Moses and Aaron: CIVIL and ECCLESIASTICAL RITES, Used by the Ancient HEBREWS; observed, and at large opened, for the clearing of many obscure TEXTS throughout the whole SCRIPTURE. Which Texts are now added at the end of the Book.  
Wherein likewise is showed what Customs the HEBREWS borrowed from Heathen people: And that many Heathenish Customs, originally, have been unwarrantable imitation of the HEBREWS.  
The twelfth Edition.  
By Thomas Godwyn, B. D.  
LONDON, Printed for R. Scot, T. Basset, J. Wright, R. Chiswel, B. Griffin, G. connyer's, and M. Wotton. 1685.   

TO THE RIGHT HONOURABLE WILLIAM Earl of Pembroke, Lord Chamberlain of His Majesty's Household, L. Warden of the Stanneries, Knight of the most Noble Order of the Garter, one of His Majesty's 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 Customs antiquated thoroughly 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 God's 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 Customs, of Generations long since past; which whosoever undertaketh, shall find the way long and thorny, the path over ground and hardly discernible; 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 God's 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.  
Your Honour's in all duty, 
 and service devoted, THO. GODWYN. From Densington, Feb. 21. 1624.   

THE ARGUMENT OF EACH BOOK and CHAPTER.  

The first Book. Of Persons.  
Chap. 1. THe form of their Commonwealth till Christ, and when the Sceptre departed. Fol. 1  
2. Publicans, their Office, who the chief. 6  
3. Prosylites who, how made. 8  
4. Kings, Why Pilate clad Christ in Purple; Herod in white. 11  
5. High Priest, Priests, Levites, Nethinims. 13  
6. Prophets who, the Wise man, Scribe, and Disputer, mentioned, 1 Cor. 1. 20. 23  
7. Title of ●●●bi, when, how, to whom given. 29  
8. Nazarites and Rechabites. 30  
9 Assideans, difference between the Righteous and Good man, mentioned, Rom. 5. 7. 33  
10. Pharisees, whence their name, when they began, what their Dogmata. 36  
11. Sadduces, whence their name, when they began, what their Dogmata. 46  
12. Essenes', whence their name, when they began, what their Dogmata. 50  
13. Gaulonitae, and Herodians, what they were. 59   

The second Book. Of Places.  
Chap. 1. THeir Temple, how forty six years a building. 62 Why certain Psalms are entitled Graduales Songs of degrees. 65  
2. Synagogues, Schools, Houses of Prayer, why their School preferred above their Temple. 69  
3. Gates of Jerusalem. 73  
4. Groves and High-places. 75  
5. Cities of Refuge. 77   

The third Book. Of Days, Times, and Feasts.  
Chap. 1. THeir days, hours, weeks, years. 80  
2. Their manner of feasting, salutations, blessing, cup of blessing. 86  
3. Their Sabbath; a Sabbath-days journey, how much, and whence. 97  
4. Their Passeover; and feast of unleavened bread: How a soul cut off from Israel. 103  
5. Their Pentecost, what the second-first Sabbath was, Luk. 6. 1. 115  
6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba. 117  
7. Their feast of Trumpets, their New-Moons, Translation of feasts. 121  
8. Their feast of Expiation: what meant by the filth of the world, and the off scouring of all things, 1 Cor. 4. 13. 130  
9 Their Sabbatical year. 134  
10. Their Jubilee, their use thereof. 135  
11. Their feast of Purim, and feast of Dedication. 138   

The fourth Book. Of their Idolatry.  
Chap. 1. THe beginnings of Idolatry. 140  
2. Moloch, Adrammelech, Anammelech, Baal, the Tabernacle of Moloch, etc. 143  
3. Baal-Poor, Baal-Tsephon, Baalzebub, Baal-Berith, Bel and the Dragon. 153  
4. Dagon. 156  
5. The molten Calf. 157  
6. Astorath, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians. 160  
7. Other Idol-gods mentioned in Scripture. 163  
8. Sorts of divine Relation, Vrim and Thummim. 165  
9 Teraphim, what they were. 170  
10. Sorts of Divination forbidden. 171   

The fifth Book. Of their Consistories.  
Chap. 1. Court's of Judgements, their Ecclesiastical Consistory. 179  
2. Sorts of Excommunication. 181  
3. Civil Consistories, what persons necessarily present, what meant by the Magistrate, Judge, and Officer, Luk. 12. 58. 185  
4. The number of their civil Courts, what meant by a Council, Judgement, fire of Gehenna, Matth. 5. 189  
5. Manner of electing Judges. 193  
6. Ceremonies common in all capital Judgements: whence that phrase came, his blood be on us and our children. 196  
7. Their capital punishments what they were. 198  
8. Punishments not capital. 202  
9 Punishments borrowed from other Nations: whether S. Paul fought with the beasts at Ephesus. 208   

The sixth Book. Of Miscellaneous Rites.  
Chap. 1. CIrcumcision, whence, the use of Godfathers in Baptism. 213  
2. First-fruits, first-lings, firstborn. 18  
3. Sorts of Tithes, manner of paying them. 224  
4. Marriage and divorces, copies of their dowry bill, and bill of divorce: what meant by power on the Woman's head, 1 Cor. 11. 10. 228  
5. Burials, manner of embalming, manner of their Sepulchers, what meant by baptization of the dead, 1 Cor. 15. 9 223  
6. Of their Oaths. 245  
7. Of their writing, their Masorites, and their work. 248  
8. Israel's pitching of their tents, or of their camps. 253  
9 Their Measures. 259  
10. Their Coins, first of brazen Coins, silver Coins, and gold Coins. 264    

Moses and Aron.  

THE FIRST BOOK Treateth of PERSONS.  

CHAP. I.  
Of the Form of the Hebrews Commonwealth until Christ his coming, and when the Sceptre departed from them.  
THE Form and State of Government hath been subject to change and variation amongst all Nations, but especially amongst the Jews, where these changes are observable.  
At first, the Fathers of their several Families, and their Firstborn after them, exercised all kind of Government, both Ecclesiastical and Civil, being both Kings and Priests, in their own houses. They had power over their own Families, to bless, curse, cast out of doors, disinherit, and to punish with death, as is apparent by these examples: Of Noah towards Cham, Gen. 9 25. of Abraham towards Hagar & Ishmael, Gen. 21. 10. of Jacob towards Simeon and Levi, Gen. 49. 3. and of Judah towards Thamar, Gen. 38. 24.  
In Moses his days than did this prerogative of primogeniture cease; and as Aaron and his posterity was invested with the right, and title of Priests; so Moses, and after him Josua, ruled all the people with a kind of Monarchical authority. For Moses was among the righteous as King, Deut. 33. 5.  
After Josua succeeded Judges; their Offices were of absolute and independent authority, like unto Kings, when once they were elected. But there were long vacancies, and chasms commonly between the cessation of the one, and the election of the other: yea for the most part, the people never chose a Judge, but in time of great troubles, and imminent dangers; which being overpast, he retired to a private life. After that Cideon had delivered the people out of the hand of the Midianites, he being offered the Kingdom, replied, I will not reign over you, neither shall my Child reign over you, Judg. 8. 23. That of Samuel, that he judged Israel all the days of his life, 1 Sam. 7. 15. was 
a Zepper. lib. 3. leg. Mos. cap. 6.  extraordinary. In this respect their Judges symbolise with the Roman Dictator's. This state of Regiment continued amongst them, by the computation of S. 
b Aug de Civ. Dei. l. 18. c. 22.  Augustine, three hundred twenty nine years. In these vacancies or distances of time, between Judge and Judge, the greater and weightier matters were determined by that great Court of the Seventy, called the Sanedrim; in which respect the form of Government may be thought Aristocratical. Kings succeeded the Judges, and they continued from Saul unto the Captivity of Babylon, that is, 
c Zette●. leg. Mosaic. l. 3. ●6  about 520▪ year.  
From the Captivity unto the coming of Christ, (which time is 
d Vide Funcii Chronol.  thought to have been five hundred thirty six years) the state of the Jews became very confused. Sometimes they were ruled by Deputies and Vicegerents, who had not supreme authority in themselves, but as it pleased the Persian Monarches to assign them; 
e Maimon, in jad. l. vit. tract. Sanedrim, cap. 4. sect. 13.  they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rasche gali●th, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heads of the Capitivity. Of this sort was Zerobabel and his Successors, who are reckoned in the 
f Seder Olam. minus.  Hebrew Chronicles to be these, Mesullam, Hananiah, Berechiah, and Hosadia. All which are thought to have reigned under the Persian Monarchy, and to have been of the Posterity of David: as likewise the other succeeding ten chief Governors after Alexander the Great. In the last of these ten, the government departed from the House of David, and was translated to the Macchabees, who descended from the Tribe of Levi. They were called Macchabaei, from Judas Macchabaeus, 
g Carion. Chron. lib. 2. p. 144.  and he had this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macchabaeus, from the Capital Letters of this Motto, written in his Ensign or Banner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quis sicut tu inter Deos, O Domine? Where the first letters are, M, C, B, A, I, Among the Macchabees, sovereign authority continued until Herod the Askalonite his reign, at what time our Saviour Christ was born, according to jacob's prophecy: The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh, that is, the 
h Targum Vziel. eadem pae●e verba habet Targum Jerosol.  Messias come, Gen. 49. 10.  
For the right understanding of this Prophecy, We must note two things; 1. The time when the Sceptre was given to Judah; 2. When taken from him. But first we must observe how these two words, Judah, and the Sceptre, are distinguished.  
Some take Judah. 


1. For the 
i Origen. hom. 17. in Genes. Epiphan. contra Ebionaeos. & ma●ima Heb ●●●rum pars.  particular Tribe of Judah: ut this seemeth flat contrary to Scripture; for many of the Judges were of other Tribes, and all the Macchabees of the Tribe of Levi,  
2. For the 
k Cun●us de rep. Hebr. cap. 5 p. 81.  Two Tribes which cleaved to Rehoboam; because in that division of the People, these Two Tribes alone were called Jews, and that from Judah, and that never before this division.  
3. For 
l Euseb. demonst. lib. 8. c. 1. Montacut. in Analect. p. 72. Casaub. contra Baron. pag. 16.  all the whole body of Israel, consisting of Twelve Tribes, all which (in the judgement of these men) were afterward by the singular providence of God, called Jews from Judah.     
Some take Sceptre, 


1. For 
m Patres plerique omnes.  legal power, and Sovereign authority, residing in one man principally.  
2. For the 
n Casaub●n. advers. Baron. p. 19 It. p. 23. Justinus Mart. in Dial●g. cum Tryphone. Cunaeus lib. 1. de. rep. Heb. c. 9 p. 82.  form of government, and face of a Commonwealth, governed and ruled by its own laws, customs, and rites: signifying as well the rule and authority of inferior Magistrates, yea of Priests also, as of Kings and Princes.     
From these different acceptions of these two words, flow four different interpretations of jacob's Prophecy.  
Some are of 
o Cunaeus lib. 1 de rep. Heb. cap. 11. pag. 96.  opinion that the Sceptre taken in the second acception, began to be given to Judah, that is, to the Two Tribes cleaving to Rehoboam, at the time of that division of the People, and that this Sceptre was not taken from them until the destruction of Jerusalem; because that after Herod's time until then, their Laws remained in force; their Priesthood continued; and their Commonwealth though it were much defaced, yet not quite overthrown.  
Some are of 
p Jeseph. Scalig. ex quo Casuab. adver s. Baron. p. 19 It. p. 39  opinion, that the Sceptre 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 Sceptre was not taken from them until the Destruction of Jerusalem: Not in Herod because he was a Jew (in that he was a Proselyte) for a Jew is a name, say they, of Profession, not of Country or Nation.  
Some are of 
q Montacut. in Analect. p. 74.  opinion, that the Sceptre 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 Herod's time: yet so, that in Herod's time, this was but begun, and inchoate, and at the destruction of Jerusalem it was fulfilled and consummate.  
Some are of 
r Augustin. contra Manich. lib. 12. cap. 40. Euseb. demonst. lib. 8. Cor. on Chrom pag. 143.  opinion, that the Sceptre taken in the first acception, began to be given to Judah, that is, to the Twelve Tribes, from the time of Moses, and that it was taken from them fully in Herod's time. The former opinions makes the coming of the Messias to be a forerunner of the departure of the Sceptre: This makes the departure of the Sceptre to be a forerunner 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 Sceptre was departed and given to a Proselyte, never so before: 
s P. Galatin. lib. 4. cap. 6. p. 203. viz. Talmud. Jerosol.  yea now also, the Lawgiver was departed from between Judah's feet, now the Messiah born.   

CHAP. II.  
Of the Publicans.  
WE having seen the most remarkable changes in the Commonwealth of the Hebrews; we will note the chief Observation concerning the persons there inhabiting: and first concerning the Publicans, who were, in the latter times, an heterogeneous Member of that Commonwealth. After that the Jews became Tributary to Rome, (which 
a Josep. Locutus de Pompeio l. 〈◊〉. de bello. Jud. c. 5. pag. 720.  was effected by Pompey threescore years before the Birth of our Saviour) certain Officers were appointed by the Senate of Rome, unto whom it belonged, as well among the Jews as in other Provinces, to collect, and gather up such custome-money, or tribute, as was exacted by the Senate: Those that gathered up these public payments, were termed Publicani, Publicans; and by reason of their covetous exactions, they commonly were hated by the People of the Provinces: 
b Harum societatum frequens mentio facta est apud Ci●eron. in orat. pro Sex. Ros●. Murana, Cn. Plancio.  Every Province had his several Society, or company of Publicans; Every Society his distinct Governor: In which respect it is, that Zachaeus is called by the Evangelist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princeps Publicanorum, the chief receiver of the tribute, or chief Publican, Luke 19 2. Andall the Provincial Governors in these several Societies, had one chief 
c Sig●n. de Antiq. jure civium. Rom. lib. 2. c. 4.  Master residing at Rome, unto whom the other subordinate Governors gave up their accounts. These Publicans were hated in all Provinces, because of their exactions; but chiefly in the Commonwealth of the Jews, because though it were chiefly maintained by the Galilaeans, yet it was generally inclined unto by the Jews, That tribute ought not to be paid by them: This hatred is confirmed by that Rabbinical proverb, 
d Is. Casaubon. exercit. 13. 37.  Take not a Wife out of that family wherein there is a Publican, for such are all Publicans. Yea a faithful Publican was so rare at Rome itself, that one Sabinus for his honest managing of that Office, in an honourable remembrance thereof, had certain images erected with this 
* Suet. in Flau. Vesp. cap. 1.  superscription; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the Faithful Publican. And therefore no marvel, if in the Gospel, Publicans and sinners go hand in hand.  
It is now generally received as a truth undoubted, that not only Heathen people, but sometimes Jews themselves became Publicans. Tertullian was of another opinion▪ 
e Tertull de pudic. cap. 9  and thought that all the Publicans were Heathens; but he hath been in that long since confuted by 
f Jeronym. epist. ad Damasum.  Jerome, and reason itself persuadeth the contrary. First, Matthew who was a Publican, was afterwards an Apostle, and therefore unlikely to have been an Heathen. Secondly, Zachaeus his name was a pure Hebrew name having no affinity with Roman names. Thirdly, the ground or principal argument on which Tertullian built, was merely 
g Fraudt fuit accutissimo Poeno-Hebra●ae linguae ignoratio, nusquam enim oceurit in fonte, spurius ille textus, quo Tertullianus p●tissimum nititur, non erit vectigal, pendens ex filiis Israel. Deut 23.  erronous.   

CHAP. III.  
Israelites, Proselytes.  
THe whole Commonwealth of Israel consisted of two sorts of men, Hebrews, and Proselytes; he that was born an Hebrew, either by Father, or Mother's side, was an Hebrew; but he that was born so of both, was an Hebrew of the Hebrews; such a one was Saint Paul, Phil. 3. 5. He that was born a Proselyte either by Fathers or Mother's side was termed Ben-ger, the son of an he-proselyte; or Bengera, the son of a she-proselyte; but he that was by Father and Mother's side a Proselyte, was termed 
a Magni quidam nominis Rabbi apud Judaeos fuit, quem ex Paganismo ad Judaismum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per sigla appellarunt, i. filius proselytae. Pirk. Aboth. cap. 5.  Bagbag, that is, the son of he and she Proselytes.  
The Hebrews were of two sorts; some lived in Palestina, and used the Hebrew Text, these were called Hebrews or Jews; others were dispersed in divers places of Greece, they used the Greek translation, and thence were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b De Judaeis Graeciensib. vide Scal. animadver Euseb. 124. 1. & in Can. Isag. 278.  Graecists. S. Luke mentioneth both. There arose a murmuring, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Graecists, towards the Hebrews, Acts 6. 1. Where, note the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Grecians, and the Graecists; The Grecians are used by Saint Paul, to signify all the Heathen people, and stand in opposition with Hebrews in the general acception; containing both the Graecists, or dispersed Hebrews, and also those of Palestina: the Graecists were both by birth and religion, Hebrews, standing in opposition with Hebrews; in the strict acception, taken for those of Palestina.  
The will body of Israel was divided into twelve Tribes; and public Records were kept, wherein every one's Genealogy was registered, 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 public Monuments might not be produced against him. 
c E●seb. Eccles. hist. li. 1. cap 〈◊〉.  Thus much Eusebius plainly delivereth of him. I am of opinion, that another reason might be admitted, namely, That no distinction either of Tribe or Family, might appear, but, all being confounded, and amongst the rest david's, (unto whose Family by a peculiar right this Sceptre belonged) Herod and his posterity might be the better secured of the Kingdom.  
Proselytes were those Heathen people, who disclaiming Paganism, became Converts, and joined themselves unto the Church of the Jews. They were termed Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their coming and adjoining unto the Jews. Concerning these Proselytes, we will consider these three things. 1. The several kinds of Proselytes; 2. The manner of making them; 3. In what account or respect they lived among the Jews.  
First, the kinds of Proselytes were two; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerard Berith, Proselytus foedoris, A Proselyte of the Covenant. He submitted himself unto the Circumcision, and to the whole Mosaical Pedagogy. 
d Rabb. Solomon. Deut. 23. 14.  The Rabbis term such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerard tsedeck, Proselitum justitiae, A Proselyte of rightecusness. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerard sahagnar, Proselytus portae, A Proselyte, or stranger within thy gates, Deut. 14. 21. Of him also we read in the fourth Commandment. He was suffered to dwell amongst them; whence he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toschah, Incola, an Inhabitant. He was not circumcised, neither did he conform himself to Mosaical rites, and ordinances, only he was tied to the obedience of those Commandments, which among the Hebrew Doctors go under the Name of Noah's seven Commandments; 
e Sheingler in P●nt●, lot. p. 1530.  which they reckon thus: 1. Judgements or punishments for Malefactors. 2. Blessing the Name of God; under this is contained the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering ones nakedness. 5. Shedding of blood. 6. Robbery. 7. Eating of any member of a Beast, taken from it alive. Of this sort, were Naaman▪ the Syrian, the Eunuch, Cornelius, and those of whom we read, That there were dwelling at Jerusalem, Jews 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Men that feared God of every Nation under Heaven, Acts 2. 5.  
Secondly, to the making of one to be a Proselyte of the Covenant, according to the difference of Sex, and the difference of times, the Rites of initiation varied. To the making of 
g Moses Kotser. fol. 20. col. 2.  a Male-Proselyte, at first three things were required. 1. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Circumcision. 2. A kind of purification by Water. 3. The blood of Oblation. This Oblation was commonly two Turtles or Pigeons. To the making of a Woman Proselyte, were required only purification by water, and Oblation. 
h Drusius de trib. Sect. 2. p. 102.  Now because the Jews have neither Altar, nor Sacrifice, they say that for the Males, Circumcision, and purification by water sufficeth; and for the Females, only purification by water. 
i Moses Aegyptius in Assarebiah, Perek. 13. fol. ●37. vide Serarium trihaeres. l. 2. c. 2.  In David's time they say that many thousands of Proselytes were joined unto the Church without Circumcision, only by this purification.  
Hence we may observe, that a kind of Initiation by water was long in use among the Jews, though it were not Sacramental until Christ his institution: Yea therefore itmay seem to have been used by them, because they expected it at the coming of the Messias, as appeareth by their coming unto John, questioning not so much his Baptism, as his Authority, by what authority he baptised: Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? John 1. 25.  
Thirdly, the respect born by the Jews towards Proselytes, was charitable; 
k P. Fag. Exod. 22. 21.  they used no upbraiding terms towards them, saying Remember thy former deeds. Notwithstanding it was also provided, 
l Moses Egypt. lib ult. jad. tract. Sanhedrim. c. 2.  no Proselyte should be eligible into the Court of their Sanhedrim; yea in their common commerce, they had an usual proverb, which admonished them of wariness 
m Casaub. advers. Baron. p. 27.  Vel ad decimam usque generationem a Proselytis cave; Beware of Proselytes to the tenth generation.   

CHAP. IU.  
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 always be accompanied with care of Religion: In which respect Joash, when he was anointed King, received the Testimony, or Book of the Law, 2 Kings 11. 12. Neither did these two meet only in Melchisedeck and David, but the same man among the Heathens 
a Rex Anius Rex idem hominum Phoebique Sacerdos. Virg. Aeneid. lib. 3.  was oftentimes King and Priest. And Trismegistus had his name Ter-maximus, 
b Alex. Neopolit. lib. 2. cap. 6.  because he was Philosophus maximus, Sacerdos maximus, & Rex maximus. All Kings were not anointed, but only those in whom succession was broken; and there the first of the family was anointed for his Successors, except in case of dissension, where there was requireda renewed unction, for the confirmation of his Authority. For this reason it was, that Solomon was anointed as well as David, because of the strife between him and Adonijah.  
Furthermore, Saul and Jehu were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bepac, with a cruse of oil, to show the short continuance of their Kingdom, David and Solomon were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekeren, with an horn of oil; that is, in a plentiful measure, to show the long continuance of their Kingdoms.  
As Kings were dinstinguisht from the People by many Ensigns of Honour, by their Crown, their Sceptre, their Throne, etc. so likewise were they distinguished by their Apparel; that was the reason that Ahab entering into battle, changed his apparel, 1 Kings 22. 30. Though purple and white colours were not appropriated unto Kings, 
c Valer. Ma●. lib. 1. cap. 〈◊〉.  yet these colours were in chief esteem, and principally used by them 
d Alex ab Alex. lib. 1. cap. 20. ; yea Purple above others was affected by the Emperors and Nobility of Rome; and white by the Nobility of the Jews: whence the Hebrews term their Noble men, and such as were of best rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorim, Albatos, men clad in white; and on the contrary, men of meaner rank, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaschucim, Sord●datos, men clad with a foul garment. Hence is that of Saint James; If there come a man with a gold ring, and in good apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a white garment, and there come also a poor man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a vile or soul raiment, James 2. 2. This may be the reason, why, when the Jews accused Christ of treason, Pilate his Soldiers clad him in purple, Matth. 27. 28. and Herod the Tetrarch of Galilee put on him a white garment, Luke 23. 11. both therein applying themselves to the customs of their own Country, and in derision clothing him as a King.   

CHAP. V.  
The Highpriest, Priests, Levites, and Nethinims.  
THere were three ranks and degrees of Ministers about the Temple; Priests, Levites, and Nethinims; they may be paralleled with Ministers, Deacons, and Subdeacons, in the Primitive Church: Over all these, the Highpriest was chief.  
In Aaron and his posterity, was continued the succession of the Priests; the High priesthood was tied to the line of his firstborn; 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 loins, (in whom the series of Priests was continued) all the rest of Levi his posterity were called Levites.  
Both in the Highpriest, and the second or inseriour Priests, there are two things considerable. First, their Consecration: Secondly, their Office. In both these, somewhat they differed, in somewhat they agreed.  
In their Consecration they differed. First, 
a Hin● Sacerdos summus in fonte legitur Sacerdos unctus, Levit. 4. 5. Jonathan habet Sacerdos magnus vel summus. Desertè Abem Esra, Sacerdos magnus ipse est Sacerdos unctus. Lyranus adhuc clarius; Sacerdos unctus est Sacerdos magnus, quia inferiores Sacerdotes non ungebantur, etc.  The High priest was anointed: the materials of this Chrism or ointment are prescribed, Exod. 30. 23. It was poured upon Aaron's head, Levit. 8. 12. It ran down to his beard, and to the border of his garments, Psal. 133. 2. The Second Priests were only sprinkled with this oil, 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 oil 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. Intensiué, he was anointed, we sprinkled, He was full of grace and truth, John 1. 14. And from this fullness we received grace for grace, ver. 16. And all Christians, especially Ministers, are unto God the sweet savour of Christ, 2 Cor. 2. 5.  
Secondly, they differed in their Garments, which were a necessary adjunct to their Consecration. The Highpriest wore at the time of his ordinary ministration in the Sanctuary, eight Garments, Exodus 28. First, Breeches of linen, put next upon his flesh. Secondly, A Coat of fine linen, put over the breeches. Thirly, A girdle embroidered of sine linen, blew purple, and scarlet, wherewith the coat was girded. Fourthly, A Robe all of Blue, with seventy two bells of Gold, and as many Pomegranates of blue purple, and scarlet, upon the skirts thereof; this was put over the coat and girdle. Fifthly, An Ephod of gold and of blue purple, scarlet, and fine linen 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 Breastplate wrought of gold, blue, purple, scarlet, and fine linen, which being a span square, was fastened by golden chains and rings, upon the Ephod: herein wereset twelve several Stones, on which the Names of the Twelve Tribes were engraven: Moreover, in this Breastplate were the Vrim and the Thummim placed. Seventhly, A Mitre of fine linen, sixteen cubits long, wrapped about his head. Eightly, A plate of purple ple gold, or holy Crown two fingers broad, whereon was engraven. Holiness to the Lord: This was tied with a blue lace upon the forefront of the Mitre.  
These eight Garments the Highpriest used in his ordinary ministration, and they are termed by the Rabbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bridge Zahab, Vestimenta aurea, Golden Vestments, because of their richness in comparison of other extraordinary Garments, which he wore only once a year, when he entered into the Holy of Holies, upon the propitiation day, Leu. 15. 4, 23. These latter are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigde Laban, Vestimenta alba, White Garments; they were in number four. 1. A linen breeches. 2. A Linen Coat. 3. A linen girdle. 4. A linen Mitre, Levit. 16. 4.  
In the time of the Second Temple, 
a Cunaeus lib. 2. de rep. Heb. cap. 7. pag. 22●.  because the Chrism or holy Oil could not be found, therefore, as formerly in respect of his unction, the High priest was called by the Talmudist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Mischa, Auctus unctione, the anointed; so when the Oil was lost in respect of his Garments, he was termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Begadim, Auctus Vestibus, The clothed. Those forementioned Garments 
b Moses Kotsensis praec●… fir. 173. f. 212, col. 3.  the High Priest might not wear abroad in the City, unless some urgent occasion compelled him, as Simeon the just did, when he went forth to meet Alexander the Great.  
In his apparel the threefold Office of our Saviour Christ was shadowed: the Crown signified his Kingly Office; the Vrim and Thummim, and likewise his Bells and Pomegranates, his Prophetical Office: by Vrim and Thummim, he answered as from an Oracle; by the Bells was tiped the sound of his Doctrine; by the Pomegranates, the sweet savour of an Holy Life; the Names of the twelve Tribes engraven on the Ephod, and the Breastplate, 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 inferior Priests had only four Garments, which they used in their ministration. 1. A linen Breeches. 2. A linen Coat. 3. A linen Girdle. 4. A linen Bonnet, Exod. 28.  
Thirdly they differed in their marriage. The Highpriest might not marry a Widow, nor a divorced Woman, nor an Harlot, but a Virgin, Levit. 21. 14. From a Widow he could not expect the first love: from a divorced Woman he could not expect the first, or just love: from an Harlot, neither sirst, just, nor only love: all which Christ (whom the Highpriest did herein represent) expecteth from his Church. The other Priests might lawfully marry a Widow, Levit. 21. 7.  
The High priest, and the Inferior 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 Priest's 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 signify, that no man taketh this honour unto himself, but he that is called of God, as was Aaron; Heb. 5. 4. Hence Consecration in the Hebrew phrase is termed, Filling of the hand. And contrary to this did Jeroboams Priests, who soever would, he Filled his own hand, 1 King. 13. 33. that is, He thrust himself into the Priesthood.  
In the discharge of their offices, the Highpriest differed from the other Priests: First, because he only, and that but once a year, entered into the Holy of Holies, Exod. 16. 34.  
Secondly, the Highpriest might not mourn for the death of his nearest kin, Levit. 21. 10, 11. The phrases used there to express mourning are two. First, uncovering the Head. Secondly, Renting the clothes: Of both these somewhat is spoken in the Chapter of Burials; but concerning the latter it will not be amiss to note, that the Talmudists determine the matter thus; saying, 
e Vide Cunaeum de rep. Heb. lib. 2. cap. 3.  That it was lawful for the Highpriest to tear the skirt, or neither part of his Garment, but from the bosom downward it was unlawful: which if it be true, than it doth not necessarily follow, that Caiaphas did contrary to the law in renting his clothes, Matth. 26. 65. The inferior Priests might mourn for these six; Father, Mother, Son, Daughter, Brother, and Sister, that had no husband, Levit. 21. 2.  
In the discharge of their Offices, the Highpriest, 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 twofold; sometimes to sound an alarm in the war, sometimes to assemble the people and their Rulers, Numb. 10. Thirdly, they both slew the sacrifices, 2. Chron. 29. 22. Fourthly, they both instructed the people, Malac. 2. 7. Fifthly, they both judged of leprosy, Levit. 13. 2.  
For the more orderly performance of these Offices, the Highpriest had his Suffragan, 
d Elias Thisbit.  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan, who in case of the High-priest's pollution, performed his office. Of this sort was Zephaniah, Jer. 52. 24. And of this sort Annas is thought to have been, when Caiaphas was Highpriest. 
e Causab. adver. Baron. p. 242. It. Joseph. Scaliger. in Prol. ad Euse.  In this sense they interpret Annas and Caiaphas to have been High-priests the same year, Luk. 3. 2. The High priest and his Sagan, resembled our Bishop and his Suffragan: The Patriarch of Constantinople▪ and his Primore termed Protosyncellus, and amongst the Romans, the Centurion and his Optio: for the Lieutenants in war, who in case of necessity supplied the Centurion's place, were termed Optiones.  
That every one of the inferior Priests might equally serve in his order, King David distributed the whole company of them into twenty four ranks or courses, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Turmae, vices; Nadab and Abihu being dead, there remained only two sons to Aaron, namely, Eleazar and Ithamar; now as the succession of Priests was preserved in these two families, so did David at his time, according to the number of people in each family, make his division. Eleazers' family he divided into sixteen ranks, and Ithamars' into eight: the division was by Lot; the first Lot fell to Jehoiarib, the second to Jedaiah, the third to Hairim, etc. 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 Priest's service; namely, who should burn incense, who slay the Beasts, who lay them on the Altar, who dress the Lamps, etc. 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 distinguished into three orders, Gershonites, Cohathites, and Merarites. The Gershonites charge was to carry the cover, and hangings of the Tabernacle. The chief things within the Sanctuary were committed to the Cohathites. The wood-work, and the rest of the instruments were committed to the charge of the Merarites, Num. 3. This was the Office of the Levites in Moses his time, and while they were on their journey in the Wilderness; but afterward when they were settled in the promised Land, than David changed their office, appointing them, some to have the charge of the Treasures of the Temple, 1 Chron. 26. 20. others to be Overseers 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 David's 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 David's 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 Mathias his election, the use of Lots; not so in Paul's, 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 throughout Christendom.  
Moreover, there are certain degrees observable among the Levites: First, their Initiation, when they were a month old, they were initiated and presented unto God, Numb. 3. 15. Secondly, their consecration; they were consecrated by Imposition of hands, when they were five and twenty years old. Numb. 8. 24. From thence for the five years following, they learned their Offices. Those that imposed hands on them are said in the Text, Numb. 8. 10. to be the sons of Israel. Chazkuni interpreteth that place, the First born of Israel. They were the Representative Church; and in allusion to this, the Church of Christ is called the Church of the First born, Heb. 12. 23. At the same time the Levites were waved by the Priests; that is, as the Greeks read it, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Separated, which word is used for the Ministers of Christ, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Separate me Barnabas and Paul, Act. 13. 2. Thirdly, their Ministration, to carry up and down the Tabernacle, and this was at the thirtieth year of their age, until the fiftieth, Numb. 4. 3. Lastly, their vacation, or discharge from that laborious service of carrying the Tabernacle; notwithstanding even then they were to serve in their charge, to encamp round about the Tent, to sing, and to beware that no stranger came into the Temple, 
h Francisc. Jun. Analet. Expos. Numb. 8.  and likewise to oversee and instruct younger Levites in the manner of Bishops. Unto these degrees the Apostle seemeth to have respect: They that have ministered well, get themselves a good degree, 1. Tim. 3. 13. The like kind of 
i Dionys. Halycarnass. lib. 2.  degrees are observable among the Vestal Virgins: they remained in their Nunnery thirty years. Ten years they learned the Mysteries of their Profession; Ten years they exercised them; and Ten years they taught them others. From this custom of Imposing hands on the Levites hath flown the like custom, used by the Apostles in conferring Orders, Acts 6. 6. 1 Tim. 5. 22.  
Observe the difference of these three phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the imposition of hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holding up of hands, in token of elevation or ordination, Act. 14. 23. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A stretching forth of the hands. Both the first gestures were used in Ordination, or conferring Orders. The first of all, namely, imposition of hands, was borrowed from the Hebrews. The second; namely, the holding up of hands, was taken from the 
k Aeschines contra Ctesiphont.  Athenians, who had two sorts of Magistrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by lots,: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by holding up of the hands. The third gesture of the hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A stretching forth of the hands, 
l Herodian. p. 45.  sometime it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beckoning with the hand, a gesture used in craving silence; so Paul stretched forth the hand, and answered for himself, Acts 26. 1.  
There were 
m Moses Kotsen. fol. 211. col. 4.  another sort of holy persons termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansche Magnamad, Viri stationarii; th●… Law requiring, that, whosoever offered either gift or sacrifice, he should present it unto the Lord with his own hands, and stand by during the time of his oblation. Now, because all Israel could not stand by, for the narrowness of the Place, hence when an offering was made for all the people, certain selected Persons, chosen for that purpose, supplied the stead of all the People. They were divided, as the Priests and Levites, into twenty four ranks and orders, weekly to minister in the Temple, but the choice was not restrained to the Tribe of Levi, but was indifferently made out of the people. Every rank had one foreman, chief above the rest, termed 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Stationum Princeps, the Fore man of that Station. The Nethinims office was to be hewers of wood, and drawers of water for the house of God; they were not Levites, no nor Israelites, but Gibeonites, whom because of their fraudulent dealing, Joshua made in this manner tributary, Josh. 9 23. They were afterward called Nethinims, Ezra 2. 43. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan, which signifieth to give, because they were given to the service of the Temple. Their office was vile and base, as appeareth by that proverbial speech; From the hewer of thy wood, unto the drawer of thy water. Deut. 29. 11.   

CHAP. VI  
Of the Prophets.  
THere are divers names given unto the Expositors of the Law; and although the Particular year or time when each name began, be not clearly evidenced by Monuments of Antiquity, yet in general we may conceive three distinct periods of time; in which the names altered. First, from Adam until Moses; Secondly, from Moses, till the people's return from Babylon. Thirdly, from their return, until the days of Christ, and after. In the first period, as Adam was Prophet and Priest in his family, so afterward every firstborn supplied these two offices, together with their princely office in their several families. That they ruled their families as Kings, and instructed them as Prophets, is clear to any acquainted with Scripture; the greatest doubt is, what sufficient proof there is for their Priesthood. Adam's Priesthood is gathered hence, 
a Bertram Polit. Jud. c. 1. p. 17.  because that Gen. 4. 3. and 4. Abel and Cain are said to have brought their sacrifices: to have brought them, namely, unto Adam, who offered them unto God in their name. The Priest hood of the firstborn is gatherable hence, because the Leviles were appointed to the service of the Altar, instead of the first born, and as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption, Num. 3. 41. In the second period, though a private Catechetical exposition of the Law belonged to the Masters of families, yet the public Ministerial exposition thereof was appropriated to Priests, and Prophets. In the third period, when Prophecy ceased, than the office of expounding Scripture was more common, and instead of Prophets came in a●multitude of other Expositors; In general we may call them Teachers of Israel, Joh. 3. 10. We may distinguish them into three several sorts. 1. Wisemen. 2. Scribes. 3. Disputers. The Apostle compriseth them all, 1 Cor. 1. 20. Where is the Wise? Where is the Scribe? Where is the Disputer? Unto any of these, or whatsoever other Doctor eminently gifted above others, the title Rabbi was prefixed. First, of their Prophets. Secondly, their Wisemen. Thirdly, their Scribes. Fourthly, their Disputer. Fifthly, their Rabbis.  
To prophesy, 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 Prophecy in the Scripture is of any private motion, 2. Pet. 1. 20. Thirdly, those unto whom God vouchsafed familiarly to reveal himself, they are called Prophets: Abraham was a Prophet, Gen. 20. 7. and Miriam a Prophetess, Exod. 15. 20. Fourthly, ordinary Interpreters of the Word are called Prophets. He that receiveth a Prophet in the name of Prophet. Mat. 10. 41. Lastly, it is taken for those, who were enabled by Divine Revelation, to lay open hidden secrets, transcending all possibility of humane search. Hence it is that Prophets in old time were called Seers, 1 Sam. 9 9 And their Prophecy was termed a vision, Esay 1. 1. because God extraordinarily enlightened 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 Burden. The first importeth the Lord speaking, or revealing his secrets; the second implieth the Prophet's attending, or beholding them; the third being applied only to Judgements, signifieth the burthensomness of them on that people against whom they came forth.  
For the propagation of Learning, Colleges and Schools were in divers places erected for the Prophets; their Scholars were termed 
b Eodem sens● Graeci appellant artis medicae candidatos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Epist. dedicatorta Hilari● prefix.  Filii prophetarum, children of the Prophets, 2. Kin. 6. 1. unto which phrase there is allusion, Matt. 11. 19 Wisdom is justified of her children: by reason of this Relation the Prophet sometimes is called a Father; Elisha cried out, My Father, my Father, 2. King. 2. 12. The 
c Targum. 2. Reg. 2. 12.  Targum expoundeth that place Rabbi, Rabbi; as much as to say, my Master, my Master: And in truth the Rabbis grew very ambitious of the name Father, which was the reason of our Saviour's speech, Matth. 23. 9 Call ●o man Father upon earth.  
The 
d Kimchi in praefat. ad Hoschan.  Scripture sometimes joineth 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 Prophet's name, but not the Father; such a one they confess to be a Prophet, but not the son of a Prophet: Sometimes it mentioneth with the Prophet, the name of the City where he prophesied, and then it followeth, that he was a Prophet of that City. When a Prophet is mentioned without the name of the City, than he is thought to be a Prophet of Jerusalem.  
2. Wisemen: This Title though in itself it be general and common to all Doctors, and Teachers of the Law; yet for many years before our Saviour's Incarnation, 
e Gorionod. lib. 4. cap. 20.  it was either arrogated by the pharisees, or else by the ignorant multitude appropriated unto them, from an opinion of their extraordinary wisdom, in teaching of Traditions,, which they preferred beyond the Law. Hence the pharisees were called 
f Drus. de trib. sect. p. 86.  Masters of the Traditions: And hence was that counsel of R. Eleezer to his Scholars, 
g Buxtorf. Recens. operis Talmud, 19 p. 5.  that they should forbid their children from the study of the Bible, and place them between the knees of their Wisemen. 
h Hieronym. ad Algasiam, quest. 10.  Likewise hence, when any of their Doctors did read Lectures, their saying was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our wisemen do teach tradictions. The like ambition we shall find among the Grecians, all of them striving to be entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisemen: and hence, whensoever the chief of them had pleased the people in performance of their Orations, or any other public business, they were honoured with a Grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with a loud acclamation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well done, or, wisely done; until Pythagoras, in dislike of such swelling Titles, styled 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacamim, Wisemen, 
i Elias Thisbit.  and styled themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipuli sapientium, Learners of wisdom.  
3. Scribes: This name was given to two sorts of men; some merely Laics, others Clergymen. The body of the Laic Scribes, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe of Simeon. In this sense we read not of Scribes in the Scripture, although the ground of their first institution hath been taken thence, namely, from those words which Jacob used unto Simeon and Levi; I will divide them in Jacob, and scatter them in Israel, Gen. 49. 7. So that as Levi had no portion, but lived dispersed among the other Tribes, by the benefit of the Altar: 
k Solom. jar. chi. Gen. 49. Vide Ambros. T●●. 4. cap 3. & Targum Hierosol.  In like manner Simeon had no portion in the judgement of the Hebrews; but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriated to them, I leave to the inquiry of others; certain I am that the Simeonites had their own inheritance by lot, Josh 19 1. And the 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 public Notaries, who were employed 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 public employments; some to attend the King, as his Secretaries, termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's Scribes, 2. Kin. 12. 10. Such were Sheia. 2. Sam. 20. 25. And Shaphan, 2 Kin. 22. 3. Others to attend the public Courts and Consistories: they much resembled our Clerks of Assizes, these were termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.  
The second sort of Scribes belonged to the Clergy; they were Expositors of the Law, and thence are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scribes of the Law, Esra. 7. 9 Expounders of the Law, Luk. 7. 30. and Doctors of the Law, Luk. 5. 17. Their Office was to write, read, and expound the Law of Moses to the people. The name was a name of Office, not of Sect. Of this sort was Esdras, Esra 7. 6. who though he were a Levite, yet 
l Drus. de tribus sectis, l. 2. c. 12. ex. Chal. Paraphrast.  others there were of the Tribe of Judah, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the Hebrews, as the Magis were among the Chaldeans; the Quinde●imviri among the Romans, for expounding Sibylla's Oracles, Or the Canonists in the Church of Rome. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopherim, translated Scribes, signifieth Numberers, or Computers, and is applied to the Masorites, because they spent their time in reckoning, and numbering, not only the verses, but the words also, and letters of each Book throughout the Bible; which, as it is an argument of their industry, 
m Augustin. in Psal. 40.  so likewise of God's providence, in the preservation of his truth inviolable. As the Wisemen in their Preaching pressed Traditions; so the Scribes clavae to the written word, whence they were 
n Drusius de trib. sectis l. 2. cap. 13.  termed Text-men, or Masters of the Text. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, Matt. 9 The Scribes accused him of blasphemy, v. 3. the Pharisees of eating with Publicans and sinners, v. 11. The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.  
3. The Diputer. 
o Vide Thisbit. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He insisted upon Allegories, and searched out mystical interpretations of the Text. Hence himself was termed Darschan, and his exposition, or Homily, Midrasch; and their School, Beth-Hammidrasch: They were counted the profound Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from strength to strength, 
p Targum Ps. 84. 7.  is interpreted, from their Temple to their Beth-Hammidrasch, from an inferior to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint Paul. The Wise men were teachers of Traditions, the Scribes teachers of the Text according to the literal interpretation, and the Disputers teachers of Allegories and Mysteries; which fabulous expositions, because they bred questions and disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1. 4. Hence is it, that such an Expositor is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Disputer. These three sorts of Preachers, which S. Paul termeth, the Wise man, the Scribe, and the Disputer, 1 Cor. 1. 20. are by the Hebrews named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darschan.   

CHAP. VII.  
Of their Title Rabbi.  
ABout the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and Rabban, were in especial use: they all are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabab, signifying, multiplicatus fuit, and they sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Master, or Doctor, eminently gifted with variety of Knowledge. Concerning these titles, they write thus, 
a Aruch. in voc●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Rabbi is a more excellent title than Rab, and Rabban more excellent than Rabbi; and the simple name without any title, as Haggai, Zachary, Malachy, was more excellent than Rabban. About this time they used a set from of Discipline in their Schools. The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Talmid, a Disciple, in respect of his Learning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katan, a Junior, in respect of his minority; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachur, that is, one chosen, or elected in respect of his election, or cooptation, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, than was be by imposition of hands made a Graduate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaber, a Companion to a Rabbi. This imposition of hands, they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Semichah, or Semicuth, which Ceremony they observed in imitation of Moes towards Joshua. The Lord said unto Moses, Take thou Joshua the son of Nun, in whom is the Spirit, and put thine hand upon him, Numb. 27. 18. At which time he that imposed hands on him, used 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est, Scaligero interpret: Ego tibi impon● manum, & manus tibi imposita esto, Tithaer. c 5. p. 264. vide etiam Cunaeum de Rep Heb. l. 1. cap. 12.  this form of words, I associate thee, and be thou associated. After this, when he was worthy to teach others than was he called Rabbi; and whereas in his minori y, his own name being suppressed, he was called only by his Father's 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, than was the Title Rabbi prefixed, after this manner; Rabbi N. the son of N. For example, Maimonides; at first was termed only Been Maimon, the son of Maimon: after his degree, than 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, than was he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rambam, which abbreviature consisting of Capital Letters, signifieth, Rabbi Moses Ben Maimon, Rabbi Moses the son of Maimon. So Rabbi Levi, the son of Gersom, in his minority was called The son of Gersom, afterward Levi the son of Gersom at last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ralbag, Rabbi Levi the son of Gersom. This distinction of Scholars, Companions, and Rabbis, appeareth by that speech of an ancient Rabbi, saying, 
c Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth.  I learned much of my Rabbis, or Masters, more of my companions, most of all of my Scholars. That every Rabbi had Disciples, and that his own Disciples, and other wellwishers styled him by the name of Rabbi, in the days of our Saviour, needeth no proof. Judas came to Christ, and said, God save thee Rabbi, Mat. 26. 49 In like manner John's Disciples came and saluted John by the name of Rabbi, John 3. 26. and Christ's by the name of Rabbi, John 1. 38. But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was 
d Philo Jud. Quod omnis probus, p. 679.  thus. The chief Rabbis sat in reserved Chairs; these are those chief seats in the Synagogues, which the Scribes and Pharisees so affected, Mat. 23. 6. Their Companions sat 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. 3. And Mary sat at Jesus feet, and heard his word, Luk. 10. 39 The positure of their body differed according to their degrees. The 
e Scaliger in Trihaeres. cap. 5: Ecc. c. 1. Bara. coth.  Rabbi is described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joscheb, one that sitteth: the Companion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Muteth, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosom, in manner of the ancient sitting at table; and it was a deportment of the body, inferior to that of 
f Pirke Aboth. cap. 4.  sitting: The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mithabek, one that doth lie along in the dust; and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Master: 
g Ambros. 1 Cor. 14.  This same custom, it is thought, Saint Paul laboured to bring into the Christian Church, 1. Cor. 14. Their Scholars were not all of equal capacity, whence 
h Park Aboth. cap. 5.  they said, some had conditionem spongiae, others clepsydrae, others sacci faecinacei, and others cribri. Some resembled the Sponge, and sucked in all that they heard without judgement; others the Hourglass, 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.   

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

CHAP. IX.  
Of the Assideans.  
IT is much controversed, whether the Assideans were Pharisees or Essenes', or what they were. Were I worthy to deliver my opinion, or, as the Hebrews Proverb is, To thrust in my head amongst the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon, we shall find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim, (translated Assidaei, Assideans) to signify the same as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim, Just, or goodmen: both were used promiscuously, the one for the other, and both stood in equal opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim, that is, ungodly or wicked men. At this time the whole body of the Jews were distinguished into two sorts, Chasidim, and Reschagnim, good, and bad.  
After their captivity, the Chasidim began to be distinguished from the Tsadikim. 
a D. Kanchi. Psal. 103. 17.  The Tsadikim gave themselves to the study of the Scripture. The Chasidim studied how to add unto the Scripture. 
b Pirk. Abeth. cap. 5.  Secondly, The Tsadikim would conform to whatsoever the Law required. The Chasidim would be holy above the Law. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, etc. they would voluntarily add over and above to that which the Law required of them. Whence it is noted, that those were Chasidim who would say, What is mine, is thine; and what is thine, is thy own: those Reschagnim, which would say, What is thine is mine; and what is mine, is mine own. And it is probable, that that middle sort mentioned in the same place, who would say, What is mine, is mine; what is thine, is thine own, were the very Tsadikim.  
At this time the body of the Jews were distinguished into three sorts, in respect of holiness. First Reschagnim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wicked and ungodly men. Secondly, Tsadikim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just and righteous men. Thirdly, Chasidim, who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy men, and that for the most part: 
c Assid ●i de quib●… agitur. 1 Macab. 7. 12. vocantu● à Ninevehs, l●b. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good men: These of all others were best reputed, and beloved of the people. The Apostle showing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the ungodly. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. Rom. 5. 6, 7. The gradation standeth thus: Some paradventure would die, for one of the Chasidim, a good man: scarcely any, for one of Tsadikim, a just or righteous man; for the Reschagnim, or ungodly, none would die: Yet Christ died for us ungodly, being sinners, and his enemies.  
Now as long as these Works of supererogation remained arbitrary and indifferent, not required as necessary, though preferred before the simple obedience to the Law; so long the heat of contention was not great enough to breed Sects and Heresies: But when once the Precepts and Rules of supererogation were digested into Canons, and urged with an opinion of necessity; then from the Chasidim issued the brood of Pharisees; 
d Joseph. Scalig. Trihaeres. c. 22.  and also from them (as it is probably thought) the Heresy of the Essenes', both obtruding unwritten Traditions upon the People, as simply necessary, and as a more perfect rule of sanctity than the Scripture. At this time the Tsadikim in heat of opposition rejected not only Traditions, but all Scripture, except only the five Books of Moses; for which reason they were called Karaim. 
e Joseph Scalig. ibid.  Some are of opinion, they rejected only traditions, and embraced all the books of Scripture, Which opinion soever we follow; they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim, Textuales, Scriptuarii, i Text-men, or Scripture-readers, because they adhered to Scripture alone, withstanding and gainsaying Traditions with all their might. And if we follow the latter, than all this while the Karaim were far from Heresy: but in process of time, when from Sadok and Baithus, these Karaim learned to deny all future rewards for good works, or punishment for evil, or resurrection from the dead; now the Karaim became complete Sadduces, and perfect Heretics, taking their denomination from their first Author Sadok. The time of each Heresies first beginning, shall be more exactly declared in their several Chapters.   

CHAP. X.  
Of the Pharisees.  
THere are 
a Quart●m etymolig●●m (eujus fundus & author putatur Hieronymus, Prefat●, in Amos) refellit Scriptura Hebraica; si enim Pharisaeus diceretur a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividere, scriberentur Pharisaei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  three Opinions concerning the Etymology of the name Pharisee. The first are those which derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parash, Expandere, Explicare; either from the enlarging and laying open their Phylacteries, or from their open performance of good works in public view of the People, as being ambitious of man's praises. Secondly, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parasch, Exponere, Explanare; because they were of chief repute; and counted the profoundest Doctors for the exposition of the Law, so that they were termed 
b Gorionides. c. 22.  Peruschim, quia Poreschim; Pharisees, because they were Expounders of the Law. Thirdly, others derive the name from the same Verb, but in the conjugation Piel, where it signifieth dividere, separare, to separate. 
c Suidas.  In this acception, by the Greeks they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may English them Separatists. Their separation is considerable, partly in the particulars unto which, partly in those from which they separated.  
First, They separated themselves to the study of the Law, in which respect they might be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Separated unto the Law. In illusion unto this, the Apostle is 
d Diusius de trib. sectis, l. 2. c. 2.  thought to have styled himself, Rom. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated unto the Gospel: when he was called from being a Pharisee, to be a Preacher of the Gospel, and now not separated to the Law, but to the Gospel.  
Secondly, They separated themselves, or at least pretended a (e) separation to an extraordinary sanctity of 
〈◊〉 Suidas.  life above other men. God, I thank thee, that I am not as other men are, Extortioners, Unjust, Adulterers, etc. Luke 18. 11.  
The particulars, from which they separated themselves, were these.  
First, From commerce which other people, as afterward will appear in their Traditions; whence they called the common people, by reason of their ignorance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum terrae, the people of the earth. In the Gospel of Saint John 7. 49. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This people who knoweth not the Law are cursed.  
Secondly, From the 
f R David Sephon. 1. 8.  apparel and habit of other men: for they used peculiar kind of Habits, whereby they would be distinguished from the vulgar. Hence proceeded that common speech, Vestes populi terrae conculcatio sunt Pharisaeorum.  
Thirdly, From the 
g Thisbites.  customs and manners of the world. This heresy of the Pharisees seemeth to have had its first beginning in Antigonus Sochaeus. He being a Pharisee, succeeded Simon the Just; who was Coetanean with Alexander the Great: he lived three hundred years before the birth of Christ.  
The Pharisees were 
h Chrys. Mat. 15.  not tied to any particular Tribe or Family, but indifferently they might be of any; S. Paul was a Benjamite; 
i Flavius Josep. lib. 13. c. 18.  Hyrcanus was a Levite. Each Sect had its Dogmata, his proper Aphorisms, Constitutions, or Canons: so the Pharisees had theirs. My purposes is, both concerning these and the other Sects, to note only those Canons, or Aphorisms, wherein chiefly they were heretical, and one differing from the other.  
First, The Pharisees 
k Joseph. l. 13 c. 9  ascribed some things to Fate, or Destiny, and some things to man's freewill.  
Secondly, They confessed that there were Angels, and Spirits, Acts 23. 8.  
Thirdly, Concerning the resurrection of the dead, they acknowledged it, and 
l Joseph de bello Judaic. lib. 2. cap. 12.  taught that the souls of evil men deceased, presently departed into everlasting punishment; but the souls, they say, of good men, passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good men's bodies. Hence it is 
m Serar. Trihaeres. l. 2. c. 3. It. Drus. in praeter.  thought that the different opinions concerning our Saviour did arise; Some saying that he was John Baptist; others, Elias; others, Jeremia, Matth. 16. 14. As if Christ his body had been animated by the soul either of John, Elias, or Jeremias.  
Fourthly, They did stiffly maintain the Traditions of their Elders. For the better understanding what their Traditions were, we must know that the Jews say the Law was 
n Moses Kotsens. in praef. lib. precept.  twofold, one committed to writing, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah schebichtah, The written Law; the other delivered by tradition, termed by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah begnal poe. They say both were delivered by God unto Moses upon Mount Sinai, the latter as an exposition of the former, which Moses afterward delivered by mouth to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets to those of the great Synagogue, from whom successively it descended to after-ages. These Traditions were one of the chief Controversies between the Pharisees, and the Sadduces. 
o Gorionides, c. 29.  The Pharisees said, Let us maintain the Law which our forefathers have delivered into our hands, expounded by the mouth of the wise men, who expounded it by tradition. And lo, the Sadduces said, Let us not believe or hearken to any tradition or exposition, but to the Law of Moses alone. The Traditions which they chiefly urged, were these;  
1. They would not eat until they washed their hands, Why do thy Disciples transgress the Tradition of the Elders? for they wash not their hands when they eat bread, Mat. 15. 2. This washing is said to have been done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 7. 3. that is, often, as some translate the word, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, to signify the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer, frequenter. Others translate the word accurate, diligenter, intimating the great care and diligence they used in washing: with this the 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1. 39  Syriac Text agreeth. 
q Joseph. Scalig. Trihaeres.  Others think that there is in that phrase, allusion into that rite or manner of washing in use among the Jews, termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath iadaim, the lifting up of their hands. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thought to express this rite, because in this kind of washing, They used to join the tops of the fingers of each hand together with the thumb, so that each hand did after a sort resemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. a fist. This Ceremony was thus performed: First, they washed their hands clean. Secondly, they composed them into the forementioned form. Thirdly, they lifted them up, so that the water ran down to the very elbows. Lastly they let down their hands again, so that the water ran from off their hands upon the earth. 
r Munster in Deut. 8.  and that there might be store of water running up and down, they poured fresh Water on them when they lifted up their hands, and poured Water twice upon them when they hanged them down. Unto this kind of washing Theophylact seemeth to have reference, when he saith, that the Pharisees did 
s Theophylact. in Marc. 7. 3.  cubitaliter lavare, wash up to their elbows. Lastly, others 
t Beza in majoribus suis annotationibus. Marc. 7. 3.  interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be the fist, or hand closed, and the manner of washing hereby denoted, to be by rubbing one hand closed in the plain or hollow of the other. All imply a diligent and accurate care in washing: the ceremomous washing by lifting up the hands, and hanging them down, best expresseth the superstition, which only was aimed at in the reproof, though all the sorts of washing, to the Pharisees were superstitious, because they made it not a matter of outward decency and civility, burr of Religion, to eat with washed or unwashed hands, urging such a necessity hereof, 
n Drusius praeterit. Mat. 15. in addend. & Buxtorf. synag. Judai c. 6. p. 93. ex Talmud.  that in case a man may come to some water, but not enough both to wash and to drink; he should rather choose to wash than to drink, though he die with thirst. And it was deemed amongst them as great a sin to eat with unwashed 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 appear by the places quoted.  
We may observe three sorts of washing of hands in use among the Jews. 1. Pharisaical and superstitious, this was reproved. 2. Ordinary, for outward decency; this was allowed. The third, in token of innocency; this was commanded by the Elders of the neighbouring Cities, in case of Murder, Deut. 21. 6. It was practised by Pilate, Mat. 37. 24. and alluded unto by David, I will wash my hands in innocency, so will I compass thine Altar, Psal. 26. 6.  
2. When they came from the Market they washed, Mar. 7. 4. The reason thereof, was, because they there having to do do with divers sorts of people, unawares they might be polluted. The word used by Saint Mark, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they baptised themselves: Implieth the washing of their whole body. And it seemeth that those Pharisees who weet more zealous than others, did thus wash themselves always before dinner. The Pharisee marvelled that Christ had not first washed himself before dinner, Luk. 11, 38. Unto this kind of superstition St. Peter is thought to have inclined, when he said, Lord, not my Feet only, but also my hands, and my head, John 13. 9 Thus finding his modesty disliked, when he refused to have his feet washed by his Lord and Master; now he leapeth into the other extreme, as if he had said, Not my feet only, but my whole body. Hence proceeded that Sect of the Hemerobaptistae, i. e. Daily baptists, so called 
x Epiph. l. 1. Tom. 1. c. 17.  because they did every day thus wash themselves.  
4. They washed their cups, and pots, and brazen vessels, and tables, Mark 7. 4.  
3. They held it unlawful to eat with sinners, Mat. 9 11. yea, they judged it a kind of pollution to be touched by them. Luke 7. 39 If this man were a Prophet, he would surely have known who, and what manner of woman this is which toucheth him, for she is a sinner. Of such a people the Prophet speaketh: They said, Stand apart, come not near to me, or (as the words may be rendered) 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attingas me.  Touch me not, for I am holier than thou, Esay 65. 5. 
z Scalig. de emend. temp. lib. 7. Idem refert Epiphan. lib. 1. Tom. 1. cap. 13.  The like practice was in use among the Samaritans, who if they met any stranger, they cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne attingas, Touch not.  
5. They fasted twice in the week, Luke 18. 12. 
a Theophylact. in Luk. 18. 12. It. Epiph. haeres. 16.  Namely, Mundays and Thursdays. 
b Drusius in Luc 18. 13.  Because Moses (as they say) went up into Mount Sinai on a Thursday, and came down on a Monday.  
6. They made broad their Phylacteries, and enlarged the borders of their garments, Matth. 23. 5. Here three things are worthy our consideration. First, What these Phylacteries were. Secondly, What was written in them. Thirdly, Whence they were so called. 
c Epiph. lib. 1. Tom. 1. cap. 15.  Epiphanius interpreteth these Phylacteries to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purple studs, or flourishes, woven in their garments: as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear, termed, by reason of those broad-studs and works woven in it, Laticlavium: but seeing that these Phylacteries were additaments and ornaments, whereof there were 
e Moses Kotsen. prae●. affir. 22.  two sorts, the one tied to their Fore heads, the other to their Left-hands; hence it followeth, that by these Phylacteries could not be meant whole garments, or any embosments, or flourishings woven in the cloth. Generally they are thought to be schedules or scrols of parchment, whereof, as I noted, there were two sorts; Phylacteries for the Forehead, or Frontlet's, reaching from one Ear to the other, and tied behind with a thong; and Phylacteries for the hand fastened upon the Left-arm above the Elbow on the inside, that it might be near the heart. Both these sorts were worn, not by the Pharisees only, 
f Maimon. in Tephillim. c. 4. sect. 3.  but by the Sadduces also, but with this difference; The Pharisees haply for greater ostentation, wore their Hand- Phylacteries above their Elbows: the Sadduces on the palms of their Hands. 
g Scalig. ●rih●res. 〈◊〉. 258.  Nay, all the Jews wore them, our Saviour Christ not excepted. The command was general, Exod. 13. 9 It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes. So that it is not the wearing of them which our Saviour condemned, but the making of them broad, whereby they would appear more holy than others.  
In these Parchments they wrote 
h Chrysost. & Hier. in Mat. 23.  only the Decalogue, or Ten Commandments, in the opinion of chrysostom and Hierom: but generally, and upon better grounds, it is thought they wrote these four sections of the Law.  

1. The first began, Sanctify unto me all the firstborn, etc. Exod. 13. 2. to the end of the 10, verse.  
2. The second began, And it shall be when the Lord shall bring thee, etc. Exod. 13. 11. to the end of the 16. verse.  
3. The third began, Hear O Israel, etc. Deut. 6. 4. and continued to the end of ninth verse.  
4. The fourth began, And it shall come to pass; if you shall hearken diligently, etc. Deut. 11. 13. to the end of the one and twentieth verse.   
These four Sections written in scrolls of Parchment, and folded up, they fastened to their foreheads and their left-arms: those that were for the fore head, they wrote in four distinct pieces of Parchment, 
i Moses Kotsens. fol. 104. col. 3.  especially, and if they wrote it in one piece; the length of every Section ended in one column, and they did put them into one skin, in which there was the proportion of four houses or receptacles, and not into four skins: every receptacle was distinct by itself; and those that were for the hand, were written in one piece of Parchment principally, the four Sections in four columns; but if they wrote them in four pieces, it was at length, and they put them in a skin that had but one receptacle. 
k Munster de precept. affirm.  In time of persecution when they could not openly wear these Phylacteries, than did they tie about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.  
Touching the name, Moses calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth, which word hath almost as mamy Etymologies, as Interpreters; the most probable in my opinion, is, that they should be so called per Antiphrasin, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incedere, to go or move, because they were immovable: Hence the Septuagint translate them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immovable ornaments. The Rabbins call them Tephillim, Prayer-ornaments: 
l Hieronym. in Mat. 23.  others call them Pittacia, & Pittaciola, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a piece or parcel of Cloth. In the Gospel they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phylacteries, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to conserve or keep. First, because by the use of them, the Law was kept and preserved in memory. Secondly, because the Pharisees superstitiously conceited, that by them, as by Annulets, Spells, and Charms, hanged about their necks, themselves might be preserved from dangers. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Spell; and Hierome testifieth, that the Pharisees had such a conceit of these ornaments: In which place he compareth the Pharisees with certain superstitious women of his time, who carried up and down, upon the like ground, parvula evangelia, & crucis ligna, short sentence out of the Gospel, and the relics of the Cross. The same Superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of 
m Scalig. Tri. haeres. cap. 7.  Saint John's Gospel about their necks. And in the year of our Lord 692. certain Sorceress were condemned for the like kind of 
n Concil. quinti. Sexti, Canon 61.  Magic, by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Phylacterians.  
Thus much of their Phylacteries: In the same verse is reproved the enlarging of their borders. 
o Vide D. Kimchi. Radic.  That which we read borders in the Gospel, is called, Num. 25. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsitsith, Fringes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gadilim, Deut. 22. 10. which word we likewise translate in that place, Fringes. They were in the forequoted places commanded, and our Saviour Christ himself did wear them, Luk 8. 44. The latter Hebrew word signifieth a large Fringe, which aggravateth the superstition of the 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 enlarge in 
p To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Euripidem in Bacchis, valet, Magnifice jactare, Efferre. Magnificare apud Varonem & Plinium eadem significatione usurpatur. Theod 〈◊〉. Beza in Mat. 23.  Greek and Latin sometimes, signifieth to boast, vaunt, or brag of a thing; and in this sense it may very well fit a Pharisee. The reason of this command was, to put them in mind of the commandments, Numb. 15. And for the furtherance of this duty, 
q Hieron. in Mat. 23.  they used sharp thorns in their Fringes, that by the often pricking of the Thorns, whether they walked or sat still, they might be the more mindful of the Commandments.  
There were 
r Talmud. tract. Suta. cap. 3.  seven sorts of Pharisees. 1. Pharisaeus Sichemita, He turned Pharisee for gain, as the Sichemites suffered themselves to be circumcised.  
2. Pharisaeus truncatus, so called, as if he had no feet, because he would scarce lift them from the ground when he walked, to cause the greater opinion of his meditation.  
3. Pharisaeus impingens. He would shut his eyes when he walked abroad, to avoid the sight of Women, in so much that he often dashed his head against the walls, that the blood gushed out.  
4. Pharisaeus, Quid debeo facere, & faciam illud. He was wont to say, What ought I to do? and I will do it. Of this sort seemeth the man in the Gospel to have been, who came unto Christ, saying, Good Master, what shall I do? etc. and at last replied, All these have I done from my youth upward, Luke 18.  
5. Pharisaeus mortarius; So called because he wore a hat in manner of a deep Mortar, such as they use to bray spice in, in so much that he could not look upward, nor of either side; only downward on the ground, and forward or forthright.  
6. Pharisaeus ex amore; Such a one as obeyed the Law for the Love of Virtue.  
7. Pharisaeus ex timore; Such a one obeyed Law for fear of punishment. He that conformed for fear had respect chiefly to the negative Commandments; but he that conformed for love, especially respected the Affirmative.   

CHAP. XI.  
Of the Sadduces.  
TO omit other Etymologies of the name, there are two only, which have show of probability. 
s Epiphan. lib. 1. cap. 14.  Some derive it from Sedek Justicia; as if they had been Justiciaries, such as would justify themselves before God's Tribunal. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact.  There are that derive it, and that upon more warrantable grounds, from Sadoc, the first Author of the heresy; so that the Sadduces were so called from Sadoc, as the Arrians from Arrius, the Pelagians from Pelagius, the Donatists from Donatus, etc.  
This Sadoc lived under Antigonus Sochaeus, who succeeded Simon the Just. He was Antigonus his scholar, and by him brought up in the doctrine of the Pharisees, but afterward fell from him, and broached the heresy of the Sadduces; which heresy, because it had much affinity with that which the Heretic Dositheus taught, hence are the Sadduces said to 
u Epiph. haeres. 14. It. Tertul. de prescript. c. 45.  be a branch or skirt of the Dositheans, though in truth Dositheus lived not till 
x Origen contra Celsum. l. 2.  after Christ; and although these two heresies did agree in many things; yet in a main point they differed. 
y Epiph. haeres. 13.  Dositheus believed the Resurrection, the Sadduces denied it; and by consequence the Dositheans believed all other points necessarily flowing from this.  
The occasion of this heresy was this. 
z Aboth. cap. 1.  When Antigonus taught; that we must not serve God as servants serve their Masters, for hope of reward, his scholars Sadoc and Baithus understood him, as if he had utterly denied all future rewards or recompense attending a godly life, and thence framed their heresy, denying the resurrection, the world to come, Angels, Spirits, etc.  
Their Dogmata, Canons, or Constitutions were, 1 They rejected 
a Joseph Antiq. lib. 13. c. 18.  the Prophets, and all other Scripture save only the five Books of Moses. Therefore our Saviour, when he would confute their error concerning the resurrection of the dead, he proves it not out of the Prophets, but out of Exod. 3. 6. I am the God of Abraham, the God of Isaac, and the God of Jacob, Mat. 22. 32.  
2. They rejected 
b Elias in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all traditions. Whence, as they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minaei, i Heretics, in respect of the general opposition between them and the Pharisees. First, because the Pharisees were in repute the only Catholics. Secondly, because in their Doctrine, the Pharisees were much nearer the truth than the Sadduces: So in respect of this particular opposition, in the one's rejecting, the others urging of traditions, the Sadduces were 
c Drusius de trib. sect. c. 8. l. 3. p. 130.  termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim, Biblers, or Scripturists.  
3. They said there was no reward for good works, nor punishment for ill, in the world to come. Hence Saint Paul perceiving that in the Council the one part were Sadduces, the other Pharisees, he cried out, Of the hope i. of the reward expected, and of the resurrection of the dead, I am called in question, Act. 23. 6.  
4. They denied the resurrection of the body, Act. 23. 8. Mat. 22. 23. Luke 20. 27.  
5. They said the souls of men are 
d Joseph. de bello Judaic. lib. 2. c. 12.  annihilated at their death.  
6. They denied Angels and spirits, Acts 23. 8.  
7. They wholly denied 
e Joseph l. 13. c. 9  Fate or Destiny, and ascribed all to man's freewill.  
The Samaritans and the Sadduces are of near affinity: but yet they differ. First 
f Epiphan Tom. 1. lib. 1. haeres. 14.  The Samaritans sacrificed at the Temple built upon Mount Gerizim; but the Sadduces sacrificed at Jerusalem. Secondly, The Samaritans allowed no commerce with the Jews. John 4. 9 yeam 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 Proselytes to the Jews, so did the Jews hate the Samaritans, that they would not suffer a Samaritan to be a Proselyte. This appeareth by that solemn 
g Drusius de crib. sect. lib. 3. cap. 11. ex Ilmedenu.  Excommunication, termed Excommunicatio in secreto nominis tetragrammati: The form thereof, as it was applied (say they) by Ezra and Nehemiah unto the Samaritans, was thus. They assembled the whole Congregation into the Temple of the Lord, and they brought 300 Priests, and 300 Trumpets, and 300 Books of the Law, and as many boys, and they sounded their Trumpets, and the Levites singing cursed the Samaritans by all the sorts of Excommunication, in the mystery of the name Jehovah, and in the Decalogue, & with the curse of the superior house of judgement, and likewise with the curse of the inferior house of Judgement, that no Israelite should eat the bread of a Samaritan, (whence they say, he which eateth of a Samaritans bread, is as he who eateth swine's flesh) and let no samaritan be a Proselyte in Israel, and that they should have no part in the resurrection of the dead. R. 
h 〈…〉.  Gersom forbade the breaking upon of the Letters, under the penalty of this Excommunication. This proveth what formerly was said, namely, that between the Jews and the Samaritans 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 Samaritans and Sadduces agree. 1. In the rejection of all traditions. 2. In the rejection of all other Scriptures save only the five Books of Moses. 3. In the denial of the resurrection and the consequences, as future punishments, and rewards according to men's works. But the Samatanes held that there were Angels, which the Sadduces denied. For the proof of these Agreements and Disagreements between them, read Epiphanius, haeres. 9 & 14.  
Touching the Samaritans, there are three degrees or alteration in their Religion, observable. First, the strange Nations, transplanted by Salmanesar into Samaria, when Israel was carried away Captive into Assyria, worshipped every one the God of their own Countries, 2 King. 17. Secondly, when they saw they were devoured by Lions, because they feared not the Lord; the King of Assyria sent one of the Priests which was taken Captive, to instruct them in the true worship of God: Which manner of Worship though they received, yet they would not lay aside their former Idolatry, but made a mixture of Religions, worshipping the living God, and their own dumb Idols. Thirdly Manasses, brother to Jaddus the Highpriest, in Jerusalem, being married to Sanballet, 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 Priesthood; by Sanballets means he obtained leave from Alexander the Great, to build a Temple 
l Joseph. Antiq. lib. 11. cap. 8.  upon Mount Garizim, one of the highest mountains in Samaria, whither many other apostated Jews fled, together with Manasses being made their High priest; and now the sect of Samaritans (between whom and the Jews there was such hatred) began, now all those forementioned errors were maintained: And of this Hill it is, that the Woman of Samaria speaketh, John 4. 20. Our Fathers worshipped in this Mountain, etc.  
By comparing the Dogmata of the Pharisees, with these of the Sadduces, we may perceive a manifest opposition between them; yet both these joined against Christ, Mark 12.  
This heresy, though it were the grossest amongst the Jews, yet was it embraced and maintained by some of the high Priests themselves: 
m G●… cap. 29.  Joannes Hyreanus was a Sadducee, so were his sons, Aristobulus and Alexander, 
n Euseb. hist. l. 2. c. 23. Ex Joseph. Antiq. lib. 20. cap. 8.  and likewise Ananus the younger; so that Moses Chair was not amongst them exempted from error, no nor heresy.   

CHAP. XII.  
Of the Essenes'.  
THe Etymologies of the Names Essaei, or Esseni. i. essenes, are divers; that which I prefer is from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asa, signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to heal or cure Diseases. 
a Joseph de h●… Judai●. lib. 2. c. 12. p. 786.  Hence are the men so often termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and the Women amongst them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Physicians. For though they gave themselves chiefly to the study of the Bible, yet withal they studied Physic.  
Of these Essenes' there were two sorts; some Theoricks, giving themselves wholly to speculation; others Practics, laborious and painful in the daily exercise of those handicrafts, in which they were most skilful. Of the latter, Philo treateth in his book entitled, Quod omnis vir probus: Of the former, in the book following, entitled, De vita contemplativa.  
Their Dogmata, their Ordinances, or Constitutions, did symbolise in many things with Pythagoras his, where they do agree. Therefore my purpose is, first to name Pythagoras his; and then to proceed on with the Essenes'. They follow thus.  
The 
b Aul. Gell. l. 1.  pythagoreans professed a Communion of goods So the Essenes', 
c 10. 1. It. Laert. in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they had one common purse or stock, none richer, none poorer than other; out of this common treasury, every one supplied his own wants without leave, and administered 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 supplied the others wants, by a kind of Commutative bartering: yea liberty was granted to take one from another what they wanted, without exchange. They performed offices of Service mutually one to another; for mastership and service cannot stand with Communion of goods: and servants are commonly injurious to the state of their Masters, according to that saying of R. Gamaliel. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbe gnabadim. Marbe gezel. Pirke. Aboth. cap. 1.  He that multiplieth servants, multiplieth thiefs. When they traveled, 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 joined themselves into one common Fraternity or College. Every College had two sorts of Officers: First, Treasurers, who looked to the common stock, provided their diet, appointed each his task and other public necessaries. Secondly, Others who entertained their strangers.  
2. The Pythagoreans shunned 
e ●ustin lib 20.  pleasures. 
f Joseph. de Be●o Judaic. lib. 2. c. 12.  So did the Essenes': to this belongeth their avoiding of oil, which, if any touched unawares, they wiped it off presently.  
3. Pythagoreans 
g Suidas, It. Aelian. de varia hist. l. 12. cap. 32.  garments were white: 
h Joseph. de bello Judaic. lib 2. cap. 12.  So were the Essenes' white also, modest not costly: when once they put on a suit, they never changed it till it was torn, or worn out.  
4. The Pythagoreans forbade 
i La●r. in vita Pythagorae.  Oaths. 
k Philo Judaeus.  So did the Essenes'; they, thought him a noted Liar, who could not be believed without an Oath.  
5. The Pythagoreans had their 
l Suidas, It. Laertius.  Elders in singular respect. 
m Joseph. de bello Judaic. lib. 2. cap. 12.  So had the Essenes', The body, or whole company of the Essenes' were distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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.  
6. The Pythagoreans drank 
n Suidas.  water. So did the 
o Philo de vita contemplativa.  Essenes' only water, wholly abstaining from Wine.  
7. The Pythagoreans used 
p Laertius in vita Pythag.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanimate sacrifices. So did the 
q Joseph. Antiq. lib. 18 ●ap. 2.  Essenes': They sent gifts to the Temple, and did not sacrifice, but preferred the use of their holy water before sacrifice, for which reason the other Jews forbade them all access unto the Temple.  
8. The Pythagoreans ascribed 
r Suidas.  all things to fate or destiny. So did the 
s Joseph. Antiq. lib. 13. cap. 9  Essenes'. In this Aphorism all three Sects differed each from other. The Pharisees ascribed some things to Fate, and other things to Man's freewill. The Essenes' ascribed all to Fate, nothing to Man's freewill. The Sadduces wholly deny Fate, and ascribed all things to the freewill of M●n.  
9 The Pythagoreans the 
t Quinquenne hoc silentium a Pythagora auditoribus suis indictum voca. bant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cohibendo sermone.  first five years were not permitted to speak in the School, but were initiated per quinquennale silentium, 
u Laertius in Pythagor.  and not until then suffered to come into the presence of, or sight of Pythagoras. To this may be referred the Essenes' silence at Table straightly observed, so that Decem simul sedentibus, nemo loquitur invitis novem; 
x Drusius de trib. sect. l. 4.  Drusius renders it, that ten of them sitting together, none of them spoke without leave obtained of the nine. When any did speak, it was not their custom to interrupt him with words, but by nods of the head, or beckening, or holding their finger, or shaking their heads, and other such like dumb signs and gestures, to signify 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 underwent four years of trial and probation. The first year they received Dolabellam, 
y Joseph. de bello Judaic. lib. 2 cap. 12.  Perizoma, & vestem albam; a Spadle, with which they digged a convenient place to ease Nature; a pair of Breeches, which they used in bathing or washing themselves; a white garment, which especially that Sect affected. At this time they had their commons allowed them, but without, not in the common dining hall. The second year they admitted them to the participation of holy waters, and instructed them in the use of them. Two years after they admitted them in full manner, making them of their Corporation, after they had received an Oath, truly to observe all the rules and ordinances of the Essenes'. If any broke 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 entered this Order, might receive alms or any meat from other; and themselves would feed such a one only with distasteful herbs, which wasted his body, and brought it very low, sometimes they would readmit such a one being brought near unto death; but commonly they suffered him to die in that misery.  
10. The Essenes' 
z Philo item Joseph.  worshipped toward the Sunrising,  
11. The Essenes' bound themselves in their Oath, to 
a Joseph. de bello Judaic. lib. 2. cap. 12.  preserve the names of Angels: The phrase implieth a kind of worshipping of them.  
12. They were above all others strict in the observation of the 
b Joseph. ib.  Sabbath day; on it they would dress no meat, kindle no fire, remove no Vessels out of their place; no, nor ease Nature. (t) Yea, they observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every seventh week, a solemn 
c Philo de vita contemplate.  Penticost; seven Penticosts, every year.  
13. They abstained from marriage, not that they disliked marriage in itself, or intended an end or period to procreation; but partly, in wariness of women's intemperance; partly, because they were persuaded that no woman would continue faithful to one man. This avoiding of marriage is not to be understood generally of all the Essenes', for they disagreed among themselves in this point. Some were of the opinion before noted: Others married for propagation. Nihilominus autem cum tanta ipsi moderatione conveniunt, ut per triennium explorent valitudinem foeminarum, & si constanti purgatione apparuerint idoneae partui, ita eas in matrimonia asciscunt. Nemo tamen cum praegnante concumbit, ut ostendant, quod nuptias non voluptatis, sed liberorum causa inierint. Thus the latter sort preserved their Sect by the procreation of children: The former sort preserved it by a kind of adoption of other men's Children, counting them as near kinsmen, and tutor them in the Rules of their own Discipline, as Josephus witnesseth. 
d Plin. hist. l. 5. cap. 17.  Pliny addeth also, that many other of the Je●as, when they began to be struck in years, voluntarily joined themselves unto them, being moved thereunto, either because of the variable state and troubles of the world, or upon consideration of their own former licentious courses, as if they would by this means exercise a kind of penance upon themselves.  
Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. 
e Serarius Trihaeres. l. 3▪ cap. 9  some make them as ancient as the Rechabites, and the Rechabites to have differed only in the addition of some rules and ordinances from the Kenites, mentioned, Judge 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 dwelled in Tents; neither did they deal in husbandry, they sowed no seed, nor planted Vineyards, nor had any, Jer. 35. 7. The Essenes', on the contrary, they dwelled not in tents, but in houses; 
f Joseph. Antiq. lib. 18. c. 2.  and they employed themselves especially in husbandry. One of the 
g Jos. Scalig. in Trihaeres. c. 23.  Hebrew Doctors saith, that the Essenes' were Nazarites: but that cannot be, because the Law enjoined the Nazarites, when the time of the Consecration was out, to present themselves at the door of the Tabernacle or Temple, Num. 6. Now the Essenes' had no access to the Temple. When therefore, or from what Author, this Sect took its beginning is uncertain. The first that I find mentioned by the name of an Essene, was one 
h Joseph l. 13. cap. 19  Judas, who lived in the time of Aristobulus the son of Joannes Hyrcanus, before our Saviour's birth about one hundred years: However the Sect was of greater antiquity; 
i Joseph. l. 13. cap. 9  for all three, Pharisees, Sadduces, and Essenes', were in Jonathan's time, the brother of Judas Macchabaeus, who was fifty years before Aristolulus. Certain it is, that this Sect continued until the days of our Saviour, and after; for Philo and Josephus speak of them as living in their time. What might be the reason then, that there is no mention of them in the New-Testament? I answer; First, the number of them seemeth not to have been great in Philo and Josephus his time, 
k Philo lib. quod omnis probus, pag. 678.  about four thousand, which being dispersed in many Cities, made the faction weak: And haply in Jerusalem when our Saviour lived, they were either few or none. Secondly, if we observe histories we shall find them peaceable and quiet, nor opposing any, and therefore not so liable to reproof as the Pharisees and Sadduces, who opposed each other, and both joined against Christ. Thirdly, why might they not as well be passed over in silence in the New Testament (especially containing themselves quietly without contradiction of others) as the Rechabites in the Old Testament, of whom there is mention only once, and that obliquely, although their Order continued about three hundred years before this testimony was given of them by the Prophet Jeremy; for between Jehu (with whom Jonadab was Coetan●an) and Zedekiah, Chronologers observe the distance of so many years. Lastly, though the name of Essenes' be not found in Scripture, 
* Vide Chemnic. exem. Conc. Trident. part quart pag. 120.  yet we shall find in S. Paul's Epistles many things reproved, which were taught in the School of the Essenes'. Of this nature was that advice given unto Timothy, 1 Tim. 5. 23. Drink no longer water, but use a little wine. Again, 1 Tim. 4. 3. Forbidding to marry, and commanding to abstain from meats is a Doctrine of 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why are ye subject to Ordinances? ver. 20. The Apostle useth the ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was applied by the Essenes' to denote their Ordinances, Aphorisms, or Constitutions. In the verse following he gives an instance of some particulars, Touch not, taste not, handle not, vers. 21. Now the Junior company of Essenes' might not touch their Seniors: And in their diet, their taste was limited to bread, salt, water, and hyssop. And these ordinances they untertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philo, for the love of wisdom: but the Apostle concludeth, vers. 23. That these things had only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a show of wisdom. And whereas Philo termeth the Religion of the Essenes', by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth religious worship, the Apostle termeth in the same verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Volun. tarry religion, or will-worship: yea, where he●e rmeth. their Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Philosophy received from their Forefathers by Tradition, Saint Paul biddeth them beware of Philosophy, verse 8.  
We formerly observed two sorts of Essenes'; Practics and Theoricks: both agreed in their Aphorisms, or Ordinances; but in certain circumstances they differed.  
1. The Practics dwelled in the Cities; The Theoricks shunned the Cities, and dwelled in Gardens, and solitary Villages.  
2. The Practics spent the day in manual Crafts, keeping of Sheep, looking to Bees, tilling of Ground, etc. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Artificers. The Theoricks spent the day in meditation and prayers, whence they were by a kind of excellency, by Philo termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Supplicantes.  
3. The Practics had every day their dinner and supper allowed them; the Theoricks only their supper.  
The Practics 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 than other, to him it was permitted to eat Hyssop; their drink for both, was common water.  
Some are of Opinion, that these Theoricks were Christian Monks; but the contrary appeareth, for these reasons:  
1. In that whole Book of Philo, concerning the Theoricks, there is no mention either of Christ, or Christians, of the Evangelists, or Apostles.  
2. The Theoricks, in that Book of Philo's, are not any new Sect of late beginning, as the Christians at that time were, as is clearly evidenced by Philo his own words. First, In calling the Doctrine of the Essenes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Philosophy derived unto them by tradition from their forefathers. Secondly, in saying, Habent priscorum commentarios, qui hujus sectae autores, etc.  
3. The inscription of that Book, is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now Philo 
b Phile in Prin. lib. de legate. Caiunt.  elsewhere calleth the whole Nation of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which argueth, that those Theoricks were Jews, not Christians.   

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

d Joseph. loco superius citato.  The occasion of this Faction was thus: When Cyrenius levied this Tax, and seized upon Achelaus, Herod's son's goods, than arose this Judas opposing this Tribute; and telling the people, that Tribute was a manifest token of servitude, and that they ought to call none Lord, but only him who was Lord of Lords, the God of heaven and earth. Whence those that adhered unto him were called Gaulonitae; they were also called Galileans. 
e ●…enius, Act. 5. 27. Theophylact. Luc. 13. 1.  It was their blood that Pilate mixed with their sacrifices, Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans. 
f Theophylact. in Luc. 13.  The reason of this mixture is thought to be, because the Galileans forbade sacrifices to be offered for the Roman Empire, or for the safety of the Emperor: whereupon, Pilate being incensed with anger, slew them whilst they were 
g Joseph. l. 7. de bedo judaic. cap. 28. p. 985.  sacrificing. To this faction belonged those murderers, termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned, Acts 21. 38.  
Concerning the Herodians, those that number them among Heretics, make the heresy 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 Sceptre 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 Birthday. Of Herod his Birthday the Poet speaketh, 
— cum  
Heredis venêre dies, unctâque fenestrâ,  
Dispositae pinguem nebulam vomuere lucernae,  
Portantes violas, rubrumque amplexa catinum;  
Cauda natat thynni, tumet alta fidelia vino.  Pers. Sat. 1.  
Now whether this latter may be referred to Herod the Great, I much doubt; because I find not any Author among the Ancients to speak of Herod the Great his Birthday: It was another Herod, Tetrarch of Galilee, otherwise called Antipas, whose Birthday we read celebrated, Mark 6. 21. The former point, that the Herodians received Herod as their Messiah, though it hath 
h Epiph. haeres. 20 & Theop hill. Mat. 22. 16. & alii plures  many grave Authors avouching it, yet 
i Hieron. Mat. 22. 17.  others justly question the truth thereof; for if the Herodians were Jews (as most think) how then could they imagine, that Herod, a stranger▪ could be the Messiah seeing that it was so commonly preached by the Prophets, and known unto the People, that the Messiah must be a Jew born, of the Tribe of Jadah, and of the house of David?  
Others say, 
k Theodor. Beza Mat. 22. 16.  that the Herodians were certain flatterers in Herod his Court, varying and changing many points of their Religion with Herod their King.  
To omit many other conjectures utterly improbable, I incline to Saint Hierom, whose Opinion is, 
l Hieron. Mat. 22. 17.  that the Herodians were those who stood stiffly for tribute to be paid to Caesar. It concerned Herod, who at first received his Grown from Caesar, to further Caesar's tribute, not only in way of thankfulness, but also in way of policy, to prevent a possible deposing or disceptring; for it was in Caesar's power to take away the Crown again when it pleased him. Now, in respect that Herod sought to kill Christ, and the Herodians with the Pharisees took counsel against him; unto this our Saviour might have reference, saying, Mar. 8. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod. Viz. Of their contagious▪ Doctrine, and foxlike subtleties.    

THE SECOND BOOK TREATETH OF PLACES.  

CHAP. I.  
Their Temple.  
When the Israelites came out of Egypt, Moses was commanded to build a Tabernacle for the place of God's public worship. Afterward, when they were settled in the Promised Land, than Solomon was commanded to build a Temple.  
These two shadowed the difference between the Jews Synagogue, and the Christian Church. The Tabernacle was movable, and but for a time: The Temple fixed, and permanent: the state of the Jews vanishing, to continue in their generations; the state of Christians durable, to continue unto the world's end. More principally it shadoweth forth the state of the Church Militant here on earth, and triumphant in heaven: Unto both the Prophet David alludeth; Lord, Who shall sojourn in thy Tabornrcle? Who shall rest in thine holy Mountain? Psal. 15. 1.  
There were in the same tract of ground three hills, Zion, Moria, and Mount Calvary. On Zion was the City and Castle of David; on Moria was the Temple, and on Mount Calvary Christ was crucified. 
a Genebrard in Chron. lib. 1. Anno mundi 3145.  but all these three were generally called by the name of Zion; whence it is, that though the Temple were built on Moria, yet the Scripture speaketh of it commonly, as if it were upon Mount Zion.  
In the Temple there are these three things considerable: First, the Sancta Sanctorum, the Holy of Holies; answerable to our Choir in the Cathedral Churches. Secondly; the Sanctum, the Sanctuary: answerable to the Body of the Church. Thirdly, the Atrium, the Court, answerable to the Churchyard.  
In the Holy of Holies there were the Golden Censer, and the Ark of the Testament, Heb. 9 4.  
In 
b Sunt qui illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Apostolum, Heb. 9 4. referunt ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut dicunt in Tabernaculo secundo, quod appellent Sancta Sanctorum, fuisse urnam mannae, & virgam Aaronis, tabulasque foedoris videl urnam, & virgam ante Arcum; (ita Moses Kotsensis 210. 1.) tabulam a ●●em in Arca.  the Ark there were three things: First, the pot of Manna; secondly, Aaron's rod that budded: thirdly, the Tables of the Testament, Heb. 9 4. Thus they were in Moses his time; but afterwards in the days of Solomon, only the Tables of the Law were found in the Ark, 1 King 8. 9  
The cover of this Ark was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Propitiatory, or Mercy-seat, because it covered and hid the Law, that it appeared not before God to plead against man. It was a type of Christ, who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Propitiation, Rom. 3. 25, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory, 1 John, 2. 2. At each end of the Mercy seat stood a golden Cherub, each Cherub stretched forth his wings; and from between them, as from an Oracle, God gave his answer; Exod. 25. 22. Hence it is, that the Lord is said to sit between the Cherubims, Ps. 99 1. The positure of the Cherubims was such, that their faces were each towards the other, but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews, and Christians, both looking toward each other, but both expecting salvation in Christ only.  
In the Sanctuary, there was the Incense altar in the middle, and the Table, with the twelve Loaves of Shewbread 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 Highpriest, 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 Priest's Court; and Atrium populi, the People's Court.  
In the Priest's 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 situated in the same Court, signified the same as the water and blood issued out of Christ's side; namely, the necessary concurrence of these two Graces in all that shall be saved, sanctification, and justification; sanctification intimated by the Laver and Water: justification by the Altar and Blood.  
The Court for the Priests, and the Court for the people 
c Joseph. l. 8. c. 13.  were separated each from other, by a wall of three cubits high.  
The Court for the people was sometimes called the outward Court, sometimes the Temple, sometimes Solomon's Porch, because it was built about with Porches, into which the people retired in rainy weather: It had Solomon's name; either to continue his memory, or because the Porches had some resemblance of that Porch which Solomon built before the Temple, 1. King. 6. 3. Jesus walked in the Temple, in Solomon' s Porch, John. 10. 28. All the people ran unto the Porch which was called Solomon' s, Acts 3. 11. That is, this outward Court.  
In the midst of the People's Court, Solomon made a brazen Scaffold for the King, 2 Chron. 6. 13.  
This Court for the People went round about the Temple, and though it was one entire Court in the days of Solomon, yet afterward it was divided by a low wall, so that the men stood in the inward part of it, and the Women in the outward. This division is thought to have been made in Jehosaphats 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 women's Court.  
There was an ascent of fifteen steps or stairs between the women's Court and the men's, 
d R. David. Kimchi Psal. 120.  upon these steps the Levites sung those fifteen Psalms immediately following the one hundredth nineteenth, upon each step on Psalm, whence those Psalms are entitled, Psalmi Graduales, Songs of degrees.  
In the women's Court stood their Treasury, or Alms-box, as appeareth by the poor Widows casting her two Mites into it, Luk. 21. 1 In Hebrew it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban, the Chest of Oblations; the word signifieth barely, an Oblation, or offering, and accordingly S. Luk. 21. 4. saith, they all have of their superfluities cast into the offerings; that is, into the Korban, or Chest of offerings. In Greek it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence cometh the Latin word, Gazophylacium, a Treasury. That set up by Jehoida, 2 King. 12. 9 seemeth to have been different from this, and to have been extraordinary, only for the repairing of the Temple, for that stood beside the Altar in the Priest's 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 spoke Jesus in the Treasury, John 8. 20. It is worth our noting, that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedaka, signifying Alms, signifieth properly Justice; and thereby is intimated, that the matter of our Alms should be goods justly gotten: And to this purpose they called their Alms box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kupha-Sehel Tsedaka, the Chest of Justice; and upon their Alms-box they wrote 
e Buxtorf. de abbrev in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this abreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift in secret pacifieth anger, Prov. 21. 14.  
In Herod's Temple there were 
f Joseph. l. 2. contra Apion. 1066.  four Porches the meaning is, our Courts, one for the Priests, another for men, another for women, and a fourth for such as were unclean by legal pollutions, and strangers. This outmost Court for the unclean and strangerss, was separated from the woman's court, with a stone wall of three Cubits high, which wall was adorned with certain pillars of equal distance, bearing this Inscription: 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In locum sanctum transire alienigena non debet Joseph. de bell. Jud. lib. 6. c. 6.  Let no stranger enter into the holy place.  
The Temple at Jerusalem was thrice built. First, by Solomon: Secondly, by Zerobable: Thirdly, by Herod. The first was built in seven years, 1 King. 6. 37. The second in forty six years: It was begun in the second year of King Cyrus, Ezra 3. 8. It was finished in the 
h Joseph. Antiq. lib. 11. c. 4.  ninth year of Darius Hystaspis. The years rise thus.  
Cyrus reigned 30 Years. Cambyses 08 It was finished in the year of Darius Hystaspis 09  
One year deducted from Cyrus his Reign, there remains 46.  
Herod's Temple was finished in 
i Joseph. Antiq. lib. 15. cap. ult.  eight years. It is greatly questioned among Divines, of which Temple that speech of the Jews is to be understood, John 2. 20. Forty and six years was this Temple in building. Many interpret it of the second Temple, saying, that Herod did only repair that, not built a new: But these disagree among themselves in the computation; and the Scripture speaketh peremptorily, that the house was finished in the sixth year of the reign of King Darius, Ezra 6. 15. and Josephus speaketh of Herod's building a new Temple, plucking down the old. 
k Vide Hospin. de Orig. Templ. c. 3.  It seemeth therefore more probable, that the speech is to be understood of Herod's Temple, which, though it were but eight years in building, yet, at that time, when this speech was used, it had stood precisely forty six years, 
l Vide supputationem Funccianam. an. 3747.  for so many years there are precisely between the eighteenth year of Herod's Reign, (at which time the Temple began to be built) and the year of Christ his baptism, when it is thought that this was spoken; all which time the Temple was more and more adorned, beautified, and perfected, in which respect it may be said to be so long building.  
The ancient men are said to weep, when they beheld the second, because the glory thereof was far short of Solomon's, Ez. 3. 12. It was inferior to Solomon's Temple: First, in respect of the building, because it was lower and meaner. 
m H●soinian. ex Talmudistis, de Orig. Temp. c. 3.  Secondly, in respect of the Vessels, being now of brass, which before were of pure gold. Thirdly, in respect of five things lost and wanting in the second Temple, all which were in the first. First, there was wanting the 
n D. Kimchi in Hag. 1. 8. Eadem scribit. Rabbi Solomon ibid.  Ark of God. Secondly, Vrim and Thummim: God gave no answer by these two, as in former times. Thirdly, Fire, which in the second Temple never descended from heaven to consume their burnt-offerings, as it did in the first. Fourthly, the Glory of God appearing between the Cherubims, this they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schecina, the habitation, or dwelling of God, and hereunto the Apostle alludeth, In him dwelleth the fullness of the Godhead bodily, Coloss. 2. 9 Bodily; that is, not in Clouds and Ceremonies, as between the Cherubims, but essentially. Lastly, the Holy Ghost; namely, enabling them for the gift of Prophecy; for between Malachy and John the Baptist, there stood up no Prophet, but only they were instructed per filiam vocis, which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol, an Echo from heaven; and this was the reason why those Disciples, Act. 19 2. said, we have not so much as heard whether there be an Holy Ghost.  
Here it may be demanded, How that of the Prophet Haggai is true; The glory of this last house shall be greater than 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 soldiers, 
o Genebrard▪ Chro. l. 2. anno Christi 69.  that it could not be quenched by the industry of man: 
p Theodoret. l. 3● c. 11. Sozomenus, l. 5. c. 19, 20, 21.  at the same time the Temple at Delphos, being in chief request among the Heathen people, was utterly overthrown by earthquakes and thunderbolts from Heaven, and neither of them could ever since be repaired. The concurrence of which two Miracles evidently showeth, that the time was then come, when God would put an end both to Jewish Ceremonies, and Heathenish Idolatry; that the Kingdom of his Son might be the better established   

CHAP. II.  
Their Synagogues, Schools, and Houses of Prayer.  
THe word Synagogue is from the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather together; and it is applied to all things where of there may be a collection, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. copialactis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; collectio eorum quae sunt ad bellum necessaria. God standeth in Synagoga Deorum, the Assembly of Judges: But Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawful to pray, preach, and dispute, but not to sacrifice. In Hebrew it was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Hacneseth, the House of Assembly. The Temple at Jerusalem was as the Cathedral Church; the Synagogues, as petty Parish Churches belonging thereunto.  
Concerning the time when Synagogues began, it is hard to determine. It is probable that they began when the Tribes were settled in the promised Land. The Temple being then too far distant for those which dwelled in remote places, it is likely that they repaired unto certain Synagogues instead of the Temple. That they were in David's time appeareth; They have burnt all the Synagogues of God in the land, Psal. 74. 8. And, Moses of old time had in every City, them that preached him, being read in the Synagogues every Sabbath day, Act. 15. 21.  
In Jerusalem there were 
a Sigonius de rep. Heb. l. 2. ●●p. 8.  four hundred eighty Synagogues, besides the Temple; partly for Jews, partly for strangers: one for strangers was called the Synagogue of the Libertines, Act. 6. 9 Whence it had that name, whether from the Roman Libertines, such as had served for their freedom, being opposite to the Ingenui, those that were freeborn; (for many of those Libertines became Proselytes, and had their 
b Philo in legate ad Caium.  Synagogues) or whether it were from 
c Vide Tremel. Acts 6. 9  Lubar, signifying an high place; (for as their Temple, so their Synagogues and Schools were built on hills and high places) because it is said, Prov. 1. 21. Wisdom calleth in high places: I leave to the judgement of the Reader.  
Out of Jerusalem, in others Cities and Provinces, were many Synagogues: there were Synagogues in Galilee, Mat. 4. 23. Synagogues in Damascus, Acts 9 2. Synagogues at Salamis, Acts 13. 5. Synagogues at Antiochia, Acts 13. 14. Yea, their tradition is, that 
d Maimon. in Tephilla. c. 11. Sect. 1.  Wheresoever ten men of Israel were, there ought to be built a Synagogue.  
Their Synagogues had 
e Buxtorf. de abbreviatur, pag. 73, 181, ●74.  many Inscriptions, over the gate was written that of the Psalm. 118. 20. This is the gate of the Lord, the righteous shall enter into it. In the walls, these and the like sentences; Remember thy Creator. And enter into the house of the Lord thy God in humility. And prayer without attention is like a body without a soul. And silence is commendable in time of prayer.  
As the Courts of the people before the Temple were 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, 
f Talmud in tract. Suta. cap. ult vi. Buxtorf. Synag. c. 9 p. 240.  by a partition of Lattice, or wire-work.  
In the Synagogues the Scribes ordinarily taught. but not only they, for Christ himself taught in them, etc. He that gave liberty to preach there, was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Ruler of the Synagogue. There was also a Minister who gave the book unto the Preacher and received it again, after the Text had been read. Christ closed the book, and gave it again to the Minister, Luke 420. This is probably him, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliach Tsibhur, the Minister or Clerk of the Synagogue.  
Their Schools were different from the Synagogues. Paul having disputed for the space of three months in the Synagogue, because divers believed not, but spoke evil of that way, he departed from them, and separated the Disciples, disputing daily in the School of one Tyrannus, Act. 19 8, 9, 10.  
Their School sometimes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth, an house, simply, as appeareth by that saying; 
g Drusius de tribus sect. l. 2. c. 10.  Octodecim res de quibus contentio fuit inter domum Sammai, & domum Hillel, ne Elias quidem abolere posset. Those 18 matters controversed between the house of Sammai, and the house of Hillel, Elias himself could not decide; that is, between their two Schools. Sometime it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hammidrasch an house of subtle and acute exposition. Here points were more exactly and punctually discussed, than in the Synagogue, or Temple; whence they held it a profounder place for exposition, than the Temple: To this purpose tend those sayings; 
h Maimon. Tephill. c. 11. Sect. 14.  They might turn a Synagogue into a School, but not a School into a Synagogue, for the sanctity of a School is beyond the sanctity of a Synagogue, And that groweth from Virtue to virtue, Psa. 84. 7. 
* Paraphrast. Chal. in hunc locum.  they interpret a kind of promotion, or degree, in removing from their Temple to their School. In their Temple, their Sermons were, as it were, Ad populum: In their Schools, Ad Clerum.  
As they had Synagogues, so likewise Schools, in every City and Province, and these were built also upon hills. There is mention of the hill Moreth, Jud. 7. 1. that is, the hill of the Teacher.  
The Masters when they taught their Scholars, were said to give: Give unto the wise, and he will be wiser, Prov. 9 9  
The Scholars when they learned any thing, were, said to receive it: Hear my son, and receive my words Prov. 4. 10. Hence is that of the Apostle: This is a true saying, and by all means worthy to be received, 1 Tim. 1. 15. That is, learned. The like Phrases of speech are in use among the 
i Da si g●a●e non est. Hor. l. 2. satire. 8. Sed tamen iste Deus qui sit, da Tytere nobis. Virg. Bu●●l. Accipe nunc Danaum insidias— Virg. Aeneid. l. 2.  Latins.  
Whether their Oratories or places of prayer called Proseuchae were different places from their Schools, or Synagogues, I have not yet learned. That some of these were without the City, that proveth nothing, for so might Synagogues and Schools too. Epiphanus treateth of these 
k Epiphan. Tom. 2. l. 3. c. 80.  Oratories, but there he speaketh not one word to show the lawfulness of civil businesses to be done in them: could that be proved, a difference would easily be shown. Some say they were 
l Beza Act. 16. 13.  Synagogues, others 
m Philo. Jud. de vita Mosis, 〈◊〉. 550.  Schools. Of this house of prayer, mention is made, Acts 16. 13. in which S Paul sat down and spoke unto the women: which gesture intimateth rather preaching than praying: true, all gesture was in use for prayer; standing, kneeling, sitting: Abraham stood before the Lord, Gen. 18. 22. that is, he prayed. The Publican stood afar off and prayed, Luke 18. 13. Whence by way of Proverb they said 
n R. Juda. in lib. Musar. vide Drus. praet. Matth. 6. 5.  Sine stationibus non subsisteret mundus●; Were it not for standing the World could not stand. Stephen kneeled Acts 7. 60. David sat before the Lord, and said, 2 Sam. 7. 18. Yet sitting, when the speech is to the people, not to the Lord, implieth preaching, not prayer. It is probable, that as at the Gate of the Temple, so at the Gate of these Oratories, the poorer sort of people assembled to expect alms: Whence some use the word 
o Qua te quaero Proseucha? Juven. Sat. 3.  Proseucha, to signify an Hospital.  
The 
p Caninius de locis N. Testam: cap. 5. p. 38.  Talmudists taxed the people's negligence in prayer, saying they used three sorts of Amen, and all faulty. A faint Amen, when they prayed without fervency. A hasty Amen, when they said Amen before the prayer was done. A lazy Amen, when they pronounced it at length, as if they were asleep, dividing the word A-men. The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethoma, pupillum. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha, Surreptitium. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna, Sectilé, quasi in duas partes sectum per oscitantiam.   

CHAP. III.  
Of the Gates of Jerusalem.  
THe gates of the whole circuit of the 
a Sheindies pentaglot.  wall about Jerusalem were nine: The Sheep-gate, Neh. 3. 1. This was near the Temple, and thorough it were led the Sheep which were to be sacrificed, being washed in the Pool Bethsaida near the gate; The Fish-gate, Nehem. 3. 3. before this Judas is thought to have hanged himself. 
b Stukius conviv. l. 2. c. 11.  Some think that these two Gates, and likewise the Horse-gate, Nehem. 3. 28. were so called, because they were in manner of three several Market-places; and at the one Gate, Sheep; at the other, Fish; and at the third, Horses were sold. The Old gate was so called, because it was supposed to have remained from the time of the Jebusites, and not to have been destroyed by the Assyrians; it was near Calvary, and without this Gate Christ was crucified. Concerning the other Gates little is spoken.  
Touching the Gates of the Temple, there were 
c R. Juda in l. Musar. vid. Drus praeterit. Joan 9 22.  two of principal note, both built by Solomon, the one for those that were new married, the other for mourners and excommunicate persons. The mourners were distinguished from the excommunicate persons, by having their Lips covered with a skirt of their garment; none entered that gate with their lip uncovered, but such as were excommunicate. Now the Israelites, which on the Sabbath days, sat between those Gates, said unto the new married: He, whose Name dwelleth in this house, glad thee with Children. Unto the mourner, He which dwelleth in this house, glad and comfort thee. Unto the excommunicate, He, which dwelleth in this house, move thy heart to hearken unto the words of thy fellows.  
Among the Jews, the gates were places of chiefest strength, so that they being taken or defended, the whole City was taken, or defended: and they were chief places of Jurisdiction, for in them Judges were wont to sit, and to decide controversies. Hence proceeded those phrases: The gates of Hell shall not prevail against thee, etc. And, Thy seed shall possess the gates of his Enemies.   

CHAP. IU.  
Of their Groves, and high Places.  
THe ancient Heathens did not only not build Temples, 
a Hyspin. de Orig. Templ. pag. 1.  but they held it utterly unlawful so to do. The reason of this might be, because they thought no Temple spacious enough for the Sun, which was their chief God. Hence came that saying, 
b Alex. ab Alex. lib. 2. cap. 22.  Mundus universus est Templum Solis; The whole world is a Temple for the Sun. Moreover, they thought it unfit to straiten, and confine the supposed Infiniteness of their fancied Deities within walls; and therefore when aftertimes had brought in the use of Temples, yet their God Terminus, and divers others of their Gods were worshipped in Temples open roofed, which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This I take to be reason why they made choice of Hills and Mountains, as the convenientest places for their Idolatry. These consecrated Hills, are those high places which the Scripture so often forbids. Afterwards, as the number of their Gods increased; so the number of their consecrated hills was multiplied, from which their God and Goddesses took their names; as Mercurius Cyllenius, Venus Erycina, Jupiter Capitolinus. At length to beautify these holy hills, the places of their idolatrous worship, they beset them with trees, and hence came the consecratien of Groves, and Woods, from which their Idols many times were named. 
c Populus Alcidae gratissima, v●tis Ia●cho. Formosae myrtus Veneri, sua Laurea Phoebo. Virg. Eclog. 7.  At last some choice and select Trees began to be consecrated. 
d Plin. Nat. Hist. l. 16. c. 44.  Those French Magis, termed Dryadae, worshipped the Oak, in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence had their names. The Etrurians worshipped an Holm-tree; and 
e Maximus Tyrius, Serm. 38. fol. 225. edit. Steph.  amongst the Celtaes, a tall Oak was the very Idol or Image of Jupiter.  
Among the Israelites, this Idolatry began under the Judges Othniel, and Ehud, Judg. 3. 7. and at the last it became so common in Israel, that they had peculiar Priests, whom they termed Prophets of the Grove, 1 King. 18. 19 and Idols of the Grove; that is, peculiar Idols, unto whom their Groves were consecrated, 2 King. 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches, make special choice of some particular Saints, by whose name they call them, as Saint Peter's Church, S. Paul's, S. Andrews, etc. So they consecrated their Groves unto peculiar Idols: whence in profane 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 itself 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 custom of refuge to have continued in force always, by the practice of Joab, 1 King. 2. 28. Notwithstanding, lest the Altar might be too far distant from the place where the fact might be committed, it is probable that therefore God ordained certain Asyla, or Cities of Refuge, which for the same reason are thought to have been 
a Rab. Salom-Iarchi. Deut. 19 3.  equally distant one from the other in Canaan: The Cities were in number six; Bezer of the Reubenites Country, Ramoth in Gilead, of the Gadites, and Golan in Bashan, of the Manassites: these three Moses separated beyond Jordan, Deut. 4. 41, 43. The other three, appointed by Joshua in the Land of Canaan, were Cadesh in Galilee in Mount Naphthali; Schechem in Ephraim, and Kiratharba (which is Hebron) in the Mountain of Judah, Josh. 20. 7. There other Cities of like nature; God promised the Israelites, upon condition of their obedience, after their Coasts were enlarged; but it seemeth that disobedience hindered the accomplishment thereof, for Scripture mentioneth not the fulfilling of it.  
Concerning the Cities, the Hebrews note from these words, Thou shalt prepare the way, Deut. 19 3. That the Senate, or Magistrates in Israel, were bound to prepare the ways to the Cities of Refuge, and 
b Maimon▪ in Rotsach. cap. 8. sect. 5.  to make them fit, and broad, and to remove out of them all stumbling-blocks and obstacles: and they suffered not any Hill or Dale to be in the way, nor water-streams, but they made a Bridge over it, that nothing might hinder him that fled thither. And the breadth of the way to the Cities of Refuge, was not less than two and thirty Cubits, and at the partitions of the ways, they set up in writing, Refuge, Refuge: that the manslayer might know and turn thitherward. On the fifteenth of the month Adar, or February, every year the Magistrates sent out messengers to prepare the ways.  
Furthermore it was provided, that two or three wise men should be employed, to persuade the Avenger of blood, if haply he did pursue the manslayer on the way, that he should offer no violence, until the Cause were heard and examined. The manner of examination was thus; The Consistory or Bench of Justices, who lived in that quarter where the murder was committed, 
c Paul. Fag. Num. 35. 6.  placed; the party being brought back from the City of Refuge, in the Court, or Judgment-Hall, and diligently enquired and examined the cause, who if he were found guilty of voluntary murder, than 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 Highpriest, that was in those days, at what time it was lawful for the offender to return and come into his own City, and unto his own house, even unto the City from whence he fled, Josh. 20. 6. By this means the offender, though he was not punished with death, yet he lived for the time a kind of exile, for his own humiliation, and for the abatement of his Wrath, who was the Avenger of Blood. 
d Masius in Jos. cap. 20.  The Areopagitas had a proceeding against casual man's laughter, not much unlike, punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a years banishment: Why the time of this exilement was limited to the death of the Highpriest at that time, is not agreed upon by Expositors. But it is most probably thought, that the offender was therefore confined within that City as within a Prison, during the High-priest's life, 
e Masius ibid.  because the offence did most directly strike against him, as being amongst men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac princeps sanctitatis, The chief God on earth.    

THE THIRD BOOK Treateth of DAYS and TIMES.  

CHAP. I.  
Their Days, Hours, Weeks, and Years.  
BEfore we treat of their Feasts, it will be needful, by way of Preface, to understand somewhat concerning the divisions of their Days, Hours, Weeks, etc.  
Their Day was twofold; Natural, containing day and night, and consisting of 24 hours, or Artificial, beginning at Sunrising, and ending at Sunset. Of this is that, Are there not twelve hours in the day? John 11. 9  
The Natural-Day was again twofold: Civil, a working day, which was destined for Civil businesses and works: This began at Sunrising, and held till the next Sunrising, Mat. 28. 1, or Sacred, a Festival or Holiday, destined for holy exercises: This began at Sunset, and continued till the next Sunset.  
Their night was divided into four quarters, or greater hours, termed four Watches, each Watch containing three dat 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 
a Drus. Judic. 7. 19  Drusius would persuade, but because it dured till midnight. The third watch began at midnight. and held till three of the clock in the morning. If he come in the second, or third watch, Luk. 12. 38. The last, called the morning watch, Exod. 14. 24. began at three of the clock, and ended at six in the morning. In the fourth watch of the night, Jesus went out unto them, Mat. 14. 24. These Watches also were called by other names, according to that part of the night which closed each watch. The first was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the even. The second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Midnight. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cock-crowing. The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dawning. Ye know not when the Master of the house will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning, Mark 13. 35.  
The day was likewise divided into four quarters, as appeareth by the Parable of the Labourers hired into the Vineyard, Mat. 20. The first quarter began at six of the clock in the morning, and held till nine. The second quarter ended at twelve of the clock. The third quarter at three in the afternoon. The fourth quarter at six of the night. The first quarter was called the third hour, vers. 3. The second quarter, the sixth hour, vers. 5. The third quarter, the ninth hour, vers. 5. The last quarter, the eleventh hour, vers. 6.  
Where note, that the three first quarters had their names from that hour of the day, which closed the quarter (for they began the account of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the last was called the eleventh hour, by our Saviour Christ; whereas among the common people, it either was called, or should have been called, by proportion with the rest, the twelfth hour; to intimate unto us, that though God in his mercy accept labours into his Vineyard eleven hours of the day, yet he seldom calleth any at the twelfth; for that is rather an hour to discharge Servants, than to admit new.  
Some Expositors finding mention of the dawning of the day, in this Parable, vers. 1. 
b Erat autem primu. ternarius à prima usque ad tertiam, & dicebatur prima hora, secundus erat à tertia, usque ad sextam, & dicebatur hora tertia; tertius erat à sexta usque ad nonam, & dicebatur sexta; quartus à nona usque ad ultim●m quae erat duodecima, & dicebatur nona. Refellit hanc opinionem Toletus, receptam licet à multis recentionem (ut ipse ait) qu●niam de undecima ●ujus meminit parabola. altum apud h●s silentium. Jure vapulant à te, Tolete, qui ex●dunt udecimam, constanter tamen asserenda est contra te quadripartita dici divisi●, in hoc potissimum illorum erro consistit, quod horam▪ primam faciunt, non inveniunt; horam undecimam inveniunt, excludunt tamen. nihil à ment Evangelistarum magis alienum, quam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verteretur hora prima dies, qu●, in illorum scriptissonat quartam noctis vigiliam. Vid. Tolet. in Joan. cap. 19 Annot. 8.  They reckon the 4. quarters of the day after this manner. Hora prima, Hora tertia, Hora sexta, Hora nona. Where first they err, in taking the dawning of the day for the first hour of the day; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dawning, signifieth the last quarter of the night, called the Morning watch. Secondly, they err in making the last quarter of the day to be the ninth hour, for what then shall become of the eleventh hour, mentioned in the same Parabe?  
By this division of the day into these four quarters or greater hours, the Enangelists are reconciled touching our Saviour's Passion. He was crucified at the third hour, Mark 15. 25. S. John intimateth his examination before Pilate, to have been Hora quasi sexta, about the sixth hour, John 19 14. In the first place, understand by his crucifying, not his hanging on the Cross, which was not till the sixth hour, Luke 23. 44. nor his expiration, which was not till the ninth hour, Mar. 15. 34. but his examination under Pilate, at which time the people cried out, Crucify him, Crucify 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 showeth 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 shown: the lesser are termed hours of the day, Are there not twelve hours in 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 
c Drusius in praeterit. Act. 3. 1. Non fuisse ultra tres horas precationes in die apud Judaeos, clare testatur David Kimchi.  prayer, the third, the sixth, and the ninth. (a) The third instituted by Abraham, the sixth by Isaac, and the ninth by Jacob. The third hour the Holy Ghost descended upon the Apostles, Acts 2. 15. About the sixth, Peter went up to the housetop to pray, Acts 10. 9 At the ninth, Peter and John went into the Temple Acts 3. 1.  
From these greater hours of the day and night, the Canonical hours in use in the Roman Church, had 
Vide Bellarm. de bonis oper. in partic. l. 1. c. 10.  their beginning; each Canonical hour containeth three lesser hours, so that in the whole night and day there are eight Canonical hours. At six of the clock in the evening began the first, and that is termed Hora vespertina, or vespertinum simply, (officium being understood) their Vespertine. At nine of the clock at night began the second, and that is termed Comple●●rium, their Completory. At midnight began the thir●, Nocturnum, their Nocturn. At three of the clock in the morning, began their Matutinum, their Matines. The Canonical hours for their day service were named, Hora prima, tertia, sexta, nona. Their first hour began from six of the clock in the morning, and held till nine: the third from nine till twelve, the sixth from twelve till three, the ninth from three till six at night.  
The Dial in use among the ancient Jews, differed from that in use among us: theirs were a kind of stairs; the time of the day was distinguished, not by lines, but by steps, or degrees; the shade of the Sun every half hour moved forward to a new degree. In the Dial of Ahaz, the Sun went back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnoloth, degrees, or steps, not lines, Isai. 38. 8.  
Their weeks were twofold; the one was ordinary, consisting of seven days, the other extraordinary and Prophetical, consisting of seven years, Dan. 9 24. The first is termed Hebdomas diaria, a week of days; the second, Hebdomas annalis, a week of years.  
The Hebrews at first measured their months according to the course of the Sun, whence they are called Menses solares; and then every month consisted of thirty days. The waters prevailed from the seventeenth day of the second month, Gen. 7. 11. unto the seventeenth day of the seven month, Gen. 8. 4. that is, full five months. If we will number the days, they were an hundred and fifty, Gen. 7. 24. Whereby it appeareth, that every month contained full thirty days. After the Israelites departure out of Egypt, than they measured their months by the course of the Moon, they are termed Menses Lu●…res: they contained either thirty days, and then ●…ey were called Menses pleni, full Months: or twenty nine days, and then they were called Menses cavi, Deficient Months.  
The Sun exceedeth the Moon in her course eleven days, 
c Vide Kalendarium Hebraicum Munsteri. p. 62.  hence every third or second year, one month was inserted. Now because the twelfth mouth in the Hebrew Calendar was called Adar, hence when a month was inserted, the last was called Ve●adar, the second Adar.  
Before their captivity in Babylon, they counted their months without any name, according to the number. The First, Second, Third month, etc. After their return from Babylon, they called them by these names: 1. Nisan; it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib, which signifieth an ear of corn, in this month Barley began to be eared. They answered to part of 
1 


March.  
April.     2. jiar, it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth beauty: then the Trees began to be beautified with Buds and Blossoms. 
2 


April.  
May.     3. Sinan. 
3 


May.  
June.     4. Thamuz. 
4 


June.  
July.     5. Ab. 
5 


July.  
August.     6. Elul. 
6 


August.  
September.     7. Tisri, otherwise called Ethanim. 
7 


September.  
October.     8. Marchesuan, it was also called Bull. 
8 


October.  
November.     9 Cislcu. 
9 


November.  
December.     10. Tebeth. 
10 


December.  
January.     11. Shebeth. 
11 


January.  
February.     12. Adar. Ve●adar. 
12 


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

CHAP. II.  
Of their Feasts.  
BEfore we descend to their particular Feasts; First we will see their manner of Feasting in general. Their ordinary meals, as they were not many in a day, so neither were they costly. They were called 
a Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iter facere, significat viaticum.  Arucoth, which word signifieth properly, such fare as Travellers and Way-faring men use on their journeys. The word is used, Jer. 40. 5. So the chief Steward gave him victuals, and a reward, and let him go. Likewise Pro. 15. 17. Better is a dinner of green herbs where love is. The extraordinary and more liberal kind of entertainment, by way of feasting, was commonly called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convi●●um, 〈◊〉. Di●i●ur à potando sive bibendo, ut Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab altera ejus parte▪  Mischte, from their liberal drinking at such meetings. There was also another kind of feasting, wherein they made merry together, eating the remainders of their Sacrifices; this they termed 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festum, celebris solemnitas à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festum celebravit.  Chag. From this custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Love-feasts to 
d Chrysostom 1 Cor. 11. Ho● autem praecipio.  suc●…d the Lords Supper: In both these greater and mor● solemn Feasts, there were some Ceremonies used by them, as preparatory to the Feast, others in their giving thanks, others in their gesture at Table.  
The Ceremonies preparatory were principally these three: 1. Salutation. 2. Washing the feet of the guests. 3. Pouring Oil on them.  
Their Salutations were testified either by words, or some humble gesture of the body. By words, and then these were the usual forms; The Lord be with you: or The Lord bless you, Ruth. 2. 4. From the last of these, blessing is often taken in Scripture for saluting. If thou meet any, 
e Tertul. lib. 4. advers. Martion.  bless him not, or if any bless thee answer him not again, saith Elisha to Gehazi, 2 King. 4. 29. The sense is, as our English renders it, Salute him not. Sometimes they said, Peace be unto thee, peace be upon thee, Go in peace, and such like: When ye come into an house, salute the same; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you, Matth. 10. 12. 13. By gesture; their salutations were signified sometimes by prostrating the whole body; sometimes by kissing the feet, Luke 7. 38. commonly by an 
f Xenophon. de institut. Cyr. lib. 1 pag. 17. It. lib. 5. pag. 113.  ordinary kiss. Moses went out to meet his father-in-law, and did obeisance, and kissed him, Exod. 18. 7. Moreover, Joseph kissed all his Brethren, and wept upon them, Gen. 45. 15. This Saint Paul calleth an holy kiss, 1 Cor. 16. 20. S. Peter, a kiss of Charity, 1 Pet. 5. 14. 
g Tertul. de orat cap. 14.  Tertullian calleth it Oscuculum pacis, A kiss of peace. These were kisses which a Caio might give, and a Vestal receive: Of this sort, the Jews had 
h Vide Drusium. ad difficiliora loca. Exod. c. 12.  three kinds; 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neshekoth pharukom, Oscula propinquorum.  a kiss of salutation which has been specified by some of those former instances. 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nishekoth parishuth, Oscula separationis.  a kiss of valediction: Wherefore hast thou not suffered me to kiss my my sons and my daughters, Gen. 31. 28. 
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth gedola, Oscula magnitudinis.  a kiss of homage; the word signifieth a kiss of State or dignity, but was to testify their homage, and acknowledgement of their King's Sovereignty. Then Samuel took a Vial of Oil. and poured it upon Saul's head, and kissed him, 1 Sam. 10. 1. And unto this they refer that in the second Psalm, Kiss the son, lest he be angry. These Salutations, howsoever they were such as were used mutually, sometimes in their meetings abroad upon the way, yet were they such, as were used also in their entertainment, as clearly appeareth by many of those forequoted examples.  
The second Ceremony preparatory was, 
i Litio pedum ante discubitum, non solum Judais, sed & gentibus ipsis erat usitata: Locus hic tuas est, hic occumbe, ferte aquam pedibus, Plantus. Pers.  washing their feet. And the man brought the men unto Joseph's house, and gave them water, and they did wash their feet, Gen. 43. 24. This office was commonly performed by servants, and the meanest of the family, as appeareth by our Saviour Christ, who to leave an example of humility behind him, washed his Disciples feet, John 13. 5. And Abigail, when David took her to wife said, Behold, let thine handmaid 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 employments: That which our Saviour used, we translate a Basin, John 13. 5. He poured out water in a Basin. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used, signifieth in general a Washpot, and is there used for that which in strict propriety of speech, the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ay a Washpot for our feet: Some may here make the question, whence this water was poured? I see no inconveniency, if we say, that there were usually in their Dining-rooms greater vessels, from which they poured out into lesser, according as they needed; of which sort it is not improbably 
k St●kins. lib. conviv.  thought that those Water-pots were tioned, John 2. 6. There were set there six Water-pots of stone, after the manner of the purifying of the Jews. By purifying there, understand this complimental washing of which we treat: Now if we consider the washing of their hands, usual and commendable in itself, though superstitiously abused by Scribes and Pharisees, and the washing of their feet, before and after meal, (for our Saviour washed his Disciples feet after supper) which second washing, the Hebrews say it was in use only at the Passeover, there must needs be use of great store of water in their greater Feasts; and therefore no marvel, if many and capacious vessels stood in readiness. Further, we are to note, that as the office was servile and base, so the vessel: which observation giveth light to that, Psal. 60. 8. Moab is my wash-pot; that is, the Moabites shall be basely subject unto me, as the pot in which I wash my feet.  
The third Ceremony preparatory, was pouring out of oil. A woman in the City brought an Alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with 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 oil thou didst not anoint, vers. 46. Psal. 23. 5. Thou anointest mine head with oil.  
After these ceremonies of preparation had been performed, than they proceeded to give thanks. The Master of the house sitting down together with his Guests, took a cup full of wine in his right hand, and therewith began his consecration, after this manner; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus sis tu, Domine Deus noster, rex mundi, qui creas fructum vitis.  Blessed be thou, O Lord our God, the King of the world, which createst the fruit of the Vine. Having said thus, he first lightly tasted of the Wine, and from him it passed round the Table. This grace of thanksgiving, they call 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Bircath haiaiin, the blessing of the cup. With this Christ himself seemeth to have begun his supper; He took the cup, and gave thanks, and said, Take this and divide it among yourselves, for I say unto-you, I will not drink of the fruit of the Vine, until the Kingdom of God shall come, Luk. 22. 17, 18. After the blessing of the cup, the Master of the house took the bread, which they did Scindere, but not Abscindere, lightly cut for the easier breaking thereof, but not cut in sunder; and holding this in both his hands, he consecrated it, with these words; Blessed he thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. This consecration of bread, they termed, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be●edictionen panis. Drusius in N. T. part. altera p. 78.  Bircath halechem. After the consecration, he broke the bread, (whence the Master of the house, or he who performed these blessings in his stead, was termed 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Habotseang, i. the breaker:) the bread being broken, he distributed to every one that sat at the table a morsel, which being done, than they began to feed upon the other dishes that were provided. This Rite of blessing both the Cup and the Bread, they observed only in their solemn Festivals; otherwise they consecrated the Bread alone, and not the Cup. In their Feast time, they seasoned their meat with good conference, such as might either yield matter of instruction, or exercise their wits; which practice was also observed in their Christian 
o Non tam coenam coenant quam discipli●am Ter●…●●olog. c. 39  love feasts. Of the first sort, was that Parable proposed by our blessed Saviour at a Feast, Luk. 14. 7. Of the second▪ was Sampson's Riddle, which he proposed unto his Companions, Judg. 14. 12. At the end of the Feast, they again gave thanks, which was performed in this manner, either by the Master of the house himself, or by some guest, if there were any of better note at the table: He taking a cup of Wine in both his hands, began thus: Let us bless him who hath fed us with his own, and of whose goodness we live: Then all the guests answered, Blessed be he of whose meat we have eaten, and of whose goodness we live. This grace they called 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Bircath Hamazon, 
q Vide P. Fag. in praec. Hebr.  And this is thought to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples: After this, he which began the Thanksgiving proceedeth, Blessed be he, and blessed be his nane, etc. 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 Zion 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 days of the Messiah, and of the life of the world to come.  
This prayer being ended, than all the Guests which sat 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 Lions do want and suffer hunger, but those that seek the Lord want no good thing. Afterward, he which began the thanksgiving, blessed the cup in the same form of words as he used at the first sitting down, saying; Blessed be thou, O Lord God, the King of the world, which createst the fruit of the Vine: and therewith he drank a little of the Wine, and so the cup passed round the table. Thus they began and ended their Feast, with the blessing of á Cup: this cup they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cos hillel, Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Cup of thanksgiving: and both these cups are mentioned by Saint Luke; and, which is worth our observation, the words of Consecration whereby it was instituted, as part of the Blessed Sacrament in the New Testament, were added only to the last cup. This Cup is the New Testament in my blood, which is shed for you. After all this, they sang 
s Scalig. de emend. Temp. l. 6. p. 273.  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 Jews, (as the drinking of 
t Moses Kotsensis. fol. 118. col. 1.  four Cups of Wine, 
u Sebastian. Murster. Mat. 26.  or the breaking of the bread with all ten fingers, in allusion to the ten Commandments, etc.) 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 Rabbins, let him read 
* It. ●raec. Heb. ●er Fagium editas.  P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered. If any shall here object, that I seem to make the Blessed Sacrament of our Lord's 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 Proselyte was admitted into the Church of the Jews without this purification: yet it was no more a Sacrament to them, than Circumcision▪ was to Turks and Saracens. Thus neither was breaking the bread Sacramental to the Jew, but than it became a Sacrament, when Christ said of it; This is my body. This cup is the New Testament in my blood, etc. Luk. 22. 19 The Jews could not say, The cup of blessing which we bless, is it not the Communion of the Blood of Christ: 1 Corinthians 10. 16.  
The last thing considerable in their Feasts. is their gesture. In the days of our Saviour it is 
y Voces quibus usi sunt Evangelistae, sonant accubitum non sessionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 14.  apparent that the gesture of the Jews was such as the Romans used. The table being placed in the midst, round about the Table were certain beds, sometimes two, sometimes three, sometimes more, according to the number of the guests; upon these they lay down in manner as followeth. Each bed contained three peasons, sometimes four seldom or never more. If one lay upon the bed, than he rested the upper part of his body upon his left elbow, the lower part lying at length upon the bed: But if many lay on the bed, than the uppermost did lie at the bed's head, laying his feet behind the second's back: In like manner the third or fourth did lie, each resting his head in the others bosom. Thus John leaned on Jesus his bosom, John. 13. 23. This first is an argument of special love towards him, whom the Master of the House shall take into his own bosom; John, he was the beloved Disciple. Secondly, an argument of parity amongst others, resting in one another's bosom. Many shall come from the East and the West, and shall sit down with Abraham, and Isaac, and Jacob, Mat. 8. 11. And where shall they sit? In Abraham's bosom, Luk. 16. 22. thats, they shall all sit at the same table, be partakers of the same glory. Thus Christ, he was in the bosom of his Father. John 1. 18. that is, in the Apostles phrase, He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whence their manner of sitting was termed (z) Messibah, a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discubitus, cujus radix est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumivit, Ambivit.  sitting round; and their phrase of inviting their guests to sit down, was, sit round: We will not sit round until he come hither, 1 Sam. 16. 11. Again, Thy children shall be like Olive-plants round about thy table, Psal 128. 3. This custom of lying along upon a bed, when they took their meat, was also in use in Ezekiel's time; thou sattest upon a stately bed, and a table prepared before it, Ezek 23. 41. 
a Philo Jud. p. 388.  And whether this were the custom of the ancient Hebrews, I leave to be discussed by others. But unto this doth also Amos allude; They laid themselves down upon clothes laid to pledge by every Altar, Amos. 2. 8. that is, the 
b Vetustissimus ●os erat, super lanatis pellibus discumbere. Qui poter at pelles addere dives erat. Ovid.  garments taken to pledge they use in stead of beds, when at their Altars they eat things sacrificed to Idols: Yea, the plucking off their shoes when they went to table, implieth this custom of lying at Table, to have been very ancient. The plucking off their shoes seemeth to have been generally received, when they were in Egypt; for this cause is it that they had a strict charge in eating the Passeover, to have their shoes on their feet, for greater expedition. The reason why they usually plucked them off; was, for the clean keeping of their Beds on which they lay. Here, seeing the rule of observing the Passever requireth, that it should be eaten with their shoes on their feet, which argueth rather standing than lying upon a bed: It may be demanded, Whether Christ transgressed not against the first institution thereof, in the manner of his sitting at the table? Tremelius answereth thus; and, in my mind, fully: 
c Tremel. in Matt. 26. 20.  We must know, saith he, that Exod. 12, it was commanded, after what manner they, ready to depart out of Egypt, should eat the Passeover at that time; for the necessity of that time so required, namely an hasty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of the Paschal should be renewed every year, those words are not added. Wherefore all the Hebrew Doctors, both ancient and modern, do teach with one joint consent, that the Commandment of sprinkling the door-posts with blood, of having on their shoes, of girding their loins, of taking staves in their hands, and eating the Lamb in haste; did not extend itself to the generations following, but only to have concerned that very night, wherein they departed out of Egypt: 
d Talmud. tract. de Paschate, vid. Tremel. loco superius citato.  Yea, it was an ancient tradition amongst them, that when they did in aftertimes eat the Passeover, they would sit down, or lean upon a bed, as our Saviour and his Disciples did, in token of their deliverance obtained.  
The parties that gave entertainment at their Feasts were two; 1. 
e Vid. Casaubon exercit. p. 278.  The Master of the house. 2. The Master of the Feast; they differed thus: The Master of the house was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal habeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pater familias. The Master of the Feast was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischte, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Triclinii praefectus. The Master of the Feast was the chief servant, attending the Master of the house in time of the Feast. Others add a 
g Ga●dentius Brixianus. vid. Casaubon. ibid.  third sort, whom they would have be Praefecti morum, in Greek they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Office was thought to have been the inspection of the Guests, that none should disorder themselves by drinking too much, whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eyes of the Feast. Such kind of Officers were in use in Ahasuerash his Court, Esth. 1. 8. and likewise among the 
h Athenaeus. l. 10.  Athenians; but whether any such belonged unto the Jews is justly doubted.  
The ancient Jews, they were both Hospital, ready to entertain, and also liberal in their entertainments: Their Hospitality is commended throughout the Scripture, though now it be grown out of use among them, as appear by that Proverbial speech concerning the entertainment of a friend: 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hospes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profugus. Buxto●…. Synag. cap. 32. p. 493.  That the first day he is Oreach, a guest: The second Toreach, a burden: the third Barach, a runagate. Their liberality appeared by remembering the poor at their Feasts, by sending them portions. Send portions unto them for whom nothing is prepared; Neh. 8. 10. 
k Moris' erat veteribus, in conviviis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittere absentibus amicis. Theophrastu s. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem testatur Plut. in Agesilaio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eundem m●rem Judaeis in usu fuisse testa●… sacrae literae, Nehe●n. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This was afterward practised by Heathens, who in their solemn Feasts did not only entertain their Guests for the present, but did also allow them certain junkets to carry away with them. These they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and likewise, unto their friends who were absent they sent portions, which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This observation giveth light to that Canon in the Laodicean Council, which forbiddeth the Christians in their love feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send portions, the reason of which prohibition, I conceive to be threefold. first, that Christians might not symbolise with Heathen people. Secondly, that none presuming that their portions should be sent them, might absent themselves. Thirdly, that those present (especially the poorer sort, as it often falleth out) might not be injured, by having the best of their provision sent away in such portions.  
Here we may note, for conclusion, that as the time of their supper was towards the evening, and then they gave greatest entertainment; So the time of their dinner was about the sixth hour of the day; that is, as we count, about Noon. Kill meat and make ready, for the men shall eat with me at Noon, Gen. 43. 16. Peter went up upon the house to pray about the sixth hour; then waxed be an hungered, and would have eaten, but whiles they made something ready, be fell into a trance, Acts 10. 9, 10.  
Moreover we may here note the difference between those three cups mentioned in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10. 19 The cup of blessing, and this is applied to those several cups used in their solemn Feasts, because of those blessings or thanksgivings annexed. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jer. 16. 7. The cup of consolation; this was so called, because it was sent by special friends in time of mourning, as intending by this drinking to put away sorrow and grief from the mourner. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 116. 13. The cup of salvation: this was used commonly after their Peace offerings, which were vowed in way of thankfulness for benefits obtained. Whence the Seventy Elders commonly translate a Peace-offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A sacrifice of salvation, or salvation itself.   

CHAP. III.  
Of their Sabbath.  
THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabhath, from whence our English word Sabbath is derived, signifieth Rest, and is applied to all solemn Festivals. They polluted my Sabbaths, Ezek. 20. 21. that is, my Feasts. Sometimes it is applied to the whole week, Jejuno bis in Sabbato, I fast twice in the week. Sometimes, and that most frequently, it is used for that 7th day which God had set apart for his own service. This last was holy, either by a simple holiness which belonged to it, as was the seventh day; or else by a double holiness occasioned by some solemn Feast upon the same day, and then it was called, Sabbatum magnum, a great Sabbath, John 19 36. For on that Sabbath-day of which S. John speaketh, the Feast of the Passeover happened that year.  
The week days are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim, profane days; by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working days: but when they speak of them altogether, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the space of time between the two Sabbaths. 
a Scallg. de emend. Temp. l. 6. p. 261. Item Beza in hunc locum.  This was the time upon which the Gentiles desired to hear Paul, Act. 13. 42. In respect of the different degrees of holiness on days, the Sabbath-day is not unfitly compared to a Queen, or rather to those whom they termed Primary-wives; other Feast-days to Concubines, or half-wives; working-days, to Handmaids.  
The Sabbath began at 
b Scalig. de emend. Temp. l. 6. p. 269.  six a clock the night before: this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrews 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Biath haschabbath, the entrance of the Sabbath.  
The preparation to the Sabbath began at 
c Joseph. Antiq. l. 16. c. 10.  three of the clock in the afternoon; the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth, the Sabbath eve. By the ancient Fathers it was cal●… 
d In ritibus Paganorum coena pura appellabatur; coena illis  coena pura, the phrase is borrowed from Pagans, whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses, to prepare themselves by a strict kind of holiness; at which time of their preparation 
apponi solita, qui in casto erant, quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel  they did partake of a certain Supper, which as it consisted of choice meats, such as those Heathens deemed more holy than others: so it was eaten with the observation of Holy Rites and Ceremonies: Hence 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isaac Casau. ●on, Exercit. 16. p. 662.  they themselves were said at this time of their preparation to be in In casto, and their preparatory Supper termed, Coena pura. Thus we see the reason why the Fathers called the Sabbath-eve, Coenam puram. By the Evangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A preparation, Mark 15. 42. For distinction sake, we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A fore-preparation: For the whole day was a kind of preparation, as will appear by the particulars then forbidden. First, on this day they might go no more than three Parsa's; now a Parsa contained so much ground as an ordinary man might go ten of them in a day. Secondly, Judges might not then sit in Judgement upon life and death, as is shown in the Chapter of Translation of Feasts. 
f Caesaubo● Exercit. 16. p. 477. ex Michlot, Kimchi.  Thirdly, all sorts of Artificers were forbidden to work, only three excepted, Shoemakers, Tailors, and Scribes; the two former for repairing of apparel, the other for ●itting themselves by study to expound the Law the next day, and these were permitted but half the preparation time to work.  
The best and wealthiest of them, 
g Buxtorf. Synagog. Jud. cap. 10. ex Talmad.  even those that had many servants, did with their own hands further the preparation; so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, and such like.  
In old 
h Buxtorf. Synagog. Judaic. ibid.  time they proclaimed the Preparation with noise of Trumpets, or Horns; but now the modern Jews proclaim it by the Sexton, or some under Officer of the Church, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur, The Messengers of the Congregation.  
Concerning the sanctification of the Sabbath day itself, in corrupter times some things the Jews added over and above that which God commanded. In other things they took liberty where God granted none. In the first they were superstitious, in the second sacrilegious.  
They took liberty: There were two thousand Cubits between the Ark and the Camp; when they marched, Josh. 3. 4. and in probability the same proportion was observed when they rested: this distance of ground some interpret to be one mile, some two; some measuring it according to a lesser, others according to a longer Cubit, which they term a Geometrical Cubit: But all agree in this, that these two thousand cubits were a Sabbath days journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On the Sabbath day they were all to repair to the place of God's public 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 day's journey. Secondly, That to those who dwelled in the Camps more remote from the Ark, a Sabbath day's journey was more than two thousand Cubits. Thirdly, That it is now lawful on the Sabbath day, to join with the Congregation in the place of God's public worship, though remote. Fourthly, That it was unlawful for the Jews hereupon to take liberty to walk idly whither they would, if it were not more than two thousand Cubits, pretending it to be but a Sabbath day's journey.  
They added unto that which God commanded. 1. God said, Remember to keep holy a seventh day: in which words, God sanctified one day to be Sabbathum, 
i Hospinian. de Orig. fest. c. 3.  they added Sabbatulum; so they termed that additament of time which they annexed to the Sabbath. This addition of time was twofold: some began the Sabbath sooner than others; this was done by the Jews dwelling at Tiberias, because they dwelling in a Valley, the Sun appeared not to them so soon as it did to others. Some again continued the Sabbath longer than others: this was done by those dwelling at Tsepphore, a City placed upon the top of at Mountain, so that the Sun shined longer to them, than it did to others. Thus both of these did Addere de profano ad sacrum; add somewhat of the working day, immediately going before, or immediately following after, none diminished of the Sabbath. 
k Buxtorf. Comment. Masoret. cap. 4. ex Musar.  Hence R. Jose wished that his portion might be with those that began the Sabbath, with those of Tiberias, and ended with those of Tsepphore.  
2. God said, To morrow is the rest of the holy Sabbath unto the Lord, bake that ye will bake, and seeth that ye will seethe, Exod. 16. 23. This Command was proper to the time of 
l Jun. & Tremel. in Exod. 16.  Manna: the reason is there alleged, why they should prepare that day for the morrow, because upon the Sabbath day they should not find it in the field. The Jews extend this Command to all Ages, and therefore they dressed no meat this day: this haply was the reason, that the Heathen people thought they 
m Sueton. August. c. 76. de jejun. Sabbat. Vid. Martial. l. 4. Epig. 4.  fasted on the Sabbath, though I deny not but this error might be occasioned in part from that phrase, Jejuno his in Sabbato.  
3. God said, Ye shall kindle no fire throughout your habitations on the Sabbath day, Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle, 
n Vatablus in hunc locum. Item Trem. & Junius.  for therefore is the Sabbath mentioned in that Chapter, to show, that the work of the Tabernacle ought to give place to the Sabbath. The Jews hence gather, that it is unlawful to kindle any fire at all on this day.  
4. God said, In it thou shalt do no manner of work. This the Jews understood without any manner of exception. 
o Hospinian. de Orig. fest. c. de Sabbato.  Hence they held it unlawful, to roast an apple, to tuck an herb, to climb a tree, to kill or catch a flea. Hence they thought it unlawful to defend themselves, being assaulted by their enemies on the Sabbath day: By this means, twice they became a prey unto the enemy. (p) First, unto Antiochus; whereupon 
b Joseph. l. 12. cap. 8.  Mattathias made a Decree, that it should be lawful upon the Sabbath to resist their enemies; which Decree again they understanding strictly, as if it did only give leave to resist, (q) when they were actually 
c Joseph. l. 14. c. 8.  assaulted, and not by any labour that day to prevent the enemies raising of Rams, settling of Engines, undermine, etc. they became a prey, the second time, to Pompey. For the right understanding therefore of this Command, we are to know, that three sorts of servile works were allowed.  
1. Works of Charity: God, that allowed them to lead their Ox and Ass to water on the Sabbath, Luke 13. 5. to make their lives more comfortable, much more allowed man liberty to dress convenient food for himself and his Family, that they might the more comfortably perform holy duties. Christ healed on the Sabbath; therefore, visiting the sick, and the use of the Physician, was both then and now lawful.  
2. Works directly tending to God's worship: not only killing of sacrifices, and circumcising of children on that day was allowed; but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day, for the assembling of the people, Numb. 10. 2. And the people might warrantably go from their houses to the place of God's public worship. By proportion it is now warrantable for Christians, to ring bells to assemble the people together on the Lord's day; to take journeys, to join with the public Congregation, or to Preach the Word. Of these we may say, though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them, and make them holy, Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho, which according to their writings fell on the Sabbath-day: 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. D. Kimchi in Josh. 6.  He which commanded the Sabbath to be sanctified, commanded it also to be profaned.  
3. Works of absolute necessity, as the defending one's self against his enemy, and others of like nature: concerning which the Jews have a saying, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Peril of life drives away the Sabbath: And the Christians with a little change of a more common Proverb, say, Necessitas non habet ferias; Necessity hath no holidays.   

CHAP. IU.  
Of their Passeover, and their Feasts of Unleavened Bread.  
SOme of the Fathers have derived the word 
a Tertul. advers. Judaic. c. 10. It. Ambros. lib. de Myster. Pasch. cap. 1.  Pascha, from a Greek Verb, signifying to suffer, because the sufferings and Passion of our Saviour, are celebrated about that time. 
b Aug. in titul. Psal. 68  This Opinion Augustine justly confuteth, for the word is originally an Hebrew word, signifying to pass by, to leap, or pass over. The Etymology is God's own. It is the sacrifice of the LordsLords Passeover, which passed over, etc. Exod. 12. 27.  
The word Passeover in Scripture hath three acceptions. First, it is taken for that yearly solemnity which was celebrated upon the 
c E Theologis non pauci, omnia quae ad 14. noctem pertinent 15. attribuunt; quem errorem hauserunt ex turbidis Rabbinorum lacunis, qui hodie eundem errorem errand, teste Scaliger de emend. Temp. l. 6. p. 270,  fourteenth day of Nisan, otherwise called Abib; you may call it the Passeover of the Lamb, because on that day toward the evening, the Israelites were commanded according to their families to roast a Lamb, and eat it in their private houses. Secondly, it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan: it may be called the Passeover of sheep and Bullocks, Deut. 16. 2. Otherwise we may call it the Feast of the Passeover; as the fourteenth of Nisan was called simply the Passeover. In the fourteenth day of the first month, is the Passover of the Lord, and in the fifteenth day of this month is the Feast, Num. 28. 16, 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep, Lambs, Kids, and Bullocks, Thirdly, it is taken for the whole solemnity, beginning the fourteenth of Nisan, and ending the one and twentieth of the same month. Now the Feast of unleavened bread drew nigh, which is called the Passeover; Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also, notwithstanding, in proper speaking, the Feast of unleavened bread was a distinct Feast from the Passeover.  
First, the Passeover was to be kept on the fourteenth day of the first month, at even. This was their second Sacrament, in which although they were enjoined to eat unleavened bread with the Lamb, yet the Feast of the unleavened bread began not till the morrow following, being the fifteenth day of the same month, and lasted seven days, of which only the first and last were holy Convocations, wherein they might do no servile work, Levit, 23. 5, 6, 7, 8.  
Secondly, the Passoever in the age following its first institution, might not be killed and eaten in any other place, save only where the Lord did choose to place his Name, which afterwards was at Jerusalem: but the feast of unleavenud bread, the Hebrews thought themselves bound to keep in every place wheresoever they dwelled, if they could not be at Jerusalem: and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon. de fermento & Azymo. c. 6. sect. 1.  eating of it, they say, depended not upon the eating of the Passeover, but it was a commandment by itself.  
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 sat at the Table, as is shown in the Chapter of Feasts. The particulars in which it differed from other feasts, are delivered in those interrogatories, or questions proposed in way of Catechism, by some Child, at the time of eating their Passeover, or rather in the answer made unto the child by him that blessed the Table. The question was thus: What meaneth this service? The form of the answer was, 
e Scalig. de emend. Templ. l. 5. p. 270.  How different is this night from all other nights, for all other nights we wash but once, in this twice: (thus Christ when supper was ended washed his Disciples feet.) In all other nights we eat either leavened or unleavened bread, in this only unleavened: In other nights we eat any sort of herbs, in this night bitter herbs: In all other nights we eat and drink either sitting or lying; but in this we lie along. Then he proceeded to declare, that the Passeover. was in respect that the Lord passed over the houses of their Fathers in Egypt. Secondly, he held up the bitter herbs in his hand, and said, these bitter herbs which we eat, are in respect that the Egyptians made the lives of our Father's bitter in Egypt, Thirdly he held up the unleavened bread in his hand, and said, this unleavened bread which we eat, is in respect that the dough of our Fathers had not time to be leavened, when the Lord appeared unto them and redeemed them out of the hand of the Enemy. This kind of Catechising they say is commanded, Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio, the declaration or showing forth of the Passeover. Hence the Apostle borroweth this phrase; As often as ye shall eat this bread, and drink this cup, ye shall declare, or show forth the Lord's death, 1 Cor. 11. 26.  
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 he kept until the fourteenth day of the same month, Exod. 12. 3. etc. 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, than the next Neighbour joined with them in the eating thereof. The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark the sixth. All these words signify a society, or company of guests, so many as can sit at the same Table: the latter word properly signifieth, a bed in a Garden, and thus in the Gospel, the whole multitude sitting on the grass, seem to be compared unto Garden; and their several Societies or Companies, unto so many beds in the Garden. The number of Communicants in this Paschal society 
f Joseph. de bello Jud. l. c. 17.  was never less than ten, nor more than twenty. It followeth in the Text, A male, to note the masculine and peerless virtue of our Saviour, whom it did typically shadow forth. 
g Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filium anni. Sunt qui distinguunt inter Filium anni & Filium anni ●ui, Filium anni interpretantur, qui annum u▪ ●um agit, nec minor, nec major; Filium vero anni sui, qui est in anno primo, licet eu●n nondum absolverit. Sed Aben Esra negat absque Cab●la posse sciri quis sit filius anni sui, ●am fieri potest, inquit, ut sit Vau addit●ium sive paragogi●um, quale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similibus.  Of the first year; which phrase they interpret thus, that the Lamb, after it was eight days old and forward, was allowable to be offered for the Passeover, but not before; because it is said. When a bullock, or a sheep, or a goat is brought forth, than it shall be seven days under the Dam, and from the eighth day, and thenceforth, it shall be accepted for an offering made by fire unto the Lord, Levit. 22. 27. And the reason of this Law some of the Hebrews have thought to be, 
h Vid. Munster ad Levit 22.  because in their Opinion nothing in the world was absolutely perfect, until a Sabbath had passed over it. Moreover if it were an hour elder than a year, it was unlawful, because it is said, A male of the first year, without blemish, as well to admonish the Israelites of their own personal integrity, as to signify 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 Rabbins 
i Hospinian. de Orig. fest. cap. 5.  affirm four causes of this: First, because otherwise through the multitude of businesses, at the time of their departure, they might forget the Paschal Lamb. Secondly, that in this four day's space they might have the more certain knowledge of the Lamb's perfection. Thirdly, that by beholding the Lamb so long before their eyes, they might have the better occasion, in that space, both to recount with themselves God's mercy in their deliverance from Egypt, 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 days, the Lamb was tied to their bedposts. Lastly, that in this time of preparation, they might throughly fit and address themselves for the Oblation.  
The time when the Paschal Lamb was to be slain, was at the Evening, Exod. 12. 6. Or, as the Original reads, between the two evenings. Here Divines move the question, what part of the day should be understood by this phrase. Some distinguish the two evenings thus; That there was 
k Aben. Ezra, Exod. 12.  Vespera Solis, the evening of the Sun; namely, when the body of the Sun setteth: and Vespera luminis, the evening of the light, when the beams and shining of the Sun is also gone from off the earth; The space or interim between these two Evenings, is thought to be one hour, and the third part of an hour; in which space of time, they say, the Paschal Lamb was slain, 
l R. David. in Radi●. Hoc etiam colligi potest ex Pirk. Aboth. c. 5.  Others admit a greater latitude, and distinguish thus: There is, say they, Vespera declinationis, the Evening of the Sun declining; and Vespera occasus, the Evening of the Sun setting; and their meaning is, that their Passover was offered in this inter-mediate time, between noon and night. This latter answer seemeth most agreeable to the truth. First, because by this speech we must understand a latitude of time, wherein might be offered not only the Passeover, but the daily Evening Sacrifice also, for even that likewise was commanded, Inter duas Vesperas, between the two evenings, Num. 28. 4. Now this might be offered in the former part of the afternoon. 
m Talm●d. tract. de paschate. c. 5. in initio.  The manner of their Sacrisicing, in regard of this time, we find thus registered, if we count the hours according to our usual computation: the daily sacrifice of the evening-Lamb was usually slain between two and three, it was offered between three and four: upon the Passeover Eve it was slain between one and two, it was offered about half an hour before three; but if their Passover Eve happened to be the same with their Sabbath Eve, than 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 begins in the third hour of the day, with the daily morning sacrifice, Mark 15. 25. so it ended at the ninth hour, Mark. 15. 34. which was the time of their ordinary evening sacrifice: but upon their Passeover Eve, it was the time when their Paschal Lamb was slain.  
Furthermore, the Lamb was to be eaten with bitter herbs: the reason of this command is, that thereby they might be moved to thankfulness towards God, for their deliverance from the Egyptian bondage, in which their lives were made bitter unto them, Ex. 1. 14.  
These bitier herbs they dipped in a certain sauce thick like Mustard, called 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Charoseth, 
n Moses Kotsensis, fol. 118.  which thick sauce (say they) was a memorial of the day wherein they wrought in Egypt. 
o Scaling. de emend. temp. l. 6. p. 272.  This is thought of some to be that wherein Christ dipped the sop which he gave to Judas. Of this sauce the Hebrews write thus; 
p Maim. de fermento. c. 8. sect. 7.  they used to dip the unleavened bread in that sauce Charoseth, and to eat; then they dipped the bitter herbs in the Charoseth, and did eat them. 
q Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 7. sect. 11.  It was made of the Palmtree branches, or of dry Figs, or of Raisins, which they stamped and put Vinegar thereto, and seasoned it, and made it like Clay, and brought it unto the Table in the night of the Passeover.  
The other seven days following the fourteenth of Nisan, were in strictness of speech a distinct Feast, as is above-shewed; namely the Feast of unleavened bread; because in that space of time, 
r Huj●s moris vestigia quaedam sunt reperta in Roman. Flamine Diali. A. Gell. n●ct. Attic. lib. 10. c. 15.  no leavened bread ought to be found in their houses, 
s Baxtorf. Synag. Judaic. c. 12. p. 317.  their degrees of preparation to this feast are four. 1. Expurgatio fermenti, the cleansing of all their householdstuff and vessels, unto which leaven might haply cleave: and this was done two or three days before the Passover. 2. Inquisitio fermenti, the searching after leaven throughout all the rooms of their houses, even to the Mouseholes: this they did with a waxen candle, and as Buxtorsus noteth, upon the night before the Passeover: and Scaliger delivereth it in other words to the same 
* Scalig. de emend. Temp. in prolegom.  purpose, namely, that this search was made, Ineunte quartadecima, usque ad quartam horam post ortum Solis. At the beginning of the fourteenth day, until the fourth hour after the rising of the Sun. Now, the beginning of the fourteenth day was the night going before; for the Jews, in the computation of their Holidays, counted their day from even to even. 3. There was Exterminatio, or Conflagratio fermenti, A burning of the leaven; and this was done from the fourth of the sixth hour, about dinnertime; at which time followed the last degree, which Scaliger hath omitted, namely, Execratio fermenti, the cursing of the leaven, in this form: 
t Buxtorf. Synag. c. 12. p. 325  Let all that leaven, or whatsoever leavened things is in my power, whether it were seen of me, or not seen, whether cleansed by me, or not cleansed, let all that be scattered, destroyed, and acconnted as the dust of the earth.  
In case any did eat unleavened bread those seven days, the penalty was, that such a soul should be cut off from Israel, Exod. 12. 15. Which penalty hath amongst Expositors a 
u Vid. P. Fag. in Exod. 12.  threefold interpretation. Some understand thereby such a man to be cut off from his heavenly inheritance: others, that God would cut off such from the living by an untimely death: others, that he should die without children, leaving no posterity behind him: To this purpose their Proverb is, 
x Vid. P. Fag. ib.  A man childless is lifeless.  
Of these three, the first is most probable in this place, though the same Text may admit the second interpretation in other places of Scripture, as is declared in the Chapter of Circumcision. Notwithstanding here let the judicious Reader determine, whether these Words do not imply, besides the secret actions of God touching the soul of such a Delinquent, a direction unto the Church how to deal with parties thus offending, by censuring them with Excommunication; which kind of censure elsewhere the Scripture calleth, A casting out of the Synagogue, John 16. 2. A speech much like this, A cutting off from Israel.  
Three things may be here demanded. First, who killed the Paschal Lamb? Secondly, where it was killed? Thirdly, where it was eaten? First, it was killed by the Priest, 2 Chron. 35. 6. Secondly, it was killed after the first time in the Court of the Temple, the place which God had chosen, Deut. 16. 6. 
y Maimon in Korban Pefach. c. 1. Sect. 6.  Thirdly, the owner of the Lamb took it of the Priest, and did eat it in his own house at Jerusalem Christ with his disciples kept the Passeover in an upper-Chamber at Jerusalem.  
It may further be demanded, whether the Passeover consisted of two Suppers, one immediately succeeding the other? Some affirm it, and their reasons are these: First, say they, the Passeover was eaten standing, but Christ used another gesture. This argument of all other is the weakest, for Christ used the gesture of lying on his body, as well in the eating of the Passeover, as at the consecration of the Sacrament, and the Jews generally after the first institution, in all their 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 the Feasts. Secondly, they say, the Paschal Lamb was wont to be roasted; but in the last Passeover which our Saviour celebrated, there was Jus cui intingebatur panis, Broth into which he dipped the bread. This reason is as weak as the former, because though there was a command to eat the Paschal Lamb roasted; yet there was no prohibition to join their ordinary supper with the eating thereof, and that might admit broth: But, as it is shown above, the matter into which the sop was dipped, was thought to be the sauce Charoseth. Thirdly, they urge John 13. 2. That the first supper was done, when Christ arose and washed his Disciples feet, and after that he gave Judas the sop, which must argue a second sitting down. This foretelling his Disciples, that one of them should betray him, is likewise by Saint Luke recited after the consecration of the Sacrament. This is the strongest argument, and yet not of sufficient validity, because by a kind of Prolepsis, or anticipation of time, it is not unusual, in the Scripture, to relate that first, which according to the truth of the History, should be last. Thus Joh. 11. mention is made of Mary which anointed the Lord, yet her anointing of him followeth in the next Chapter. And this same history of betraying Christ, Saint Matthew and Saint Mark recited before the consecration of the Sacrament; whence the Jews have a Proverb, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salom. jarchi. in Gen. 6. 3.  Non esse prius aut posterius in scriptura; That first, and last, must not be strictly urged in Scripture. Together with these answers, consider how improbable it is, that ten persons (for sometimes they were so few) should eat a second supper, after they had eaten A Lamb of the first year, which might be a year old. It is evident also by that of Barrabas, that it was a received custom on the Passeover, to let loose and enlarge one Prisoner or other. Concerning the reason hereof, the conjecture is threefold. Some think this custom to have been used in memory of Jonathan the Son of Saul, when the people rescued the reason hereof was, that the Feast might be celebrated with the greater joy and gladness. Others more probably think, it was done in remembrance of their deliverance from the Egyptian bondage.  
Again, here is to be observed, that the Jews speaking of their Passeover, did sometimes speak according to their civil computation, wherein they measured their days from Sunrising to Sunrising: Sometimes according to their sacred computation, which was from Sunset to Sunset. This serveth for the reconciliation of that, Numb. 12. 18. which seemeth to make the fourteenth day of the month, the first day of unleavened bread. 
a Joseph. Antiq. l. 2 c. 5 p. 6●.  And Josephus 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 Passeover. All these are true according to the computation of their civil days, though according to the computation of their holidays, the Feast of unleavened bread began the fifteenth day, and continued seven days only, and the Passeover was before the feast of unleavened broad.  
In the last place, we must know, that there was permitted a second Passeover to those who could not be partakers of the first, by reason either of their uncleanness by a dead body, or of their far distance from the place where it was to be offered. This was to be observed in the second month, the fourteenth day thereof, according to all the Ordinances of the first Passeover, Numb. 9 Touching that permission of a second Passeover, to those that were in a journey far off: The Hebrew of this word far off, hath extraordinary pricks over it, for special consideration. Hereby the Lord might intimate, that we Gentiles which were unclean, even dead in trespasses and sins, and far off, Ephes. 2. 13. should be made wigh by the blood of Christ, and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say, 
b Maimon. in Korban. Pesaeh c. 5. sect. 8, 9  What is this journey far off? fifteen miles without the walls of Jerusalem, who so is distant from Jerusalem, on the fourteenth day of the first month, fifteen miles or more, when the Sun riseth, ●o, this is a journey far off▪ if less than this, it is not a journey far off, for he may come to Jerusalem by after midday: though he go on foot, easily. The Agreement between the Paschal Lamb and Christ standeth thus.  

Christ is our Passeover, 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 being not broken. 4 They broke not his legs, John 1933. 5 About the Evening. 5 In the end of the World, Heb. 9 26. 6 Their door-posts were to be sprinkled with the blood. 6 The Blood of Christ 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 Leven. 10. Without Hypocrisy, 1 Cor. 5. 11. With bitter herbs. 11. With patience under the Cross. 12. In haste, and in the manner of Travellers. 12. With an earnest and longing expectation of life eternal. 13. Only by the Circumcised. 13. Only by the faithful, 1 Cor. 11.   

CHAP. V.  
Of their Penticost.  
THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Penticost▪ which word signifieth the fiftieth day, because it was observed upon the fiftieth day after the second of the Passeover, which was the sixteeenth of Nisan. Here in the first place we must note, that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Passeover, the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the feast of the Passeover: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 
a Seniores appellabant hunc diem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 23. 11.  first of the Passeover: the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second of the Passeover, or the morrow after the Passeover, Levit. 23. 11. which is all one, as if it had, been said, the morrow after the feast of the Passeover, for in those feasts which consisted of many days, the first and the last were termed Sabbaths. Now these fifty days were in truth the appointed time of their Harvest, their Harvest being bounded, as it were, with two remarkable days, the one being the beginning, the other the end thereof: the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second of the Passeover; the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fiftieth day after, called the Pentecost. Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than they offered a 
b Scalig. de omend. temp l. 6.  sheaf of the first fruits of their harvest, Levit. 23. 10. Upon the Pentecost, than they offered two wave loaves, Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation, whereby all the after fruits throughout the Land were sanctified, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joseph. Antiq. l. 3. c. 10.  it being from thence afterward lawful, and not before, to reap the Corn, the two loaves being not only an Eucharistical Oblation, but also a token of the Harvest finished and ended. In the second place we are to know, that they did count these fifty days by numbering the Weeks from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence it was called a Feast of weeks. The manner how they counted the Weeks, was according to the number of the Sabbaths following the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the first Sabbath following, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,: The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So that 
d Scalig. lib. 6. de emend. temp. p. 260.  all the Weeks and Sabbaths during the time of the Pentecost; as the first, second, third and fourth, etc. took their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which observation giveth light to that of 〈◊〉. Luk. 16. 1. where there is mention of a Sabbath termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the second first Sabbath, and by it is meant the Sabbath next after the sixteenth of Nisan, which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seeing that these fifty days did measure out the time of their Harvest, it will not beamiss to observe the difference betwixt their Harvest and ours, which chiefly consisted in their anticipation of time; for both the ●anaanites and the Egyptians beg●n their Harvest about the 
e Plin. l. 18. cap. 18. Illud ipsud confirmat Leo Aser testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descript. Afr. lib. 8. c. 4.  first of April, and it was quite finished in May.   

CHAP. VI  
The Feast of Tabernacles.  
THe (a) Greek word used to express this Festivity, 
e Jansen. Concord. cap. 73. Item T●llet. in Joan. 7.  properly signifieth the making of Tabernacles: the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag. hasucceth  Hebrew word, a Feast of Tabernacles. The reason of both is, because all the time of this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Feast, which was full seven days, (from the fifteenth of Tisri, until the one and twentieth thereof) the people remained in Tabernacles and Booths made of Boughs, in manner of Arbours or Powers; yet so, that the first day of those seven, and the last, were after a more special manner to be observed as holy Convocations.  
Concerning these Booths, the Jews write thus: 
d Munster Levit. 13.  They ought to be made in the open Air, not within doors, nor under the shelter of a Tree; they ought not to be covered with clothes, 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 thorough them, and the rain likewise descended thorough them. In these they ought to dwell those seven days, as in their houses; they ought to furnish them with householdstuff to lie under them, and sleep under them; only in rainy weather, than they had liberty to eat and sleep in their houses, until the rain was overpast. Feeble persons also, which could not endure the smell of the earth, were permitted to stay at home. In Nehemiah's time they made their Booths, some upon the roof of their houses (for their houses were made fl●t above) Deut. 22. 8. Some in their Courts, some in their streets, Nehem. 8. 15.  
Plutarch making mention of this Festivity, saith, that 
e Plutarch. Sympos. 4. Problem. 5.  these Booths were made principally of Ivy boughs: but the Scripture reckoneth up four distinct kinds, Levit. 23. 40. which are thought to be, 1. The Cistern tree. 2. The Palmtree. 3. The Myrtle-tree. 4. The Willow of the Brook. 
f P. Pag. Levit. 23.  The Rabbins teach, that every man br●●ght every morning his burden of the boughs of these four Trees, otherwise he fasted that day. And this burden thy termed 
g Elias Thisbit.  Hosanna: in allusion unto this the people cutting down branches from the Trees, and strewing them in the way when our Saviour did ride into Jerusalem, cried, saying, Hosanna to the Son of David, Mat. 21. 9 Plutarch, scoffing the Jews, compares this Feast with that drunken Festival in the honour of Bacchus, in which the Bacchides ran up and down with certain Javelins in their hands, wrapped about with Ivy, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in this respect he termeth this feast of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi. That feast which the Athenians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was not much unlike.  
Moreover, on the next day after this feast, they compassed the Altar 
h Hospinian. de Orig. fest. cap. 7. It. Munst. in Calendar. p. 150.  seven times with Palm-boughs in their hands, in the remembrance of the overthrow of Jericho: for which reason, or else because that Palm-branches were the chief in the bundle, it was called Dies Palmarum, Palm-Feast.  
Concerning the reason of this Feast; some are of opinion, that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud, when they traveled thorough the Wilderness, under the shadow of which they traveled, 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, Leu. 23. 43. The Chaldee rendereth it, that your posterity may know that I have made the Children of Israel to dwell 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the shadow of Clouds. 
k Theophylact. Johan. 7.  Others think it was instituted as a solemn thanksgiving unto God for their Vintage, which was gathered in at that time of the year; thence it is that they conceive those Psalms of David, which are entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus, to have been composed for this feast. Others speak more probably, who assign the cause to be in memory of their Forefathers dwelling in Tents and Tabernacles; the next is clear, Levit. 23. 43.  
The Sacrifices which were offered these seven days, are prescribed, Numb. 29. from the thirteenth verse to the thirty fourth, where we shall read every day the like Sacrifice, but only with this difference, that upon the first day they offered thirteen young bullocks, upon the second twelve, upon the third eleven, and so forward, ever diminishing the number by one. 
l Hospinian. de Orig. hujus fest  The reason of which diminution, the Jews, deliver to be this: The whole number of Bullocks to be offered at this solemnity was seventy, according to the Languages of the Seventy Nations, (for whom, as they teach, these Sacrifices were performed) signifying thereby, that there should be a diminution of those Nations, until all things were brought under the government of the Messias, who was the expectation and hope of the Gentiles.  
The two and twentieth of the month Tisri, was in truth a distinct feast, as appeareth, Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles, it hath been always counted the last day of that Feast. And not only the Boughs, but the 
m Talmud. tract. de festo Tabernaculorum, cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Tremel. John 7. 37. 〈◊〉 Buxtorf. in abbreviatur. p. 253.  days of this whole feast of Tabernacles were termed Hosannoth, from the usual acclamations of the people, whiles they carried the Boughs up and down. And this eighth day was called Hosanna Rabath, the great Hosanna, or the great day of the feast, Joh 7. 37. (n) Upon this day they did read the last Section of the Law; and likewise began the first, lest they might otherwise seem more joyful in ending their Sections, than willing to begin them. (o) Upon this day also 
g Tremel. Joh. 7. 37. ex Talmud.  by the institution of the Prophet Haggaeus and Zachary, and such like Prophetical men, they did with great solemnity and joy, bring great store of water from the River Shiloah to the Temple; where it being delivered unto the Priests, it was poured upon the Altar, together with Wine, and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation. Our Saviour is thought to have alluded unto this, in that speech which he used on this very day, John 7. 38. He that believeth in me, out of his belly shall flow Rivers of waters of life.  
It is worth our noting also, that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri; Jeroboam, that he might work in the people a forgetfulness of the true Worship of God, appointeth the Celebration of a 
p Hospinian. de Orig. hujus fest. p. 24.  Feast in the eighth month, on the fifteenth day thereof, which is thought to be this very Feast of Tabernacles.   

CHAP. VII.  
Of the Feast of Trumpets, and their New Moons.  
FOr the understanding of the time when this Feast was to be observed, we must note, the month Tisri was the seventh month, according to their sacred computation; and therefore it is commanded to be celebrated the first day of the seventh month, Levit. 23. 24. But according to their civil Computation it was their first month, so that this Feast may be termed their New-years-day.  
The first day of every month had its solemnities. First, when they repaired to the Prophets for the hearing of the word, as on other Sabbaths. Wherefore wilt thou go to him to day? It is neither New Moon, nor Sabbath day, 2 Kings 4. 23. Secondly, it was then unlawful to buy and sell: When will the New Moon be gone, that we may sell corn? Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices.  
Notwithstanding, this Feast of Trumpets differed from other New Moons. First, in respect of their sacrifices; in their ordinary New Moons they offered (besides the daily sacrifice) two Bullocks, one Ram, seven Lambs, for burnt offerings; with their meat and drink-offerings, and a Goat for a sin offering, Num. 28. 11, 15. But at this New Moon, which was the beginning of their year, they offered all the foresaid sacrifices, and over and besides them, one Bullock, one Ram, and seven Lambs, for burnt-offerings, and a Goat for a sin-offering, Numb. 29. 1, 6. Secondly, in other New Moons they blowed no Trumpets: In this they blowed 
a Sheindler. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the Sunrising till night. Whence we lea●… what New Moon it is that Daved speaketh of. Psal. 81. 3. Blow the Trumpet in the New moon, in the time appointed, at our Feast day.  
The reason in general of this blowing, and great noise of Trumpets, I take to have been, to make their New-year's 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 
b P. Fag. Levit. 23.  Hebrews think it was done in memory of Isaac his deliverance, and that they did therefore sound Rams horns, because a Ram was sacrificed instead of him. Secondly, 
c Basil in Psal. 80.  Basil is of opinion, that the people were hereby put in mind of that day, wherein they received the law in Mount Sinai with blowing of Trumpets. Thirdly, others think it was to put them in remembrance of the Resurrection, which shall be with the sound of Trumpets; He shall send his Angels with a great sound of a Trumpet, Mat. 24. 31.  
There are 
d Sealig. de emend temp. pag. 26. It. p. 105.  three things considerable in New Moons. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conjunction of the Moon with the Sun. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the waxing of the Moon. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime of the Moon. In the first it was quite dark: in the second it did open itself to receive the Sunbeams: In the last it did appear, corniculata, horned.  
Because in all these three degrees of the change, there was a kind of mutual participation both of the Old and New Moon: 
e H●…. de Orig. ●est c. 4. p. 15. E●…ti●… in illus 〈◊〉 ●…s ●…i c●…nt 29. di●….  Hence the Jews observe two days, namely, the last of every Month, and the first day of the next following. Now because the thirtieth was the last in their longest months; Hence Horace calleth these last days, Tricesima Sabbata: The first days they termed, Neomenias, new Moons.  
For certain reasons the Jews used a kind of change, or translation of days; which translation, thought it were of use in other months also, yet the greatest oar was had in translating the beginning of their year, or their first day in their month Tisri; and he that shall diligently calculate these changes, shall find, that all other translations depended on this first.  
Translation of days was 
f Scalig. de emend. temp. l. 2. p. 85.  threefold. First, Lunary: Secondly, Politic: Thirdly, Mixt.  
The reason of Lunary Translation, was, that they might not observe the Feast of the New Moon, until the old were quite overpast. For the understanding of this Note, these three rules.  
First, The Hebrews counted their holidays from night to night, beginning at six of the Clock, so that from six of the clock the first night, till the next noon were just eighteen hours.  
Secondly, Always before the New Moon, there is a conjunction between the Sun and the Moon, during this conjunction she is called Luna silens, by reason of her darkness, and all this time there is a participation of the Old Moon.  
Thirdly, When the conjunction was over past, before noon tide, namely, in any of those first 18 hours, than the New Moon was celebrated the same day. But if it continued but one minute after twelve of 
Munster. Calend. Heb. p. 46.  the clock at noon, than the feast was translated to the day following, because otherwise they should begin their Holiday in the time of the old Moon. And this translation they noted with this abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 18. because of those eighteen hours which occasioned it.  
The reason of Politic Translation, was, that two Sabbaths, or feast-days might not immediately follow each other: 
h Manst. Calend. p. 139.  because, say they, it was unlawful those two days to dress meat, or bury the dead; and it was likewise inconvenient to keep meat dressed, or the dead unburied two days. Yet here two exceptions must be remembered, when the meeting of two Sabbaths could not be avoided.  
First, when the Passeover, or the fifteenth day of Nisan, fell on Saturday; for then the Pentecost must needs fall on Sunday.  
Secondly, when the Passeover fell on Sunday; for than their Passeover immediately followed their weekly Sabbath.  
The first 
i Hospinian. de Orig. fest. p. 6.  Author of this Politic Translation was a certain chief man amongst them, named Eleazar; three hundred and fifty years before Christ His Nativity.  
The several species or kinds of Politic translation, were five. The first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu. The second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu. The third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahuz. The fourth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad. The fifth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the understanding of these abbreviatures, we must know, that in these made words the letters only stand for numbers, and are applied to the seven days of the week, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Monday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday: Which was the Jews Sabbath.  
Their rules touching Politic translation, stood thus. 
a Adu. . First, that neither their New-years-day which was the first of the month Tisri; neither their Feast of Tabernacles, which was the fifteenth day of the same month, should be celebrated on Adu, that is on Sunday, or Wednesday, or Friday. Not on Sunday, or Friday, because then the weekly Sabbath must needs, concur with it, either going immediately before or following after: not on Wednesday, because then the Feast of expiation, which is the tenth of that month, would fall on Friday, the day going immediately before their weekly Sabbath. This instance is only concerning the first of Tisri, which is called the Feast of Trumpets: but it holdeth also, by way of consequence, in the fifteenth day, which is the Feast of Tabernacles, because the fifteenth must always necessarily be the same day of the week that the first is. Therefore if the first be not Adu, the fifteenth cannot be Adu.  
The 
b Badu.  second rule was, that the Passeover should not be observed on Badu; that is on Monday, Wednesday, or Friday.  
The 
c Gahaz.  third rule is, that Pentecost was not observed on Gahaz; that is, on Tuesday, Thursday, or Saturday.  
The 
d Labad.  fourth rule is, that the Feast of Purim, or casting lots, was not observed on Zabad, that is, on Monday, Wednesday, or Saturday.  
The 
e Agu.  fifth rule is, that the Feast of Expiation was not observed on Agu; that is, on Sunday, Tuesday, or Friday.  
Mixed translation is, when both the Lunary and the Politic meet in the changing of days. And the translation occasioned by this mixture or meeting of both these two, is twofold. First, Simple. And Secondly, Double.  
Simple translation is, when the Feast is translated to the next day following. For example's 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, Politic, because the rule Adu forbids Sunday to be kept: Notwithstanding, in as much as the very next day, namely Mond●… was observed; I term this translation simple. Of this sort was that translation which they called Batu taken phat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Batu taken phat.  Batu taken phat, is a word invented for help of memory; each letter is a numeral, and may be thus resolved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is, that in the year following Annum Embolymaeum (wherein one whole month was engrafted) if the point of the change happened upon the second day of the week, that is, Monday, not before the fifteenth hour, and the 589 moment, the Feast of the New M●on was translated unto Tuesday. How both the Lunary and Politic translation work in this change; read Scaliger, de emend. temp. lib. 2. pag. 87.  
Double Translation, is, when the Feast is translated not to the next, but to some further day: as if the first day of the month Tisri should happen upon Saturday; here, if the Moon hath not overpast her conjunction before the afternoon, Lunary translation removeth this Feast ●…ll Sunday, because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the eighteen hours: Politic, translation removeth it till Monday, as appeareth by the rule Adu, forbidding Sunday: of this sort is Gatrad.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad, is a made word, each letter is a numeral and it may be thus resolved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is th●s: In their common year (when a whole month is not inserted) if the point of the change happen upon the third day of the week, that is, Tuesday, not before the ninth hour, and the 204 moment of an hour, than the New Moon shall be translated to Thursday,  
Note in the last place, 
k Munst. Calend. pag. 45.  that 1080 moments make an hour.  
The Feast of Tabernacles was observed in the month Tisri, and therefore that could not be observed the morrow after the Sabbath, as appeareth by the rule Adu. The Passeover was observed in the month Nisan, and therefore that might be observed the morrow after the Sabbath, as appeareth by the rule Badu. If any ask the reason why the Passeover might be observed the next day after the Sabbath, seeing the Feast of tabernacles might not? I take it to be thus; All the after translations depended upon the first translation or the first new Moon in Tisri; but that could no be so changed, as to prevent all concurrence of two Feasts, and thus to have their Passeover sometimes to follow their Sabbath, they thought the most convenientest ordering of the year, because though not all meetings of two Sabbaths, yet most were hereby prevented.  
This tract of translation of Feasts, it serveth partly to open the customs of the Jews: partly to give light for the understanding of that great dispute among Divines, whether our Saviour did anticipate the Passeover. The Greek Church 
l Epiph. l. 2. Tom. 1. c. 51. p. 147.  holds, that he kept a Passeover by himself with his Disciples, on the thirteenth day of the month, when unleavened bread was not yet to be used, and thence they do both use and urge a necessity 
m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnavit. Casanbon. exercit. 16. p. 465.  of leavened bread in the Lord's Supper: But this opinion we reject. First, because it acordeth not with the truth of Evangelical History. Secondly, because it plainly maketh Christ to be a transgressor, not a fulfiller of the Law. 
n Munster. in Mat. cap. 26.  Others say, that because that year their Passeover fell on Friday, hence the feast was translated unto Saturday by the rule Baedu. Their inference is, that Christ kept the fourteenth day of the month, which was Friday, and the Jews kept Saturday. He kept God's Command, they the tradition of the Elders. 
o Joseph. Scalig. de emend. temp. lib. 6. p. 266.  Lastly, others more probaby hold, that both Christ and the Jews did eat the Passeover the same day and hour; namely, on Friday or the fourteenth day of the month, if we count the beginning of Friday according to the manner of the Jews, from six a clock at night on Thursday. Friday morning he was judged, and crucified; and in the afternoon, about three of the clock, when the preparation of the Sabbath began; he was buried; There laid they Jesus, because of the Jews preparation, John 19 24.  
For reconciling the Evangelists in this point, we must note these particulars, which are more at large proved in the Chapter of the Passeover. 1. The fourteenth day of the month, on which the Paschal Lamb was eaten, was called the first day of unleavened bread; the Feast of unleavened bread drew near, which is called the Passeover, Luke 22. 1.  
The fourteenth day was not holy, but the fifteenth was. In the fourteenth day of the first month is the Passeover of the Lord, and in the fifteenth day of his month is the Feast, Numb. 28. 16, 17. Some of them thought, because Judas had the bag, that Jesus had said unto him, buy those things that we have need of against the Feast, John 13. 29.  
The Sheep and Bullocks offered upon this day, are called the Passeover, Deut 16. 2. And of this we are to understand S. John, Joh. 18. 28. They themselves went not into the common Hall, lest they should be defiled, but that they might eat the Passeover. So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question, How they should have been defiled by entering into the common Hall? The answer is, that upon 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maimon. lib. ult. jad. c. Sanedrin. Sect. 11.  Holy-day-Eves. which they termed days of preparation, they held it unlawful for their Judges to sit on life and death. Hence it is, that they brought Jesus to Pilate the Roman Deputy. Secondly, they withdrew themselves out of the common Hall. Thirdly, for this reason they said, It is not lawful for us to put any man to death, Joh. 18. 31. 
q Aug. tract. 114. in Joan. Ita hunc locum exponunt etiam Cyril. lib. 12. in Joan. c. 6. Chrys. hom. 12. in Joan. Beda in c. 18. Joan.  that is upon this, or such like day; for 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 spoke signifying what death he should die, ver. 32. Which text intimateth, that that unlawfulness was urged by the special providence of God, that he might be crucified, being judged by Pilate: for if the Jews had judged, they used no such kind of death towards Malefactors. Again, Stephen was condemned by them to be stoned, Act. 7. And they complained before Felix, that when they were about to proceed against Paul according to their own Law, the chief Captain Lysias with violence took him out of their hands, Acts 24. Which argueth, that all power in causes capital was not taken from them: But of this see the Chapter Of their capital punishments.   

CHAP. VIII.  
The Feast of Expiation.  
UPon the tenth day of the month Tisri, answering to September with us, the Feast of Expiation was commanded to be celebrated, Levit. 13. It was called the Feast of Expiation, because the High priest did then confess unto God both his own sins, and the sins of the people: And by the performance of certain Rites and Ceremonies expiate them, and make an atonement unto God for them.  
The Ceremonies at this time to be performed, concerned either the People and the Priest, or the Priest alone. These which concerned the People and the Priest, consisted in the afflicting of their souls by fasting. Whence this Feast was also called 
a Joseph de bell Jud pag. 43.  Dies Jejunii, the Fasting Day, Jer. 36. 6. Which serveth for the understanding of that, Act. 27. 9 Sailing was now dangerous, because the Feast was already past; that is, the Feast of Expiation was now past, and Winter was at hand.  
Those Ceremonies which concerned the Priest alone, were two. First, than the High priest entered into the Holiest of Holies, which was peculiar unto this day: Secondly, he being about to sacrifice for himself and his house, he took unto him a young Bullock for a sin-offering, and a Ram for a burnt-offering, putting on ●●s Priestly Robes: After he had washed himself in water; he took of the Congregation two He goats for a sin offering, and a Ram for a burnt-offering. The two He goats he presented before the Lord at the door of the Tabernacle, casting lots which of them should be sacrificed, which let scape alive. This last was termed the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazazal: ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaz. capra & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azal. abiit, R. D Kimchi, in Radic.  escape Goat, because the other being slain, this was sent alive into the Wilderness. The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Malorum depulsorem, A defender from evils; which name the Heathens applied to their Tutelar Gods. They intimated, that when the escape 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 escape Goat. The form of Confession, according to the relation of the Hebrew Doctors, was this. 
c P. Fag. Levit. 16.  O Lord thy People, the House of Israel, they have sinned, they have done wickedly, they have transgressed before thee; I beseech thee now, O Lord, pardon the sins, iniquities, and transgressions, with which the People, the House of Israel have sinned, done wickedly, and transgressed before thee, as it is written in the Law of thy servant Moses: that in that day he shall make Atonement for you, that he might cleanse you, and that you might be clean from all your iniquities before the Lord.  
The modern Jews now (because there can be no proper Sacrifice, the Temple of Jerusalem being destroyed) the men they take a white Co●k on this day, the women an Hen: 
d Buxtorf. Synagog. cap. 20.  This Cock they swing three times about the Priest's 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 entrails upon the top of the house, that some Raven or Crow might carry both them, and together with them, their sins into the wilderness. And lest they might seem to be mad without reason, they assign the cause why they make choice of a Cock, at this time, to be this: This word (d) Gebher 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Holy Language signifieth a Man, in their Talmud it signifieth a Cock. Now, say they, the Justice of God requires, that as Gebher sinned, so Gebher should make satisfaction. From this Feast of Expiation it is probable, that the Grecians used an yearly Expiation of their Cities, which was performed on this manner: Certain condemned persons were brought forth with Garlands upon their heads, in manner of Sacrifices, these they would tumble from some steep place into the Sea, offering them up to Neptune, 
e Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  using this form of words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sis pro nobis peripse na: as if he had said Be thou a Reconciliation or propitiation for us. The like kind of Expiation was used among them in time of any Pestilence, or contagious infection; for removal of such diseases, they then sacrificed certain men unto their Gods, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus Scholiast in Aristophan. Plut. pag. 48.  such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These two words are used by the Apostle, 1 Cor. 4. 13. and they are translated filth and off scouring: we are made as the filth of the world, and as the off scouring of all things. The words signify properly the filth or dirt scraped off men's shoes, or from the pavement of the ground: But in 
f Budaeus annot. reliq. in Pandect. De poenis, p. 334.  Budaeus his opinion, the Apostle had allusion unto those kinds of Expiations in use amongst the Heathens. As if he had said, we are as despicable and as odious in the sight of the people, as much loaded with the revile and cursings of the multitude, as those condemned persons, who were offered up by way of public Expiation.  
Now, seeing at this Feast principally the Highpriest was a Type of Christ, it will not be amiss to note the agreement between the Type and the Truth.  
Aaron. Christ. 1. The Highpriest went into the Holiest of all, Levit. 16. 3. 1. Christ our Highpriest 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, Isaiah 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 Leu. 7. The Goat did bear the People's 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 signify, that both they and their land was the Lords.  
The observation of this Feast consisted chiefly in two things. First, in the not tilling or manuring of their ground, whence it was called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sabbath Haarets', the Sabbath of the Land, Levit. 25. 6. Secondly, in the Creditors discharging their Debtors, and releasing their debts, and thence it was called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Schemita laihova, The Lords release, Deut. 15. 2.  
Seeing they were that year forbid to till their ground, here question might be made; what they should eat then in the time of this intermission?  
Answ. I will command my blessing upon you in the sixth year, and it shall bring forth frunt for three years' Levit. 25. 20, 21. saith the Lord.  
Seeing every seventh year, Debts, according to God's 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 Maxim: No man is a loser by serving God. Whence the Hebrews themselves interpret this to be rather Mandatum probationis, A command of trial, such as Abraham's offering up of Isaac was, which God commanded, not intending that he should be sacrificed, but that Abraham's love might be tried; rather than Mandatum obedientiae, A command of obedience. To this purpose speaketh Aben Ezra, interpreting these words, Save when there shall be no poor among you, Deut. 15. 4. 
c Ahen Ezra. Deut. 15. 4.  That is, saith he, as if the Lord had said, Know that that which I have commanded thee, that thou shouldest not exact of thy Brother, will be needless. If all Israel, or the greater part obey the voice of God, then there shall be no poor amongst you, to whom it shall be needful for thee to lend; yea, all of you shall be able to lend to many Nations.  
The reasons why this Feast was instituted, are thought to be: First, to teach the people to depend upon God's 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 man's hand equal in every place. Secondly, they were hereby put in mind of that happy estate which Adam enjoyed in his innocency, when the Earth brought forth her increase without manuring. Lastly, it shadowed forth that everlasting Sabbath which we expect in the Heavens. 
d Vid. Hospin. de Orig. hujus, festi.  And some conjecture this to be the ground of Rabbi Elias his opinion, 
e Talmud. in Sanedrin. c. Helec.  that the world should continue for six thousand years, but the seventh thousand should be the great Sabbatical year. The six thousand years answered the six working days of the Week, the seventh answered our Sabbath, according to that, A thousand years are but as one day with the Lord, 2 Pet. 3. 8. Elias his words are these; Six thousand years the world shall be, and again it shall be destroyed: (f) Two thousand shall be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inanitatis, duo millia dierum Messiae, Talmud. in Sanedrin. c. Halec.  void, two thousand under the Law, and two thousand under the Messias. The substance of this Prophecy, howsoever we reject it as too curious; yet seeing that a Jew spoke it, it may serve to prove against them: First, that the Messias is already come: Secondly, that Moses his Law ceased at his coming.   

CHAP. X.  
Of their Jubilee.  
THis is the last Festival which God commanded the Jews, it was celebrated every fiftieth year. It is commanded, Leu. 25. 8. Thou shalt number seven Sabbath of years unto thee, etc. The English word Jubilee is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jobel, signifying a Ram; it signifieth a also Rams horn. Seven Priests shall bear before the Ark seven Trumpets of Rams horns, Josh. 6. 4. Where the word Jobelim is used, and is expounded by the Chaldee Paraphrast. Rams-horns. Marbachius is of opinion, that this year was called their Jubilee, from (c) Jubal, the first inventor of musical 
h Marbach. in Levit. 25.  instruments, of whom we read, Gen. 4. 21. Jubal was the Father of all such as handle the Harp and Organ: Other Authors deliver other reasons of the name, but it is most probable that this year was termed the year of Jubilee from Jobelim, the Rams-horns then sounded. There were five main uses of this Feast.  
First, for the general release of servants. Secondly for the restoring of Lands and Tenements unto their first Owners, who formerly sold them. Thirdly, hereby a true distinction of their Tribes was preserved, because Lands returned unto their Owners in their proper Tribe, and Servants to their own Families. 
d Hospinian. de Orig. sect. c. 9  Fourthly, some are of opinion, that as the Grecians did compute their times by the number of Olympiads, the Romans by their Lustra, the Christians by their Indictions: So the Jews by their Jubilees. Lastly, it did mystically shadow forth that spiritual Jubilee, which Christians enjoy under Christ, by whose blood we have not only a reentry into the Kingdom of Heaven, which we had formerly forfeited by our sins, and this was happily signified by the Israelites entry upon their Lands formerly sold) but also the sound of the Gospel, which was in this Feast typed out unto us by the noise of Trumpets, is gone throughout 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 
e Moses, Aegyptius in Halacha Schemit. Vei●bel, c. 10.  until the tenth day of the first month Tisri, at which time it was proclaimed by the sound of Trumpets, or Rams horns; the nine first days of this month the servants feasted and made merry, and wore Garlands, in token of their liberty approaching.   

CHAP. XI.  
The Feast of Purim; and the Feast of Consecration or Dedication.  
PVr is a Persian word, and signifieth a Lot, whence this Feast of Lots is called Purim, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Lottery: It began on the fourteenth of Adar, and continued till the end of the fifteenth, Esth. 9 21. It was instituted by Mordecai, in remembrance of the Jews delivery from Haman, before whom lots were cast day by day, and month by month, for the destruction of them. In these two days they read the History of Hester in their Synagogues; and as often as they hear mention of Haman, 
a Hospin. de fest. fol. 33. ex-Antonio Margarita in lib. de ceremoniis Judaeorum.  they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Hamans' head.  
The Feast of Dedication is tenned in the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas.  a Feast wherein something is renewed; because those things only are reputed consecrated, which are separated from their common use, and dedicated to some new and holy use. We shall read of many things consecrated in the Old Testament; the Tabernacle, the Temple, Priests, Altars, Vessels and Garments: But there was no anniversary or yearly solemnity appointed to be observed in remembrance of their Consecration. The Consecration therefore which we now speak of, being a yearly Festival, was the Consecration of the Altar appointed by Judas Maccabaeus to be observed from year to year, for the space of eight days, from the five and twentieth of the month Cisleu, which answereth in part to our December, 1 Macchab. 4. 59 Of this Saint John speaketh; and as he mentioneth our Saviour's 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. etc.  
The reason of this Feast was in remembrance of that great mercy which God showed 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 God's Majesty far transcendeth the capacity of Created Natures; and if we consult not with God's own Oracles, though the sense of a Deity may be imprinted even in an Atheists heart, yet so far shall he be from all right understanding of God, that he will adore the Creature instead of the Creator: And when he hath multiplied the number of his Gods, according to the number of the Stars in heaven, and creeping things on earth; yet still his heart will be doubtful, whether he hath worshipped the true God, nay, whether the true God be not utterly unknown. For this reason the Mariners in Jonahs' ship cried every man unto his God, Jonah 1. 5. Every man to his own God; and lest they might all mistake the true God, they awaken Jonah to call upon his God. This 
a ●ero. in Georgio. lib. 1.  uncertainty attending Idolatry, caused the Heathens to close their Petitions with that general, Dii deaeque omnes. 
b Gyrald. Syntagm. 17.  The Arabians perceiving the insufficiency of their known Gods, dedicated their Altars, Ignoto Deo, To the unknown God. At Athens, Saint Paul found an Altar with the same inscription, Acts 17. 23. Hence other Neighbouring Countries were wont to swear 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian in Philopatride.  by him that was unknown at Athens. From this doubt and distrust among the Athenians, what God was, and who he was, sprang another uncertainty amongst them, as dangerous as the other, dividing and sharing that undividable Unity of the Godhead, between I know not what Compeers and Equals, so that they had other Altars mentioning a plurality of Gods: 
d Pausanias' in Articis.  the inscription being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Altar of the unknown Gods, yea, the complete and entire inscription of that Altar which Saint Paul saw, is thought to have been thus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. in Act Apost. 17. 21. It. Hieron. Tit. 1. 12.  To the gods of Asia, Europe, and Africa; to the unknown and strange God. Which observation implieth their Practice to have symbolised with other Heathens in that forementioned closure; Dii Deaeque omnes, O all ye God and Goddesses, help. This distrust I think to be the chief reason why they worshipped the unknown God; though I deny not but the Altars might bear this Title, to conceal the name of their Tutelar God, unto whose protection they had committed themselves: 
f Alex. ab Alex. lib. 6. cap. 4. Tyraquel. in illum locum.  because the Heathen People generally conceited, that if the God's name, to whom they dedicated a City, were known, than the Enemies might by some magical incantation or Charm, call him forth, and cause him to forsake the City: For the better preventing of which manner of evocations, the Tyrians, the Lacedæmonians, and other 
g Macrob. Saturn. l. 3. c. 9  Nations fettered and chained their Gods, that they might not depart. Again, it might be done in imitation of the Jews, who about the time of our Saviour his Incarnation, held it unlawful to pronounce that Essential Name of God, Jehovah, and instead thereof would read Adonai. The occasion of this concealment of the name Jehovah, I take to have been originally, to prevent the blaspheming of that holy Name among the Heathens, who had learned from that name to denominate their Idols (h) Jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jaoth, 
l Vid. Macrob. Satur. l. 1. c. 18. I●. Ireneum, lib 2. cap. ult. Item. Origen. contra Celsum. l. 6. fol. 76 col. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Hence afterward the forbearing the Name became superstitious, and so far prevailed, that they corrupted the Text for the defence thereof, Ex. 3. 15. This is my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolam, for ever: 
i Vid. P. Galatin. lib. 2. c. 10.  they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnalem, to be concealed. Though I deny not but that Name was always in some sense ineffable: namely, as 
k Plin. in Prooem. lib. 5. Hist. Natur.  Pliny faith, the Names of the African people and Towns were ineffable, that is, such as other Languages could not express without circumlocutions.  
As those forementioned Idolatrous names were nothing else but so many depravations of the name Jehovah: So the Original of many other ensuing kinds of Idolatry proceeded at first from a misconstruction of Scripture. They have learned by Tradition, that the Sun, Moon, and Stars, had a kind of Lordship, and the rule over day and night, times and seasons: Hence the superstitious ignorance of those people Deified those lights of Heaven, and worshipped them as Gods. Afterward corruption prevailing, their Apotheosis, or God making Ceremonies, were extended to sublunary Creatures, partly as Symbola, or representative signs of those greater and more glorious lights; for this reason the Chaldeans worship fire: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Vr, of the Chaldeans, mentionned, Gen. 11. which signifieth fire or light, is thought to be the very God of the Chaldeans, though in that place the name Vr be applied 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 inferior Creatures were canonised 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, Garlic, and Onions, were reputed Gods.   

CHAP. II.  
Of Moloch, Adrammelech, Anammelech, Baal, the Tabernacle of Moloch, Chiun, Remphan, Horses consecrated to the Sun, Thamuz.  
OF the Idol Moloch we read in divers places of Scripture, 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch, sometimes Molech, sometimes Milcom. He was the reputed God, not only of the Ammonites, but of the 
a Lorin. in Act. 7. ex Oecumen▪  Moabites also. He had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac, signifying to rule or reign. The Seventy Elders translate him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prince, or King. Such King-Idols were Adrammelech, and Anammelech, the Gods of Shepharva●m, unto whom that people burned their Children in Fire.  
I take Moloch and Baal to be one and the same Idol, they were both names of Supremacy and rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal signifieth a Lord or Master. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech, a King or Prince. They had both the same manner of Sacrifice, they burned 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 thorough the fire unto Moloch, Jer. 32. 35. In which Text the place of Sacrifice is noted to be one and the same, common to both Idols, and Moloch put in the end of the Verse, to explain Baal in the beginning thereof.  
Some think them to be different, because the 
b August super Judaic. q. 10. Vide sis Eusebium de praepar. lib. 1. cap. 7.  Planet Jupiter was Worshipped under the name of Baal; but the Planet Saturn is probably thought to have been worshipped under the Name of Moloch. If we diligently observe Histories, we shall find such a confusion of the Planets, that the Sun, as it was some times called Baal, sometimes Moloch: So it was sometimes called 
c Plato apud Macrob. Satur. l. 1. c. 23. ubi mendosè citatur è Timaeo Platonis, quod est in Phaedro.  Jupiter, sometimes 
d Assyrios Saturnum (quem & solemn dicunt) Junonem●; colaisse constat. Servius in Aeneid. 1.  Saturn; and concerning Baal this is evident: Hence Jupiter was called by the Phaenicians, Baal-samen, which name is derived from the Hebrew, and soundeth as much as Jupiter Olympicus, the Lord of Heaven. For Baal signifieth Lord, and Shamain, Heaven. And what is this Lord of Heaven in the Theology of the Heathens, other than the Sun? Who may as well be styled the King of Heaven; as the Moon the Queen. Yea, Sanchoniatho, as Eusebius in the forequoted place relates him, takes all these three for one, namely, the Sun, Jupiter, and Baal-samen.  
Concerning Saturn it is apparent that the Sun was worshipped under his Name: But I find some Expositors to interpret Moloch to be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Molech dici vocult qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal●ch, (ay) Angelus, Nun●…. Proinde interpretantur Molech Mercurium Deo um nuncium.  Mercury, others 
f R Levi. Deu. 18. 21.  Mars: These are but few, and the grounds weak. It is therefore more generally and more probably thought that he was Saturn, because as to Moloch, so to Saturn, the Heathen people did sacrifice their 
g Macrob. Saturn. l. 1. c. 7.  Sons and Daughters. Secondly, Satur's Image differed not much from Moloch's. Of Satur's thus we read, 
h E●seb. d. praepar. l. 4. c. 7.  It was made of Brass, wonderful for its greatness, whose hands reaching towards the earth, were so hollow (ready to 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; 
i Jalkut. Jer. 7. f. 97. colum. 1.  Though all other houses of Idolatry were in Jerusalem, yet Moloch was without Jerusalem, in a place a part. How was he made? He was an Image of Brass; He had seven Chapels, and he was placed before them, having the face of a Bullock, and hands spread abroad, like a man that openeth his hands to receive somewhat from some other: and they set it on fire within, for it was hollow: and every man severally entered, according to his offering. After what manner? Whosoever offered a Fowl, went into the first Chapel; 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 chapels built for Moloch, may well resemble those 
k Orig. contra Celsum. l. 6. f. 74. col. 4. It. Gyrald. in Deorum Syntag. 7. p. 223.  seven gates with which the Persians honoured the Sun; and as the seven gates did, so might the seven Chapels mystically express the seven Planets, whereof the Sun was Moloch, i. the King and Prince. When they sacrificed their sons unto this Idol, they did beat upon Tabrets and Drums, that the cry of the child might not by heard by the father. Thereupon was the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet, from Toph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Drum, as likewise from the cry of the children, it was called Gehenna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a valley, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring or crying. Some may make the question, whether that the phrase, The fire of Gehenna, Matth. 5. 22. had its original from this fire, wherewith the children were burnt unto Moloch? I answer, that in this phrase there was not respect 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 
l D. Kimcbi. Psal. 27. 13.  other fire, kept continually burning for the consuming of dead carcases, and the filth brought out of Jerusalem. For Gehenna was reputed a contemptible place without the City; in the which they burned, by means of a fire continually preserved there, the carcases, filth, and garbage of the City. The 
m Capnio de Cabala. p. 644.  Cabalists 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 superior, and inferior: by the first they understand bodily torments inflicted upon the bodies of sinners in this world: By the second they understand the pains of the soul in the world to come. 
n P. Galatinus l. 12. c. 6.  They say likewise that there are Septem Gehennae mansiones, Seven degrees or mansion places of Gehenna. 1. Infernus. 2. Perditio. 3. Profundum. 4. Taciturnitas. 5. Vmbra mortis. 6. Terra inferior. 7. Terra sitiens. Of these seven receptacles, he that will misspend his time may read according to the quotation▪  
It is much controversed among Expositors, whether the children in this sacrifice were burnt in the fire, or only initiated and consecrated to Moloch, passing in the midst 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 show the manner of both. That they were Burnt, Jalkut expressly teacheth, and with him 
o Aben Ezrae Leu. 18. 21.  others accord, saying, That Molech is the name of an Image; and the wise men of blessed memory interpret Molech to be an universal name, denoting any whom they have made to rule over them; And it is agreed upon, that this is the abomination of the Sons of Ammon, and this phrase, To cause to pass thorough, is as much as, To burn. Others say, This Idols name was Molech, and 
p Rabbi Solomon, Leu. 18. 21.  this was his worship: That he (namely, the Father) delivered his. Son unto the Priests, and they made two great fires; and they made his Son pass on his feet between both these fires.  
Notwithstanding, we must not think that there were no other oblations unto Molech, besides sacrificing of children: For what use then served those other six Chapels? 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 merely voluntary. This I note, because otherwise there were an apparent difference between Baal and Molech. For the Baalites offered unto their fancied Deity a Bullock, in that contention between them and Eliah, 1 King 18. Bullocks, and Calves, and Lambs, were their ordinary sacrifices, the sacrificing of their children, extraordinary. Yet their ordinary sacrifices, were not always altogether void of man's blood, but sometimes the Priests would launce and cut their own flesh: which custom, 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: 
q Tert. Apol. c. 9  Tertullian toucheth it; but 
r Lactan. p. 40.  Lactantius treating of Bellona and her Priests, speaketh more clearly, saying, They Sacrificed not with any other man's blood, but with their own; their shoulders being lanced, and with both hands brandishing naked swords, they run and leapt up and down like mad men. Who would not take these Bellonites to be the very Baalites spoken of, 1 Kings 18. They leapt upon the Altar which was made— and cut themselves as their manner was, with Knives and Lances, till the blood gushed out upon them.  
That the Opinion of pleasing God by Sacrificing their Children sprang from Abraham's offering of Isaac, seemeth very probable, and is intimated by R. Solomon, who bringeth in God speaking concerning Molech after this manner: I never commanded that they should offer up their Sons for an oblation, and I never spoke it unto any of my Prophets: 
s Solomon. Jarc. Jer. 7. 31.  and When I spoke to Abraham to sacrifice his son, it entered not into my heart that he should sacrifice him, but to make known his righteousness. Yea, 
t Euseb. praepar. Evang. l. 1. c. 7. p. 17.  Porphyry treating of Saturn, (who seemeth to have been this very Molech) saith, that the Phoenicians called him Israel, and that he had by Anobreth one only Son called Jeud in the Phoenician language, (no doubt from the Hebrew Jecid, signifying an 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?  
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 yourselves. This translation I prefer before others. First, because the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word signifieth a Tabernacle. Secondly, it is rendered the Tabernacle of Moloch, not Siccuth your King, by the Seventy. Thirdly, it is so repeated by Saint 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Stephen, Acts 7. 43. ye took up the Tabernacle of Moloch, and the Star of your God Remphan, figures which ye made, to worship them.  
Three things are to be inquired, for the understanding of this parallel. First, what the bearing, or taking up of this Tabernacle is. Secondly, what Idol was pointed out by these names of Chiun and Remphan. Thirdly, what is meant by the Star of this God.  
The taking up of this tabernacle denoteth their worship which they exhibited unto their Idol, by carrying him up and down in Tabernacles and Pageants, after a Solemn manner of procession; by the Romans this solemnity was termed pompa, and the Tent or Pageant in which the Idol was carried, Thensa, according to that, Thensa Deorum vehiculum. This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses' Tabernacle, which was nothing else but a 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Antiq. l. 3. c. 5.  Portable Temple, to be carried from place to place, as need required. For it cannot be denied, but that many superstitions were derived unto the Heathen from the true worship of God, which he himself had prescribed unto his people. Thus, As God had his Tabernacle, Priests, Altars, and Sacrifices. so the Devil had his Tabernacles, Priests, Altars and Sacrifices. As God had his Fire ever burning 
Leu. 6. 3.  upon the Altar, so had the Devil his Fire preserved burning by those Vestal Votaries. As God had his Propitiatory or Mercy seat: So had the Devil his Sacros tripodas, his Oracles, from which he would speak unto them that served him. This solemn procession was performed by the Romans in the honour of the 
* Solis honore novi grati spectacula Circi. Antiqui dixere Patres. Corrip. Afric. l. 1. num. 17. vi. Dempst.  Sun. It was performed by the Israelites in honour of their Moloch, who formerly was interpreted the Sun. To add unto the pomp and state of this solemnity, both the Romans and the Israelites caused great Horses and Chariots to be led up and down. 
x Alex. ab Alex. lib. 3. cap. 12.  Horses were consecrated to the Sun by the Romans, and their Cirque-place was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Horse-race. And that Chariots were commonly used in those pompous shows is 
y— Hic illius arma, Hic currus fuit. Virgil. Aeneid. 1.  evident. Concerning the people of Judah, doth not the like practice plainly appear? 2 Kings 23. Josiah did put down the Horses given to the Sun, and the Chariots of the Sun. This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians, who also accounted Horses holy to the Sun: (c) And the Persian 
ZCoel. Rh●digin. Antiq. l. 8. c. 2.  King, when he would show himself in great state, caused an exceeding great Horse to be led up and down, the which was called Equus Solis.  
The second inquiry is, what Idol was meant by Chiun and Remphan, otherwise in ancient 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim, in the holy tongue signifieth Giants: By Hercules we may understand the Planet of the Sun: There are Etymologists that derive Hercules his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Higher col, illuminavit omnia: the Greek 
a Heracl●s quid aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) aeris gloria: quae po●r● alia est aeris nisi solis illuminatio? Macrob. Satur. l. 1. c. 20.  Etymology, holds correspondency with the Hebrew, and both signify that universal light which floweth from the Sun, as water from a fountain. Add hereunto, that 
b Euseb. de praep. l. 3. c. 4. p. 71.  Porphyry interpreteth Hercules his twelve labours, so often mentioned by the Poets, to be nothing else but the twelve signs of the Zodiac, thorough 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 drachmas of Silver to the sacrifice of Hercules, 2 Macc. 4. 19  
Thirdly, it followeth that we should inquire, what this star of, Remphan was; it is probably 
c Oecumenius Act 7. 43.  thought 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. 
d Sueton. in J●l● c. 88 It. Plin. hist. l. 2. c. 25. Horat. l. 1. Od● 12.  Julius Caesar his Image had a Star depicted on the Crown of his head.  
The Sun was also worshipped by the house of Judah, under the name Tamuz; for 
e Hieron. comment. 3. in Ezek.  Tamuz, saith Hierome, was Adonis, and 
f Pier. Hierogl●. l. 9 p. 68  Adonis is generally interpreted the Sun from the Hebrew Adonis, 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 Tekupha Tamuz, the revolution of Tamuz, Concerning Adonis, whom sometimes ancient Authors call Osiris; there are two things remarkable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the death or loss of Adonis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the finding of him again. As there was great 
*— Nunquamque satis quaesitus Osiris. Semper enim perdunt-semper & inveniunt. Lucan.  lamentation at his loss, especially amongst the 
f Plutarch. in Alcibiade.  women: so was there great joy at his finding. By the death or loss of Adonis, we are to understand the departure of the Sun; by his finding again, we are to understand his return. Now he seemeth to depart twice in the year: First, when he is in the Tropic of Cancer, in the farthest degree Northward. Secondly, when he is in the Tropic of Capricorn, in the farthest degree southward: Answerable unto these two departures, which may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparitions, or losses of the Sun; there are two returns immediately succeeding, which may be termed likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the findings or new appearings of the Sun. Hence we may note, that though the Egyptians celebrated their Adonia in the month of November, when the Sun began to be farthest Southward; and the house of Juda theirs, in the month of June, when the Sun was farthest Northward, yet both were for the same reasons, and in substance they agreed. And of this the Prophet Ezekiel is thought to have spoken, Ezek. 8. 14. There sat Women weeping for Tamuz.  
These solemnities were chiefly observed, between the Bibliensis and the Alexandrini 
g Procopius in Isaiam, ad c. 18. It. Cyrilius l. 2. Tom. 2. in 1. Isaiam. ; the manner was thus: When the Bibliensis solemnised the death or loss of Adonis, at that time the Alexandrini wrote a letter, this letter was enclosed 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 Byblus; upon the receipt where of the lamentation of the women was turned into joy. 
h Julius Maternus Firmicus l. de erro re prosan. Religion.  Others say, that this lamentation was performed over an Image in the Night season, and when they had sufficiently lamented, a Candle was brought into the room (which Ceremony might mystically signify the return of the Sun) than the Priest with a soft voice muttered this Form of words; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmicus ibid.  Trust ye in God, for out of pains salvation is come unto us. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Dau. Kimchiin radic. Procop. in Isa. 18.  There are likewise of the Jews that say their Tamuz was an Image whose eyes they filled with Lead, which Led being molten by the means of fire under it, the image itself seemed to weep.  
There (l) are that think the Prophet alludeth unto those letters enclosed in those forementioned Bulrush 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 Bulrush, which by the Egyptians was termed Papyrus, and these kind of Ships, 
m Plin. Hist: l. 6. c. 22.  Papyraceae naves.   

CHAP. III.  
Of Baal-Peon, Baal-Tsepkon, Baalzebub, Baal-Berith, Bell and the Dragon.  
WHom the Hebrews called Baal, the Babylonians called Bell; and although the Planet of the Sun only at first might be worshipped under that name, yet at lust it became a common Name to many other Idols, according to that, There are many Gods, many B●alims or Lords, 1 Cor. 8. 5. As the same Idol- Jupiter had different names, and different Rites of worship, occasioned sometimes from the different places, as Jupiter Olympius, from the Hill Olympus; Jupiter Capitolinus, from the Capitol hill; Jupiter Latialis, from that part of Italy which is called Latium. Sometimes from the different benefits which he was supposed to bestow on men, as Jupiter Pluvi●s, because he gave Rain; Jupiter Lucetius, because he gave Light: Jupiter Altitonans, from thundering: So Baal had his distinctive Titles, and different Rites of Worship, sometimes occasioned by the place, as Baal Peor, Numb. 25. 3. Sometimes from the the benefit obtained, as Baal Tsephon, Exod. 14. 1. and Baal Zebub, 2 King. 1. 2. Sometimes for some other reason, as Baal Berith, Judge 8. 33.  
Baal-Peor is thought to be that 
a Hieronym. ad Hos. 〈◊〉 Idem. prodidit Isidor. Orig. l. 8.  Priapus, that obscene Idol, so famous in profane Authors. He was called Peor, from the Hill Peor, mentioned, Numb. 23. 28. as likewise his Temple wherein he was worshipped, standing upon the same Hill, was called Beth-Peor, Deut. 3. 29. He was worshipped by the Moabites and Midianites: The Idol Chemosh, Jer. 48. 7. is thought to be the (b) same, and I take it 
〈◊〉 Hieron. in Isai. l. 5 c. 15.  to be applied to Baal-Peor; by way of contempt, as if one should say, their blind god, according to that in the Psalm, They have eyes and see not. For the first Letter 
c Philo Jud. lib. 2. ●llegor. p. 79.  Caph, signifieth quasi; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musch palpare, to grope or feel about, in manner of blind men.  
Baal-Tsephon is thought by the 
d P Fag. Exod. 14.  Hebrews, to have been an Idol made by the Egyptian Magicians, and placed in the Wilderness, to observe and stop the Israelites in their departure from Egypt; whence it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsephon, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsapha, signifying to watch, and observe in manner of a watchman: We may call him Baal speculator, as, among the Romans; because Jupiter stayed the Romans when they were flying, he was called 
e Rosin. lib. 2. antiq. Rom. cap. 5.  Jupiter stator.  
Baal zebub, soundeth as much as the Lord of the Flies, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Nazianz. orat. 2. contr. Julian. p. 102.  or a Master fly, which hath power and authority over the rest, in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebub signifieth a Fly. 
g Plin. l. 10. c. 28.  This Idol was worshipped by the Cyrenians, but principally by the Ekronites, because whensoever they sacrificed unto him, the swarms of flies, which at that time molested the Country, died. But it is certain, that this was not the alone reason, for they were wont to repair to him, as to an Oracle, 2 King. 1. 2. We may call him Jupiter muscarius, or Hercules muscarius: 
h Clemens Alexand. in procreptic.  for the Inhabitants of the City Elis sacrified to Jupiter under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See puagint. interpr. Jud. 8. 33.  A driver away of flies: and the Romans to Hercules, under the same name. Some Greek Copies in the Gospel read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beelzebul: which change is interpreted to be, for to show the greater contempt of the Idol, as if they should say, Jupiter stercoreus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebel signifieth stercus, and Beel, or Baal, signifieth Dominus.  
Baal berith was the Idol of the Shechemites; of his Temple we read, Judges 9 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith signifieth a Covenant; so that Baal-berith may be translated Jupiter foederatus, (i) The God unto whom they bound themselves by Covenant. Concerning Bel and the Dragon, little is spoken, besides what we read in that of the Apocrypha, where the History is described.   

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

CHAP. V.  
Of the Molten Calf.  
THe History of the molten Calf is at large set down, Exod. 32. where we read, that by reason of Moses his long absence, the People desired of Aaron, Gods to be made; whereupon Aaron made for them the molten Calf. The reason why they worshipped God rather in the similitude of a Calf, then of any other Creature, is generally by Expositors conceived to be from the corruptions learned among the Egyptians, who worshipped their Idol 
a Plin. Nat. hist. l. 8. c. 46. Herod. l. 2. Sol●n. c. 35. aut aliorum distinctione. 45.  Apis, otherwise called 
b Alex. Genial. dier. l. 6. cap. 2.  Serapis, in a living Ox, and likewise in an Image made in the form and similitude of an Ox, with a bushel on his head. This Ox was remarkable for certain Notes and marks, whereby it was differenced from all others. It was black bodied, it had a white forehead, a white spot behind, and a knot under his tongue: For the more ●urious fashioning and polishing of these marks in the molten Calf, Aaron may seem to have made use of his 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stylo sculptorio.  graving Tool. 
d Plin. Hist. lib. 8. c. 46. It. Alex. Genial. dier l. 6. c. 2.  The Egyptians repaired unto this Ox for the resolution of matters doubtful, as to an Oracle, and the manner of consulting with him, was thus. The party that repaired unto him, tendered a bottle of Hay, or Grass: which if he received, than it betokened a good and happy event; if otherwise he refused it, than it did portend some evil to come. Thus they turned their glory into an Ox that eateth grass, Psalm 106. 20. The Hebrew word in the Psalm, translated an Ox, is, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shor, which I note, because in my opinion, it giveth light to one of the names by which this Idol was denoted. Sometimes it was called Apis, from the Hebrew word 
f Vultus facies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ap, signifying a face: Sometimes Serapis, quasi Shor-apis, which is nothing else but Bovis caput, an Ox-head; the very name used by the 
g Cyprian. de. bono patient. p. 318. Videtiam August. p. 73. It. Tertul. adv. Jud. cap. 1.  Fathers, to express this Idolatry. It is commonly known, that this Idolatry was derived to Israel from the 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 
h Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ruffinus lib. 2. hist. Eccles. cap. 23. Pier. Hierogl lib. 3. p. 25.  Authors, there are strong inducements to persuade it. First, both the years of plenty and famine were fore-signified by the apparition of Oxen. Secondly, what fitter Emblem, (if it had not afterwards proved an Idol) to continue the remembrance of a Joseph, (by whose alone care and industry, Corn and Victual was provided in an extreme famine) than an Ox, the true and lively Hieroglyphic of an industrious Husbandman? Thirdly, in this Suidas agreeth with others, that this Ox was portrayed 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 extreme 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 Magic produced a Calf, to which purpose they urge Aaron's 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 itself it made itself. But this answer of his showeth rather, how vain the Wit of man is in the excuse of sin; and as his engraving instrument writes down Aaron's sins; so the confession of others more ingenuous Jews, proclaims the Israelites, saying, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Gerund. vid. Munster. Exod 32.  ay No punishment befalleth thee Israel, in which there is not an ounce of this Calf. I conclude this with the analogy between the Egyptian Apis, and the molten Calf, and this consisteth in three things. First, As there were some special marks in the Egyptian, Ox; so is it probable that Aaron with his engraving Tool made the like. Secondly, As the Egyptians in honour of their Ox 
k Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  celebrated a Solemn Feast, which much singing and mirth. So the Israelites proclaimed a Feast in honour of their Calf: The people sat down to eat and drink, and rose up to play. Thirdly, As the Egyptians Ox was at last drowned in the River, so Moses burned the molten Calf, and beat it to powder, and cast it upon the face of the water, Exod. 32. 20. Deut 92. 21. Jeroboam afterward, though upon other inducements, committed the same sin; he thought in his heart, that if the people did go up to Jerusalem, and do sacrifice in the house of the Lord, they would revolt from him, and return to the King of Judah: Whereupon he set up two Calves of gold, the one in Bethel, the other in Dan; saying unto the people, It is too much for you to go up to Jerusalem, 1 King, 12. 28.   

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

q Macrobius Saturn. l. 1. c. 15.  The Moon was also worshipped under the name of Diana, who although she were worshipped thorough out all Asia, yet she was had in principal esteem among the Ephesians, whence arose that cry, Great is Diana of the Ephesians, Act. 19 28. Her greatness among the Ephesians appeareth partly by her Temple, which in 
r Plin. l. 36. 14.  one place Pliny saith was two hundred and twenty years a building, but 
s Plin. l. 16. 40.  elsewhere he saith 400. years: partly form the great gain procured unto the Silversmiths in making and selling silver Temples of Diana, Act. 19 24. It is much disputed what those silver Temples were; some think them to be littles houses, or shrines (such as were for their smallness portable) in form representing the Temple of Diana, and within having the Image of Diana enclosed, and in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used, to signify closerts or shrines wherein Images were kept: Others think, certain coins 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 coins: 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 coins from their Sculpture or impression 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puellos: alios Pelopon●esionum,  was not unusual, among the 
t Simili prorsus ratione Atheniensium nummos quosdam, hoves: eorundem Atheniensium alios quosdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ay) puellas, alios Corinthiorum  Ancients; neither were such coins unusual on which the Temple of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testudines; alios Romanorum naves vocabant  Diana was engraven, and these capital letters added, DIANA. EPHE. Theodorus Beza, in his major Annotations upon the Acts, reporteth that he hath seen two of these himself.  
We read of another kind of Idolatrous Worship towards the Moon, to have been 
u Macrob. Saturn. l. 3. c. 8. Non▪ a●similem idololatriam in cultu Veneris prodidit Juli●s Fi●micus de errore profan. religion. c. 4.  that men sacrificed to her in women's apparel, and women in men's apparel, because they thought the Moon to be both male and female, whence the Moon is called by old Authors as well Lunus as Luna: And Venus, whom Philocorus affirms to be the Moon, is termed Deus Venus, as well as Dea Venus. 
x Maimonid. in more Nebochim part. 3. cap. 38.  Some have thought that God had respect unto this kind of Idolatry, Deut. 22. 5. where men are forbidden to wear women's apparel, & è contra; but it is more generally, and upon better grounds thought, that the promiscuous use of apparel (whereby the distinction of sex is taken away) is there forbidden.   

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

CHAP. VIII.  
The several manners of Divine Revelation.  
AS Idolatry originally sprang from mistaking of Scriptures; so Witchcraft and Sorcery, (which holdeth near affinity with Idolatry) seemeth to have had its first beginning from an imitation of God's Oracles. God spoke in divers manners, Heb. 1. 1. By Dreams, by Vrim, by Prophets, 1 Sam. 28. 6, 7. when the Lord would by none of these answer King Saul, than he sought to a Witch. To these might be added Gods speaking from between the Cherubims, his answering by Visions, Angels, and Voices: but the chief manner of revealing himself, observed by the Hebrew Writers, are four, which they term 
a P. Fagius in Exod. 28.  four degrees of Prophecy, or Divine Revelation: somewhat therefore being spoken of these, I purpose to explain the several sorts of unlawful divinations mentioned in Scripture.  
The first degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebuah, Prophecy. This was when God by certain visions and apparitions revealed his will.  
The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach Hacodesch, The inspiration of the Holy Ghost, whereby the party was enabled without Visions or Apparitions, to prophesy: Some showing the difference between those two 
b D. Kimchi. prafat. in Psal.  add, that the gift of Prophecy did cast a man into a trance or ecstasy, all his senses being taken from him; but the inspiration of the Holy Ghost was without any such ecstasy, or abolition of the senses, as appeareth in Job, David, Daniel. Both these degrees, as likewise Urim and Thummim ceased in the second Temple, whence their ancient Doctors say, 
c Talmud in Sanhedrin. c. 1.  that after the latter Prophet's Haggay, Zachary, and Malachy were dead, the Holy Glost went up or departed from Israel. Howbeit, they had the use of a voice or echo 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 prophesy by the inspiration of the Holy Ghost then ceased; and in this sense the Holy Ghost was said to have departed from Israel. Unto this common received opinion, that passage might have reference, Acts 19 We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons, appeareth clear, if that be true which 
d P. Fagius in Exod. 28.  some have noted, that the ancient Jews before Christ were so catechised in that point, that they observed the Mystery of the Trinity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, for though the name consisted of four letters in number, whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quadriliterum, yet there were but three sorts of letters in the name: Jod signified the Father, who was the beginning of all things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van is a conjunction copulative, and denoted the third person in Trinity, which proceedeth from the Father and the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signifieth the Son of God. The Rabbins have a saying, that God made all things, in litera, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herald They may allude to this, that he made all things by Word: he said, Let there be thus, and thus, and it was so: but they may also allude to the second person in Trinity, And furthermore, they note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, is doubled in this name, to demonstrate both Natures of our blessed Saviour.  
The third degree, was Vrim and Thummim. Vrim signifieth light, and Thummim perfection. That they were two ornaments in the High-priests breastplate, is generally agreed upon: but what manner of ornaments, or how they gave answer, is hard to resolve. 
e Joseph Antiq. l. 3. c. 9  Some think them to be the four rows of stones in the breastplate, the splendour and brightness of which foreshowed victory, and by the rule of contraries, we may gather, that the darkness of the stones not shining presaged evil. 
f R. Solomon quemadmodum refert D. Kimchi in radic.  Others say it was the name Jehovah put in the doubling of the breastplate, for that was double, Exod. 28. 16. 
g Talmud. in Jonah c. 6. vid. P. Fagium in Exod. 28.  Others declare the manner of consulting with Vrim and Thummim thus: First, they say that only the King, or else the 
h Abbeth. din.  Father of the Consistory had power to consult, or to propose the matter unto the Priest, and the Priest only had power to resolve. Secondly, that the matter proposed must not be trivial, but of moment and great difficulty. Thirdly, that this holy writing, termed Vrim and Thummim, consisted of all the Tribes names, and likewise of the Patriarches, Abraham, Isaac and Jacob; so that no letter of the Alphabet was wanting. The question being proposed, some say that the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) they did arise and eminently appear above the others. An example they take from the 2 Sam. 2. 1. When David asked the Lord, Shall I go up into any of the Cities of Judah? the Lord answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnalah, goup. Here, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah. Others say, that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) that they did after a strange manner join themselves into perfect syllables and entire words, and made the answer complete. Many other opinions might be reckoned up, 
h R. David. in Radie.  but he spoke best, who ingenuously confessed that he knew not what Vrim and Thummim was.  
The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol, filia vocis, the Daughter of a Voice, or an Echo; 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 Father's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thera Schebictab, the written Law: the other delivered by tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal poe, it was also termed their Kabbala, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel, signifying Accipere, to receive or learn. They say both were delivered by God unto Moses in Mount Sinai; but this latter was delivered from Moses to Joshua, from Joshua to the Elders; from the Elders to the Prophets, from the Prophets to those of the great Synagogue, and so successively to after ages, till at last it was digested into one Book, containing principally precepts and directions for those Israelites which inhabited the holy land. It is called Talmud Hierosolymitanum. It was composed in the year of our Lord 230. This, because it containeth but a few constitutions, is but of little use. About 500 years after Christ, then was there a more full and exact collection of their constitutions, for direction of those Jews which dwelled in Babylon, and other foreign places; this is termed Talmud Babylonicum, and is of greatest use among Authors, it containeth the body of their Civil and Canon Law. This traditional law, they hold to be as authentic, 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 itself, might have been delivered 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen. in praef.  In hora veloci, in less than an hour.  
Here we must know that the word Kabbala, when it is applied to the Kabbalists, to difference them from the Talmudists, is taken in a stricter sense, and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture, from the transposing of them, from a mystical kind of Arithmetic, etc. This was never wholly committed to writing. Some instances we have Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weep for Sara. Here 
b Baal T●ri●n.  because the letter Caph is less than the rest, they note that Abraham wept but a little for Sar, because she was old. Again, the letter Aleph i, found six times in the first verse of Genesis: Hence R. Elias collected that the world should endure but six thousand years: because Aleph in the Hebrews computation standeth for a thousand. From the transposition of letters they conclude after this manner; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth Anathema or Excommunication, by a Metathesis or transposition of letters, it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy, by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach, which letters in the Jews computation make 248. which in their Anatomy, they find to be the just number of members in a man's body: their conclusion hence is, that if an excommunicated person do truly repent, than his Cherem is turned into Rachem, his curse turned into a blessing: if he do not repent, than his Cherem entereth into Ramach, the curse entereth into all his members, to the utter destroying of the whole man. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch, signifieth a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha, a woman. Hence they note, that in the name of the man there is ' Jod, which is not in the name of the woman; in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, which is not in the name of the man: both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, one of the names of God: these being taken away, in both names there remains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire, to show, 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.   

CHAP. IX.  
Their Teraphim.  
COncerning the Teraphim, two things are especially to be enquired. First, what they were? Secondly, for what use? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph, signifieth in general the complete Image of a man. Michael took an image, (a Teraphim) and laid it in the bed, 1 Sam. 19 13. More particularly it signifieth an idol or image made for men's private use in their own houses, so that these images seem to have been their Penates or Lares, their household gods; wherefore hast thou stolen my gods? my Teraphim, Gen. 31. 30. And this man Micha had an house of gods, and made an Ephod and Teraphim, Judg. 17. 5. Because of the worship exhibited to these Idols: Hence from the Hebrew Taraph, or as some read it, Tharaph, cometh the Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To worship. The manner how these Images were made, is fond conceived thus among the Rabbis; They 
b R. Eliezer 〈◊〉. Elian Thisbi●.  killed a man that was a firstborn 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 spoke, say they. But, without controversy, the Teraphim which Michael put in the bed, was a complete stature, or image of a man. The use of these Images was, to consult with them as with Oracles, concerning things for the present unknown, or future to come. To this purpose they were made by Astrologers 
c Aben Ezra, Gen. 31.  under certain constellations, capable of heavenly influences, whereby they were enabled to speak. The Teraphims have spoken vanity, Zach. 10. 2. And among other reasons, why Rachel stole away her Father Images, this is thought to be one, that Laban might not, by consulting with these Images, discover what way Jacob took in his flight.   

CHAP. X.  
The several sorts of Divination forbidden.  
WE shall find, Deut. 18. 10, 11. those Diviners, which are by the Law forbidden, distinguished into seven kinds; not because there were no other, but they were the most usual. 1. An observer of times. 2. An Enchanter. 3. A Witch. 4. A Charmer. 5. A consulter with familiar spirits. 6. A Wizard. 7. A Necromancer. To these we may add an vl, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an observer of times, 
a Jarchi Leu. 19 26.  one that distinguisheth times and seasons, saying, Such a day is good, or such a day is naught, such an hour, such a week, such a month is lucky, and such and such unlucky for such and such businesses: 
b D. Kimchi. 〈◊〉. ●ad.  whence those that derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnajin, signifying an eye, (as if hereby were meant a Juggler, or Imposter, who deceived the eyes of his spectators by casting a mist before them) utterly mistake; more pertinently they speak, who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnona, signifying Time. But of all I approve those who derive it 
c Aben Esra L●●it. 19 26.  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnanan, a Cloud, as if the Original signified properly a Planetary, or Stargazer. Hereby he is distinguished from the second sort of unlawful Diviners, for he also was an Observer of times; the first drawing his conclusions from the colour or motion of the Clouds: the second from his own superstitious observation of good and evil events, happening upon such and such days, such and such times: the first seemeth to have drawn his conclusions, à priori, from the Clouds or Planets, causing good and bad events, the second, à posteriori, from the events themselves, happening upon such and such times. This Planetary, when he observed the clouds seemeth to have stood with his face Eastward, his back Westward, his right hand towards the South, and his left hand towards the North: except it was from this positure of the Star gazer's body in time of observing, I find no reason why the Hebrews should term the Eastern part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadim i. The former part of the world: the Western part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The back part; the South part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jamin, i. e. The right hand, the North part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemol, i. e. The left hand. That the reason of these denominations, is, because Adam was created with his face towards the East, is as vain, as hard to prove.  
2. The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Menachesch, rendered an Enchanter; 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 kawing. The Rabbins speak in this wise: 
d D. Kimchi. inradic.  He is Menachesch, a soothsayer, who will say, because a morsel of bread is fallen out of his mouth, or his staff out of his hand, or his son called him back, or a Crow kawed unto him, or a Goat passed by him, or a Serpent was on his right hand, or a Fox on his left hand, therefore be will say, Do not this or that to day. This word is used, Gen. 30. 27. I have learned by experience, saith Laban, that the Lord hath blessed me for thy sake. Again, Gen. 44. 5. Is not this the cup in which my Lord drinketh, and whereby indeed he divineth? that is, proveth, or naketh trial or experience what manner of men ye are: The Heathen people were very superstitious in these observations: Some days were Atri, others Albi; some unlucky, others lucky; on some days they accounted it unfortunate to begin battle, on some months unfortunate to marry. 
Mense malum Maio nubere vulgus ait.  Ovid. Fast.  
And as they were superstitions in observing unlucky signs, so likewise in the means used to avert the evil portended: the means were either words or deeds. 
e Plura istivimodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide apud Theophrastum Character, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Deeds; thus if any unlucky Bird, or such like came in their way, they would fling stones at it; and of this sort is the scratching of a suspected Witch, which among the simpler sort of people is thought to be a means to cure Witchcraft. By words, they thought to elude the evil, signified by such signs, when they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In caput tuum recidat hoc omen; This evil light on thy own head.  
The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecascheph, a Witch, properly a Juggler. 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 Enchantments. 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 enchantments declareth the manner of the delusion, and it hath the signification of such a slight whereby the eyes are deluded, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lahatim, there translated enchantments, importeth the glistering flame of a fire, or sword wherewith the eyes of men are dazzled. The Greek version doth not unfitly term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguentarios, Seplasiarios, Compounders of Medicines, or if you please (f) complexion-makers, such Artisans who mask mens and women's faces with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas.  paintings and false complexions. Hence it is that the Apostle compareth such false teachers, who under a form and show of godliness, lead captive silly women, to the Egyptian Sorcerers, Jannes and Jambers who resisted Moses, 2 Tim. 3. 8. These two were of chief note. In the 
g Talmud. tract. Menachoth. c. 9  Talmud they are called Johanne and Mamre; by 
h Origen contra Celsum. lib. 4.  Nuntenius, a Pythagorean, Jannes and Mambres; by 
i Plin. nat. bist. lib. 30. cap. 1.  Pliny. Jamnes and Jotape.  
The fourth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chober a Charmer. The Hebrew word signifies conjoining or consociating; either from the league and fellowship which such persons have with the devil, or as Bodine thinketh, 
k Bodinus Magdaemon. l. 1. c. 6.  because such kind of Witches have frequent meetings, in which they dance and make merry together, Onkelos translateth such a charmer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raten, a mutterer, intimating the manner of these Witcheries to be by the muttering, or soft speaking of some spell or charm. The description of a Charmer is thus delivered: 
l Maimon. tract▪ Idolol. c. 11. sect. 10, 11.  He is a charmer who speaketh words of a strange language, and without▪ sense, and he in his foolishness thinketh that these words are profitable: that if one say so or so unto a Serpent or Scorpion, it cannot hurt a man, and he that saith so or so unto a man, he cannot be hurt, etc. 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 Enchanters, or Charmers, but of those that generally deny the law of God, because they make the words of the Scripture a medicine for the body, whereas they are not, but medicine for the soul. As it is written, Prov. 3. 22. They shall be life unto thy soul. Of this sort was that whereof 
m Bodin. Mag. daemon l. 2. c. 1.  Bodinus speaketh, That a child by saying a certain verse out of the Psalms, hindered a woman that she could not make her butter; by reciting the same verse backward, he made her butter come presently.  
The fifth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc●oel Ob, a consulter with Ob, or with familiar spirits. Ob signifieth properly a bottle, and is applied in divers places of Scripture to Magicians, because they being possessed with an evil spirit speak with a soft and hollow voice, as out of a bottle. The Greek calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Chrysostom. 1 Cor. 12. Tert. adv. Mar●ion. l. 4. c. 25.  Ventriloquos, such whose voice seemeth to proceed out of their belly. Such a Diviner was the Damosel, Acts. 16. 16. in 
o August. 2 de doct Christ. c. 23.  S. Augustine's judgement, 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 Latin Expositors, she is commonly translated Pythonissa, one possessed with the spirit of Python.  
The sixth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiddegnoni, a Wizard; in the Greek, he is translated sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cunning-man. In both Languages he had his name from knowledge, which either the Wizard professed himself to have, or the common people thought him to have. The Rabbis say, he was called in Hebrew from a certain beast named by them 
p P. Fag. Levit. 19 Verum Athenaeus bestiam hanc vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Bodin. Mag. daemon. l. 1. c. 6. p. 89.  Jadua, in shape resembling a man, because these Wizards, when they did utter their 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. 
q Perer. de Mag. p. 57  Profane History mentioneth Divinations of the like kind, as that Magicians were wont to eat the principal parts and members of such beasts, which they deemed Prophetical, thinking thereby, that by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of such Beasts would be conveyed into their bodies, whereby they might be enabled for Prophecy.  
The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doresch el hammethim; the Greek answereth word for word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An enquirer of the dead, a Necromancer. Such Diviners consulted with Satan in the shape of a dead man. A memorable example we find recorded, 1 Sam. 29. There, King Saul, about to war with the Philistines (God denying to answer him either by dreams, or by Vrim, or by Prophets) upon the fame of the Witch of Endor, he repaired to her, demanding that Samuel might be raised up from the dead, to tell him the issue of the war. Now that this was not in truth, Samuel, is easily evinced, both by testimonies of the learned, and reasons. First, it is improbable, that God, who had denied to answer him by any ordinary means, should now deign him an answer so extraordinary. Secondly, no Witch or Devil can disturb the bodies or Souls of such as die in the Lord, because they rest from their labours. Rev. 14. 14. Thirdly, if it had been Samuel, he would doubtless have reproved Saul for consulting with Witches.  
The eighth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scoel maklo, A Consulter with his staff, Hos. 14. 12. Jerome saith, the manner of this divination was thus: That if the doubt were between two or three Cities, which first should be assaulted; to determine this, they wrote the names of the Cities upon certain staves, or arrows, which being shaked in a quiver together, the first that was pulled out determined the City. 
t Vid. Drus. in Deut. p. 592.  Others deliver the manner of this Consultation to have been thus: The consulter measured his staff by spans, or by the length of his finger, saying, as he measured, I will go, I will not go; I will do such a thing, I will not do it, and as the last span fell out, so he determined: This was termed by the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divination by rods or arrows.  
The ninth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roe baccabed, a diviner by intr●ls, Ezek. 21. 21. Nebuchandnezar being to make war both with the Jews, and the Ammonites, and doubting in the way, against whether of these he should make his first onset; First, he consulted with his arrows and staves, of which hath been spoken immediately before; Secondly, he consulted with the entrails of beasts. This practice was generally received among the Heathens, and because the Liver was the principal member observed, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Consultation with the liver. Three things were observed in this kind of divination. First, the colour of the entrails, whether they were all well coloured. Secondly, their place, whether none were displaced. Thirdly, the number, whether none were wanting; among those that were wanting, the want of the Liver, or the Heart chiefly presaged ill; that day when Julius Caesar was slain, it is storied, that in two fat Oxen then sacrificed, the heart was wanting in them both.    

THE FIFTH BOOK OF THEIR CONSISTORIES.  

CHAP. I.  
Their Courts of Judgement, especially their Ecclesiastical Consistory.  
THere were in Israel distinct Courts, consisting of distinct persons, the one principally for Church-businesses, the other for affairs in the Common wealth; the one an 
a Junius A●alyt. Expos. Deut. 17.  Ecclesiastical Consistory; the other a Civil Judicatory: of these, and their several censures, and punishments, it remaineth now to be spoken.  
These different Consistories, or Courts of Justice, we find first distinguished, 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 inferior Courts; Namely, to the Priest, in matters spiritual, or ceremonial; and to the Judge, in matters civil or criminal. These two Courts are more plainly distinguished, 2. Chron. 19 where Jehosaphat reforming many abuses in Church and Commonwealth, first appointed throughout all the fenced Cities of Judah, secular Judges to determine criminal causes, verse 5. And at Jerusalem he appointed a spiritual Court consisting of Levites, Priests, and the chief Fathers of Israel, verse. 8. And in Causes spiritual for the Lord, Amariah the High Priest was chief: in Causes criminal for the King, Zebediah was chief, vers. 11. Likewise the Prophet Jeremiah is condemned to die by the consistory of Priests, Jer. 26. 8.: but by the Consistory of Princes, or secular Judges sitting in the gate, he was absolved and discharged, vers. 16. Yea, although the tyranny of Antiochus, and the troublesome times ensuing had bred such a confusion in matters of Government among the Jews, that an evident distinction can hardly be found in the New-Testament: yet some footsteps, and imperfect tokens of both Courts are there observable, principally Matth. 21. 22. It. Matth. 26. 3. The chief Priests and the Elders of the People are named as two distinct Consistories: and each Consistory seemeth to be differenced by its proper name; The secular consistory termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Council: the spiritual termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Synagogue. They will deliver you up to the Counsels, and they will scourge you in their Synagogues, Matth. 10. 17. Hence that great assembly of Prophets and holy men called together by Esra, for the reformation of the Church, after their return from Babylon, is called Synagoga magna, A great Synagogue.  
The office of the Ecclesiastical Court was to put a difference between things holy and unholy, and between clean and unclean, Levit. 10. 10. and to determine Appeals in controversies of difficulty. It was a representative Church. Hence is that, Dic Ecclesiae, Mat. 18. 16. Tell the Church; because unto them belonged the power of Excommunication, the several sorts of which censure follow in the next Chapter.  
Only here take notice, that, as in the Civil Consistories, consisting of seventy Judges, which was the supreme Court, there were two sat as Chief, namely, one whom they termed Nasi, the Lord chief Justice; and the other whom they termed Abbeth din, the Father of the Senate: so in the Ecclesiastical Consistory the High Priest and his Sagan, or second Highpriest, sat chief there, 2 King. 23. 4. 
b Moses Ketses. in Sanhedrim.  That the High Priest, sat in the Sanhedrin necessarily, is an error; for he was, not elected into that Company, except he were a man of extraordinary wisdom. 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 joining of both Consistories often appeareth in the Gospel. The chief Priests and the Elders meet together.   

CHAP. II.  
Of their Excommunication.  
THey had three Degrees of Excommunication. The first was called in the. N. T. a casting cut of the Synagogne, John 9 22. by the Jews 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat haec vox Separationem, Elongationem, dedacitur à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separavit. Hinc etiam Proscriptus, prosiigatus, aut separatus. quispiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Niddui i. a separation, or putting away. 
b Buxtorf. ex Rabbinis Epist. Heb. pag. 55.  It signified a separation from all commerce or society either with any man or woman, for the distance of four Cubits; also from eating or drinking with any; from the use of the marriage bed, from shaving, washing, or the like, according to the pleasure of the Judge, and the quality of the offence: It was of force thirty 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 trebbling of the time, or to the extending of it to his lives end; his male-childrens 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 show that he was worthy to be stoned. They mourned not for such a one with solemn lamentation; they followed him not unto the grave; not buried him with common burial.  
The second was called in the N. T. a giving one over to Satan, 1 Cor. 5. 5. By the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherem. For the better understanding of this word, we must know that it is not used in this sense in the Old Testament; there we shall find it applied to persons, or to things; if to persons, than it signifieth a devoting of them to God by their death, Levit. 27. 29. If to things, than it signifieth a devoting of them unto God, by separating them from ordinary use: hence it is that Achan is punished for stealing the devoted thing, Josh. 7. 
c Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici tradit, homines sacros, (i) quorum capita inferis dicata sunt & devota; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donaria Diis consecrated.  Persons thus devoted, were termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and devoted things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notwithstanding, in the Apostles time, both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signified a second degree of Excommunication, differing from the 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 lighted; and when the curses were ended, they put out the Candles, in token that the excommunicate person was deprived of the light of Heaven. This kind of excommunication was exercised against the incestuous person. And against 
* 1 Cor. 5 5.  Hymaneus, and 
‖ Tim 20. 25.  Alexander.  
The third was called in the New Test. by the Syriack name Maranatha, 1 Cor. 16. that is, the Lord cometh. Maran, signifieth the Lord, and Atha, cometh, and this they say was instituted by Enoch, Judge, 14. The Jews called it Schammatha, the Etymology of which word I find to be twofold. Some say it soundeth as much as Maran-Atha, the Lord cometh. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domin●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit  Schem signifying the Lord, and Atha Cometh: 
e Elias Thy sbites in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  others say it soundeth There is death, Schem signifying there, and Mitha, death. Hence we may render it an excommunication to death 
f Bertram de Politia Judaic. c. 2. p. 21.  And this is thought to be the reason of that phrase, 1 John 5. 16. There is a sin unto death, i. which deserveth excommunication to death. 
g Buxtorf. Epist. Hebr. p 59 in dorso Epistolae subjici solebat haec abbrevi. ●ura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. prohibitum est per anathema. Rab. Gersom luminis captivitatis (scil. resignare has literas.)  R. Gersom forbade the breaking open of letters, under the penalty of all three sorts of excommunication. And this was termed Excommunicatio in secreto nominis tetragrammati: see the form hereof in the Chapter of the Sadduces.  
In the Greek Church there were 
h Vid. Just. lli notas in codicem canonum, Eccles. univers. ad ca non. 25. Bellarde paenit. l. 1. c. 22 & Casaub. Exercit. p. 552. observant quintum gradum, quem ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appellat.  four degrees of this censure. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those were censured with this degree, who were only barred the Lords Table: as for entrance into the Church, hearing the word, praying with the Congregations, they enjoyed equal liberty with other Christians, they might stand by and behold others receive the Sacrament, but themselves did partake thereof, whence they were called Stantes. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning this censure, all that I read of it, is thus; that he that is thus censured hath admittance into the Church, 
i Vid. justol. loco citato.  but his place must be behind the Pulpit, and he must depart with the Catechumeni, that is, such Pagans who were gained to the Christian Faith, but not fully admitted into the Church, because they wanted baptism, and therefore that they might not pray promiscuously with other Christians, there was a place behind the Choir of the Church in manner of Cloisters, allotted to them, and was from them called, 
k Hos●in. de Templis. p. 88  Catechumenum: This I take to be the place for this second degree of Excommunication, so that the force of this censure I think to consist in these three things. First, they were barred the Lords Table. Secondly, they might not stand by at the Administration of the Lords Supper (which was allowed in the first degree) and this appeareth clearly, because the Chatechumeni departed always at the celebration of the Communion; for to them principally it was said Ite missaest. Thirdly, though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall down on their knees and pray, and were thence called Succumbentes, yet this they might not do in the Congregation, but only in that place behind the choir or pulpit, which was allotted to the Catechumeni, and in this also this second degree differeth from the first. The third sort of censure was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the party thus censured was permitted to come no further than the Church Porch, where it was lawful for him to hear the Scriptures read, but not to join in prayer, nor to approach the Lords Table, whence such were termed Audientes. The fourth, and last sort, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persons under this censure stood quite without the Church, requesting those that entered in, with tears and weeping to petition the Lord for mercy toward them, whence they were called Plorantes.  
Seeing it is commonly thought, that Cain was censured by the first degree of Excommunication, called Niddui, and that the last called Schammatha was of enoch's constitution; both these being of such antiquity, I dare not say that the three degrees of Excommunication were borrowed from the three sorts of uncleanness, which excluded people out of the three Camps, though there was an observable proportion between them. 
l De quibus P. Fagius, in Num. 5. 2.  Niddui may be paralleled with the exclusion out of the Camp of God alone, which befell 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 befell 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 befell those that were defiled of leprosy; and from the Jews, it is probable that the Greek and Latin Churches borrowed their degrees of Excommunication.   

CHAP. III.  
Their Civil Consistories, what persons were necessarily present in them.  
IN many things men might be sinful in respect of God's Law, though not liable to punishment, in respect of man's; thou shalt not avenge, nor be mindful of wrong, Levit. 19 18. which the Hebrews explain thus; To avenge, is to deny a good turn to one who formerly denied him. To be mindful of a wrong, is to do a good turn to one who formerly would not do so much for him; but at the doing thereof, to upbraid the other of his unkindness. They illustrate it thus: when Reuben saith to Simeon, Lend me thy Hatchet; he answereth, I will not lend him: Afterward Simeon hath need to borrow an Hatchet of Reuben, and saith unto him, lend me thy Hatchet: Reuben saith unto him, I will not lend him, thou wouldst not lend me thine: this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima, Avengement. Now when Reuben saith to Simeon, Lend me thy Hatchet: he answereth, I will not lend him: afterwards Simeon borroweth an Hatchet of Reubem: Reubem saith, lo, I will ●end it thee, I will not deal with thee as thou dealedst with me, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira, Mindfulness: both these were sinful, but not liable to man's judgement.  
In all civil Courts, five sorts of persons were always 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Prince. His leave was craved for the trial of actions. The Witnesses were at least two, Deut. 19 15. If they were false, they punished them with a Talio, the same punishment which he intended against his brother, Deut. 19 19 The Notaries were two, 
a Moses Kotsen. in Sanhedrin.  one stood on the right hand to write the sentence of Absolution, and what was spoken in defence of the party; the other stood on the left hand, to write the sentence of condemnation, and the objections against the party. 
b Drus. praeter. Matth. 25.  Drusius thinks that Christ speaking of the last Judgement had reference to this, He shall set the sheep on the right hand, and on the left the goats, Matth. 25. 23. The Officers were in manner of Sheriffs, they were present to execute what the Judges determined; whence they carried up and down their 
b Moses Kotsens. in Sanhedrin.  staves and whips, as the Consuls of Rome had Rods and Axes, carried before them for the readier execution of justice. In Hebrew they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoterim, by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our English translation commonly Officers, and by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for doubtless there is allusion unto them, Luke 12. 58. When thou goest with thine adversary, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to the Magistrate, as thou art in the way, give diligence that thou mayst be delivered from him, lest he hale thee to the Judge, and the Judge deliver thee to the Officer, etc. The Pleader was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal rib, he stood on the right hand of the party cited into the Court, whether he pleaded for, or against him. The Lord shall stand on the right hand of the poor, to save him from those that judge his soul, Psa. 119. 31. that is, The Lord shall plead his cause. And Satan stood at the right hand of Joshuah, Zach. 3. 1. thet is to accuse him, or plead against him. When S. John speaketh, If any man sin, we have an Advocate, 2 John 2. 1. he alludeth unto this Baal rib, or Pleader. The Judges, they examined and determined matters, and after examination, sentence was pronounced by the Judge in this manner: Tu N. justus, Tu N. reus, Thou Simeon art just: Thou Reuben art guilty: at the pronunciation of which the guilty person was dragged to the place of execution. When he shall be judged, let him be condemned, Ps. 109. 7. the Hebrew is Let him go out wicked.  
The manner of sentencing persons, varied in most Countries. The Jews by a simple pronunciation of sentence, both absolved men, and condemned them. The 
c Rosin Anti●. Rom. l. 9 c. 24.  Romans gave sentence by casting in Tables into a certain box or urn prepared for the purpose: if they absolved any, they wrote the letter A in the table, it being the first letter of Absolvo: if they would condemn any, they cast in a table with C written in it, which is the first letter of Condemno: if the matter were hard to determine, they would cast in other tables with N L, signifying Non Liquet. The 
d E●a●. Adag. θ praefig.  Grecians in like manner used three letters: θ was a token of condemnation, which occasioned that of Persius. 
Et potis es nigrum, vitio praefigere Theta.  I was a token of absolution; λ, of ampliation. Others signified condemnation, by giving a black stone; and absolution by giving a white stone. 
Mos erat antiquis niveis atrisque lapillis,  
Hos damnare reos, illos absolvere culpa.  Ovid. Metamorph. 15.  
To this there seemeth to be allusion, Rev. 2. 17. To him who overcometh I will give a white stone; that is, I will absolve and acquit him in the day of judgement.  
Note these three phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To rise up to judgement; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To rise up in judgement; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 judgement. The men of Nineveth shall rise up in judgement with this generation, Matth. 12. 41. that is, shall be justified before this generation. The last is applied to the party condemned, Psal. 109. 7. Let him depart guilty or wicked: the ungodly shall not stand in judgement, Psal. 1. The like phrases were in use among the Romans: Stare in Senatu, to prevail in the Senate; Causâ cadere, to be cast in ones suit. But these phrases among the Romans I think to have been taken out of their Fence Schools, where the set positure of the body, by which a man prepareth himself to fight and grapple with his enemy, is termed Status, or Gradus, as cedere de Statu, to give back; Gradum vel statum servare, to keep's one standing: and from thence have those elegancies been translated into places of Judgement.   

CHAP. IU.  
The number of their Civil Courts.  
THeir Civil Courts were two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim gedola, the great Consistory, or Supreme Senate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim Ketanna, the lesser and inseriour Court. Thus I find them divided generally by the Rabbins: And although the latter was subdivided, as will after appear; yet in old time there were only two first branches: which division our Saviour Christ seemeth to have followed, calling the lesser Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the name of Judgement: the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the name of a Counsel. Whosoever is angry with his brother unadvisedly, shall be oulpable of Judgement. Whosoever saith unto his brother Raca, shall be worthy to be punished by the Council: Whosoever shall say, Fool, shall be worthy to be punished with the fire of Gehenna, Mat. 5. In which words, as there is a gradation of sin 1. Anger, passion of the mind. 2. Raca, 
e Raca, non grandis alicujus est sermo convitii, sed magis è contemptu natum est, & neglect a dicentis Chrysost. homil. 16. in Mat.  scornful, or slighting speech, as Tut, Tush, etc. 3. Fool, reproachful and opprobrious names: so likewise there is a gradation of punishment. 1. Judgement, a lesser Court. 2. Counsel, the greater Court. 3. The fire of Gehenna: Now Gehenna was a Valley, terrible for two sorts of fires in it: First, for that wherein men burned their children unto Moloch 
f David Kimchi, Ps. 27. 13.  Secondly, for another fire there continually burning, to consume the dead carcases, and filth of Jerusalem; partly for the terribleness of the first, and partly for the contemptibleness of the place by reason of the second fire, it was a type of hell fire itself. We may resolve that text thus, anger deserved the punishments of the lesser Court; Raca, the punishments of the greater: and Fool deserved punishments beyond all Courts, even the sire of Gehenna.  
The greater Court, by way of excellentcy, was called the Sanhedrim, which word came from the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place of Judgement: It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth din, the house of judgement. It was distinguished from the other Courts: first, in respect of the number of the Judges, which were 
g Moses Kotsen. fol. 186. col. 2.  seventy one, according to the command of God to Moses at their first institution, Numb. 11. 16. Gather unto me seventy men of the Elders of Israel, whom thou knowest, that they are the Elders of the people, and Governors over them, and bring them unto the Tabernacle of the Congregation, and let them stand there with thee. From the latter words of this Text, it is observed, that there were seventy besides Moses; and therefore after his decease they always chose one chief Judge in his room, not reckoning him among the seventy; they called him Nasi, the Prince or chief over the seventy. These seventy are 
h Franc. Junius Analyt. ex. ●●s. Num. 11.  thought to be chosen six out of every Tribe, save the Tribe of Levi, out of which only four were chosen. 
i Solon Jarchi.  Others think the manner of their choice was thus; six of every Tribe had their names written in little scrolls of paper: in seventy of these scrolls was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaken, Senex an Elder, in the two other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chelek, pars, A part; these scrolls they put in a pitcher or urn, and those that plucked out a scroll wherein Elder was written, were counted amongst the number of the Judges: those that plucked out the other scrolls, in which a Part was written, 
Numb. 11. 26.  they were rejected, Numb. 11. 26, The signior of these seventy was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab beth din, the Father of the Judgment-Hall. The 
i Moses Kstsen. f. 185. col. 2.  whole Set or Bench of Judges, sat in manner of an half circle, the Nasi sitting in the midst above the rest, the other sitting round about beneath, in such manner that the Father of the Judgment-Hall sat next to the Nasi on the right hand. The lesser Consistory was subdivided into two sorts, one consisted of twenty three Aldermen, and two such Consistories there were in Jerusalem, the one at the door of the Court before the Temple, the other at the door of the Mountain of the Temple: yea, in every City throughout Israel where there were sixscore householders, 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 householders,  
The 
k Moses Kotsen. ibid.  second difference between the greater Consistory and the lesser, was in respect of the place. The seventy sat only at Jerusalem, within the Court of the Temple, in a certain house called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lischath hagazith, the paved Chamber, because of the curious cut stones wherewith it was paved: by the Greeks it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pavement. Pilate sat down in the Judgement Seat, in a place called the Pavement, John 19 13. The other Consistories sat all in the gates of the Cities. Now because the gates of the City are the strength thereof, and in their gates their Judges sat: Hence is that, Mat. 16. 18. The. gates of hell shall not overcome it, that is, neither the strength nor policy of Satan.  
Lastly, they differed in respect of their Power and Authority: the Consistory of Seventy received 
l D●ut. 17. 8.  appeals from the other inferior Courts, from that there was no appeal: Again, the Consistory▪ of three sat not on life and death, but only on petty matters, as whipping, pecuniary controversies, and such like; the other of twenty three sat on life and death, but with a restrained power; they had not authority to judge an whole Tribe, the High priest, false Prophets, and other such weighty matters: this belonged only to the Seventy in Jerusalem: 
m Cunaeus de rep. Hebr. p. 1● 9  Hence is that, O Jerusalem, Jerusalem, which killest the Prophets, Luk. 13. 34. The means how they tried a false Prophet was thus; they observed the judgements which he threatened, 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 Ezekiah, and the people might repent, as the Ninivites did: but if he prophesied good, and that came not to pass, they judged him a false Prophet, The ground of this trial they make the words of Jeremiah the Prophet, which prophesied of peace, when the word of the Lord shall come to pass, then shall the Prophet be known that the Lord hath truly sent him, Jer. 28. 9  
The College or company of these Seventy, exercised judgement, not only under the Kings and Judges, 
n P. Galat. l. 4. cap. 5.  but their authority continued in times of vacances, when there was neither Judge nor King to rule Israel, and it continued until 
o Joseph. Antiq. l. 14. c. 17.  Herod put them down, and destroyed them, to secure himself of the Kingdom.  
Here some may object, that there were no such Courts, or their liberty much infringed in samuel's 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 Emperors of Rome had power to ride Circuits, and keep Assizes, which was done without any infringement of the liberties of their Senate: So the Kings and Judges in Israel had the like power, and yet the authority of their Courts stood firm. This kind of judging by keeping of Assizes, the Romans termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CHAP. V.  
Properties required in Judges, and the manner of their election.  
THe Law of God required these properties in Judges: 1. Wisdom. 2. 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 Covetousness: to these may be added the eighth, namely, having no respect of persons, Deut. 1. 17. These two last especially, the Heathens required in their Judges: whence the 
a Plutarch. de Iside.  Thebans painted Justice without hands, and without eyes, to intimate that Judges should receive no gifts, nor be swayed with sight of persons.  
The 
b Moses Kotser. in Sanhedrin.  Jews added many more. 1. That they should be free from all blemish of body. 2. That they should be skilled in the seventy Languages, to the intent that they might not need an Interpreter in the hearing of Causes. 3. That they should not be far stricken in years; which likewise was required by the Romans in their Judges; as appear by that common adage, Sexagenarius de ponte. 4. That they should be no Eunuches, 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 Magic, without the knowledge of which, they were not ablé to judge of Magicians.  
That there might be a sufficient supply of able men to succeed in the room of the Judges dying, there sat 
c Moses Kotsen. ibid.  three benches of others beneath, whom they called 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipul. sapientum.  Talmidi Chacamim, Scholars of the wise men: out of these they made their Election, and two of these always accompanied the condemned persons to the place of execution.  
Their inauguration of Judges was two fold: At first, by imposition of hands upon the head of the party, after the example of Moses laying hands on Joshua: this imposition of hands was not held lawful, 
e Petr. Galatin lib. 4 cap. 59  except it were in ●he presence of five or three Judges at the least. Afterwards, it was by saying a certain verse 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon in Sanhedrin. cap. 4.  Lo, thou art associated, and power is given thee to judge of penalties. Hence is that saying of Galatinus out of the Talmud, Institutio Judicum, aut manu fiebat, aut nomine tantum.  
Observe here, that Samuc, which I render associated, doth not always signify a man licenced to the discharge of some public 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 Rabbis 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 signify nothing else, but an association, an approximation, or conjoining 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 Judgements.  
IN their greater punishments, which deprived of life, some ceremonies were cemmon to them all.  
First, The Judges were to use deliberation in all causes, but specially in matters capital. There were four causes, saith 
a Targum Jonath. Num. 9 8.  Jonathan in his Targum, that came before Moses (he mentioneth none in particular, but what they were, we shall presently learn out of other records.) Two of these were not weighty; in these he hastened: Two more material, concerning life and death; in these he delayed. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonath.  Caeterum tàm de his, quam de illis dicebat, Non audivi; Of both the lighter and weightier causes, Moses saith, I have not heard, to wit, from the Lord: to show, that a deliberation and consultation, as it were with God, aught to be in all judgements, before sentence be pronounced. These four causes are named in 
c Targum. Hierosol. Num. 9 〈◊〉.  other Records: The two lightest are, 1. The matter of uncleanness, debarring the people from the Passeover, Num. 9 9 Secondly, the case of Zelophehads daughters, Num. 36. 10. The two weightier are, 1. The cause of the blasphemer, Leu. 24. 13. Secondly, The case of him that gathered Sticks on the Sabbath, Num. 15. 35. In all these judgements there is, The Lord spoke unto Moses. And in the first, which was counted among the lighter causes (because it was not on life and death) even there doth Moses in a solemn manner bespeak the people to stand still, Et ego audiam, And I will hear what the Lord will command. Notwithstanding, wilful delays in Justice maketh the Judge unrighteous. In that unrighteous Judge, from whom the Widow wrested sentence by importunity; we read not of any other fault in him, but delay, Luke 18. 6.  
Secondly, The party accused was placed on some high place, from whence he might be seen and heard of all the people: Set Naboth, in capite populi, on high among the people, 1 Kings 21. 9  
Thirdly, The Judges and the Witnesses did (when 
Deus. praeterit. Math. 27.  sentence was pronounced) put their hands upon the condemned persons head, and said, Sanguis tuus super caput tuum, Thy blood be upon thine own head: unto this the people had reference, saying, His blood be on us, and on our children, Mat. 27. 25.  
Fourthly, The place of execution was without the gates, the malefactors were had thither by two Executioners, 
e M●ses Kotsen. in Sanhedrin It. Talmud. lib. Maccoth cap. 3. in Mis●…na  termed by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chazani hacceneseth, Spectators of the Congregation, which is a periphrasis of those whom S. Mark calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 6. 27. which word, though it be used by the Greeks and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vziel & Targum Hieresol. Gen. 37. 36.  Chaldee Paraphrasts, yet it is a mere Latin, derived à specutando; because in the Court the Executioners were only Spectators, to behold and attend what the Judges would command them.  
Fifthy, When the malefactors was led to execution, a 
g Moses Kotsen. in loco superius citato.  public crier went before, saying, Such a one is going to be punished 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 linen 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 spoke vainly; for the discerning whereof, two of those whom they termed Scholars of the wise men, were sent with him to observe his speech on the way.  
Sixthly, He was exhorted to confess, that he might have his portion in the world to come: Thus Joshua exhorted Achan, Josh. 7. 19 My son, give I pray thee glory unto the Lord God of Israel, and make confession unto him: unto whom Achan answered, vers. 26. Indeed I have sinned against the Lord God of Israel, and thus have I done.  
Seventhly, In the time of execution, they gave the Malefactor▪ 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corat lebona becos schel injin. Maimon. in Sanhedrim. cap. 13. It. Moses Kotsen. in Sanehedrim.  Granum thuris in chalice vini, A grain of Frankincense in a cup of Wine: this they did give to cause a giddiness in the condemned persons head, that thereby he might be less sensible of the pain. St. Mark calleth this cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wine mingled with Myrrh, Mark 15. 23. This was done after the manner of the Jews, but the Soldiers 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 sponge, and filled it with Vinegar, and put it on reed, Matth. 27. 48. S. Mark in the first cup mentioneth the custom of the Jews, which in itself had some show of compassion; for the ground of this custom was taken from that, Prov. 31. 6. Give strong drink unto him that is ready to perish. S. Matthew mentioneth only their wicked mixture, contrary to the received custom; so that one Evangelist must expound the other. This first cup was so usually given before execution, that the word Calix a cup, is sometimes in the Scripture put for death itself. Father, if it may be; let this cup pass from me.  
Lastly, 
i Casaub. exercit. p. 654. ex. Maimonid.  The Tree whereon a man was hanged, and the Stone wherewith he was stoned, and the Sword wherewith he was beheaded, and the Napkin wherewith he was strangled, they were all buried, that there might be no evil memorial of such a one, to say: This is the Tree, this is the Sword, this the Stone, this is the Napkin, whereon, or wherewith, such an one was executed.   

CHAP. VII.  
Their capital punishments.  
THe Jews of old had only 
a Paraphrast. Chald. Ruth. 1. 17. Mikkotsifol. 188. col. 3.  four sorts of death in use among them. 1. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sekila, Lapidatio.  Lapidatio, stoning. 2. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheriphas, combustio.  Combustio, burning. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereg, decollatio.  3. Decollatio, beheading. 4. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chenek, Suffocatio.  Suffocatio, strangling. Of these, stoning was counted the most grievous, burning worse than beheading, beheading worse than strangling, and strangling was the easiest of all.  
They have a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis mors quae absolute in lege usurpatur. strangulatio est, R. S●lom. Exod. 21. 16.  rule, that wheresoever the Scripture saith of an offender, Morte plectetur, he shall be punished with death, not expressing the kind of death, there it ought to be interpreted of Strangling. For example, the Law saith of the Adulterer, Leu. 20. 10. Morte plectetur, 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.  
The rule is not generally true; for in former times Adultery was punished 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 judgement is named, They shall stone thee with stones: likewise the Scribes and Pharisees said unto Christ, Moses in the Law commanded us, that such should be stoned, John 8.  
Before we treat in particular of these four punishments, it may be questioned, Whether the Jews had any power to judge of life and death, at that time when they crucified our blessed Saviour? The Jews said to Pilate, It is not lawful for us to put any man to death, Joh. 18. 31. Latter Jews say that 
g Moses Kotsen. in Sanhedrin.  all power of capital punishment was taken from them forty years before the destruction of of the second Temple, and of this opinion are many Divines.  
Answer. First, the Jews speech unto Pilate, that it was not lawful for them to put any man to death, cannot be understood, as if they should have said, we have no power to put any man to death; for admit, that power in criminals were, in the general, taken from them, yet in this particular power was permitted them at that time from Pilate, Take ye him, and judge him according to your Law, John 18. 31. Neither can it be said, that their Law could not condemn him, if he had been a trangressor thereof; or that they had not out of their law to object against him: for they say, They had a law, and by their law he ought to die, John 19 7. It was not then want of Power, but the holiness of that time made them say it was unlawful. For they held it unlawful upon their days of prepararation to sit on life and death, as hath been shown in the Chapter of translating Feasts. And Friday on which our Saviour was condemned, was the preparation of their Sabbath.  
Secondly, in the question, whether power of judging capital crimes were taken from them by the Romans? We are to distinguish between crimes. Some crimes were transgressions of the Roman law, as theft, murder, robberies, etc. power of judging in these was taken from them: other crimes were transgressions only against the law of Moses, as blasphemy, and the like: in these, power of judging seemeth to have remained with them. When Paul was brought by the Jews before Gallio, Gallio said unto them, if it were a matter of wrong or wicked lewdness, O ye. Jews, reason would, that I should bear with you: but if it be a question of words, and names of your law, look ye to it, Acts 18. 14.  
In handling these four punishments: First observe the offenders, whom the Jews make liable to each punishment, and then the manner of the punishment.  
The persons to be stoned were 
h Moses Kotsen. fol. 188 col. 4.  eighteen. 1. He that lieth with his own mother, 2. Or with his father's wife, 36. Or with his daughter-in-law, 4. Or with a hetrothed maid, 5. Or with the male, 6. Or with the beast, 7. The woman that lieth down to a beast. 8. The blasphemer. 9 He that worstippeth an Idol. 10. He that offereth of his seed to Moloch. 11. He that hath a familiar spirit. 12. The Wizard. 13. The private enticer to Idolatry. 14. The public withdrawer to Idolatry. 15. The Witch. 16. The profaner 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 Witness cast upon him; if that killed not, all Israel threw stones upon him. The hands of the Witnesses shall be first upon him to put him to death, and afterwards the hands of all the people, Deut. 17. 17.  
Hence the opinion of 
i Paul. Fagius, Deut. 17. 7.  R. Akiba is commonly received, that such an Idolater (it holdeth in all others condemned to this death) was reserved until one of the common feasts, at which all the multitude of Israel came to Jerusalem. The party thus executed being quite dead, was afterward for greater ignominy hanged on a Tree, till towards the Sunset, at which time he and the Tree were both buried.  
Malefactors adjudged to burning were 
k Moses Kotsen. loco superius ●…tatio.  ten: 1. The Priest's daughter which committed whoredom. 2. He which lieth with his own daughter. 3. Or with his daughter's daughter. 4. Or with his son's daughter. 5. Or with his wife's daughter. 6. Or with her son's daughter. 7. Or with her daughter's daughter. 8. Or with his Mother-in-law. 9 Or with the Mother of his Mother-in-law. 10. Or with the Mother of his Father-in-law.  
The manner of burning was twofold. Some they burned with wood and faggots: this was termed 
l Rab. Levi. Levit, 10.  by them Combustio corporis, the burning of the body: Others they burned by pouring in scalding hot Lead at their mouths, which descending into their bowels killed them, the bulk of their body remaining whole, and this was termed therefore Combustio animae, The burning of their Soul. This last was most in use, and alone described by most of their Writers.  
Malefactors condemned to beheading, were 
m Moses Kotsen. in Sa●…r.  of two sorts, 1. The Murderer, 2. Those of any City, who were drawn unto Idolatry. The manner thereof is at this day in use.  
Malefactors strangled, were 
n Moses Kotsens. Ibid.  six. 1. He that smiteth his father or his Mother. 2. He that stealeth a soul of Israel. 3. An Elder which contradicteth the Consistory, 4. A false Prophet, and he that prophesieth in the name of an Idol. 5. He that lieth with another man's wife. 6. He that abuseth the body of the Priest's daughter.  
The manner of strangling was thus. The Malefactor was put in dung up to the loins, a towel being cast about his neck; which two Executioners, one on each side, plucked to and fro until he was dead.   

CHAP. VIII.  
Punishments not capital.  
THe lesser punishments, not capital, in use among the Hebrews, are chiefly four. 1. Imprisonment. 2. Restitution. 3. Talio. 4 Scourging.  
Imprisonment. Under this are comprehended the Prisons, Stocks, Pillory, Chains, Fetters and the like: all which sorts of punishment, seeing they differ very little or nothing at all from those which are now in common use with us, they need no explication.  
The keepers of the prison, if they let any committed unto them escape, were liable to the same punishment which should have been inflicted on the party escaped. This is gatherable from that, 1 Kin. 20. 39 Keep this man, if by any means he be missing, then shall thy life be for his life.  
Concerning that Libera Custodia, which 
a Drus. praeter. 2 Tim. 1. 18.  Drusius proveth to have been in use among the Romans, I much doubt whether any such Custom were in use among the Hebrews. That some kind of Prisoners at Rome did go abroad with a lesser kind of Fetters in the day time to their work, and so return at night to their prison, hath elsewhere been observed by me. And 
b Senec. Epist. 5. Non in lib. de tranquil. c. 10. quem ●dmodum citatur à Drusio.  Eadem catena & custodiam & militem cop●labat: The same chain tied both the Prisoner and the Keeper. Observe the unusual significations of these two words, Custodia a Prisoner, and Miles a Keeper. So that Dr●sius delivered Seneca his meaning, but not his words, when he repeats them thus: Eadem catena tàm reum quam militem tenet. Observe further, that the Prisoner was tied by the right arm, and the Keeper by the left, because the right arm is the stronger, and therefore justly remaineth free rather to the Keeper, than to the Prisoner. Hence is that, 
c Sen. de tranquil. c. 10.  Tu forte leviorem in sinistra putas catenam; because the Keeper tied himself unto the same Chain, not in way of punishment, but voluntarily for the safer keeping of the Prisoner.  
Restitution. This was commanded when goods were unjustly gotten, or wrongfully detained, Exod. 22. It was 
d Tho. Aquin. secunda secundae. q. 62.  threefold.  
Restitution is threefold. 


Secundum idem, in identity, when the very same thing is restored which is wrongfully gotten.  
Secundum aequale, when there is so much for so much in quantity restored, the goods unjustly gotten being sold or lost.  
Secundum possibile, when restitution is made according to that which a man hath, not being able to satisfy the whole.     
Restitution in identity, was, and is principally required. Whence it is, that if the theft, whether Ox or Sheep, were found alive upon a man, he restored but double, Exod. 22. 4. but if they were killed or sold, than five Oxen were restored for an Ox, and four sheep for a sheep, Exod. 22. 1. The Jews were so precise in this kind, that if they had built an house with a Beam or piece of Timber unjustly gotten, they would pull down the house, and restore the 
e David Kimchi.  same beam or piece to the owner. From this the Prophet Habakkuk doth not much dissent: The stone shall cry out of the wall, and the beam out of the timber shall answer it Habbak. 2. 11.  
Among the Jews, he ought to be sold that was not of sufficient worth to make restitution, Exod. 22. 3. 
f Aug. Epist. 54.  And Augustine saith of Christians, That he which doth not make restituion according to his ability, never repent. And, Non remittetur peccatum, nisi restituatur ablatum.  
Talio. This was a punishment in the same kind, an eye for an eye, and a tooth for a tooth, hand for an hand, and foot for foot, Deut. 19 21.  
Talio is twofold. 


Talio identitatis, or Pythagorica, which was according to the Letter of the Law, when the offender was punished with the loss of an eye, for putting out another's eye, etc.  
Talio similitudinis, or Analogica, which was when the price of an eye, or some proportionable mulct is paid for an eye put out, or any other member spoiled.     
The 
g Oculum pro oculo, id est, pretium oculi. Targum Jonath. Deut. 19 21. It. R. Solomon. ib.  Hebrews understand Talio similitudinis, that the price of a maim should be paid: not Talio identitatis, not that the offender should be punished with the like maim; because to punish like for like in identity, is in some cases impossible, as if a blind man put out another's eye, or one toothless strike out another's tooth.  
In case of bodily maims therefore, the 
h Vid. Munster. Exod. 21.  Hebrew Doctors say, that the party offending was bound to a fivefold satisfaction: First, for the hurt in the loss of the members. Secondly, for the damage, in loss of his labour. Thirdly, for his pain or grief arising from the wound. Fourthly, for the charge in curing it. Fifthly, for the blemish or deformity thereby occasioned. Munster rendereth those five thus; Damnum, lesio, dolour, medicina, confusio. The 
i A Cellius lib. 11. cap. 1.  Romans likewise had a Talio in their Law, but they also gave liberty to the offender to make choice, whether he would by way of commutation pay a proportionable mulct, or in identity suffer the like maim in his body?  
Scourging. This was twofold; either Virgis, with rods; or flagellis, with scourges. This latter was more grievous than the former, as appeareth by that Ironical speech; 
k Cic. pro Rabirio.  Porcia lex virgas ab omnium civium cor pore amovit, hic misericors flagella retulit. Both were in use among the Romans, but only the latter among the Hebrews. This beating or scourging was commanded, Deut. 25. 2, 3: Where the number of stripes was limited, which the Judge might not exceed. Forty stripes shall he cause him to have, and not past. The Jews in many things laboured to seem koly above the Law. For example, where the Lord commanded a Sabbath to be sanctified, they added their Sabbatulum, that is, they began their Sabbath about an hour sooner, and ended it about an hour later than the Law required: Where the Lord forbade them to eat or 
Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  drink things sacrificed to Idols, (l) they prohibited all drinking with Heathens, because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passeover to put away leaven out of their Houses, they would not take the 
m Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  name into their mouths name into their mouths all the time of that Feast. The Lord commanded them to abstain from eating Swine's flesh; they would not so much as name it, but in their common talk 
n Elias Thisbit. ibid.  would call a Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar, achar, another thing. In like manner the Lord commanded chief Malefactors, which deserved beating, to be punished with forty stripes; they in their greatest corrections would give but thirty nine. Of the Jews five times received I forty stripes save one, 2 Cor. 11. 24. For this purpose the scourge consisted of three thongs, so that at each blow he received three stripes; and in their greatest correction were given thirteen blows, that is, forty stripes save one. Whether 
o Talmud. lib. maccoth. ca 3. in Mischna.  these thongs were made the one of a Bulls hide, the other two of an Asses hide, or 
p Baalturim. vid. Drus. 2 Cor. 10. 24.  all three of a Calves, the matter is not material, both opinions have their Authors.  
The manner of correcting such, was thus. The Malefactor had both his hands tied unto a post, one cubit and half high, so that his body bowed upon it. The Judge shall cause him to bow down, Deut. 25. 2. This post or stake on which the Malefactor leaned in time of whipping, was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnammud, Columna, a Pillar. His clothes were plucked off from him downward unto the thighs, and 
r Talmud. ibid.  this was done either by renting or tearing of them. The Governors' rent Paul and Silas their clothes, and commanded them to be beaten with rods, Acts 16. 22.  
That the Beadle should inflict a great number of stripes proportionable unto the transgression, this correction was performed in the sight of the Judge. The Judge shall cause him to be beaten before his face, Deut. 25. 2. 
s Talmud. ibid.  The chief Judge of the three, during the time of the correction, did either read or excite that, Deut. 28. 58, 59 If thou wilt not keep, and do all the words of this law, etc. Then the Lord will make thy plagues wonderful, etc. The second Judge he numbered the stripes, and the third he bade the Beadle smite. The chief Judge concluded all, saying, Yet he being merciful forgave their iniquity, etc. Psal. 78. 38.  
Sometimes in notorious offences, to augment the pains, they tied certain huckle-bones or plummets of lead, or sharp thorns to the end of the thongs, and such scourges the 
t Eustathius. Item Athenaeus lib. 4.  Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Flagra Taxillata. 
u T●olasan. synt. jur. univers. l. 13.  In the Scripture they are termed Scorpions. My Father hath chastised you with rods, but I will correct you with Scorpions, 1 Kings 12. 12.   

CHAP. X.  
Punishments borrowed from other Nations.  
THE punishments borrowed from other Nations, are principally six: 1. Crux, The death on the Cross. 2. Serrâ dissectio, the cutting one afunder with a saw. 3. Damnatio ad bestias, The committing one to fight for his life with wild beasts. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wheel. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drowning one in the sea. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beating one to death with ●ndgels. The first and the third were merely Roman punishments; the second was likewise used by the Romans, but whether originally taken from them is doubtful: the fourth and the last were merely Greek punishments; the fifth was for the substance in use among the Hebrews, Greeks and Romans, but in manner of drowning them, they differed. It will be needful to speak somewhat of all these.  
1. Crux. This word is sometimes applied to any tree or stake on which a man is tortured to death, but most properly it is applied to a frame of wood consisting of two pieces of timber compacted crosswise, The first is termed Crux simplex. The last Crux Compacta. This latter is threefold. 1. Decussato. 2. Commissa. 3. Immissa.  
Crux decussata. This was made of two equal pieces of timber obliquely crossing one the other in the middle, after the manner of a Roman X. and thence it is called decussata. 
a Hieron. in J●…. c. 31.  Decussare est per medium secare. Veluti si duae regulae concurrant ad speciem literae X. quaefigura est cruc is. This kind of Cross is by the common people termed Crux Andraeana, Saint Andrews-cross, because on such an one he is reported to have been crucified.  
Crux commissa. This was, when a piece of timber erected, was joined in the middle to a traverse, or overthwart 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 to the top, on this manner †. 
b Lipsius' de cruse, lib. 1. cap. 10.  This is thought to have been Crux Christi, the Cross on which our Saviour Christ suffered.  
The Ceremonies used by the Romans towards those whom they crucified were these: First, they 
c Joseph. excid. lib. 5. cap. 3●. Philo contra Flaccum. It. Liv. lib. 1.  scourged them, and sometimes tied them to a Pillar in time of scourging. Artemidorus is clear in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, being tied to the Pillar, he received many stripes. 
d Plut. Baceh.  Plautus is thought to have alluded to the same. 
— Abducite hunc  
Intrò, atque adstringite ad columnam fortiter.   
The ancient Father's 
e Prudentius; Hieron. Beda vid. lip. de cruse, lib. 2. cap 4.  report that our Saviour was whipped thus ad columnam: but the Scripture is silent, both touching the place, and manner of his whipping, only that he was whipped is testified. He scourged Jesus, and delivered him to be crucified, Mat. 27. 26.  
Secondly, They caused them to bear their own Cross, 
f Platarch. de seranum, vind.  Malefici cum ad supplicium educuntur, quisque suam effert crucem. Thus Christ bore his own Cross, John 19 17. To this there is allusion, He that taketh not his Cross, and followeth after me, he is not worthy of me, Mat. 10. 38.  
Thirdly, That the equity of the proceeding might clea●ly appear, the 
g Euseb. Eccles. hist. lib. 5. cap. 1. It. Suet. Domit. cap. 10.  cause of the punishment was written in a table, and so carried before the condemned person; or else it was proclaimed by a public Cry●●. This cause was termed by the Romans commonly Titulus, by 
h Tertul. Apol. cap. 2 Sueton in Calig.  some i● is 〈◊〉 Elogium. Thus Pilate wrote in Hebrew, Greek, and Latin, Jesus of Nazareth the King of the Jews.  
Fourthly, They 
i Artemi●…. l. 2. c. 58.  plucked off their clothes from such as were to be crucified. Thus, Christ suffered naked.  
Serrâ dissectio, A sawing one in sunder. They sawed them from the head downward. The 
k Sueton. in Calig. cap. 27.  Romans used this kind of punishment, so likewise did the Hebrews. Thus Manasses is thought to have punished the Prophet Isaiah, and the Apostle to have alluded unto it, They were sawn a sunder, Heb. 11. 37.  
Damnatio ad bestias. Those who were condemned to wild Beasts, are properly termed Bestiarii. Whether S. Paul did, according to the letter, fight with beasts at Ephesus, 1 Cor. 15. 22. is much controversed. 
l Theophylact. Anselm.  Some understand by Beasts, Demetrius, and others, that opposed him at Ephesus, 
m Chrisostum. Ambros. & alii.  others more probably understand the words literally. And this kind of punishment was commonly exercised against Christians in the Primitive Church, insomuch that the Heathens imputing the cause of all public calamities unto the Christians, would call out, 
n Tertullian. Ap. l. cap. 40.  Christianos ad Leones! Let the Christians be haled to Lions: yea, the literal interpretation of the words: is a stronger argument that Saint Paul believed the Resurrection (which is the scope of the text) than to understand the words of a metaphorical fight, against the enemies of his doctrine.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wheel: A wise King bringeth the wheel over the wicked, Prov. 20. 26. I take the words to imply no more but this, that as the wheel turneth round, so by the wisdom of a King the mischief intended by wicked men, is brought upon their own head. That hereby should be understood, the grinding of wicked men under a cart wheel, as the husbandman breaks some sort of grain under the wheel, is the mere conceit of Expositors on this place; for no Records make mention of any such punishment in use among the Jews. Among the Greeks there was a punishment went under this name: 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph. in Iren. De eadem poena loquuntur Demosth. 3. in Aphob. & Suidas.  it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Wheel, not because a wheel was brought over the wicked, but because they bound fast the offender to the spokes of a Wheel, and there scourged him, to enforce a confession.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drowning one in the Sea. This was in use among many Nations, but the manner differed. The 
p Senec. lib. 5. controv. 4. Juvenal satire. 8. Modestus, Digest l 48. ad legem Pomp. de patric. vid. Coel. Rhod. l. 11. c. 21.  Romans 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 
q Athenaeus l. 14.  Grecians when they judged any to this kind of punishment, they wrapped him up in lead. The Hebrews tied a millstone about his neck. Thus, in respect of the manner 
r Hier. Mat. 18. 6.  those are to be understood, who say, this kind of punishment was peculiar to the Jews.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is rendered by the general name of torturing, Heb. 11. 35. 2 Mac. 6. 19 But the word signifieth a special kind of torturing, by beating one with cudgels unto death. It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a Drum usually: and hence. 
s Magius in lib. de Equuleo, vid. Dyus. praeter. l. 8.  some have paralleled this torture with that among the Romans termed Equuleus; as if the person thus tortured, were racked, and stretched out in manner of a drum head: but it signifieth also a drum stick, and 
t Scholiastes Aristophanis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribit esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pluto. p. 50.  thence cometh the punishment to be termed Tympanismus, that is, a Tabring, or beating one to death with cudgels, as if it were with drumsticks. This is evident by Eleazar; he came willingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this kind of torment, 2 Mat. 6. 19 and in the thirtieth verse, where he gave up the Ghost, there is mention of his strokes, not of his racking or stretching.  
Junius reckoneth 
u Junius Jer. 29. 26.  another kind of punishment, termed by the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok, which he would have to be a compound word: doubtless his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi, Navis, a ship, or boat, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janak, Sugere, to suck: for he saith that thereby is meant a certain punishment, termed Navicula sugentis, which 
x Plutarch. in Artaxerxe.  Plutarch describeth in this manner; That the offender should be enclosed between two boats, as in a prison, or, as his phrase is (quasi in vagina) as in a sheath; and, to preserve life in him, milk and honey tempered together was forcibly put into his mouth, whether he would or no. And hence, from this sucking in of milk and honey, this punishment hath been termed Navicula sugentis. But the 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instrumentum constringens manus. D. Kimch. Jer. 29. 26.  Hebrews say, that Tsinock was nothing else but manacles, or cords, wherewith prisoners hands were tied. I leave in indifferent to the Reader to follow which interpretation he please.    

THE six BOOK OF MISCELLANEOUS RITES.  

CHAP. I.  
Of Circumcision.  
THeir Sacraments were two. First, the Passeover, of which there hath been a set Chapter. Secondly, Circumcision, of which now. Circumcision, was a cutting off the foreskin, as a sign and seal of God's Covenant made with the People of the Jews. It is called a sign by God in its first institution, Gen. 17. and a seal by the Apostle, Rom. 4. 11. Yea, it is called a sign and a seal, by a 
a Zebar. Gen. 17.  Doctor of the Jews, more ancient than their Talmud:  
It was used (though not as a Sacrament) by many other Nations: 
b Alex. Ab. Alex. lib. 2. cap. 25. Herodot. l. 2. Diodor. Sicul. lib. 2. c. 1. It. l. 4. c. 3.  by the inhabitans of Colchis, the Aethiopians, the Tragloditae, and the Egyptians.  
In a figurative sense, alluding unto this Sacramental Rite, we read of three other sorts of Circumcision in the Scripture; so that in all there are four ned, 1. This of the flesh. 2. Another of the heart. 3. A third of the lips. 4. And a fourth of the ears. We are to consider it in its proper acception, and here to obseve: First, the time when it was administered. 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 acordeth that of our Saviour, Ye on the Sabbath day circumcise ●…an, John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least, say that God did therefore enjoin 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 show, that God, in the matter of Salvation, neither was, nor is simply tied 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 pedagogy, there was a kind of legal uncleanness, in which the creatures were thought to be, as remaining in their blood, for the first seven days after their birth, Levit. 22. 27. It. 12. 2, 3. Notwithstanding, God thought it not convenient to defer it longer than eight days, for the comfort of the Parents, which they received by a mature and seasonable initiation of their children.  
The manner how Circumcision was administered, I find thus recorded: Some of those that were present 
c Paul. Fag. Deut. 10.  held a Vessel full or dust, into which they did cast the foreskin being cut off. Again, they prepared in the room, a certain 
d Christo. Cast. in Malac. c. 3.  void chair for Elias; which was done, partly in honour of him, for which respect also, as often as they fell on any difficult place in Scripture, they would say 
e Macerus in abbreviaturis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Veniet Elias, & omnia enodabit; We know that Elias will come, and he will tell us all things: But chiefly it was done, because they thought Elias to be present there in spirit, whose bodily coming they did, and do daily expect. These ceremonies are merely 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, applied now unto Elias, was of old applied to Christ, John 4. 25. Thirdly, he which supplied the place of the Witness, or as we phrase it, of the Godfather, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  held the Child in his arms whiles it was Circumcised: this Godfather they called Baal Berith, and Sandak; that is, the Master of the Covenant. Uriah the Priest. and Zachariah the son of Jeberechiah, are 
g Jun. & Trim. Es. 8. 2.  thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz, Esay 8. 2. and from them the custom of having Godfathers in Baptism, to have taken its original. Fourthly, the parents named the Child, and in Zacharies times, it seemeth that in the naming of the Infant, they had respect to some name of his Ancestors. They said unto her, there is none of thy kindred that is named with this name, Luke 1. 61. Other Nations had their set days also after the birth, for the naming of their Children. 
h Plutarch. prob. 102. Macrobius. Stat. l. 1. c. 16.  The Romans gave names to their male-childrens on the ninth day, to the female on the eighth. The 
i Coel. Rhodig.  Athenians gave names on the tenth. 
k Arist. hist. ●nim. lib. 7. c. 12. Tertul. de Idol cap. 16.  Others on the seventh. These 
l 22. cap 12  days Tertullian calleth Nominalia. The Grecians besides the tenth day, on which they named the Child, they observed also the fifth, 
m Scholiast. Aristoth. in Lusistrat. p. 886. It. Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  on which day the Midwives took the Child, and ran about a fire made for that purpose, using that Ceremony as a purification of themselves and the Child: on this day the Neighbours also sent it gifts, or small tokens, Munera natalitia; 
n Stukius de co●…iv. l. 1. c. 16.  from which custom that amongst Christians, of the Godfathers sending gifts to the baptised Infant, is thought to have flown. But to return again to the Rites of the Jews. After the Child had been circumcised, the Father said, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen. in tractat. Circumcis. fol. ●15.  Blessed be our Lord God, who hath sanctified us with his precepts, and hath commanded us, that we should cause this Child to enter into the Covenant of Abraham. After this, the whole Church or company presently replied in this manner, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ●…en. ibid.  As thou hast made him to enter into the Covenant, so make him also to enter into the Law, into Matrimony, and into good works.  
The penalty for the omission of Circumcision runneth in this form; That soul shall be cut off from his people, Gen. 17. 14. I understand the penalty to be pronounced against such an omssion, which proceeded either from contempt or wilful neglect. In this case the question is, what is meant by this phrase, His soul shall be cut off from the people. Secondly, who ought thus to be punished? whether the child, or the parents, and such who supply the place of parents? For the first, besides God's 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 man's soul from his people, the sentence of excommunication, or casting him out of the Synagogue, I shall not oppose it, though I rather incline to those, who understand hereby a bodily death inflicted upon such an offender, in which sense the phrase is taken, Exod. 31. 14. Whosoever doth any work on the Sabbath, that soul shall be cut off from among his people. And it is very remarkable, that when Moses his child was uncircumcised, the Lord sought to kill Moses: which as it intimateth the punishment of this fault to be a bodily death, so it clearly evinceth, that not the child till he cometh to years of discretion, but the parents were liable to the punishment. The opinion of the Rabbins concerning this latter point, is thus delivered: 
q Moses Kots. tract. circumcis. fol. 114. col. 4.  If the Father circumcise him not, than the Judges are commanded to circumcise him, and if it be unknown to the Judges, and they circumcise him not, when he is waxen great, he is bound to circumcise himself, and every day that passeth over him, after he is waxen great, and he circumciseth not himself, lo he breaketh the Commandment.  
Here it may be demanded, how it is possible for a man, after once he hath been marked with the sign of Circumcision, to blot out that character, and become uncircumcised? for thus some Jews, for fear of Antiochus, made themselves uncircumcised, 1 Mac. 1. 16. Others for shame, after they were gained to the knowledge of Christ, and to the entertainment of the Christian saith, uncircumcised themselves, 1 Cor. 7. 18. 
r Ephiphan lib. de mens. &. pond. p. 415. It. Celsus l. 7. c. 25.  The answer is, that this was done by drawing up the foreskin with a Chirurgeon his instrument; and unto this the Apostle in the forequoted place alludeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attrahat praeputium. This wicked invention is ascribed unto Esau, as the first Author and practiser thereof.   

CHAP. II.  
Of their first-fruits, and their Firstlings, or Firstborn.  
THe use and end of their first-fruits, was that the after-fruits might be consecrated in them. To this purpose they were enjoined to offer the first-fruits of their trees, which served for food, Levit. 19 23, 24. In which this order was observed; the three first years after the tree had been planted, the fruits were counted uncircumcised and unclean: it was unlawful to eat them, sell them, or make any benefit of them: on the fourth year, they were accounted holy, that is, either 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos ea comedebat. Aben. Ezra in hunc lecum.  latter is the common opinion of the Hebrews. After the fourth year, they returned to the use of the owner: we may call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply the first-fruits.  
Secondly, they were enjoined to pay yearly the first fruits of every years increase, and these we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of them there were many sorts. First, first fruits in the sheaf, Leu. 23. 10. Secondly, first-fruits in two wave-loaves, Levit. 23. 17. These two bounded their harvest, that in the sheaf was offered in the beginning of harvest, upon the fifteenth of Nisan, the other of the loaves at the end, upon their Pentecost: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vzziel. Numb. 15. 20.  and Levit. 23. they are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thenuphoth, that is, shake-offerings. Thirdly, there was a first of the dough, Num. 15. 20. namely, a (c) four and twentieth part thereef, given unto the Priests: which kind of offering was observed, even when they were returned out of Babylon, Nehem. 10. 37. Unto this St. Paul hath reference, Rom. 11. 16. If the first fruits be holy, the lump is also holy. Fourthly, they were to pay unto the Priests the first-fruits of the threshing-floor, Numb. 15. 20. These two last are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therumoth, that is, heave offerings: this the heave-offering of the threshing floor; the other the heave-offerings of the dough, Numb. 15. 20. Under the name of first-fruits, commonly Authors treat of no other but this last, and wholly omit all the former sorts. Before we proceed to the explaining of the last, note with me the difference of these two words, Thenuphoth, and Therumoth: both signify shake-offerings, heave-offerings, or wave-offerings, but with this difference; 
d P. Fagius in Pentat.  the Therumoth was by a waving of elevation, lifting the oblation upward and downward, to signify, 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 Rabbis, and 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 Pomegranates. 6 Olives. 7 Dates. For all which the Promised Land is commended, Deut. 8. 8. 
e R. Solom. Deut. 26. 2 It. Moses Kotsens. fol. 201. Col. 4.  These the Talmudists term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biccurim; and when they treat of first-fruits, they treat of them under this name, and understand by the name of Biccurim no other. These, they say, are the first-fruits, which the people are so often in the Law commanded to bring up unto the Sanctuary, at the Feast of Pentecost, which was the end and closure of their harvest, as was signified both by this oblation, and likewise by that of the two wave loaves, Leu. 23. 17.  
The second was paid of Corn, Wine, Oil, and the Fleece, Deut. 18. 4. Numb. 18. 12. yea, of all things else that the earth brought forth for man's food. Thus their Doctors are to be understood, where they say, 
f Moses Egypt. in Jud. part. 3. tract. de Therumoth, cap. 2.  Quicquid eduliorum ex terra incrementum capit, obnoxium est primitiis, Therumae, & decimis. This they call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma, an heave offering: the Greek renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A separation, because this was a consecration, or setting apart of the Lords portion. In allusion unto this, I take S. Paul to have termed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated unto the Gospel, Rom. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aaron shall separate the Levites, so the Greek renders it, but the Original is, Aaron shall wave the Levites, Numb. 8. 11. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate me Barnabas and Saul, Acts 13. 2. Drusius delivereth another reason, as hath been said in the Chapter of the Pharisees. But to proceed: the Hebrews called this second payment, not only Theruma, simply, but sometimes 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theruma gedola, the great heave-offering, in comparison of that Tithe which the Levites paid unto the Priests: for that was termed Theruma magnasher, the heave offering of the Tithe, Numb. 18. 26. which though it were one of ten, in respect of that portion which the Levites received; yet it was but one of an hundred, in respect of the Husbandman's stock, who paid the Levites: and thus was it 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.  
The Law prescribed no set quantity to be paid, either in the Biccurim, or in the Theruma; but, by tradition, they were taught to pay at least the sixtieth part in both, even in those seven things, also paid under the name of Biccurim, or first-fruits, as well as in their heave-offering termed Theruma, or Theruma gedola.  
Thus the Talmudists do distinguish the Biccurim from the Theruma gedola: but in my opinion the Biccurim may be contained under Theruma gedola; and in truth, both of them are nothing else but the heave-offering of the floor, formerly mentioned out of Num. 15. 20. My reasons are these. 1. Scripture giveth no such leave to keep any part of their first fruits at home; if that could be proved, the distinction were warrantable. 2. Scripture doth not limit first fruits unto those seven kinds, which alone go under the name of Biccurim. 3. Themselves confound both members; for in their Biccurim, they say, they paid, 1 Wheat. 2. Barley: In their Theruma, they say, they paid Corn; as if under Corn, Wheat and Barley were not contained. Some may say, they paid their Biccurim in the Ear, while the harvest was yet standing, and their Theruma in Wheat and Barley ready threshed and winnowed. My reasons why it cannot be so, are these: 1. Because than they should pay twice a sixtieth part in their corn. 2. Because the corn offered in the sheaf was but a little quantity, and it was offered not at their. Pentecost when their harvest ended, but at their Passeover when their harvest began, Levit. 23. 10. Whereas their Biccurim, or first fruits, were always offered at their Pentecost.  
But omitting further proofs, I proceed to show the ground, why in this heave offering of the floor, at least a sixtieth part was prescribed: it is grounded upon that of the Prophet Ezek. This is the oblation that ye shall offer, the sixth part of an Ephah out of an Homer, Ezek 45. 13. that is, the sixtieth part of the whole, because an Homer containeth ten Ephahs. Hence they took that distinction of these offerings. 
g Solom. jarchi. Deut. 18. 4. Item Hieronym. in Ezek. 45 fol. 260.  Some say they gave the fortieth part of their increase: this because it was the greatest quantity given in this kind of oblations, they termed 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma gna●in ragna.  Theruma oculi boni, The oblation of a fair eye: others (though they were not so liberal as the former, yet they might not be reputed niggardly) gave a fiftieth part, and this they termed 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma benonith.  Theruma mediana, The oblation of a middle eye: others, whom they reputed sordid, gave just a sixtieth part, less than which they could not give, this they termed 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma gnajia ragna.  Theruma oculi mali, The oblation of an evil eye: so that the payment of these was bounded by the tradition of the Elders, between the sixtieth and the fortieth part: but the 
l Epiphan contr. Pharis. pag. 11.  Pharisees, that they might be holy above others, made their bounds the fiftieth and the thirtieth part; so that he was reputed sordid with them that paid the fiftieth part; and none liberal except he paid the thirtieth. The manner how these first fruits termed Biccurim were paid, is at large set down, Deut. 26. But in time of the Prophets other Ceremonies seem to have been received, of which the Hebrew Doctors say thus: 
m Maimon. in Buccurim. cap. 4. sect. 16.  When they carried up their first-fruits, all the Cities that were in a County gathered together to the chief City of the County to the end that they might not go up alone; for it is said, In the multitude of people is the King's 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 Zion, 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 signify the first-fruits of the seven kinds of fruits. There was likewise a pipe struck up before them, until they came near to Jerusalem, and all the way as they went, they sang, I rejoiced in them that said unto me, we will go into the house of the Lord, etc. Psal. 122. Unto this, and other like manner of solemn Assemblies the Prophet hath reference, saying, Ye shall have a song as in a night when an holy solemnity is kept, and gladness of heart, as when one goeth with a pipe to come unto the mountain of the Lord, Esay 30. 29.  
The firstling, or first born of man and beast, the Lord challenged as his own, Exod. 13. The ground of this Law was, because God smote all the firstborn in Egypt from man to beast, but spared the Israelites; for a perpetual memory of which benefit, he commanded them to sanctify all their firstborn male, unto him. Now the firstborn men, and of unclean beasts, were redeemed for five silver shekels of the sanctuary, paid unto the Priests for each of them, Num. 18. 15, 16. Unto this S. Peter alludeth, saying, We are not redeemed with corruptible things, as silver and gold, 1 Pet. 1. 18. The firstlings of clean beasts ought to be sacrificed, their blood to be sprinkled on the Altar, their fat to be burnt for a burnt-offering, and their flesh to return to the Priests.  
Observe how God would be honoured by the first-lings of men and cattle; by the first-fruits of trees, and of the earth, in the sheaf, in the threshing floor, in the dough, in the loaves: All which teach us to consecrate the first and prime of our years unto the Lord.   

CHAP. III.  
Of Tithes.  
WE are here to inquire: First, what things in general were titheable: Secondly, how many kinds of Tithes there were: Thirdly, the time when each sort of tithe began to be titheable.  
First, their yearly increase was either cattle, fruits of the trees, or fruits of the land; of 
a Vid. Sixtin. Amama de decimis.  all these they paid tithes, even to mint, anise, and cumine, These things they ought not to leave undone, Mat. 23. 23.  
Secondly, the sorts of tithes paid out of the fruits, both of the trees and the land, by the Husbandman, were two, paid in this manner: When the Harvest had been ended, and all gathered, than the Husbandman laid aside his great Theruma, otherwise called the first fruits of his threshing floor, of which it hath been spoken in the Chapter of first fruits. This being done, then out of the remainder he paid a tenth part unto the Levites, and this they termed 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magnasher rischon, the first tithe, Tob. 1. 7. This was always paid in kind, and as it seemeth to me, it was not brought up to Jerusalem by the husbandman, 
c Decime primae necessarii aut à celono ipso aut ejus vicario Hieros●lymas deportandae erant. Sixtin Amama de decimis.  others think otherwise) but paid unto the Levites in the several Cities of tillage, Neh. 10. 37. out of this first tithe the Levites paid a tenth portion unto the Priests; this they termed 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magnasher min hammagnasher, the tithe of the Tithes, Neh. 10. 38. and Decima sanctitatum, the tithe of holy things, 2. Chron. 31 6. this the Levites brought up to the house of God, Neh. 10. 38. When the Levites had paid this tenth portion unto the Priests, than the Levites and their Families might eat the remainder of the first tithe in any place, even out of Jerusalem, Num. 18. 31.  
This first tithe being paid, the Husbandman paid out of that which remained a second tithe; this the Husbandman might pay in kind if he pleased, or if he would, he might by way of commutation pay the worth thereof in Money; but when he paid in Money, he added a fifth part; so that when in kind was ten in the hundred, that changed into Money, was twelve in the hundred. This the Husbandman brought up unto Jerusalem, and made a kind of Love-feast therewith, unto which he invited the Priests and Levites, only every third year he carried it not to Jerusalem, but spent it at home within his own gates, upon the Levites, the Fatherless, the Widows, and the Poor, Deut. 14. 18. 
a Moses Kotsen. tract. de decima secundo. f. 199.  They reckoned their third year from the Sabbatical year, on which the Land rested: So that the first and second Tithe was paid by the Husbandman the first, second, fourth, and fifth years after the Sabbatical year: but upon the third and sixth years only, the first Tithe was paid to the Levites, and the the second was spent at home. Hence in respect of the kinds, this is called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magnasher scheni, the second tithe, Tobit. 1. 7. in respect it was paid to the poor every third year: it is called 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magnasher gnanis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor man's tithe, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magnasher sch●…hi, the third tithe, Tob. 1. 1. On those years on which it was carried up to Jerusalem, it ought of necessity to be eaten within the Court of the Temple, Deut. 14. 26, and by the third tithe, we are to understand the poor man's tithe on the third year, which year is termed an year of tithes, Deut. 26. 12.  
They likewise tithed their cattle. Of their bullocks, and their sheep, and all that passed under the rod, the tenth was holy to the Lord, Leu. 27 32. Some Expositors understand by this phrase of passing under the rod, that all Cattle are titheable which live under the custody of a keeper, as if there were allusion to the Shepherd's staff, or keeper's rod, which they use in keeping their cattle. The Hebrews more probably understand hereby, the manner of their decimation or tithing their cattle, which was as followeth. 
d Solomon jarchi, Leu. 27. 32. & Mai●on. de primogen. c. 7. Sect. 1. 5.  He that hath Lambs (or Bullocks) thus separateth his tenth, he gathereth all his Lambs, and all his Bullocks into a fold, to which he maketh a little door, that two cannot go forth together; their dams are placed without the door, to the end, that the Lambs hearing them bleating, might go forth one after another in order. Than one beginneth to number with his rod, one, two, three, etc. 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 increase unto the poor, being persuaded that God doth bless their estates the more: for their usual Proverb is, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thregnasher, bis●hbil sche thegnasher; that is, Pay tithes, that thou mayest be rich.  
The time of the year from which they reckoned tithes, was different. For 
f Talmud. tract. de novo anno ad initium Buxtorf. Synag. Jud. c. 12.  beasts they counted the year from Elul to Elul, that is, from August to August, 
g Moses Kotsen. in prae●…p. affirm. 136.  for Gram, Pulse, and Herbs from Tisri to Tisri, that is, from September to September: for the fruit of Trees, from Schebat, to Schebat, that is, from January to January.  
In this Synopsis following (which Sixtinus Amama hath taken out of Scaliger) the manner of Israel's tithing is set down.  
The Husbandman had growing 6000 Bushels in one year. 100 Bushels was the least that could be paid by the Husbandman to the Priests for the first fruits of the threshing floor. 5900 Bushels remained to the Husbandman, out of which he paid two Tithes. 590 Bushels were the first Tithe to the Levites. 59 Bushels the Levites paid the Priests, which was called the Tithe of the Tithes. 5310 Bushels remained to the Husbandman, out of which he paid his second tithe. 531 Bushels were the second Tithe. 4779 Bushels remained to the Husbandman as his own, all being paid. 1121 Bushels are the sum of both Tithes joined together, which is above a sixth part of the whole, namely nineteen out of an hundred.  
We are to know moreover, that through the corruption of the times, in the time of Hezekiah's reign, Tithes began generally to be neglected, insomuch that then Overseers were appointed to look to the true payment thereof, 2 Ch. 31. 13. Notwithstanding partly through the negligence of the Overseers, partly through the covetousness of the people, about one hundred thirty years before our Saviour's Incarnation, corruption so prevailed, that the people in a manner neglected all tithes, yea none or very few paid either their first, second, or poor man's tithe, only they paid the great heave-offering. Justly for this reason (saith (h) Moses Kotsensis) in the days of John the 
〈◊〉 Moses Kotsen. 〈◊〉 199. col. 3.  Priest, who succeeded Simeon the just, (I take it he meaneth Johannes Hyrcanus) their great Court, termed their Sanhedrim, made a Decree, that more faithful Overseers should be appointed for the Tithes. At this time many things became questionable, whether they were tithable or no; whence the high Court of their Sanhedrim decreed, that in the things doubtful (which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demai) 
i Moses Kotsen. ibid.  though they paid neither first, nor poor man's tithe, yet they paid a second tithe, and a small heave offering; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one part of an hundred: Mint, Anise and Cummine, seemeth to have been of these doubtful things; in which, though their decree of the Sanhedrim required but one in the hundred, yet the Pharisees would pay a just tenth, Mat. 23. 23. and hence it is that they boasted, They gave tithes of all that they possessed, Luke 18. 12. In which they outstripped the other Jews, who in these payments took the liberty granted them by the Sanhedrim.   

CHAP. IU.  
Of their Marriages.  
IN this Chapter of their Marriages, we are to consider: First, the distinction of their wives. Secondly, the manner of their betrothings. Thirdly, the rites and ceremonies of their Marriage. Lastly the form of their Divorce. The Patriarches in the Old Testament had many of them, two sorts of Wives: both of them were reputed lawful, and true wives, and therefore the Children of both were accounted legitimate. The Hebrews commonly called the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschim, Primary-wives, Married with nuptial Ceremonies and Rites requisite. Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascha-Oblitus fuit, quasi Obliviosae dictae, because for the most part, women's 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 Father's family is forgotten, and in a manner extinct in their daughters when they are married. Hence proceeds that common saying of the Hebrews, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab●n Ezra. Num. 1 2.  Familia matris non vocatur familia: and, for the contrary reason, a male child is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zacar, from his memory, because the memory of the Father is preserved in the 
b Eandem prolis masculae rationem habitam apud Grecos testatur ●…der. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Son, according to that speech of Absolom, I have no Son to keep my name in remembrance, 2 Sam. 18. 18.  
The other sort of Wives they call 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vx●r sec●ndaria vo●em compositam esse aiunt ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividere & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uxor, quasi 〈◊〉 divisa & di●●dia.  Pillagsehim, secondary wives, or half wives; the English translates them Concubines, and that not unfitly, for sometimes the Hebrew word itself denoteth an infamous Strumpet, or common Harlet.  
The differences between these Concubines, and the chief or primary wives, are many. 1. A disparity in their authority, or household government: the Wife was as Mistress, the Concubine as an handmaid or servant. She had only Justori, a true and lawful right unto the marriage bed, as the chief Wife had; otherwise she was in all respects inferior. And this appeareth in the History of Sarah and Hagar. Secondly, the betrothiing was different: the chief Wife at her Espousals received from her Husband certain Gifts and Tokens, as Pledges and Ceremonies of the Contract. Thus Abraham's steward, who is probably thought to be Eliezer, (of whom we read, Gen. 15. 2.) gave in Isaac's name unto Rebecca, jewels of silver▪ and jewels of gold, and raiment, Gen. 24. 55. This custom was in use also among the Grecians, who calleth these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
e D. Kimchi 2 Sam. 5. 13.  Moreover 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Iliad. 6. vid. etiam Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the chief Wife likewise received from her husband a bill of writing, or matrimonial letters, whereas the Concubines received neither such gifts, nor such letters. Thirdly, only the children of the chief wife succeeded the father in his inheritance; the children of the Cencubines received gifts or legacies: Abraham gave all his goods to Isaac, but unto the sons of the Concubines which Abraham had, Abraham gave gifts, Gen. 25. 5, 6. And here, by the way, we may take notice, that the first born by right of primogeniture, received a double portion of his father's goods: the father shall give him a double portion of all that he hath, for he is the first of his strength, Deut. 21. 17. Unto this custom the Prophet Elisha's speech alludeth, when he prayeth Elijah, that his spirit might be double upon him, 2 King. 1. 9 that is, that he might have a double portion of his spirit, in comparison of the other Prophets, or rather the sons of the Prophets, amongst whom he obtained the place of an elder Brother, and therefore prayeth for the right of primogeniture: so that we are not to understand him, as if he did ambitiously desire a greater measure of the spirit than rested upon his Master, but that he desired to excel the other remaining Prophets, unto whom afterward he became a father. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partem duorum.  Hebr. phrase is in both places the same. Secondly, in their betrothing we are to consider, 1. The distance of time between the espousals, and the confirmation of their marriage, which some have conceited to have been a full year, at least ten months; and this they observe from Rebecca, her brother and mother's answer unto Abraham's servant, desiring that the Maid might not depart presently, but remain after the Espousals at least ten days, Gen. 24. 55. Which Text they interpret 
g O●keles & R. Solomon.  ten months, understanding thereby that which elsewhere is phrased 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duwum annorum dierum.  a year of days, Gen 41. 1. But if we should yield this interpretation (although our English at least ten days, is more agreeable unto the 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 days, weeks, or months. The second thing considerable in their betrothing, is to inquire the manner of their contracting, which might be done in Israel three ways. First, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen. fol. 124.  By 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; 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon in Ischoth, c. 3. §. 1.  Lo thou art betrothed unto me: and he gave her the money before witnesses. By bill, and then he wrote the like form of words; Be thou betrothed unto me, which he gave her before witnesses; and it was written with her name in it, else it was no betrothing. By copulation, and then he said likewise, Lo thou shall be betrothed unto me by copulation, and so he was united unto her before two witnesses, after which copulation she was his betrothed wife. If he lay with her by way of fornication, and not by the name of betrothing; or if it were by themselves, without the fore-acquainting of Witnesses, it was no betrothing: however he might not lie with her the second time, before the Marriage was accomplished. And though the betrothing might be any of these three ways, yet usually it was by a 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 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisbit.  Chuppa, a Tabernacle or Tent: to this the Psalmist alludeth, Psal. 19 4, 5. In them hath ●e set a Tabernacle for the Sun, which as a Bridegroom coming out of his Chamber rejoiceth as a strong man to run a Race.  
Thirdly, the Rites and Ceremonies of their Marriage were performed in the assembly of ten men at least, with blessings and thanksgiving unto God, whence house itself was called 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Beth hillulah, the House of praise, and their marriage song 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hillulim, praises. The Bridegrooms intimate friends which accompanied him and sung this Epithalamium or marriage song, were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of the Bride-chamber, Mat. 9 15. Such I conceive those thirty companions to have been which Samson associated to himself, Jud. 14. 11. The form of this praise or blessing is at large described by Genebrard, and the sum thereof is this: The chief of these companions taketh a cup, and blesseth it, saying, Blessed art thou, O Lord our God, the King of the world, which createst the fruit of the vine: afterward than he saith, blessed be the Lord our God the King of the world, who hath created man after his own Image, according to the image of his own likeness, and hath thereby prepared unto himself an everlasting building, blessed be thou, O Lord, who hast created him. Then followeth again, Blessed art thou, O Lord our God, who hast created joy and gladness, the Bridegroom and the Bride, charity and brotherly love, rejoicing, and pleasure, peace and society: I beseech thee, O Lord, let there suddenly be heard in the Cities of Judah, and the streets of Jerusalem, the voice of joy and gladness, the voice of the Bridegroom and the Bride: the voice of ex●ltation in the Bride-chamber is sweeter than any feast: and children sweeter than the sweetness of a song: and this being ended, he drinketh to the married couple.  
This custom of praising God at such times was not needless or superfluous, for the fruit of the womb was expected as a special blessing from God, and so acknowledged by them in that saying, that four keys were in the hand of him who was the Lord of the whole World, which were committed neither to Angel nor Seraphim; namely 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum Hier. Gen. 30. 21.  Clavis pluviae, clavis cibationis, clavis sepulchrorum, & clavis sterilitatis. Concerning the key of Rain, thus speaketh the Scripture, The Lord will open to thee his good treasure, Deut. 28. Concerning the key of food, thou openest thy hands Psal. 145. Concerning the key of the grave, when I shall open your sepulchers, Ezeck. 37. Concerning the key of barrenness, God remembered Rachel, and opened her womb, Gen. 30. Whereby is intimated, that these four things God hath reserved in his own hand and custody: namely, Rain, Food, the raising of our Bodies, and the procreation of children.  
The time of the marriage feast appeareth clearly to have been usually 
p Vid. Thisbit. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seven days. Samson continued his feast seven days, Jud. 14. 10, 11. And of this seven days feast, 
q August. quest. super Gen. 88  Divines do understand that speech of Laban's unto Jacob, concerning Leah, fulfil her week, and we will also give thee this, Gen. 29. 27. in which speech, it is thought that Laban did desire Jacob, not to reject and turn away Leah, but to confirm the present marriage, by fulfilling the usual days of her marriage feast. From this Custom, together with the practice of Joseph, mourning seven days for his father, Gen. 50. 10. arose that usual proverb among the Jews, Septem ad convivium, Septem ad luctum. The chief governor of the feast was called 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Baal mischte; which name is fitly expressed by being called the 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ruler of the feast, Joh. 2. 9 The modern Jews in Italy, when they invite any to a marriage feast, use this form of words, Such a one, or such a one entreateth you to credit his daughter's marriage with your presence at the feast, etc. Then he that is invited replieth, Mazal tob: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stuk●us de conviv. l. 2. c. 3.  which some interpret to be the wishing of good luck in general; but I rather think, that hereby was wished to the married parties, a special blessing in the procreation of children: whence the wedding ring, given unto the Bride-wife had 
u Munster. Gen. 30.  this inscription or posy, Mazal tob; and the Hebrews called the Planet Jupiter, Mazal, whose influence they thought to be of great efficacy or force for generation: but in truth, Mazal signifieth any other Planet or Star in the Heaven, according to that Hebrew Proverb, 
x Non est tibi ulla herba inferias ●ui non sit Mazal inf●rmament●, & ferit  There is no herb in the earth, which hath not a Mazal or Star in the Firmament answering it, and striking it, saying, grow. Now tob signifieth good; so that the phrase soundeth as much as, be it done in a good hour, or under a good Planet. 
ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazal, & dicit ei, Cresce.   
At the time of the marriage also, the man gave his wife a dowry bill, which the Scrivener wrote, and the Bridegroom paid for, whereby he endowed his Spouse, if she were a Virgin, with 200 Deniers, (that is fifty shekels) and if she had been married before, with an hundred Deniers, that is, twenty five shekels, and this was called the root or principal of the dowry: the dowry might not be less, but more, so much as he would, though it were to a talon of gold. There is mention of a contract between Tobias and Sarah, and that was performed, not by a Scrivener, but by Raguel, the woman's father; where we may observe, that before the writing of this bill there was a giving of the woman unto her husband. The form of words there used is, Behold, take her after the law of Moses, Tobit. 7. 14. A Copy of this Dowry bill is taken by Bertram out of the Babylon Talmud. The words thereof are thus: 
y Talmud. Bab. vid. Buxtorf. Grammatic. Chald. p. 389.  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 situate near the Seashore, the Bridegreom Rabbi Moses, the son of Rabbi Jehuda, said unto the Bridewife Clarona, the daughter of Rabbi David, the son of Rabbi Moses, a Citizen of Lisbon; Be unto me a wife according to the law of Moses and Israel; and I according to the word of God, will worship, 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.  
After the Marriage was finished, than 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 herself, (Gen. 24. 65) and for this cause (namely in sign of subjection) ought the woman to have power on her head, 1 Cor. 11. 10. Where by Power the Apostle understandeth a veil. Do any ask the question, why he should denote this Veil by the name of Power, especially seeing it was in token of subjection? The Apostle being an Hebrew of the Hebrews, might have respect to the Hebrew word (z) Radid, signifying a Veil, which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velamen mulie●…. à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjecit.  cometh from the root Radad, to bear Rule and Authority, and so might use the Greek word, signifying 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power in the same sense as the Hebrews did. And, in truth, what was this subjection to the Husband but a kind of power and protection derived unto the Wife, in comparison of her former state, being a Virgin? and therefore in case her Husband was jealous of her, amongst other tokens of sorrow, she was commanded to stand at her trial with her head uncovered, Numb. 5. 18. intimating thereby, that if she could not then clear herself, she was from thence forward deprived of all power, which heretofore she enjoyed by the means of her Husband.  
After the marriage was finished, sometimes there 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was permitted a Bill of Divorce: this the Hebrews called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Rad●d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpret●r ver●a M●…. in So●a. c. 3. sect 〈◊〉.  Sepher Kerithuth, a Bill of cutting off, because the woman is by this means cut off from he▪ Husbands family. 
d M●…. de di vo●t c. 1. sect. 1.  Ten things were thought requisite as the Root and foundation of a divorce. 1. That a man put her not away but of his own will. 2. That he put her away by writing, not by any other thing. 3. That the matter of the writing be to divorce her and put her away, out of her possession. 4. That the matter of that divorcement be between him and her. 5. That it be written by her name. 6. That there be no action wanting, after the writing hereof, save the delivery of it unto her. 7. That he give it unto her. 8. That he gave it her before Witnesses. 9 That he give it her by the law of divorces. 10. That it be the husband or his deputy that delivereth it unto her. The form or Copy of this bill of divorcement was as it followeth 
e Her f●rma rep●●itar apud M●s●m ●…sem. sol. 133. Aliad exemplar ibidem hab●tur. It. in M●se Aegyptio. part 2. fol. 59 unde desumpta est haec testi●m subtlety qua●… ap●●sui●….  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 situate near the River N. that I of the Country of N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place, near such and such a River have desired of my own free will, without any co-action, and have divorced, dismissed, and cast out thee, thee I say thee my Wife N. of the Country of N. the daughter of Rabbi N. dwelling in such and such a Country, and dwelling now in such and such a place, situate near such and su●h a River, which hast been my Wife heretofore, but now I do divorce thee, dismiss thee, and cast thee cut, that thou mayst be free, and have the rule to thyself, and to depart and to marry with any other man whom thou wilt; and let no man be refused by thee for me, from this day forward for ever. Thus he thou lawful for any man, and this shall be to thee from me a bill of separation, a bill of divorce, and a letter of dismission, according to the Law of Moses and Israel: N. the son of N. witness. N. the son of N. witness.  
This bill was written by a 
f Solomon. Jarchi. Hos. c. 1. 10.  Scrivener, or public Notary. And 
g Maimon. de divort. cap. 11. sect. 18.  furthermore, a woman being divorced, or otherwise a widow, it was not lawful for her to marry again, till she had tarried ninety days, besides the day of her divorce, or of her husband's death, and her last espousals: to the end it might be known, whether she were with child or no, and that there might be proof, whether it were the seed of the first husband, or of her second.  
It was a common custom among the Romans about the time of our Saviour's 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. satire 6. verse 230. 
Et nubet decimo jam Thelesina viro.  Martial. lib. 8.  

h Senec. 〈◊〉. de Benef. 16.  Non consulum, sed maritorum numero annos suos computant, etc. The Bill tendered by the woman, was termed 
i Plutarch, in Alcibiade.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, letters of forsaking; not letters of cutting off, or putting away. This same practice 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, etc. Mark 10. 12. Now although, at that time, humane laws forbade not the marriages renewed with others upon such divorces, yet God's law condemned both such divorces, and such marriages, and, before God, persons marrying after such divorcements were reputed digamites, that is, to have two husbands, or two wives. For this reason, a Minister above others is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Husband of one wife, 1 Tim. 3. 2. And the woman, she is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wife of one husband, 1 Tim. 5. 9 In which text, second marriages (in case of the Husbands or Wife's death) are no more forbidden, than the Poet forbade them in the like phrase. 
Vnico gaudens mulier marito.  Horat. Carmin. 3. 14.  
Note in the last place, that among the Jews the Bride-woman also brought a dowry to her Husband; it was sometimes more, sometimes less; it was called by the 
k Elias Thiisbit. It. Solom. Jarchi. Gen. 31. 15.  Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nedunia: Raguel gave with his daughter Sarah half his goods, servants and cattle, and money, Tob. 10. 10.   

CHAP. V.  
Of their Burials.  
AT the time of a man's 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 Grecians. 
Ille meos oculos comprimat, Ille tuos.  Ovid. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Homer Iliad. 11.  
Secondly, they washed the body being dead. Tabytha died, and when they had washed her, they laid her up in an upper-chamber, Act. 9 37. The baptization or washing at such a time was threesold. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. 34. 26. A washing from the pollution contracted by the touch of a dead carc●…; so that if haply any ignorantly and unawares became thus unclean, then was he by a kind of washing to be made clean again. The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a baptization or washing of the dead corpse itself. Thus Tabytha was washed: neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unusually applied to common washings, as Mar. 7. 4. we read of the washing of cups, pots, vessels, tables, the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first of these washings was proper to the Jews: this second in use with Jews, 
a Tertullian. Apolog. 〈◊〉. 47. It. Euseb. hist. lib. 7. c. 17.  Christians, and 
b Cor●… lavant f●…ntis & ungunt. V●… lib 6. Aeneid.  Heathens: the third (which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a baptization for the dead, 1 Cor. 15. 9 proper to some amiss-led Christians. It may be demanded, what manner of Baptism this was? with submission of my judgement, I understand this place with S. Ambrose of a Sacramental washing, applied unto some living 
c Ambr●s. 1 Cor. 16. 29.  man in the name and behalf of his friend, dying without Baptism, out of a superstitious conceit, that the Sacrament thus conferred to one alive, in the name of the deceased, might be available for the other dying unbaptised. As if the Apostle did wound those superstitious Corinthians with their own quills, and prove the Resurrection of the dead from their own erroneous practice, telling them in effect, that their superstitious Custom of baptising 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 
d Tertul lib. de 〈◊〉. carnis.  Vicarium tale Baptisma (as Tertullian calleth it) in use among the Mar●ionites, is evident, yea, and amongst the 
e Epiphan. de Cerinthian. haeres. 28.  Cerinthians also: the manner thereof is thus described, 
f Chrys●st. 1 Cor. 15.  When any Catechumenist died, some living person placed under the bed of the deceased, they came unto the deceased party, and asked him whether he would be baptised? then he replying nothing, the party under the bed answered for him, saying, that he would be baptised▪ and thus they baptised him for the dead, as if they acted a play upon the Stage.  
The third ceremony used by the Jews towards the dead party, was the embalming of the corpse, 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: 
g He●…dot. Euterp.  they took out the bowels of the dead, they cleansed them and washed them with the wine of Dates, and after that again with odours: then filled they the bowels with pure Myrrh beaten, and Cassia. and other Odours (except Frankincense) and sewed them upon After this they seasoned the corpse hidden in Nitre seventy days, not longer: after seventy days they washed the corpse, and wrapped it in fine linen clothe gummed, which gum the Egyptians often used instead of glue. The Greeks termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the use thereof was for the preservation of the body, that it might not putrify; 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 unboweling of the corpse. This the Greeks termed 
h Vs●rpatur tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scriptures, lata significatione, ad denota●d●m utramque ●nditaram. I●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occu●…t. Gen. 5●. 6 pr●…, q●od●n Hebres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ar●matibus condive●unt.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was used to ward our Saviour Christ, John 19 40.  
Sometimes they did use to burn the corpse, preserving only the bones in some urn or Pitcher, Amos 6. 10. But commonly they interred the whole body, and buried it in the earth. The ancient Jews if they received not from their Ancestors, than would they purchase a burial place themselves, for the burial of them and their family. The form of that place was thus: It was a vault hewed out in a rock, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud. Seder. Nezikin Bava Bathra. cap. 6.  six cubits long, and four broad, in which eight other cells or lesser holes (or as some say, thirteen) were made, as so many distinct receptacles, or tombs for the dead bodies to be laid in: as often as they buried any, they were wont to roll a great stone to the mouth of the cave. The cave or vault itself they termed from the act of burial, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Keber, which signifieth a place of burial, or from its form, (l) Magnara, a den or cave. These several cells or receptacles in which the body was laid, they called 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cucim, graves, tombs: and the stone they named 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Golel, a rolling stone. This giveth great light to that in the Gospel, Joseph took the body of Christ, and wrapped it in a clean linen cloth, and put it in his new tomb, which he had hewn 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 beautify at the mouth or entrance of them: hence cometh that phrase, Spulchra dealbata, painted tombs. As often as they had occasion to mention or speak of any friend deceased, they used that in the Proverbs, The memory of the just is blessed, Prov. 10. 7. Hence the Rabbis, in their quotations of any worthy Author deceased, usually subjoin this honourable commemoration, Benedictae memoriae, N. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoria ejus sit in benedictione.  Such or such a one of blessed memory.  
But their usual Epitaph or Inscription upon their Sepulchers, was, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let this soul be bound up in the Garden of Eden, or in the bundle of the living, Amen, Amen, Amen, Selati.  
The latter Jews have been strangely conceited concerning the place of burials, and are persuaded, 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, thorough which his body by a continual volutation and rolling, may be brought into the land of Canaan. The ground hereof is taken from the charge of Jacob unto his son Joseph, that he should not bury him in the land of Egypt, but in Canaan. 
q Solom. jarchi. Gen. 47. 29.  For which charge they assign three reasons▪ First, because he foresaw by the spirit of Prophecy, that the dust of that land should afterwards be turned into louse. Secondly, because those who died out of the holy Land should not rise again without a painful rolling and tumbling of their bodies thorough those hollow passages. Thirdly, that the Egyptians might not idolatrously worship him.  
They made a feast at their burials, which is styled The bread of men, Ezek. 24. 17. And a cup of consolation, Jer. 16. 7. because it was administered 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 testify, some to augment their grief. 1. Cutting themselves, that is, wounding or cutting any part of their body, with any kind of Instrument. 
r Gentes, quasdam corporis partes acu vulnerabant, vel alias incidebant, atramentumque super ponebant, quod in cultum demonum suorum fiebat, praecipitur ergone ull● pacto sicut gentes ferirent carnes suas; quem ad modum sacerdotes Cybeles & deae Sororum, ut refert Luci●…us P. Fag●…t. 14. 1. Vng●ibus ora soror f●dans & pectora pugnis Vir. lib. 4. Aeneid.  This practice was learned from the Heathens, who were wo●t not▪ only to scratch their face, but to punch and p●i●k certain parts of their body with a needle, and then cover it over with ink, which they used as a special ceremony in their superstitious worship, and therefore it is forbid, Deut. 14. 1. Secondly, making themselves bald, which was done divers manner of ways; either by shaving their hair, or plucking it off with their hands, or by empoisoned plasters to make it fall off. Other Nations were wont to shave off 
s Sectis fratri im●osa●●e capillos. Ovid. Met. 3.  the hair of their head, and to offer it in the behalf of the dead: they did sometimes shave their cheeks, sometimes their eyelids: and this also, being an Heathenish custom, was likewise forbidden in Israel, Deut. 14. 1. Thirdly, going bare headed, that they might cast dust or ashes upon their heads, signifying thereby that they were unworthy the ground on which they went. Fourthly going 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, etc. they shall all cover their lips, for they have no answer of God, Mich 3. 7 If it be demanded, how they covered their lips? It is thought they did it 
t D. Kimchi 〈◊〉 Aben Esra P. Fag. Le 14. 45.  by casting the skirt of their cloak, or garment over them. Sixthly, 
u Seissàque Pol●xena pallâ. Juvenal. Satyr. 10.  r●nting their clothes. Seventhly, putting sackcloth about their loins, Gen. 37. 34. These were general tokens of grief, used upon all extraordinary occasions of sorrow. Two other there were, more proper to burials, to augment their grief. First, minstrels, who with their sad tunes inclined the affections of the people to mourning. 
x Majoris aetatis funera ad rubian proffer solebant: minoris vero aetatis ad tibias. Servius Aeneid. lib. 5.  Of these there were two sorts: Some playing on pipes, others sounding trumpets. At the funeral of Noblemen, or old men, they used a trumpet: at the funeral of the common people, or children, they used a 
y Tibia cui teneros suetum a ducere manes. Lege Phrygum maesta. Statius. Theb. lib. 6. ver. 121.  pipe. In this respect it is said; That Jesus, when he raised Jairus his daughter, cast out the minstrels, Mat. 9 23. Secondly, women hired to sing at burials for the same purpose, and likewise by outward significations of sorrow, to move the company, and more strongly to affect them, Call for the mourning women, etc. and send for skilful women, Jer. 9 17. These the Romans called Praeficas, quasi in hoc ipsum praefectas, Chief or skilful mourners.   

CHAP. VI  
Of their Oaths.  
THe manner of swearing was sometimes by listing up their hands towards heaven; Abraham said to the King of Sodom▪ I have lifted up my hand unto the Lord; that is, I have sworn, that I will not take from a thread, even to a shoo-latchet, Gen. 14. 22. Unto which custom the Psalmist seemeth to allude, Psal. 106. 26. He lifted up his hand, that is, he swore. Sometimes he that took the Oath did put his hand under the others thigh, which administered the Oath. We read this manner of administration to have been used by Abraham, Gen. 24. 2. and Jacob, Gen. 47. 29. Which ceremony 
a Aben Esra. Gen. 24. 2.  some interpret to be, as a token of subjection 
b Solomon jarchi, ibid.  others as a mystery of circumcision, the sign whereof they bore about that place of their body: Others more probably think it to be a mysterious 
c August. quaest. super Gen. 62.  signification of Christ the promised seed, who was to come out of Abraham's loins, or thigh; as the like phrase is used, Gen. 46. 26. the souls that came out of jacob's thigh. Sometimes also the manner of deposing, was to stand before the Altar, 1 Kings 8. 31. Which was also the custom of the 
d Alex. ab Alx. lib. 5. cap. 10.  Athenians, the 
e Livius dec. 3. lib. 1. It. Valer. Max. l. 9 c. 3.  Carthaginians, and the 
f Jures licet & Sam●thracum & nostrorum a●as. Juvenal. Satyr. 3.  Romans.  
The object of a lawful Oath was, and is, only the Lord: whence he that took the Oath was said to 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 God's omnipresence, that he is present in every place: of his omniscience, that he knoweth all secrets: of his truth, that he is a maintainer of truth, and an avenger of falsehood: of his justice, that he is willing; and his omnipotency, that he is able to punish those that by swearing shall dishonour him. And as the object of a lawful oath was only God: so it is implied, that it was not rashly or unadvisedly to be undertaken, but by a kind of necessity imposed; for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Passive, and signifieth to be sworn, rather than to swear.  
In corrupter times they were wont to swear by the 
g Allium, porrum & cepas inter deos jurejurando habuerunt Egyptii, Plin. lib 19 c. 6. Item. Juvenal. Sat. 15.  creatures, but the Jews chiefly by Jerusalem, by the Temple, by the gold of the Temple, by the Altar, and the gift on the Altar. This gift in Hebrew was termed Corban, and it was one of those 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inter quae sacramenta, cum quibusdam aliis, etiam jusjurandum quod Corban appellatur, enumerat Joseph. contra Apion, l. 2. p. 147.  oaths which in our Saviour Christ's time the Scribes and Pharisees accounted principally obligatory. If any swore by the Altar, it was nothing: but if any swore by the oblation of the Altar, he was bound to perform it, Matt. 23. 18. Yea, although God's Law enjoined honour, and relief towards parents; yet if they had bound themselves by this oath Corban, that they would not help or relieve their Parents, they taught they were discharged. Whence, saith their 
i Talmud. Hierosolymit tract. de votis cap. 10.  Talmud, Every one ought to honour his father and mother, except he hath vowed the contrary. And it is evident that the Jews did often by solemn vows and 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jurejurando se obstringunt, huic vel illi homini nihil se commodi praestituros. Philo Jud. de specialibus Legib. p. 595.  oaths bind themselves, that they would never do good to such, or such a man. We must furthermore know, that usually to their oaths there was an execration, or conditional curse annexed, which sometimes was expressed, as, if I do not do thus and thus, than 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 thread to a shoe latchet, Gen. 14. 22. then let the ●ord do so to me, and more also; this, or the like is understood, and maketh the former part of the oath to sound negatively; as if Abraham had said, I have sworn, I will not take from a thread to a shoe latchet. In like manner, Psal. 95. I have sworn, if they shall enter into my rest; that is, They shall not enter into my rest, Heb. 3, 18. This helpeth the exposition of that difficult place, Mat. 15. 5. which we read, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Per Corban. si quicquam tibi prodero: interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quicquam quemadmodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quisquam Mat. 10. 14. & Mat. 23. 18. Et execratione subaudita sensus emergat, Per Corban nihil tibi prodero. Caeterum, si quis urgeat, quod in fonte sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non per Corban, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciendum, quod similis ellepsis in jurandi formulis non est inusitata, hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per domicilium hoc. Vide Drusium de tribus sectis. l. 2. cap. 17.  By the gift that is offered by me thou mayst have profit: but if we conceive it thus, according to the form of the oath Corban, By Corban if thou receive any profit by me, and understand the execration implied: Then let God do thus, and much more to me; the sense will be thus; By Corban thou shalt receive no profit by me. This exposition is as agreeable to the scope of the place, as it is to their form of swearing, and plainly showeth how the Pharisees by their traditions transgressed the Commandment of God. For God commanded, saying, Honour thy father and thy Mother. But the Scribes and Pharisees said; Whosoever should say to father or mother, seeking relief, By Corban thou shalt receive no profit from me, he was discharged.   

CHAP. VII.  
Of their Writing, their Masorites, and their Work.  
WRiting in no Nation came to its perfection on a sudden, but by degrees: The Opinions of the Ancients concerning the Authors and Inventors of letters are different. Some say 
a Plin. l 7. c. 55. Diodor. Sicul. l. 6. c. 15.  Cadmus brought the use of letters into Greece: others say, 
b Servius lib. 2. Aeneid.  Palamedes: 
c Alex. Genial, l. 2. c. 30.  some say Rhadamanthus brought them into Assyria: Memnon into Egypt: Hercules into Phrygia: and Carmenta into Latium. Likewise some say the Phoenicians had first the knowledge and use of letters, 
Phaenices primi (famae si credimus) ausi  
Mansuram rudibus vocem signare figuris.  Lucan.  
Others say the 
d Diodor. Sicul. l. 4.  Ethiopians: 
e Plin. l. 7. c. 56.  others the Assyrians. But upon better grounds it is thought, that 
f Euseb. praepar. Evang. lib. 18.  Moses first taught the use of letters to the Jews, and that the Phoenicians learned them from the Jews, and the Grecians from the Phoenicians.  
In like manner, the matter upon which men wrote, in ruder times was different. Some wrote on rinds of Trees, whence Liber, signifying originally a rind of tree, is now used for a book. 
g Diogen. Laert. in vita Cleanthis.  Some wrote on tile-stones with a bone instead of a pen; some on Tables; this last was chiefly in use among the Jews, the Decalogue was written in two tables of stone. Again, write these things upon a table, Esay 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Septuagint, as if the writing-tables at that time were made of Boxtrees. They used not then pens or quills, but a certain instrument or punch, made of Iron or Steel, called Stylus, it was sharp at one end, for the more convenient indenting or carving of the characters; and broad at the other, for the scraping or blotting out what had been written: whence sprang that Proverbial speech: 
h Eras. in Adag.  Invertere stylum, to unsay what he hath said, or to blot out what he hath written: Scribe stylo hominis: write with the pen of man, Esay 8. 1. Afterward before they came to bind up books in manner as now we have them, they wrote in a roll of Paper or Parchment, which sometimes was ten cubits broad, and twenty long. Zac. 5. 2. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megilla in Hebrew, from Galal, to roll, Volumen in Latin, in English a volumn, from volvo, to roll. In the volumn of the book it is written, Psal. 40. 7. And Christ closing the Book, gave it to the Minister, Luk. 4. 20. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complicans folding, or rolling it up: and vers. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explicans, unfolding, or opening it. 
i Baxtorf. institut. Epist. p. 4.  These volumes were written not with one entire continued writing, but the writing was distinguished into many spaces, columns, or platforms, like unto so many Areae: these platforms, filled with writing, were instead of so many pages in a book: and thus we are to understand that Jer. 36. 23. When Jehudi had read three or four leaves, he cut it with a pen knife, etc. These leaves were nothing else but such spaces and platforms in the roll. After this manner the Jews reserve the Law, written in such rolls, and with such spaces, in their Synagogues at this day.  
It is much controversed, whether the Jews did from the beginning write with vowels and accents, or whether they were added by the Masorites; for the understanding of which, it will be needful, First, to inquire who the Masorites were: Secondly, what their work was, and then to deliver in a proposition what may be probably thought in this point.  
First, concerning the Masoeites, we are to know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar signifieth tradere, to deliver, and Masora a tradition, delivered from hand to hand to posterity without writing, as the Pythagoreans and Druids were wont to do; but by the figure Synecdoche, it signifieth those critical notes or Scholion, written in the margin of the Bible, and those that were the Authors of those critical observations were termed Masoritae, Masorites. Concerning these Authors, who they were, there are two opinions. Some 
k Aben Esra vid. Buxt. come. Masor. c. 3.  think that they were certain learned Jews living in the City Tiberias, they termed them Sapientes Tiberiadis, the wise men of Tiberias. These wise men are thought to have added these marginal notes unto the Hebrew Bibles 
l Elias Levita in praefat. tertia. l. Masoreth. hammasoreth.  some time after the finishing of the Babylon Talmud; which was about the year of our Lord, 506. This opinion is unlikely for these two reasons. 1. 
m Buxtorf in comment. Masor. c. 7.  Because we cannot find in Histories, the continuance of any College or School in Tiberias so long, but rather that degrees in learning ceased here withim four hundred years after ou● Saviour his birth, 2. 
n Buxtorf in comment Masor. c. 8.  In both Talmuds' mention is made of the Masora, and the things contained therein. Others therefore more 
oh R. Asarias'. R. Gedalia. Buxtor. in comment. Masor. c. 11.  probably say, that the Masorites were the Ecclesiastical Senate or Council held by Esra, Haggai, Zachary, Malachi, and divers others assembled for a reformation of the Church after their return from Babylon; they are called Viri Synagogae magnae. This Council continued at least forty yrars: for Simeon the just, who went out in his Priestly robes, to meet and pacify Alexander the Great, coming in hostile manner against Jerusalem, 
p Pirke Aboth. c. 1.  was the last of that Council, and that was above three hundred years before the birth of our Saviour. Esra was the Precedent or Chief of this Council; he was of such repute among the Jews, that they paralleled him with Moses, saying, 
q Talmud. Sanhedrim. c. 2. fol. 21.  Dignus erat Esra, quod data fuisset lex per manus ejus Israeli, si non praecessisset eum Moses.  
In the second place we are to consider the work, what the men of this great Synagogue, being the true Masorites, did: their work may be reduced to these particulars. 1. When this great Council was assembled, they, among whom Ezra was chief (who was assisted with the inspiration of God's Spirit) 
r Buxtors. in comment. Masor. c. 11.  determined what Books were Canonical, what spurious and Apocryphal. Secondly, 
s Tertull. l. de habit. muliebr. Chrysost. hom. 8. ad Hebraeos I●enaeus adver▪ haeres lib. 3. c. 25. August. de mirab. sacrae. script. l. 2. circa finem.  the authentic and Canonical Books, were purged by them, of all errors crept into the Text in time of their captivity. Thirdly, they 
t Genebrad. l. 2. Chronolog.  digested the Old Testament into twenty two books, according to the number of the Hebrew letters. Fourthly, they distinguished 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thebes achath, one word, until the time of the Masorites; yet it was not so distinguished 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 Prophecy should cease. Lastly, they noted the different writing, and different reading; for the understanding of which we must know, that in the Hebrew Text many words are written with more▪ ●any with fewer letters, than they are pronounced; 
u Sunt ●ct● voce●, quae scriptae s●nt in textu, sed non leguntur, quas add●. ●it M●…a, Ruth. 3. 12.  many words written in the Text which are n●… pronounced, etc. In the margin the difference is expressed: whence the difference in the Text they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethib, Scriptionem, the writing; the difference in the margin they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri, Lectionem, the Reading: because they do read according to that in the margin. 
x Contra has disputat Elias Levita in praef●t. 3 l. Masoreth. hamma. ●…th.  This difference is thought by some to be a correction of the Bible, according to several copies after their return from Babylon: but, that it is of Divine Authority, containing many mysteries known to Moses, and the Prophets successively (though many of them unknown to our Age) and that it was not any correction, but the difference itself primarily and purposely was intended by the Prophets, and holy Pen men of the Scripture, evidently appeareth by the diversity of readings in those books which were written by Haggay, Zachary, Malachi, Daniel, and Esra: They being the Authors of their own books, needed no correction at that time, themselves being present, yet in them this different reading is used.  
In the third place, the Proposition followeth; namely, Seeing that the Masorites passed their censure on many words for their irregularity in their vowels and accents; therefore, the vowels originally were not from the Masorites, but of the same antiquity with their words; and in truth, otherwise they had been a body or carcase without a soul.   

CHAP. VIII.  
Of Israel's pitching of their Tents, or of their Camps.  
WHiles the Israelites wandered thorough the Wilderness, their Church was a Tabernacle; and their habitations, Tents: so that their whole Camp might be termed a movable City. It was divided into three parts. In the centre or middle of all was the Tabernacle itself, with its Courts, this they termed the Camp of the Divine Majesty. Next round about, pitched the Priests and Levites, to whom the charge of the Tabernacle belonged, (and therefore the nearest adjoining place of habitation might be the convenientest for them) this was called the Camp of Levi. In the outer parts, round about Levi, the twelve Tribes pitched their Tents; this they termed the Camp of Israel. The first Camp resembled a great Cathedral Church, with its Church yard. The second a Privileged place about the Church, as it were for Colleges for the habitation of the Clergy. The third, the body of a City, wherein the Townsmen or Laity dwelled, The form of the whole, is probably thought to be foursquare, 
a Vziel. Num. 2. 3.  some say twelve miles long, and twelve miles broad.  
In the Eastern part pitched these three Tribes, Judah, Issachar, and Zabulon. On the Southside, Reuben, Simeon, and Gad, On the West, Ephraim, Manasses, and Benjamin. On the North, Dan, Asher, and Napthali: and these made up the outward Camp, termed the Camp of Israel. Between each Tribe, in every one of those four quarters, there were distant spaces like Streets, where there was buying and selling as in a market, and tradesmen in their shops in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph l. 3. Antiq. c. 11. p. 97.  manner of a City leading to and fro. This Camp is 
c Tradunt Hebraei, filios Israelita castrametatos fuisse in circuitu tabernaculi, ut unum milliare interfuerit (i) spatium mille passuum, & hoc erat iter Sabbati. P. Fag. Num. 2. 3.  thought to be round a mile distant from the Tabernacle, that is a Sabbath day's journey; and this is gathered from Josh. 3. 4. where the distance between the People and the Ark is commanded to be two thousand cubits.  
After this, pitched the Camp of Levi: in the Eastern pa●… Moses, Aaron, and the Priests; in the South the Coha●●ites; i● the West the Gershonites; in the North the Merarites.  
In the middle was the Camp of the Divine Majesty. Unto this David alludeth; God is in the midst of her, she shall not be moved, Psal. 46. 5.  
After the same manner the parts of the City Jerusalem were distinguished, when the Commonwealth was settled. 
d Maimon in Bethhabchirah c. 7. sect. 11.  From the gate of Jerusalem, to the mountain of the Temple, was the Camp of Israel; from the gate of the mountain of the Temple, to the gate of the Court (which was otherwise called Nicanors gate) was the Camp of Levi: from the gate of the Court, and forward, was the Camp of the Divine Majesty.  
Furthermore we are to know, that the twelve Tribes had between them four principal Banners, or Standards; three Tribes to one Standard, for which reason●, the Church is said to be terrible as an Army with banners, Cant. 6. 4. The Hebrew word Banner, Numb, 2. 2. the Greek translanteth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Order, and so the Chaldee calleth it 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quisque juxta ordinatam su. am ac●em.  Tekes (a word borrowed of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) order: Whence the Apostle taketh his phrase, Every man in his own order, 1 Cor. 15. 23.  
Every banner was thought to be of 3 colours, 
g Jonathan V●●l. Num. 2. 3.  according to the colours of the precious, stones in the breast plate, bearing the names of their Patriarches. But this proportion will not hold in all, seeing Levi (who is not here among the other Tribes) was in the breastplate 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 breastplate.  
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 slay before thee. 
h Dicunt in vexillo Reuben fuisse imaginem hominis: in vexillo Jehudah, imaginem leonis▪ in vexillo Ephraim, imaginem b●● is: in vexillo Da●, imaginem a pailae P. Pag. Num. 2. A●en Esra, ibidem. I Angeli ex h●● versu defini●i possunt; sunt enim spiritus intelligentes ●t homo, potertes ut Leo, ministratorii ut Bos, & celeres u● Aquila Tremel. in Ezek. 1.  It is moreover taught by the Hebrews, that each Standard had a distinct sign engraved in it. Reubens Standard had the Image of a Man: Judah's the Image of a Lion: Ephraim's the Image of an Ox: and Dans the Image of an Eagle.  
These sime four creatures are used by Ezekiel, Ez. 1. 10. to describe the nature of Angels. Every Cherubin is said to have four faces: the face of a man, to show his understanding; of a Lion, to show his power; of an Ox, to show his ministratory office; of an Eagle, to show his swiftness in the execution of Gods will. This same description of Angels you may find, Rev. 4. 6.  
By the same four, in the opinion of many of the 
k Hieronym. a. l initium sui commentarii in Mat. It. Gregor. homil. 4. in Ezek. a● Hieronym. dissentit D. Augustin●●s in Matthae, & Marco, ram in Leone Matthaeum, Marcum, in ●…ne put at ad●m●●atum August. de consens● Evangelist. l 1. c. 〈◊〉.  Fathers, are 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 Lion S. Mark, because he beginneth his Gospel, from that voice of the Lion roaring in the Wilderness. Vox clamantis in diserto: The Ox S. Luke, because he beginneth with Zacharias the Priest: and the Eagle S. John, who soaring aloft beginneth with the Divinity of Christ.  
Thus have we seen how they pitched their camps, their marching followeth: and here we are to consider, first, their marching in their journeys thorough the Wilderness. Secondly, their marching in their battles.  
Concerning their marching in their journeys, they either moved forward, or abode still, according to the moving or standing of the Cloud, which conducted them: the manner thereof is described, Numb. 10. and summarily we may view it thus: when God took up the Cloud, Moses prayed, and the Priests with Trumpets blew an alarm, then Judath the first Standard rose up, with Issachar and Zebulon, and they marched foremost: then followed the Gershonites and Merarites, bearing the boards and cover of the Tabernacle in wagons; the Trumpets sounded the second alarm, than Reuben, Simeon, and Gad rose up, and followed the Tabernacle, and after them went the Kohathites, in the midst of the twelve Tribes, bearing on their shoulders the Ark, Candlestick, Table, Altar, and other holy things. At the third alarm rose up the Standard of Ephraim, Manasses, and Benjamin, and these followed the Sanctuary: unto this David hath reference, when he prayeth, Psa. 80. 2. Before Ephraim, Benjamin, and Manasses, stir up thy strength, and come and save us. At the fourth alarm, arose the Standard of Dan, Asher, and Napthali: and to these was committed the care of gathering together the lame, feeble, and sick, and to look that nothing was left behind: whence they are called the gathering Host, Josh, 6. 9 unto this David alludeth: when my Father and my Mother forsake me, the Lord will gather me, Psal. 27. 10.  
Concerning their marching in war: First, the Priests sounded the alarm with Trumpets, Numb. 10. 9 this they termed: 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clangor, Vo●iferatio. Hebraei duplicem clangorem esse statuunt alterumque vocari. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●orum ille equabilis est v●x, ●ic citus concis●●que fragor: ille ad conv●candos caetus, hic ad accendendos militum animos facit.  Therugnah. Secondly, one Priest was selected out of the rest, to stir up the hearts of the people, and by a kind of hortatory Oration, to encourage them to the war, Deut. 20. 2. him they called▪ V●ctum belli, the anointed of the battle. Thirdly, they marched on by five and five in battle array, Exo. 13. 18. so the 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Original signifieth in that place.  
In the last place, we are to consider how they were to deal in besieging a Town; for the conceiving whereof, note these two propositions.  
1. They were to offer peace unto all Foreigners, 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 battle. For it was of the Lord to harden their hearts. Yet here Moab and Ammon are excepted; Israel must not seek their peace, Deut. 23. 6.  
2. They were to make covenant with none of the seven Nations, Deut. 7. 2. Exod. 23. 32. & 34. 14. With For reigners they might, Josh. 9 7. peradventure you dwell among us, and how shall we make a covenant with you? Not, how shall we make peace with you?  
Some may question, what the difference was between making peace, and making a covenant? I answer, twofold. 1. The making of peace was a naked stipulation, or promise, mutually made for the laying aside of all hostile affections towards each other; whereby life on both sides might be secured. Making a covenant, was a solemn binding of each other, to performance of this mutual promise by outward ceremonies, of 
n Haec est causa cu● Hebraei Foedus facere, dicant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay Divide c, aut dissecare foedus; quemadmodum apud Latin●s, dicitur percutere foedus, quae l●cutio fluxit ab antiquo foederis faciendi more: Sacerdos enim feriebat porcum silice, dicens. Sic à Jove feriatur is, qui sanctum hoc fregerit foedus, ut ego hunc porcum serio Livius, Decad. 1. l. 1. p. 17.  cutting a beast in twain, and passing between the parts thereof, Jer. 34. 18. as if they would say; Thus let it be done to him, and thus let his body be cut in two, who shall break this covenant? Secondly, peace was not concluded by the Israelites, but only upon these terms, That the people should become tributary unto them, Deut. 20. 11. The making of a covenant was upon equal terms, without any condition either of tribute or service, as is gatherable from the Covenant made by Joshua with the Gibeonites, where there is no mention of any condition at all, Josh. 9  
This difference seemeth to me warrantable, and serveth to reconcile many places, of Scripture, as where God saith, Offer peace to all, and make a covenant with none. Secondly, It showeth 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, etc. I say it salveth that Objection: because if we diligently observe Joshua's practice, we shall find unadvised Oaths to be so far, and only so far binding, as they agree with God's words. God's word required the Gibeonites should have their lives secured, because they accepted peace; Thus far therefore the covenant was still of force. God's word required, that the Canaanites, after the acceptation of peace, should become tributary; here the covenant was not of force, and therefore Joshuah made them hewers of wood, and drawers of water, which is a kind of a tribute in the language of the Scripture; tribute of the body, though not of the purse: in which sense the Egyptian Taskmasters are in the Original called Tribute-masters, Exod. 1. 11.   

CHAP. IX.  
Their Measures.  
MEasures in use among the Hebrews, and so among all other Nations, are of two sorts: some Mensurae applicationis, measures of application, as a span, a cubit, a yard, and the like. Secondly, Mensurae capacitatis, measures of capacity, as pints, quarts, pecks, bushels, etc. Measures of application, mentioned in Scripture, are these that follow (in which that there might be no deceit; the ground of these measures was the breadth of so many, or so many barley corns middle sized, laid by one another) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ets-bang, Digitus, a finger, an inch. 
a Aria's Mont. Thubal Cain.  It containeth the breadth of six barley corns joined together where they are thickest: though in round-reckoning it goeth for an inch, yet in accurate speaking 
* Quatuor digiti constituunt tres policies. Franc. Junius in Ezek. 40. 5.  four fingers make three inches. Of this there is mention, Jer. 52. 21.  
Palmus, This was twofold; Palmus minor, and Palmus major. The lesser containeth the breadth of four fingers, ay three inches, the Hebrews term it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophach, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the greater is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zereth, by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin Spithama, & Dodrans. It containeth the measure that is between the thumb and the little finger stretched out, a span.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnam, pes, a foot. It containeth 
b 4. Palmos scil. minores. Pet. Martyr. 1. Reg. c. 6.  twelve inches.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amma. Cubitus, a Cubit. We shall find in Author's mention of four kinds of Cubits. 1. Cubitus communis, this was the measure from the elbow to the finger's end. It contained a foot and half, or half a a yard, it is called the common Cubit. 2 Cubitus sacer, An holy Cubit, this was a full yard, containing two of the common Cubits, as appeareth▪ by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place, the pillars are reckoned each of them eighteen cubits high: in the second place they are reckoned five and thirty cubits high; which, together with the basis, being one ordinary cubit high doubleth the number: so that the first Text is to be understood of holy cubits; the second of common cubits. 3. Cubitus regis, the King's cubit, this was 
c Herodot. lib. 2. in des●ript. Babyl.  three fingers longer than the common cubit: Whereas the common cubit is termed cubitus viri, the cubit of a man, Deut. 3. 11. Onkelos doth improperly term it, cubitum regis, the King's cubit. Lastly, there was cubitus Geometricus, A geometrical cubit, it contained six common cubits, 
d Orig. hom. 2. in Genes. It. Aug. de Civitat Dei, lib, 15. cap. 27.  and according to these cubits, it is thought that Noah's Ark was built.  
Some make the difference between the cubit of the sanctuary, and the common cubit, to be thus; The common cubit, they say, contained 
e Quinos palmos.  fifteen inches, the holy cubit 
f Sex. palmos.  eighteen inches. But that the holy cubit contained two common cubits, hath been evidently proved, and it is probable, that those who make the difference to be only three inches, have mistaken the King's cubit, for the holy cubit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel, Funiculus, A line or rope. The just length thereof is unknown: the use thereof was to measure grounds; whence it is sometimes taken for the inheritance itself. The lines are fallen to me in pleasant places, Psal. 16. 6. That is, mine inheritance.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh, Arundo, the Reed. The use of this was to measure buildings; the length thereof was six cubits and an hand-breadth, Ezek. 40. 5. The cubits in this place are 
* Tremelius in hunc loc. m.  interpreted Kings cubits: it was less liable to deceit 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 Rezel. 21. 15.  
To these may be added other measures, wherewith. they measured their ways and walks. The least of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagad, Passus, a Peace.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stadium, a furlong. It is often mentioned in the New Testament, not at all in the Old. 
g Isidor.  It contained one hundred twenty five paces, which is the eighth part of our mile. Some think it to be called so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from standing, because Hercules ran so much ground before he stood still.  
Milliarum, a mile: It containeth with us a thousand paces, but much more among the Hebrews. Their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah, translated often Milliarium, properly signifieth a dinner or meal, and being applied unto journeys, walks, or ways, it signified so much ground as usually is gone, or conveniently may be traveled in half a day, between meal and meal, or bait and bait. The word is read, Gen. 35. 16. When there was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibrath haarets) about half a day's journey of ground. The Greek in that place hath an uncouth word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; doubtless it was made from the Hebrew Cibrath, and signifieth half a day's journey.  
Their measures of capacity, termed Mensurae capacitatis, were of two sorts; some for dry things, as Corn, Seed, etc. Some for liquid things, as Wine, Oil, etc. In both, that there might be a just proportion observed, all their measures were defined by a set number of Hen eggshells of a middle size.  
In my parallelling of them with our measures, where I speak of Bushels, half-Bushels, Pecks, etc. I am to be understood according to Winchester measure, as we phrase it: such a bushel containeth eight gallons. Where I speak of gallons, pottles, quarts, etc. I am to be understood according to our Ale measure, thereby I avoid fractions of number.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kab. Kabus, a Kab. 
a Aria's Mont. Thubal Cain.  This contained twenty four eggs, it held proportion with our Quart. The least measure mentioned in Scripture, is the fourth part of a Kab, 2 Kings 6. 25. The famine in Samaria was so great, that a fourth part of a Kab of Doves dung was sold for five pieces of silver. The Rabbins have a Proverb, that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Buxtorf. Lexicon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ten Kabs of speech descended into the world, and the woman took away nine of them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer. It contained 
* Alsted. praecog theol. l. 2. p. 588.  one Kab and an half, and a fifth part of a Kab, that is three pints and an half pint, and a fifth part of an half pint. It was the tenth part of an Ephah, Exod. 16. 36.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satum: The Latin Interpreters commonly render it by Modius. It contained 
c Vide Buxtorf. Lexic. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex opere R. Alphes. tractat. de Pasch. chap. 5. fol. 176.  six Kabs, that is, a Gallon and half. We translate the word in general, a measure: To morrow this time, a measure (that is, a Satum) of fine flower shall be sold for a Shekel, 2 Kings 7. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephah. It contained 
d Aria's Mont. Thubal Cain.  three Sata, that is, half a bushel, and pottle.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lethec. It contained 
e Epiph. de mensur. & Ponderib.  fifteen Modios (i) Sata; that is, two bushels, six gallons, and a pottle. Mention of that is made, Hos. 3. 2. It is there rendered in English, half an Homer.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer. It is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamor, Asinus, an Ass, because this measure contained so much grain of corn as an Ass could well bear. It contained ten Ephahs, Ezek. 45. 11. that is, forty five gallons, or, five bushels, and five gallons.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor, Corus. The Cor, and the Homer, were of the same quantity, Ezek. 45. 14. It was not only of liquid things, Luke 16. 7.  
These measures of which we have spoken hitherto, the Hebrews used in measuring of dry things: Three other measures there were, which they used for liquid or moist things.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log. It contained 
f Buxtorf. i● loco superius citato.  six egg shells. It was of the same quantity as the fourth part of a Kab, half a pint.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hin. It contained the quantity of 
g Buxtorf i●.  seventy two eggshells, so that it was of our measure three quarts.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bathus, the Bath. It was of the same capacity with the Ephah, the tenth part of an Homer, Ezek. 45. 14. The Latin Interpreters commoly render it Cadus. 
h Hieron. Ez●●, 45.  Hierom writing upon Ezekiel, renders it Vadus. Decima pars Cori, inquit, in speciebus liquidis vocatur Bathus, five Vadus. I sometimes thought there had been some error in the print, namely, Vadus, put for Cadus: But now I find the Greeks to use both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this measure; and from the last of these Greek words, that ancient Father reads it, Vadus. Sometimes our English renders it, in general, a measure, Luk. 16. 6. It contained fourgallons and an half.  
All these measures were proper to the Hebrews: I find three others mentioned in the N. T. taken from other Nations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sextarius. We English it, in general, a Pot; Mark 7. 4. 
i Alsted. prae●●g. Theot. p. 561.  It was of the same quantity with the Log, if we understand it of the Roman Sextarius. It was somewhat more, if we understand it of the Attic Sextarius: undecim Attici sextarii aequabant Romanos duodecim. In probability we are to understand the Roman measure, so that it contained six eggs, that is, half a pint.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choenix, a measure, Rev. 6. 6. It signifieth properly that measure of corn, which was allowed servants for their maintenance every day. Whence was occasioned that speech of Pythagoras: Super Chaenice non sedendum. That is, we must not rest upon the provision which sufficeth for a day, but we must take care for the morrow. It contained 
k Budaeus de ass. lib. 5.  four Sextarii, that is, a Quart.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Metretes, Joh. 2. 6. It is translated a Firkin. It was a measure in use among the Athenians. 
l Budaeus de ass. lib. 5.  It was of the same quantity with Cadus, and Cadus (as before was noted) was equal to the Hebrew Bath, so that it contained four Gallons and an half.   

CHAP. X.  
Their Coins. First of brazen Coins.  
THat they might have just Coins and Weights, they weighed both them and their weights by Barley-corns.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Minutum, a Mite, Luk. 21. 20. Mar. 12. 42. The latter Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. Octava, the eighth part of Assarium 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens. f. 124. col. 4. . It weighed half a barleycorn. It valued of our money, three parts of one 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quadrants, a Farthing. It was a Roman coin, weighing a grain of barley; it consisted of two mites. The poor Widow threw in two mites, which make a farthing, Mark 12. 42. By consequence it valued of ours c. ½.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Assarius, vel assarium. It was a Roman coin, weighing four grains. The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isor, and say, that it containeth 
* Drusius. in praeter. Luc. 12. 59  eight mites. Of this we read, Mat. 10. 29. Are not two Sparrows sold for (an Assarium?) our English readeth it, for a farthing? It valueth of ours, in precise speaking, q a.— q.  

Their silver Coins.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coin among the Hebrews; valued of ours 1. d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agorath: We English it in general, a piece of silver, 1 Sa. 2. 36. But it appeareth by the Chaldee paraphrase, that it is of the same value with Gerath; that paraphrase renders both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megna; by the Greek they are both rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the value thereof therefore is 1 d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshitah. The word signifieth a lamb, and is used for a certain Coin among the Hebrews, on the one side whereof the Image of a lamb was stamped; our English reads it, in general, a piece of money. Jacob bought a parcel of a field for an hundred pieces of money, Gen. 33. 19 In the original it is, for an hundred lambs. But it is apparent, that Jacob paid money; for S. Stephen saith, he bought it for money, Act. 7. 16. In the judgement of the Rabbins, it was the same that 
n R. S●l●m. Gen. 33. 19 It R. David. in lib. radic. It. Levi ben Gers. Gen. 33. 19  Obolus, 
o Drus. ad diffie. l●ca, Gen. p. 119.  twenty of them went to shekel; so that the value thereof was 1. d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceseph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteus, a piece of silver: as the Romans numbered their sums by Sesterces, insomuch that Nummus is oftentimes put absolutely to signify the same as Sestertius: So the Hebrews counted their sums by shekels, and the Grecians by Drachmae: Hence Argenteus, a piece if silver, being put absolutely in the Bible, if mention in that place be of the Hebrew coins, 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, than it valueth 1 s. 3 d. But if mention be of the Greek coins, as Acts 19 19 then it signifieth the Attic Drachma, which valueth of our money 1 d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 15. 8. (o) It was a quarter of a shekel, and 
●…wood de num.  thus by consequence it valued of ours 7 d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Didrachmon, Mat. 17. 24. We English it tribute money: The Syriack readeth 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Duo Zuzim; now that Coin which was termed Zuz by the Hebrews, was answerable to the Roman D●nair; whence it appeareth, that it valued of ours 1 s. 3 d.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stater. We English it a piece of money at large, but it contained precisely two 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.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Denarius, a penny. This was their tribute money, Mat. 22. 19 There were 
r Tremel. Mat. 22. 19  two sorts of pence in use among them: the common penny, which valued of ours 7 d. ob. And the penny 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 money was Didrachmum, as before hath been noted out of Mat. 17. 24. This Didrachmum or half shekel, was formerly paid by the Israelites 
s Aben ●sr. Ne●em. 10. 32.  every year fter they were 20 years old, towards their Temple, Exod. 30. 13. Caesar by taking away this money from the Temple, and changing it into a tribute for his own Coffers, did in truth take away from God that which was God's. Hence in that question proposed unto Christ, Is it lawful to give tribute unto Caesar, or not? Christ answereth, Render unto Caesar the things that are Caesar' God's. 
t Joseph. de bell●. lib. 7. cap. 26.  This very tribute afterwards was paid by the Jews towards the Roman Capitol, by virtue of a Decree made by Vespasian.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz. It was the 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisbit.  fourth part of a shekel of silver: it valued therefore of ours, 7 d. ob.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel, Si●lus, a shekel: it was twofold; Siclus regius, the King's 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 stamped on the one side, the pot of Manna, or as others think, Aaron's Censer or Incense cup: the inscription on this side was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel Israel, The shekel of Israel: on the reverse side was stamped Aaron's Rod budding, with this inscription about the Coin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeruschalaiim hakeduscha. After the coming of our Saviour, the Jews which were converted to the Christian Faith, 
t Alsted praecog. Theol. p. 550.  changed their shekel, and on the first side stamped the Image of Christ, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of the Image and 〈◊〉 in the pole, which three letters made his name Jesus. On the reverse side there was no picture, but the whole rundle was filled with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (is) Messia rex venit cum pace, & lux de homine facta est vita. In some Coins for the latter clause of that inscription is read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Deus homo est factus.  
The King's shekel, in David and Solomon's time, had stamped on the one side, a kind of Tower standing between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and underneath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole inscription was, Jerusalem urbs sanctitatis. On the reverse side, the rundle was filled with this Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay David rex, & filius ejus Solomon rex.  
The shekel again was divided into lesser Coins, which had their denomination from the parts thereof. Thus we read of the half shekel, Exod. 30. 13. The third part of a shekel, Nehem. 10. 32. The quarter of a shekel, 1 Sam. 9 8.   

Their Gold Coins.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zahab. The English reads is, a piece of gold, 2 Kin. 5. 5. By it is meant, that which elsewhere is called Siclus auri, a shekel of gold, 1 Chron. 21. 25. Hence the one thousand seven hundred pieces of gold mentioned, Judg. 8. 26. the Greek renders 1700, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  shekels, of gold, 
x Breerewood de nummis.  The weight of this Coin was two attic drams. the value 15. s.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adarcon, of this we read, Esra 8. 27. It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drakmon, of which we read, Esra. 2. 69. Both these names seem to denote the same coin; if not, yet both were of the same weight. The Greek interprets them both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our English accordingly renders both, a dram, which must be understood of the drams in use among the Hebrews, weighing two Attic drams. From the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drakmon seemeth to have had is name. 
y Breerwood de nummis.  He conjectureth not amiss, who thinketh that Adarcon was so called, quasi Daricon, which was a certain coin of gold in use among the Persians, and from King Darius (whose Image one side thereof bore) was named Daricon, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Chaldaeans is often prefixed before a word, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among the Hebrews. The value of this Coin was of ours 15. s.   

Their Sums.  
Their sums were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maneh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mina, a Pound. In gold it weighed one hundred shekels. This appeareth by comparing these Texts, 1 Kin. 10. 17. Tres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manim, three pound of gold went to one shield. Now we read, 2 Chron. 9 16. Three hundred shekels of gold went to one shield. The name shekels is not expressed in the Original, but necessarily understood, as appeareth in that which was spoken of Zahab. For it is a received rule, that in Scripture Aurum being put with a numeral, signifieth so many shekels of gold; and so Argentum in like manner. The weight thereof then being 100 shekels, it followeth, that the value was 75. l. in silver, their Maneh weighed 60 shekels, Ezek, 45. 12. so that it valued 7. l. 10. s. Note, that 
z Sheindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sheindler was deceived, in saying, that the price or value of the Manch was changed in Ezekiel's time, because it then valued 60 shekels: for the difference is not between the sacred and profane Maneh, as Sheindler conceiveth, but between the Maneh of gold, which was valued at 100 shekels always, and the Maneh of silver, which weighed 60 shekels, according to the forequoted place in Ezekiel.  
The second sum was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicar, Talentum, A Talon. This, if it were of silver, it contained in weight 3000 shekels. For, those two verses being compared together, Exod. 38. 25, 26. showeth, that six hundred thousand men paying every man half a shekel, the whole sum amounteth to an hundred talents; whence it followeth, that a talon of silver amongst the Hebrews was 375. l. But a talon 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 Coins we are to know three things. First that as the Romans, in the former ages, used Aes grave, Bullion money, unstampt, which in the M●ss or Billot they weighed out in their payments, and afterward, Aes signatum, coined metals: So the Hebrews, though at last they used coined money, yet at first they weighed their many uncoined; Abraham weighed to Ephron the silver. Gen. 23. 16. Hence the shekel had its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shak●l, ponderare, librare, to weigh, or put in the balance. Secondly, as the coined shekel was twofold, one for the use of the Sanctuary; the other for the use of the Commonwealth; and that of the Sanctuary was double the price of the other; so the weight of the shekel is to be distinguished after the same manner; the shekel of the Sanctuary weighed half an ounce Troy weight; the common shekel▪ weighed a quarter of an ounce. For Example, Goli●●; spears head weighed 600. shekels of the sanctuary, 1. Sam. 17. 7. that is twenty five pound weight: Absolom's hair weighed two hundred shekels after the King's 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 coins were in general termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 2. 15. The word signifieth properly a small quantity or little piece of metal, such as may be clipped off from coins. Upon the first of the 
2 Moses Kotsens. de Siclis. fol. 122. col. 2.  month Adar, Procla. was made throughout Israel, that the people should provide their half shekels, which were yearly paid toward the service of the Temple, according to the commandment of God, Ex. 30. 13. 
b Moses Kotsens. ibid.  One the 25. of Adar, than they brought tables into the Temple (that is, into the ward Court where the people stood) on these tables lay these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or lesser coins, to furnish those who wanted half shekels for their offerings, or that wanted lesser pieces of money 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 coins, was notwithout an exchange for other money, or other things in lieu of money, and that upon advantage. Hence those that sat at these tables, as chief bankers or masters of the exchange, they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the lesser coins which they exchanged: in respect of the exchange itself, they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Pollu●, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Dr●. Annot. in N. T. part. al. ter.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the same in Greek, as Cambium in Latin, whence those Letters of exchange, which the Latins call Literas Cambii, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tickets of exchange: in respect of the Tables at which they sat, they are termed by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sch ulcanim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Schulcan, Mensa; for the same reasons they are sometimes termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and by the Latins Mensarii. These are those changers of money which our Saviour drove out of the Temple.     
FINIS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The Names of AUTHORS cited in this BOOK.  

A  
ABen Esra.  
Aboth. vi. Pirke.  
Aboth.  
Aeschines.  
Alexander Neopol.  
Alstedius.  
Ambrose.  
Aquinas.  
Aristoteles.  
Arias Montanus,  
Aristophanes, Aureliae Allobr●gum. 1607  
Artemidoras'.  
Athenaeus.  
Augustinus, Coloniae Agrippinae. 1616   

B  
Baal turim,  
Beda,  
Bellarminus,  
Bertramus,  
Beza,  
Bodinus,  
Brerewood,  
Buxtorfius,  
Budaeus.   

C  
Caninius,  
Capnio, vi. Reuchlin.  
Carrion,  
Casaubonus,  
Coelius Rhodiginus,  
Chazkuni,  
Chemnitius,  
Chimchi alias, R. David Kimchi,  
Chrysostomus,  
Clem. Alexandrius,  
Cicero.  
Concilium quintum sextum.  
Cyrillus,  
Cyprianus,  
Cuneus, Ludguni Batavorum. 1617.   

D  
Demosthenes, Venitiis. 1554  
Diodorus Siculus.  
Dionysius Halicarnass.  
Drusius de tribus sectis, Franckerae. 1619   

E  
Elias Thisbites.  
Epiphanus.  
Erasmus.  
Euripides.  
Eustatius.  
Eusebius.   

F  
Funecius.  
Fagius.  
Firmicus.   

G  
Galatinus, Francofurti. 1612  
Gellius,  
Genebrardus,  
G●rionides,  
Gregor. Nazianzen,  
Gyraldus.   

H  
Herodianus,  
Herodotus,  
Hesiodus,  
Hieronymus, Basileae, 1516  
Homerus,  
Horatius,  
Hospinianus, Tiguri. 1621.   

I.  
Jalcut, Cra●●viae, 1565  
Jansenius,  
Josephus, Aureliae Allobr●g. 1611  
Jonathan.  
Junius.  
Justin Martyr.  
Justin, histor.  
Juvenalis.  
Il medenu.   

K.  
Kimchi vid. Chimchi.   

L.  
Lactantius.  
Lacrtius.  
Levi been. Gersom.  
Lipsius.  
Livius.  
Lucanus.  
Lucianus.  
Lyranus.   

M.  
Macrobius.  
Magius.  
Maimonides, lib. Jad. Venetiis. 1574  
Masius.  
Maximus Tyrius.  
Montacutius.  
Moses Kotsensis. Venetiis. 1557  
Munsterus.  
Musar.  
Modestus.   

O.  
Oecumenius.  
Onkelos.  
Origines.  
Ovid.   

P.  
Philo Judaeus, Coloniae. Allobrog. 1613  
Pirke. Aboth.  
Plautus.  
Plinius.  
Pierius, Basileae. 1575.  
Plutarch.  
Procopius.  
Prudentius.   

R.  
Reuchlinus (pro quo citatur Capnio perperam) Francofurti. 1612.  
Rosinu●.  
Ruffinus.   

S.  
Seder olam minus.  
Septuaginta interprete.  
Serarius.  

Scaliger. 


De emend. temp. Lutetiae. 1583.  
Trihaeres. Franekerae. 1619.      
Sheindler.  
Sigonius.  
Scholiastes Aristophanis.  
Solomon Jarchi.  
Solinus.  
Sozomenus.  
Statius.  
Stukius.  
Suetonius.  
Suidas,  
Syrus interpres.   

T.  
Talmud Bybylonicum,  
Talmud Hierosolymitanum.  
Targum Vzielidis, sive Jonathanis.  
Targum Onkelos.  
Targum Hierosolymitanum.  
Tertullianus. 1609  
Theophylactus.  
Theodoretus.  
Theophrastus.  
Tholosanus.  
Thisbites.  
Tiraquellus.  
Toletus.  
Tremelius.   

V.  
Vatablus.  
Valerius Max.  
Varro.  
Virgilius.   

X.  
Xenophon, Basileae. 1569   

Z.  
Zepperus.  
Zohar.    

A TABLE OF THE Several TEXTS of SCRIPTURE Explained in the Six Books.  

GENESIS.  Chap. Verse. Pag. 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 27 273 30  133 31 28 87 31 30 170 31 53 143 35 19 265 35 6 261 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.  Chap. Verse. Pag. 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 15● 32 34, 10. 158, 159 34  161 35 3 101 38 25, 26. 269  

LEVITICUS.  Chap. Verse. Pag. 6 3 146 8 12, 30. 1●, 14 10 10 180 12 2, 3 214 13   33 2 18 15 4, 23 15 16 〈◊〉, 〈◊〉. 15, 133 18 21 143 19 18 18● 19 2●, 24 218 20 10 199 21 3, 10, 11. 17 21 14, 7, 17. 16 32 27 107, 214 23  118 23 5, 6, 7, 8. 10, 23 10, 11, 17. 115,   116, 118 23 17 218, ●20 23 24 121 23 40 118 23 43 119 24 13 196 25 6, ●0, 2●. ●●4 25 8 136 26 30 161 27 29 218 27 32 226  

NUMBERS.  Chap. Verse. Pag. 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. 19●, 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 22● 23 28 154 24 21 55 25 3 154 27 18 29 28 4 108 28 11, 15. 1●1 28 16, 17, 104. 128 29  119 29 1, 6 122 36 10 195  

DEUTERENOMY  Chap. Verse. Pag. 1 13, 17. 193 3 11 260 3 29 154 4 41, 4●. 77 6 4 43 7 2 257 8 8 219 9 3 7● 9 21 159 11 13 43 14 21 9 14 1, 2 244 14 18 225 14 16 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 2●7 25 2 207 25 2, 3 206 26  22 26 12 225 28  233 28 58, 59 207 29 11 2● 29 15 186 33 5 2  

JOSHUA.  Chap. Verse. Pag. 3 4 100, 154 6 4 136 6  256 7  182 7 19 246 7 19, 20. 197 9 6 2●8 9 7 257 9 2● 22 11 19 257 19 1, 9 27 20 6 79 20 7 77  

JUDGES.  Chap. Verse. Pag. 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  1●3 14 10, 11. 233, 283 14 12 90 17 5 170  

RUTH.  Chap. Verse. Pag. 2 4 87  

1 SAMUEL.  Chap. Verse. Pag. 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 2●9 19 13 170 25 41 88 28  177 28 6, 7 165 31 10 160  

2 SAMUEL.  Chap. Verse. Pag. 2 1 167 7 18 73 14 26 270 18 18 219 20 25 2● 21 1 258  

1 KINGS.  Chap. Verse. Pag. 2 28 77 6 3 65 6 37 60 7 15 26● 8 9 63 8 31 245 10 17 268 11  ●4● 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.  Chap. Verse. Pag. 1 2 154, 155 2 9 230 2 12 25 4 23 1●1 4 29 87 5 5 267 5 18 164 6 1 25 6 25 ●62 7 1 ibid. 11 12 11 12 10 27 12 9 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.  Chap. Verse. Pag. 6 49 18 21 25 268 23 4 19 23 24 20 24  19 25 8 20 26  ib 26 20 19  

2 CHRON.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 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  Chap. Verse. Pag. 3 1 72 3 3, 28 74 8 10 96 8 15 118 8 18 119 10 32 267 10 37 219 10 37, 38 224  

ESTER.  Chap. Verse. Pag. 1 8 95 9 21 138  

PSALMS.  Chap. Verse. Pag. 1  188 15 1 62 16 6 360 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  ibi. 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.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 9 4 254  

ISAIAH.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 2 19 81  

EZEKIEL.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 9 24 84  

HOSEA.  Chap. Verse. Pag. 1 1 25 3 2 262 4 12 171, 177  

AMOS.  Chap. Verse. Pag. 2 8 94 5 26 149 6 10 241 8 4 121  

JONAH.  Chap. Verse. Pag. 1 5 110  

MICH.  Chap. Verse. Pag. 3 7 244  

HAB.  Chap. Verse. Pag. 2 11 204  

HAGG.  Chap. Verse. Pag. 2 10 68  

ZACHAR.  Chap. Verse. Pag. 3 1 187 5 2 249 9 14 137 10 2 171  

MALACH.  Chap. Verse. Pag. 2 7 18  

TOB.  Chap. Verse. Pag. 1 7 224 1 7, 8 225 7 14 235 10 10 139  

ECCLESIASTIC.  Chap. Verse. Pag. 34 26 223  

1 MACCHAB.  Chap. Verse. Pag. 1 16 217 4 59 123 5 42 27  

2 MACCHAB.  Chap. Verse. Pag. 4 19 151 6 19 211  

MATTHEW.  Chap. Verse. Pag. 2 4 27 2 23 32 3 17 168 4 23 70 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 1● 192 17 24 265 18 16 181 20 3, 5, 6. 81 21 9 118 21 23 180 22 19 166 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 ●0 26 65 17 27 24 40 27 25 19● 27 26 209 27 2● 1● 27 34, 38. 197, 98 27 59, 60. 242 28 1 80  

MARK.  Chap. Verse. Pag. 6 21 6 6 27 196 7 3 39 7 4 40 7 4 240, 26● 8 15 61 10 12 238 12  50 12 42 264 13 35 81 14 1 1● 14 26 92 15 23 197 55 25, 34. 82, 109 15 42 99  

LUKE.  Chap. Verse. Pag. 1 5, 9 19 1 61 215 2 1 59 3 2 18 3 37, ●8, 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 21 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, 1●8 22 17, 18 90 22 19 93 23 11 13 23 44 82  

JOHN.  Chap. Verse. Pag. 1 14, 16 14 1 18 93 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 5 139 8 20 66 9 22 181 9 24 246 10 3 16 10 22 139 10 23 65 11 9 8●, 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.  Chap. Verse. Pag. 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, 1●. 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 32 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.  Chap. Verse. Pag. 1 1 227 1 11 36 3 24 6● 4 11 213 5 6, 7 34 11 16 219 14 11 246  

1 CORINTH.  Chap. Verse. Pag. 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 1●6 14  31 15 9 240 15 23 254 15 32 210 16  183 16 20 87  

2 CORINTH.  Chap. Verse. Pag. 2 15 14 5 22 133 〈◊〉 24 206  

GALATH.  Chap. Verse. Pag. 2 11 33  

EPHES.  Chap. Verse. Pag. 2 13 114  

PHILIP.  Chap. Verse. Pag. 3 5 8  

COLOSS.  Chap. Verse. Pag. 2 8, 16, 18. 64 2 20, 21, 23. ib. 2 9 68  

1 TIMOTHY.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 3 8 174  

HEBREWS.  Chap. Verse. Pag. 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.  Chap. Verse. Pag. 2 2 12  

1 PETER.  Chap. Verse. Pag. 1 18 223 5 14 87  

2 PETER.  Chap. Verse. Pag. 1 20 24 3 8 136  

1 JOHN.  Chap. Verse. Pag.  2 63 5 16 183  

2 JOHN.  Chap. Verse. Pag. 2 1 187  

APOC.  Chap. Verse. Pag. 2 17 188 4 6 255 6 6 264 14 14 177 21 15 261  
FINIS.