18 | 14 | 200
19 | | 166
19 | 2 | 68
19 | 8, 9, 10 | 71
19 | 19 | 265
19 | 24 | 76
19 | 24, 28 | 162
21 | 24 | 32
21 | 38 | 60
22 | 3 | 13
23 | 6 | 47, 49
23 | 8 | 47
23 | 8 | 37
24 | | 129
24 | 5 | 32
26 | 1 | 22
27 | 9 | 130
ROMANS.
1 | 1 | 227
1 | 11 | 36
3 | 25 | 63
4 | 11 | 213
5 | 6, 7 | 34
11 | 16 | 219
14 | 11 | 246
1 CORINTH.
1 | 20 | 24, 28
4 | 13 | 132
5 | | 114
5 | 5 | 182
7 | 3 | 236
7 | 18 | 217
8 | 5 | 153
10 | 16 | 93
10 | 19 | 97
11 | | 115
11 | 10 | 236
11 | 26 | 106
14 | | 31
15 | 9 | 240
15 | 23 | 254
15 | 32 | 210
16 | | 183
16 | 20 | 87
2 CORINTH.
2 | 15 | 14
5 | 22 | 133
2 CORINTH.
11 | 24 | 206
GALATH.
2 | 11 | 33
EPHES.
2 | 13 | 114
PHILLIP.
3 | 5 | 8
COLOSS.
2 | 8, 16, 18 | 64
2 | 20, 21, 23 | ib.
2 | 9 | 68
1 TIMOTHY.
1 | 4 | 28
1 | 15 | 72
3 | 2 | 238
3 | 13 | 21
4 | 3 | 57
5 | 3 | 238
5 | 22 | 21
5 | 23 | 57
2 TIMOTH.
3 | 8 | 174
HEBREWES.
1 | 1 | 165
3 | 18 | 247
5 | 4 | 17
9 | 4 | 63
9 | 12 | 133
9 | 26 | 114
11 | 35 | 211
11 | 37 | 210
12 | 23 | 20
JAMES.
2 | 2 | 12
1 PETER.
1 | 18 | 223
5 | 14 | 87
2 PETER.
1 | 20 | 24
3 | 8 | 136
1 JOHN.
2 | 2 | 63
5 | 16 | 183
2 JOHN.
2 | 1 | 187
APOC.
2 | 17 | 188
4 | 6 | 255
6 | 6 | 264
14 | 14 | 177
21 | 15 | 261

FINIS.

List of changes made

Source of corrections: comparison with other editions of the same work, and with the author’s original source materials.

The corrections are to be read:

as found in this e-text;
as printed in the original

PREFATORY MATERIAL

3. Baal-Peor;

3. Baal-Poor

MAIN TEXT

Page 3

αἰχμαλωτάρχαι;
ἂιχμαλως ὰρχαι

‎‏מי כמוך באלים יהוה‏‎;

‎‏יהוה מי כמוך באלים‏‎ (word order error)

Page 8

Bagbag;

Baghag

Page 15

Bigde Zahab;

Bidge Zahab

Page 18

ἐφημερίαι;
ἐφεμηρίαι

Page 22

Ansche Magnamad, Viri stationarii;

Ansche, Magnamad, Vire stationarii

Page 26

‎‏תלמידי חכמים‏‎;

‎‏חכמים חכלמוי‏‎ (as best possible to make out from the printing)

Page 33

‎‏נזר‏‎;

‎‏נסר‏‎

‎‏צדיקים‏‎;

‎‏צידקם‏‎

Page 39

said to have been done;
said to have bin done

πύκα;
πυχνα

Syriack Text;

Syriack Texth

Page 42

Phylacteries for the hand;

Phylacteries for the head

Page 43

‎‏טוטפות‏‎ Totaphot;

‎‏מטפות‏‎ Mitaphoth

‎‏טטף‏‎;

‎‏מטף‏‎

Page 44

‎‏גדילים‏‎;

‎‏עדילים‏‎

Page 50

Syriake;

Syriaek

Page 52

they put on a suit;
they put one a suit

could not be believed;
could not believed

Page 57

τί δογματίζεσθε;
τὸ δογματίζεσθε

The Apostle useth the word;

The Apostle useth the wound

Page 58

ἱκέται;
ἐυχηται

Page 59

τὸ ἱκετικὸν γένος;
τὸ ἐυχητικὸν γενός

Page 61

Herod, Tetrarch;

Herod, Tetartch

Page 64

with the twelve Loaves;
which the twelve Loaves

Page 66

‎‏קופה של צדקה‏‎;

‎‏קיפ שהל צדקה‏‎

Page 80

Natural, containing day and night;

Matural, containing day and night

Page 84

‎‏מעלות‏‎ Magnoloth;

‎‏מעלוח‏‎ Magnoloch

Menses cavi;

Menses cravi

Page 86

Δὶῳ;
δὶῳ

Mendose ponitur Μαρσουάνη pro Μαρχασουὰν;

Mendose ponitur μαρσουάνη pro μαρχασουὰν

Page 90

Habotsagn;

Hahotseong

Page 92

ὑμνήσεως;
ὑμνήτεως

Page 93

The table being placed in the middest;

The table thing placed in the middest

Page 97

τῆς εὐλογίας;
τῆς ὀυγαλίας

ποτήριον σωτηρίας;
ποτήριον σωτηρία

Page 98

σαββάτων;
σαββάτον

‎‏השבת‏‎;

‎‏השבבת‏‎

Page 105

‎‏לא תלה אכילה זו בקרבן הפסח אלא זו מצוה בפני עצמה‏‎;

“‎‏בפני‏‎” omitted

Page 106

this be kept;
this he kept

Page 110

from the fourth to the sixth hour;
from the fourth of the sixth hour

Page 118

θυρσοφορίαν;
θυρσαφορίαν

Thyrsi;

Thyrisi

Εἰρεσιώνη;

Ἔιρισιώνη

Page 122

μηνοειδὲς;
μενοειδὲς

Page 124

‎‏גהז‏‎;

‎‏גהץ‏‎

‎‏זבד‏‎;

‎‏צבד‏‎

Page 131

which name the Heathens applied;
with name the Heathens applied

in the name of all the people;
in the name of the all people

Page 132

περίψημα ἡμῶν γενοῦ;
περίψημα ἑμτων γενοῦ

θυόμενοι;
θυόμενον

Page 148

Baalites;

Baabites

Page 150

ἱπποδρόμιον;
ἱπποστρόμιον

‎‏האיר כל‏‎, Heircol;

‎‏האר כל‏‎, Hiercol

Page 154

Latium;

Latum

Page 157

graving tool;
graving Stool

Page 172

‎‏קדים‏‎, Kadim;

‎‏צדים‏‎, Tzadim

Page 173

ἐνόδια;
ἐυοδια

Page 184

ὑπόπτωσις;
ὑπόπτοσις

Page 188

ἀναστῆναι είς κρίσιν;
ἀναστῆναι ρίς κρίσιν

καταδεδικασμένος;
καταδεδικασένος

Page 189

to keep one’s standing;
to keep’s one standing

‎‏סנהדרים גדולה‏‎;

‎‏גדולה סנהדרים‏‎ (word order error)

Page 193

σύγκλητον;
σὺγκησον

Page 213

the Æthiopians, the Trogloditæ, and the Egyptians;
the Æthiopians, the Tragloditæ, and the Egyptians

Page 215

Maher-shalal-hash-baz;

Maher-shalal-haz-baz

Page 217

ἐπισπάσθω;
ἐπισπάσθο

Page 220

ἀφωρισμένον;
ἀφρισμένον

ἀφοριεῖ Ἀαρὼν;
ἀφωριεῖ Ααρῶν

ἀφορίσατε;
ἀφωρίζατε

Page 227

Bushels in one year;

Bushels in own year

Page 228

Mint, Anise and Cummin;

Mint, Anise and Cummim

Page 241

ταριχεύειν;
τεραχεύειν

Page 250

that the Masorites were;
that the Nasorites were

Page 251

Theba achath;

Theba agnath

Page 253

for the habitation of the Clergy;
for the habition of the Clergy

twelve miles long;
twelves miles long

Page 254

In the middle was the Camp of the Divine Majesty;

In the middle was Camps of the Divine Majesty

Page 263

Paragraph on “Bath”, rearranged lines, which were printed out of order.

Page 266

Vespasian;

Vespasion

Page 267

‎‏אלהים‏‎;

‎‏אלהיב‏‎

‎‏ירו‏‎ and ‎‏שלם‏‎;

‎‏ירו‏‎ and ‎‏מלם‏‎

‎‏דוד המלך ובנו שלמה המלך‏‎;

‎‏ובנו שלמה המלך דוד המלך‏‎

FOOTNOTES

Footnote 26

in fonte spurius ille textus;
in fonte spurius illo textus

Footnote 29

Eccles.;

Eccse.

Footnote 34

‎‏במילה ובטבילה ובהוצאת דמים של קרבן‏‎;

‎‏במילת ובטבילה ובהוצאה דמים של קרבן‏‎

Footnote 44

magnus ipse est;
magnus ipsa est

Footnote 59

Eodem sensu Græci appellant artis medica candidatos;

Eodom sensu Græci appellant artis medica condidatos

Footnote 74

‎‏אני סומך אותך תהיה סמוך‏‎;

‎‏סומך תהיה אני אותך סמתך‏‎ (as best possible to make out from the printing)

Footnote 113

‎‏אל תגע בי‏‎;

‎‏אל תגש בי‏‎

Footnote 126

Concil. quini Sexti;

Concil. quinti Sexti

Footnote 128

Magnifice … Varronem;

Magnifico … Varonem

Footnote 138

Elias de ‎‏שרק‏‎ is given in other editions as ‎‏שוק‏‎.

Footnote 139

l. 3 p. 130;
l. 34. 130.

Footnote 238

recensionem;
recentionem

Footnote 251

‎‏נשיקות פרקים‏‎;

‎‏נשיקית פרקים‏‎

Footnote 252

‎‏נשיקות פרושות‏‎ Neshikoth parusoth, Oscula separationis.;

‎‏נשיקות פרישות‏‎ Neshekoth parishuth, Oscula seseparationis.

Footnote 329

‎‏חג הסכות‏‎;

‎‏חגו הסות‏‎

Footnote 362

‎‏אין דנין דיני נפשות לא בערב שבת ולא בערב יום טוב‏‎;

‎‏אין דנין ביני נפשות לא ערב שבת ולא ערב יום מובי‏‎

Footnote 382

Ἐγκαίνια ἑορτὴ καθ’ ἣν ἐκαινουργήθη τὶ;

Ἐγκαίνια ἑωρτὴ καθ’ ἣν ἐοαινουρτήθυ τὶ

Footnote 387

Εὐρώπης;

Ευρώπη

Footnote 414

οὐδὲν ναοῦ;
ὀδὲν ναοῦ

Footnote 439

Ζητήσουσι;

Ζητίσουσι

Footnote 456

‎‏אין לך ישראל פורענות שאין בה אנקיא מעון העגל‏‎;

‎‏אין לך ישראל פורעפות שאין בה אנקיא טשין העגל‏‎

Footnote 514

καταβλεπάδα;
κατα βλεπάδα

Footnote 534

Moses Kotsen;

Moses Kimchi

Footnote 553

‎‏הרי את סמוך ויש לך רשות לדון אפילו דיני קנסות‏‎;

‎‏הו את סמוך ויש לך רשות לדון אפולד דיני קנסות‏‎

Footnote 555

‎‏ובאילין אמר משת לא שמעית‏‎;

‎‏ובאלינ ובאלינ אמר משת לא שמעית‏‎

Footnote 616

‎‏כלי מסגר לידים‏‎;

‎‏מלי מסגר לידים‏‎

Footnote 621

Mercerus;

Macerus

Footnote 631

‎‏כשם שהכנסתו לברית כן תכניסהו‏‎;

‎‏כשם שהכנסתו לברית כן נבניסגו‏‎

Footnote 636

‎‏וארבעה עשרין תרומו‏‎;

‎‏וארבעה עשרין תר מו‏‎

Footnote 663

‎‏אשה‏‎ uxor;

‎‏עשה‏‎ uxor

Footnote 685

Sine Radid;

Sinie Radid

Footnote 701

‎‏ויחנטו‏‎;

‎‏ויחנטר‏‎

Footnote 707

‎‏זכר צדיק לברכה‏‎;

‎‏זכר נגר לברכה‏‎

*** END OF THE PROJECT GUTENBERG EBOOK MOSES AND AARON: CIVIL AND ECCLESIASTICAL RITES, USED BY THE ANCIENT HEBREWS ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

THE ARGUMENT OF EACH BOOK and CHAPTER.

- The first Book. Of Persons.

- The second Book. Of Places.

- The third Book. Of Daies, Times, and Feasts.

- The fourth Book. Of their Idolatry.

- The fifth Book. Of their Consistories.

- The sixth Book. Of Miscellaneous Rites.

Moses and Aaron.

The first Book Treateth of Persons.

- CHAP. I. Of the form of the Hebrewes Common-wealth until Christ his coming, and when the Scepter departed from them.

- CHAP. II. Of the Publicans.

- CHAP. III. Israelites, Prosylites.

- CHAP. IV. Of their Kings.

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

- CHAP. VI. Of the Prophets.

- CHAP. VII. Of their Title Rabbi.

- CHAP. VIII. Of their Nazarites and Rechabites.

- CHAP. IX. Of the Assideans.

- CHAP. X. Of the Pharisees.

- CHAP. XI. Of the Sadduces.

- CHAP. XII. Of the Essenes.

- CHAP. XIII. Of the Gaulonitæ, and the Herodians.

THE SECOND BOOK TREATETH OF PLACES.

- CHAP. I. Their Temple.

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

- CHAP. III. Of the Gates of Jerusalem.

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

- CHAP. V. The Cities of Refuge.

THE THIRD BOOK TREATETH OF DAIES and TIMES.

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

- CHAP. II. Of their Feasts.

- CHAP. III. Of their Sabbath.

- CHAP. IV. Of their Passover, and their Feasts of Unleavened Bread.

- CHAP. V. Of their Pentecost

- CHAP. VI. The Feast of Tabernacles

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

- CHAP. VIII. The Feast of Expiation.

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

- CHAP. X. Of their Jubilee.

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

THE FOURTH BOOK OF THEIR IDOLATRY.

- CHAP. I. The beginnings of Idolatry.

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

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

- CHAP. IV. Of Dagon.

- CHAP. V. Of the molten Calf.

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

- CHAP. VII. Of other Gods mentioned in Scripture.

- CHAP. VIII. The several manners of Divine Revelation.

- CHAP. IX. Their Teraphim.

- CHAP. X. The several sorts of Divination forbidden.

THE FIFTH BOOK OF THEIR CONSISTORIES.

- CHAP. I. Their Courts of Judgment, especially their Ecclesiastical Consistory.

- CHAP. II. Of their Excommunication.

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

- CHAP. IV. The number of their Civil Courts.

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

- CHAP. VI. Ceremonies common in all capital Judgments.

- CHAP. VII. Their capital punishments.

- CHAP. VIII. Punishments not capital.

- CHAP. IX. Punishments borrowed from other Nations.

THE SIXTH BOOK OF MISCELLANEOUS RITES.

- CHAP. I. Of Circumcision.

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

- CHAP. III. Of Tithes.

- CHAP. IV. Of their Marriages.

- CHAP. V. Of their Burials.

- CHAP. VI. Of their Oaths.

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

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

- CHAP. IX. Their Measures.

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

The Names of Authors cited in this BOOK.

A TABLE OF THE Several Texts of Scripture Explained in the Six Books.

List of changes made

The corrections are to be read:

PREFATORY MATERIAL

MAIN TEXT

- Page 3
- Page 8
- Page 15
- Page 18
- Page 22
- Page 26
- Page 33
- Page 39
- Page 42
- Page 43
- Page 44
- Page 50
- Page 52
- Page 57
- Page 58
- Page 59
- Page 61
- Page 64
- Page 66
- Page 80
- Page 84
- Page 86
- Page 90
- Page 92
- Page 93
- Page 97
- Page 98
- Page 105
- Page 106
- Page 110
- Page 118
- Page 122
- Page 124
- Page 131
- Page 132
- Page 148
- Page 150
- Page 154
- Page 157
- Page 172
- Page 173
- Page 184
- Page 188
- Page 189
- Page 193
- Page 213
- Page 215
- Page 217
- Page 220
- Page 227
- Page 228
- Page 241
- Page 250
- Page 251
- Page 253
- Page 254
- Page 263
- Page 266
- Page 267

FOOTNOTES

- Footnote 26
- Footnote 29
- Footnote 34
- Footnote 44
- Footnote 59
- Footnote 74
- Footnote 113
- Footnote 126
- Footnote 128
- Footnote 138
- Footnote 139
- Footnote 238
- Footnote 251
- Footnote 252
- Footnote 329
- Footnote 362
- Footnote 382
- Footnote 387
- Footnote 414
- Footnote 439
- Footnote 456
- Footnote 514
- Footnote 534
- Footnote 553
- Footnote 555
- Footnote 616
- Footnote 621
- Footnote 631
- Footnote 636
- Footnote 663
- Footnote 685
- Footnote 701
- Footnote 707

THE FULL PROJECT GUTENBERG LICENSE