,transcriber's ,note ,don't expect standard 7or even consistent67 spelling4 ,any apparent errors are most probably exactly the way they were printed4 ,minor punctuation errors have been corrected without note4 ,ditto typesetting errors3 word spacing2 lower for upper case2 transposed1 repeated or missing letters2 b_/d1 u_/n etc4 ,the original text used long s 771 rendered here as regular s4 ,the printer's somewhat idiosyncratic application of italic type has been changed to more standard usage1 e4g4 ,moses1 not ,moses2 ,deut4 #af4 #f41 not ,deut4 #af4 #f2 for consistency1 all footnotes1 poetry and biblical references have been italicised even if not so printed4 superscripted text is thus indicated1 normal text within italic passages like this4 ,footnote markers have sometimes been moved a few words left or right1 in order to minimise interruption to the flow of the text and_/or help to clarify which word is being referenced4 ,greek3 ,ligatures are expanded to individual letter glyphs4 ,accents have been corrected without note4 ,hebrew3 ,misuse of normal_/final letter forms has been corrected without note4 ,beyond that1 a number of changes are noted at the end4 ,moses and ,aaron3 ,,civil and ,,ecclesiastical ,,rites1 ,used by the ancient ,,hebrews2 observed1 and at large opened1 for the clearing of many obscure ,,texts thorowout the whole ,,scripture4 ,which ,texts are now added to the end of the ,book4 ,wherein likewise is shewed what ,customs the ,,hebrews borrowed from ,heathen people3 ,and that many ,heathenish ,customs1 originally1 have been unwarrantable imitations of the ,,hebrews4 ,the ,eleventh ,edition4 ,by ,thomas ,godwyn1 ,b4,d4 ,,london1 ,printed for ,s4 ,griffin1 ,r4 ,scot1 ,t4 ,basset1 ,j4 ,wright and ,r4 ,chiswel1 #afgh4 ,,to ,,the ,,right ,,honourable ,,william ,earle of ,pembrook1 ,lord ,chamberlain of ,his ,majesties ,houshold1 ,l4 ,warden of the ,stanneries1 ,knight of the most ,noble ,order of the ,garter1 one of ,his ,majesties most ,honourable ,privy ,council1 and ,chancellor of the famous ,university of ,oxford4 ,all ,grace and ,happiness4 ,right ,honourable1 ,that many have no better acquaintance with ,christ and his ,apostles1 is1 because they are such strangers with ,moses and ,aaron3 ,were ,customes antiquated thorowly known1 many difficulties in ,scripture would appear ,elegancies2 and the places which now 7through obscurity7 dishearten the ,reader1 would then become sweet invitements to an unwearied assiduity in perusing those sacred ,oracles4 ,if my present labour shall give such light to some obscure passages1 that thereby ,gods people shall be drawn on with the greater delight1 to the exercising themselves in reading of ,holy ,writ1 it shall not repent me of my tedious travels in these ,rites and ,customes1 of ,generations long since past2 which whosoever undertaketh1 shall find the way long and thorny1 the path over-grown and hardly disernable2 the ,guides few to direct1 and those speaking in strange ,languages2 and many apt to discourage him1 because themselves are either lazy1 and will not1 or lame and cannot walk the same way4 ,but now 7through ,gods assistance7 being come to the end of my ,journey1 the discoveries made on the way1 such as they are 7and such some are1 as not observed before7 humbly crave your ,lordship's protection4 ,from ,kensington1 ,feb4 #ba4 #afbd4 ,your ,honour's in all duty1 and service devoted1 ,,tho4 ,,godwyn4 ,,the ,,argument ,,of ,,each ,,book and ,,chapter4 ,the first ,book4 ,of ,persons4 ,chap4 #a4 ,the form of their ,common-wealth till ,christ1 and when the ,scepter departed4 #b4 ,publicans1 their ,office1 who the chief4 #c4 ,prosolytes1 who1 how made4 #d4 ,kings1 ,why ,pilate clad ,christ in ,purple2 ,herod in white4 #e4 ,high-,priests1 ,priests1 ,levites1 ,nethinims4 #f4 ,prophets1 who1 the ,wise-man1 ,scribe1 and ,disputer1 mentioned1 #a ,cor4 #a4 #bj4 #g4 ,title of ,rabbi1 when1 how1 to whom given4 #h4 ,nazarites and ,rechabites4 #i4 ,assideans2 difference between the ,righteous and ,good man1 mentioned1 ,rom4 #e4 #g4 #aj4 ,pharisees1 whence their name1 when they began1 what their ,dogmata4 #aa4 ,sadduces1 whence their name1 when they began1 what their ,dogmata4 #ab4 ,essenes1 whence their name1 when they began1 what their ,dogmata4 #ac4 ,gaulonit1 and ,herodians1 what they were4 ,the second ,book4 ,of ,places4 ,chap4 #a4 ,their ,temple1 how forty six years a building4 ,why certain ,psalms are entituled ,graduales ,songs of degrees4 #b4 ,synagogues1 ,schools1 ,houses of ,prayer2 why their ,school preferred above their ,temple4 #c4 ,gates of ,jerusalem4 #d4 ,groves and ,high-places4 #e4 ,cities of ,refuge4 ,the third ,book4 ,of ,daies1 ,times1 and ,feasts4 ,chap4 #a4 ,their daies1 hours1 weeks1 years4 #b4 ,their manner of feasting1 salutations1 blessing1 cup of blessing4 #c4 ,their ,sabbath2 a ,sabbath-daies-journey1 how much1 and whence4 #d4 ,their ,passeover1 and feast of unleavened bread3 ,how a soul cut off from ,israel4 #e4 ,their ,pentecost1 what the second-first ,sabbath was1 ,luk4 #f4 #a4 #f4 ,their feast of ,tabernacles1 ,hosanna1 and ,hosanna-,rabba4 #g4 ,their feast of ,trumpets1 their ,new-,moons1 ,translation of feasts4 #h4 ,their feast of ,expiation3 what meant by the filth of the world1 and the off-scouring of all things1 #a ,cor4 #d4 #ac4 #i4 ,their ,sabbatical year4 #aj4 ,their ,jubilee1 their use thereof4 #aa4 ,their feast of ,purim1 and feast of ,dedication4 ,the fourth ,book4 ,of their ,idolatry4 ,chap4 #a4 ,the beginnings of ,idolatry4 #b4 ,moloch1 ,adram-,melech1 ,anam-,melech1 ,baal1 the ,tabernacle of ,moloch1 c4 #c4 ,baal-,peor1 ,baal-,tsephon1 ,baal-,zebub1 ,baal-,berith1 ,bel and the ,dragon4 #d4 ,dagon4 #e4 ,the molten ,calf4 #f4 ,astaroth1 ,ammonia1 ,juno1 the ,queen of ,heaven1 ,diana of the ,ephesians4 #g4 ,other ,idol-gods mentioned in ,scripture4 #h4 ,sorts of divine revelation1 ,urim and ,thummim4 #i4 ,teraphim1 what they were4 #aj4 ,sorts of ,divination forbidden4 ,the fifth ,book4 ,of their ,consistories4 ,chap4 #a4 ,courts of ,judgements1 their ,ecclesiastical ,consistory4 #b4 ,sorts of ,excommunication4 #c4 ,civil ,consistories1 what persons necessarily present1 what meant by the ,magistrate1 ,judge1 and ,officer1 ,luk4 #ab4 #eh4 #d4 ,the number of their civil ,courts1 what meant by a ,council1 ,judgement1 fire of ,gehenna1 ,matth4 #e4 #e4 ,manner of electing ,judges4 #f4 ,ceremonies common in all capital ,judgements3 whence that phrase came1 his bloud be on us and our children4 #g4 ,their capital punishments what they were4 #h4 ,punishments not capital4 #i4 ,punishments borrowed from other ,nations3 whether ,s4 ,paul fought with the beasts at ,ephesus4 ,the sixth ,book4 ,of ,miscellaneous ,rites4 ,chap4 #a4 ,circumcision2 whence1 the use of ,godfathers in ,baptism4 #b4 ,first-fruits1 first-lings1 first-born4 #c4 ,sorts of ,tithes1 manner of paying them4 #d4 ,marriages and divorces1 copies of their dowry bill1 and bill of divorce3 what meant by power on the ,womans head1 #a ,cor4 #aa4 #aj4 #e4 ,burials1 manner of embalming1 manner of their ,sepulchres1 what meant by baptization of the dead1 #a ,cor4 #ae4 #i4 #f4 ,of their ,oaths4 #g4 ,of their writing1 their ,masorites1 and their work4 #h4 ,israels pitching of their tents1 or of their camps4 #i4 ,their ,measures4 #aj4 ,their ,coyns1 first of brazen ,coyns1 silver ,coyns1 and gold ,coyns4 ,moses and ,aaron4 ,the first ,book ,treateth of ,persons4 ,,chap4 ,i4 ,of the form of the ,hebrewes ,common-wealth until ,christ his coming1 and when the ,scepter departed from them4 ,the form and state of ,government hath been subject to change and variation amongst all ,nations1 but especially amongst the ,jewes1 where these changes are observable4 ,at first1 the ,fathers of their several ,families1 and their ,first-born after them1 exercised all kind of ,government1 both ,eclesiastical and ,civil1 being both ,kings and ,priests1 in their own houses4 ,they had power over their own ,families1 to bless1 curse1 cast out of doors1 disinherit1 and to punish with death1 as is apparent by these examples3 of ,noah towards ,cham1 ,gen4 #i4 #be4 of ,abraham towards ,hagar and ,ismael1 ,gen4 #ba4 #aj4 of ,jacob towards ,simeon and ,levi1 ,gen4 #di4 #c4 and of ,judah towards ,thamar1 ,gen4 #ch4 #bd4 ,in ,moses his days then did this prerogative of primo geniture cease3 and as ,aaron and his posterity was invested with the right and title of ,priests2 so ,moses1 and after him ,joshua1 ruled all the people with a kind of ,monarchical authority4 ,for ,moses was among the righteous as ,king1 ,deut4 #cb4 #e4 ,after ,joshua succeeded ,judges2 their ,officers were of absolute and independent authority1 like unto ,kings1 when once they were elected4 ,but there were long vacancies1 and chasms commonly between the cessation of the one1 and the election of the other3 yea for the most part1 the people never chose a ,judge1 but in time of great troubles1 and imminent dangers2 which being over-past1 he retired to a private life4 ,after that ,gideon had delivered the people out of the hand of the ,midianites1 he being offered the ,kingdom1 replyed1 ,i will not reign over you1 neither shall my ,child reign over you1 ,judg4 #h4 #bc4 ,that of ,samuel1 that he judged ,israel all the days of his life1 #a ,sam4 #g4 #ae4 was#a extraordinary4 ,in this respect1 their ,judges symbolize with the ,roman ,dictators4 ,this state of ,regiment continued amongst them by the computation of ,s4 ,augustine#b1 three hundred twenty nine years4 ,in these vacancies or distances of time between ,judge and ,judge1 the greater and weightier matters were determined by that great ,court of the ,seventy called the ,senadrin2 in which respect the form of ,government may be thought ,aristocratical4 ,kings succeeded the ,judges1 and they continued from ,saul unto the ,captivity of ,babylon1 that is1#c about #ejb years4 #a ,zepper lib4 #c4 leg4 ,mos4 cap4 #f4 #b ,aug4 de ,civ4 ,dei1 l4 #ah c4 #bb4 #c ,zepper4 leg4 ,mosaic4 l4 #c4 c4 #f4 ,from the ,captivity unto the coming of ,christ1 7which time is thought#d to have been five hundred thirty six years7 the state of the ,jewes became very confused4 ,sometimes they were ruled by ,deputies and ,vicegerents1 who had not supream authority in themselves1 but as it pleased the ,persian ,monarchs to assigne them2 they were termed#e ,rasche galiuth1 ,heads of the ,captivity4 ,of this sort was ,zorobabel and his successors1 who are reckoned in the ,hebrew ,chronicles#f to be these1 ,mesullam1 ,hananiah1 ,berachiah1 and ,hosadiah4 ,all which are thought to have reigned under the ,persian ,monarchy1 and to have been of the ,posterity of ,david3 as likewise the other succeeding ten chief ,governours after ,alexander the ,great4 ,in the last of these ten1 the government departed from the ,house of ,david1 and was translated to the ,macchabees1 who descended from the ,tribe of ,levi4 ,they were called ,maccabi1 from ,judas ,maccabeus1#g and he had this name ,macchabus1 from the ,capital ,letters of this ,motto1 written in his ,ensigne or banner1 ,quis sicut tu inter ,deos1 ,o ,domine8 ,where the first letters are1 ,m1 ,c1 ,b1 ,a1 ,i4 ,among the ,maccabees1 soveraign authority continued until ,herod the ,askalonite his reign1 at what time our ,saviour ,christ was born1 according to ,jacobs prophecy3 ,the ,scepter shall not depart from ,judah1 nor a ,law-giver from between his feet1 untill ,shiloh1 that is1 the#h ,messias come1 ,gen4 #di4 #aj4 #d ,vide ,funcii ,chronol4 #e ,maimon4 in ,iad4 lib4 vit4 tract4 ,sanedr4 in c4 #d4 sect4 #ac4 #f ,seder ,olam minus4 #g ,carion chron4 lib4 #b4 p4 #add4 #h ,targum ,uziel4 eadem pne verba habet ,targum ,jerosolym4 ,for the right understanding of this ,prophecy1 ,we must note two things2 #a4 ,the time when the ,scepter was given to ,judah3 #b4 ,when taken from him4 ,but first we must observe how these two words1 ,judah1 and the ,scepter1 are distinguished4 ,some take ,judah1 #a4 ,for the particular ,tribe of ,judah#i3 but this seemeth flat contrary to ,scripture1 for many of the ,judges were of other ,tribes1 and all the ,maccabees of the ,tribe of ,levi4 #b4 ,for the ,two ,tribes#aj which cleaved to ,rehoboam2 because in that division of the ,people1 these ,two ,tribes alone were called ,jews1 and that from ,judah1 and that never before this division4 #c4 ,for all the whole body of ,israel#aa1 consisting of ,twelve ,tribes2 all which 7in the judgment of these men7 were afterwards by the singular providence of ,god1 called ,jews from ,judah4 #i ,origen4 hom4 #ag4 in ,genes4 ,epiphan4 contra ,ebionos1 c4 maxima ,hebrorum pars4 #aj ,cunus de rep4 ,hebr4 lib4 #a4 cap4 #e4 p4 #ha4 #aa ,euseb4 demon4 lib4 #h4 cap4 #a4 ,montacut4 in ,analect4 p4 #gb4 ,casaub4 contra ,baron4 pag4 #af4 ,some take ,scepter1 #a4 ,for legal power#ab1 and soveraign authority1 residing in one man principally4 #b4 ,for the form of government#ac1 and face of a ,common-wealth1 governed and ruled by its own laws1 customes1 and rites3 signifying as well the rule and authority of inferiour ,magistrates1 yea of ,priests also1 as of ,kings and ,princes4 #ab ,patres plerique omnes4 #ac ,casaubon advers4 ,baron4 p4 #ai4 ,it4 p4 #bc4 ,justinus ,mart4 in ,dialog4 cum ,tryphone4 ,cunus lib4 #a4 de rep4 ,heb4 c4 #i4 p4 #hb4 ,from these different acceptions of these two words1 flow four different acceptions of ,jacobs ,prophecy4 ,some are of opinion#ad1 that the ,scepter taken in the second acception1 began to be given to ,judah1 that is1 to the ,two ,tribes cleaving to ,rehoboam1 at the time of that division of the ,people3 and that their ,scepter was not taken from them until the destruction of ,jerusalem2 because1 that after ,herods time until then1 their ,laws remained in force1 their ,priesthood continued1 and their ,common-wealth1 though it were much defaced1 yet not quite overthrown4 #ad ,cunus lib4 #a4 de rep4 ,heb4 cap4 #aa4 pag4 #if4 ,some are of opinion#ae1 that the ,scepter taken in the second acception1 began to be given to ,judah1 that is1 to the ,twelve ,tribes1 from the time of ,moses2 and that this ,scepter was not taken from them until the ,destruction of ,jerusalem3 not in ,herod1 because he was a ,jew 7in that he was a ,proselyte7 for a ,jew is a name1 say they1 of ,profession1 not of ,countrey or ,nation4 #ae ,joseph4 ,scal4 ex quo ,casaub4 advers4 ,baron4 p4 #ai4 ,it4 p4 #ci4 ,some are of opinion#af1 that the ,scepter taken in the second acception1 began to be given to ,judah1 that is to the ,twelve ,tribes1 from the time of ,moses1 and that it was taken from them in ,herods time3 yet so1 that in ,herods time1 this was but begun1 and inchoate1 and at the destruction of ,jerusalem it was fulfilled and consummate4 #af ,montacut4 in ,analect4 p4 #gd4 ,some are of opinion#ag1 that the ,scepter taken in the first acceptation1 began to be given to ,judah1 that is to the ,twelve ,tribes1 from the time of ,moses1 and that it was taken from them fully in ,herods time4 ,the former opinions make the coming of the ,messias to be a fore-runner of the departure of the ,scepter3 this1 makes the departure of the ,scepter to be a fore-runner or token of the ,messiah his coming1 which ,i take to be the principal thing aimed at in the prophecy4 ,this opinion1 as it is more generally received than the others1 so upon juster grounds4 ,now the ,scepter was departed and given to a ,proselyte1 never so before1#ah yea now also the ,law-giver was departed from between ,judahs feet1 and now the ,messiah born4 #ag ,augustin4 contra ,manich4 lib4 #ab4 cap4 #dg4 ,euseb4 demonst4 l4 #h ,carion4 ,chron4 pag4 #adc4 #ah ,p4 ,galatin4 l4 #d4 cap4 #f4 p4 #bjc4 ex4 ,talmud4 ,jerusol4 ,,chap4 ,,ii4 ,of the ,publicans4 ,wee having seen the most remarkable changes in the ,common-wealth of the ,hebrews2 we will note the chief ,observations concerning the persons there inhabiting3 and first concerning the ,publicans1 who were1 in the latter times1 an heterogeneous ,member of that ,common-wealth4 ,after that the ,jews became ,tributary to ,rome1 7which#ai was effected by ,pompey threescore years before the ,birth of our ,saviour7 certain ,offices were appointed by the ,senate of ,rome1 unto whom it belonged1 as well among the ,jews as in other ,provinces1 to collect1 and gather up such custome-money or tribute1 as was exacted by the ,senate4 ,those that gathered up these publique payments1 were termed ,publicani1 ,publicans2 and by reason of their covetous exactions1 they commonly were hated by the ,people of the ,provinces3#bj ,every ,province had his several ,societie1 or company of ,publicanes3 ,every ,society his distinct ,governour3 in which respect it is1 that ,zacheus is called by the ,evangelists1 princeps ,publicanorum1 the chief ,receiver of the tribute1 or chief ,publican1 ,luke #ab4 #b4 ,and all the ,provincial ,governours in these several ,societies1 had one chief#ba ,master residing at ,rome1 unto whom the other subordinate ,governours gave up their accounts4 ,these ,publicans were hated in all ,provinces1 because of their exactions2 but chiefly in the ,commonwealth of the ,jews1 because though it were chiefly maintained by the ,galileans1 yet it was generally inclined unto by the ,jews1 ,that tribute ought not to be payed by them3 this hatred is confirmed by that ,rabbinical proverb1#bb ,take not a ,wife out of that family wherein there is a ,publican1 for such are all ,publicans4 ,yea a faithful ,publican was so rare at ,rome it self1 that one ,sabinus for his honest managing of that ,office1 in an honourable remembrance thereof1 had certain images erected with this superscription#bc2 1 ,for the ,faithful ,publican4 ,and therefore no marvel1 if in the ,gospel1 ,publicans and sinners go hand in hand4 #ai ,joseph ,locutus de ,pompeio l4 #a4 de bello ,jud4 c4 #e4 p4 #gbj4 #bj ,harum societatum frequens mentio facta est apud ,ciceron4 in orat4 pro4 ,sex4 ,ros4 ,murna1 in ,cn4 ,plancio4 #ba ,sigon4 de ,antiq4 jure civium ,rom4 lib4 #b4 c4 #d4 #bb ,is4 ,casaubon exercit4 #ac4 #cg4 #bc ,suet4 in ,flav4 ,vespas4 cap4 #a4 ,it is now generally received as a truth undoubted1 that not only ,heathen people1 but sometimes ,jews themselves became ,publicanes4 ,tertullian was of another opinion1#bd and thought that all the ,publicans were ,heathens2 but he hath been in that long since confuted by ,jerome#be1 and reason it self perswadeth the contrary4 ,first1 ,matthew who was a ,publican1 was afterwards an ,apostle1 and therefore unlikely to have been an ,heathen4 ,secondly1 ,zacheus his name was a pure ,hebrew name having no affinity with ,roman names4 ,thirdly1 the ground or principal argument on which ,tertullian built1 was meerly#bf erroneous4 #bd ,tertul4 de pudic4 c4 #i4 #be ,jeronym4 epist4 ad ,damasum4 #bf ,fraudi fuit acutissimo ,pno ,hebraic lingu ignoratio1 nusquam enim occurrit in fonte spurius ille textus1 quo ,tertullianus potissimum nititur1 non erit vectigal1 pendens ex filiis ,israel4 ,deut4 #bc4 ,,chap4 ,,iii4 ,israelites1 ,prosylites4 ,the whole ,common-wealth of ,israel consisted of two sorts of men1 ,hebrews and ,prosylites2 he that was born an ,hebrew1 either by ,fathers or ,mothers side1 was an ,hebrew2 but he that was born so of both1 was an ,hebrew of the ,hebrews2 such a one was ,saint ,paul1 ,phil4 #c4 #e4 ,he that was born a ,prosylite either by ,fathers or ,mothers side1 was termed ,ben-gar1 the son of an he-,prosylite2 or ,ben gara1 ,the son of a she-prosylite2 but he that was by ,fathers and ,mothers side a ,prosylite1 was termed#bg ,bagbag1 that is1 the son of he and she ,prosylites4 #bg ,magni quidam nominis ,rabbi apud ,judos fuit1 quem ex ,paganismo ad ,judaismum conversum per sigla appellarunt4 i4 filiis ,proselyti1 filius proselyt1 ,pirk4 ,aboth4 cap4 #e4 ,the ,hebrews were of two sorts2 some lived in ,palestina1 and used the ,hebrew ,text1 these were called ,hebrews or ,jews2 others were dispersed in divers places of ,greece1 they used the ,greek translation1 and thence were termed #bh ,grecists4 ,s4 ,luke mentioneth both4 ,there arose a murmuring1 of the ,grcists1 towards the ,hebrews1 ,acts #f4 #a4 ,where note the difference between 1 and 1 the ,grcians1 and the ,grcists4 ,the ,grcians are used by ,saint ,paul1 to signifie all the ,heathen people1 and stand in opposition with ,hebrews in the general acception1 containing both ,grcists1 or dispersed ,hebrews1 and also those of ,palestina3 the ,grcists were both by birth and religion ,hebrews standing in opposition with ,hebrews2 in the strict acception1 taken for those of ,palestina4 #bh ,de ,judis ,grciensib4 vid4 ,scal4 animad4 ,euseb4 #abd4 #a4 in ,can4 ,isag4 #bgh4 ,the whole body of ,israel was divided into twelve ,tribes1 and publique ,records were kept1 wherein every ones ,genealogy was registred1 to manifest unto what particular tribe he belonged4 ,these records ,herod burnt1 hoping that in after ages he might be thought originally an ,israelite1 if those publike ,monuments might not be produced against him4 ,thus much ,eusebius#bi plainly delivereth of him4 ,i am of opinion1 that another reason might be admitted2 namely1 ,that no distinction either of ,tribe or ,family1 might appear2 but1 all being unfounded1 and amongst the rest ,davids1 7unto whose ,family by a peculiar right this ,scepter belonged7 ,herod and his posterity might be the better secured of the ,kingdom4 #bi ,euseb4 ,eccles4 hist4 li4 #a4 cap4 #h4 ,prosylites were those ,heathen people1 who disclaiming ,paganism1 became ,converts1 and joyned themselves unto the ,church of the ,jews4 ,they were termed ,prosylites 1 from their coming and adjoyning unto the ,jews4 ,concerning these ,prosylites1 we will consider these three things4 #a4 ,the several kinds of ,prosylites2 #b4 ,the manner of making them2 #c4 ,in what account or respect they lived among the ,jews4 ,first1 the kinds of ,prosylites were two2 ,ger berith1 ,prosylitus fderis1 ,a ,prosylite of the ,covenant4 ,he submitted himself unto the ,circumcision1 and to the whole ,mosaical ,pdagogy4#cj ,the ,rabbies term such a one ,ger tsedeck1 ,proselytum justiti1 ,a ,prosylite of righteousness4 ,secondly1 ,ger sahagnar1 ,proselytus port1 ,a ,prosylite1 or stranger within thy gates1 ,deut4 #ad4 #ba4 ,of him also we read in the fourth ,commandment4 ,he was suffered to dwell amongst them2 whence he is also called ,toschab1 ,incola1 an ,inhabitant4 ,he was not circumcised1 neither did he conform himself to the ,mosaical rites1 and ordinances1 only he was tyed to the obedience of those ,commandments1 which among the ,hebrew ,doctors go under the name of ,noahs seven ,commandments2#ca which they reckon thus3 #a4 ,judgements or ,punishments for ,malefactours4 #b4 ,blessing the name of ,god2 under this is contained the keeping of the ,sabbath4 #c4 ,disclaiming of ,idolatry4 #d4 ,uncovering ones nakedness4 #e4 ,shedding of blood4 #f4 ,robery4 #g4 ,eating of any member of a beast1 taken from it alive4 ,of this sort1 were ,naaman the ,syrian1 the ,eunuch1 ,cornelius1 and those of whom we read1 ,that there were dwelling at ,jerusalem1 ,jews ,men that feared ,god#cb of every ,nation under ,heaven1 ,acts #b4 #e4 #cj ,rabbi ,solomon1 ,deut4 #bc4 #ad4 #ca ,sheindler in pentaglot4 p4 #aecj4 #cb 4 ,secondly1 to the making of one to be a ,prosylite of the ,covenant according to the difference of sex2 and the difference of times the ,rites of initiation varied4 ,to the making of#cc a ,male-,proselyte1 at first three things were required4 #a4 ,circumcision4#cd #b4 ,a kind of purification by water4 #c4 ,the blood of ,oblation4 ,this oblation was commonly two ,turtles or ,pigeons4 ,to the making of a ,woman ,proselyte1 were required only purification by water1 and ,oblation4#ce ,now because the ,jews have neither ,altar1 nor ,sacrifice1 they say that for the ,males ,circumcision1 and purification by water sufficeth2 and for the ,females1 only purification by water4#cf ,in ,davids time1 they say that many thousands of ,prosylites were joyned unto the ,church without ,circumcision1 by this purification4 #cc ,moses ,kotsen4 fol4 #dj4 col4 #b4 #cd 4 #ce ,drusius de trib4 sect4 #b4 p4 #ajb4 #cf ,moses gyptius1 in ,assurebiah1 ,perek4 #ac4 fol4 #acg4 vide ,serarium trihres1 l4 #b4 c4 #a4 ,hence we may observe1 that a kind of ,initiation by water was long in use among the ,jews1 though it were not ,sacramental until ,christ his institution3 yea therefore it may seem to have been used by them1 because they expected it at the coming of the ,messias1 as appeareth by their coming unto ,john1 questioning not so much his ,baptism1 as his ,authority1 by what authority he baptized3 ,why baptizest thou them1 if thou be not that ,christ1 nor ,elias1 neither that ,prophet8 ,john #a4 #be4 ,thirdly1 the respect born by the ,jews towards ,prosylites1 was charitable2#cg they used no upbraiding terms towards them1 saying ,remember thy former deeds4 ,notwithstanding it was also provided1#ch ,no ,prosylite should be eligible into the ,court of their ,sanhedrim2 yea in their common commerce1 they had an usual proverb1 which admonished them of wariness#ci ,vel ad decimam usq2 generationem a ,proselytis cave2 ,beware of ,prosylites to the tenth generation4 #cg ,p4 ,fag4 ,exod4 #bb4 #ba4 #ch ,moses gypt4 lib4 ult4 ,iad4 tract4 ,sanhedr4 c4 #b4 #ci ,casaub4 advers4 ,baron4 #bg4 ,,chap4 ,,iv4 ,of their ,kings4 ,we shall read of three sorts of ,kings in the ,old ,testament4 ,melchisedeck was ,king and ,priest2 ,david ,king and ,prophet2 others simply ,kings4 ,melchisedeck was ,king and ,priest1 ,david ,king and ,prophet4 ,the concurrence of ,princely ,sovereignty1 and ,holy ,orders1 in the same man1 intimates that supreme ,authority should alwayes be accompanied with care of ,religion3 ,in which respect ,joash1 when he was anointed ,king1 received the ,testimony1 or ,book of the ,law1 #b ,king #aa4 #ab4 ,neither did these two meet only in ,melchisedeck ,david1 but the same man among the ,heathens#dj was oftentimes ,king and ,priest4 ,and the ,trismegistus had his name ,ter maximus1#da because he was ,philosophus maximus1 ,sacerdos maximus1 ,rex maximus4 ,all ,kings were not anointed1 but onely those in whom succession was broken2 and there the first of the family was anointed for his ,successor1 except in case of dissention1 where there was required a renewed unction1 for the confirmation of his ,authority4 ,for this reason it was1 that ,solomon was anointed as well as ,david1 because of the strife between him and ,adonijah4 #dj ,rex ,anius1 ,rex idem hominum1 ,phbique ,sacerdos4 ,virg4 neid1 lib4 #c4 #da ,alex4 ,neopolit4 lib4 #b4 ,cap4 #f4 ,furthermore1 ,saul and ,jehu were anointed ,bepac1 with a cruse of ,oyl1 to shew the short continuance of their ,kingdoms4 ,david and ,solomon were anointed ,bekeren1 with an horn of ,oyl2 that is1 in a plentiful measure1 to shew the long continuance of their ,kingdoms4 ,as ,kings were distinguisht from the ,people by many ,ensigns of ,honour1 by their ,crown1 their ,scepter1 their ,throne1 c4 so likewise were they distinguished by their ,apparel2 that was the reason that ,ahab entring into battel1 changed his apparel1 #a ,kings #bb4 #cj4 ,though purple and white colours were not appropriated unto ,kings1#db yet these colours were in chief esteem1 and principally used by them1#dc yea ,purple above others was affected by the ,emperours and ,nobility of ,rome2 and white by the ,nobility of the ,jews3 whence the ,hebrews term their ,noble men1 and such as were of best rank ,chorim1 ,albatos1 men clad in white2 and on the contrary1 men of meaner rank1 ,chaschucim1 ,sordidatos1 men clad with a foul garment4 ,hence is that of ,saint ,james2 ,if there come a man with a gold ring1 and in goody apparel 1 in a white garment1 and there come also a poor man1 1 in a vile or foul raiment1 ,james #b4 #b4 ,this may be the reason1 why1 when the ,jews accused ,christ of treason1 ,pilate his ,souldiers clad him in purple1 atth4 #bg4 #bh4 and ,herod the ,tetrarch of ,galilee put on him a white garment1 ,luke #bc4 #aa4 both therein applying themselves to the customs of their own ,country1 and in derision clothing him as a ,king4 #db ,valer4 ,max4 lib4 #a4 cap4 #f4 #dc ,alex4 ab4 ,alex4 lib4 #a4 cap4 #bj4 ,,chap4 ,v4 ,the ,high-priest1 ,priests1 ,levites1 and ,nethinims4 ,there were three ranks and degrees of ,ministers about the ,temple2 ,priests1 ,levites1 and ,nethinims2 they may be paralleld with ,ministers1 ,deacons1 and ,sub-,deacons1 in the ,primitive ,church3 ,over all these1 the ,high-priest was chief4 ,in ,aaron and his posterity was continued the succession of the ,priests2 the ,high-,priesthood was tied to the line of his first-born2 all the rest of his posterity were ,priests1 simply so called1 or called ,priests of the second ,order1 #b ,kings #bc4 #d4 ,except ,aaron1 and those that issued from his loines1 7in whom the series of ,priests was continued7 all the rest of ,levi his posterity were called ,levites4 ,both in the ,high-priest1 and the second or ,inferiour ,priests1 there are two things considerable4 ,first1 their ,consecration4 ,secondly1 their ,office4 ,in both these1 somewhat they differed1 in somewhat they agreed4 ,in their ,consecration they differed4 ,first1#dd ,the ,high-priest was anointed3 the materials of this ,chrism or oyntment are prescribed1 ,exod4 #cj4 #bc4 ,it was poured upon ,aarons head1 ,levit4 #h4 #ab4 ,it ran down to his beard1 and to the border of his garments1 ,psalm4 #acc4 #b4 ,the ,second ,priests were only sprinkled with this oyle1 mixed with the blood of the ,sacrifice1 ,levit4 #h4 #cj4 ,in this was typed out the unction of our ,saviour1 who was anointed with the oyl of ,gladness above his ,fellows1 ,psal4 #de4 #h4 ,he was anointed above his ,fellows1 ,extensive1 and ,intensive1 ,extensive1 for though ,aaron was anointed ,priest1 ,saul anointed ,king1 ,elisha anointed ,prophet1 ,melchisedeck ,king and ,priest1 ,moses ,priest and ,prophet1 ,david ,king and ,prophet2 yet none save only ,christ1 ,king1 ,priest1 and ,prophet4 ,intensive1 he was anointed1 we sprinkled4 ,he was full of grace and truth1 ,john #a4 #ad4 ,and from his fulness we received grace for grace1 ver4 #af4 ,and all ,christians1 especially ,ministers1 are unto ,god the sweet savour of ,christ1 #b ,cor4 #b4 #e4 #dd ,hinc ,sacerdos summus in fonte legitur ,sacerdos unctus1 ,levit4 #d4 #e4 ,jonathan habet1 ,sacerdos magnus vel summus4 ,desert ,aben ,esra1 ,sacerdos magnus ipse est ,sacerdos unctus4 ,lyranus adhuc clarius ,sacerdos unctus est ,sacerdos magnus1 quia inferiores ,sacerdotes non ungebantur1 c4 ,secondly1 they differed in their ,garments1 which were a necessary adjunct to their ,consecration4 ,the ,high-,priest wore at the time of his ordinary ministration in the ,sanctuary1 eight ,garments1 ,exodus #bh4 ,first1 ,breeches of linnen1 put next upon his flesh4 ,secondly1 ,a ,coat of fine linnen put over the breeches4 ,thirdly1 ,a girdle embroidered1 of fine linnen1 blew purple1 scarlet1 wherewith the coat was girded4 ,fourthly1 ,a ,robe all of ,blew1 with seventy two bells of ,gold1 and as many ,pomegranates of blew purple1 and scarlet1 upon the skirts thereof2 this was put over the coat and girdle4 ,fifthly1 ,an ,ephod of gold and of blew purple1 scarlet1 and fine linnen curiously wrought2 on the shoulders thereof were two fair ,beryl ,stones1 engraven with the names of the ,twelve ,tribes of ,israel4 ,this ,ephod was put over the ,robe1 and girded thereto with a curious girdle made of the same4 ,sixthly1 ,a ,breast-plate wrought of gold1 blew1 purple1 scarlet1 and fine linnen1 which being a span square1 was fastened by gold chains and rings1 upon the ,ephod3 herein were set twelve several ,stones1 on which the names of the twelve ,tribes were engraven3 ,moreover1 in this ,breast-plate were the ,urim and the ,thummim placed4 ,seventhly1 ,a ,miter of fine linnen1 sixteen cubits long1 wrapped about his head4 ,eighthly1 ,a plate of purple gold1 or holy ,crown two fingers broad1 whereon was engraven ,holiness to the ,lord3 this was tyed with a blew lace upon the fore-front of the ,miter4 ,these eight ,garments the ,high-,priest used in his ordinary ministration1 and they are termed by the ,rabbies1 1 ,bigde ,zahab1 ,vestimenta aurea1 ,golden ,vestments1 because of their richness in comparison of other extraordinary ,garments1 which he wore onely once a year1 when he entred into the ,holy of ,holies1 upon the ,propitiation day1 ,lev4 #ae4 #d4 #bc4 ,these latter are called ,bigde ,laban1 ,vestimenta alba1 ,white ,garments2 there were in number four4 #a4 ,a linnen breeches4 #b4 ,a linnen coat4 #c4 ,a linnen girdle4 #d4 ,a linnen ,miter1 ,levit4 #af4 #d4 ,in the time of the ,second ,temple1#de because the ,chrism or holy ,oyl could not be found1 therefore1 as formerly in respect of his unction1 the ,high-,priest was called by the ,talmudists1 ,mithrabe ,mischa1 ,auctus unctione1 ,the anointed2 so when the ,oyl was lost in regard of his ,garments1 he was termed1 ,mithrabe ,begadim1 ,auctus ,vestibus1 ,the cloathed4 ,those forementioned ,garments#df the ,high-,priest might not wear abroad in the ,city1 unless some urgent occasion compelled him1 as ,simeon the just did1 when he went forth to meet ,alexander the ,great4 #de ,cunus lib4 #b4 de rep4 ,heb4 cap4 #g4 pag4 #bbb4 #df ,moses ,kotsensis4 prcept4 affir4 #agc4 f4 #bab4 col4 #c4 ,in his apparel the threefold ,office of our ,saviour ,christ was shadowed3 the ,crown signified his ,kingly ,office2 the ,urim and ,thummim1 and likewise his ,bells and ,pomegranates1 his ,prophetical ,office3 by ,urim and ,thummim1 he answered as from an ,oracle2 by the ,bells was typed the sound of his ,doctrine2 by the ,pomgranates1 the sweet savour of an ,holy ,life2 the ,names of the twelve ,tribes engraven on the ,ephod1 and the ,brest-plate1 signified his ,priestly ,office1 presenting unto ,god the whole ,church1 for which he maketh intercession4 ,he knoweth his own sheep by ,name1 ,john #aj4 #c4 ,the inferiour ,priests had onely four ,garments1 which they used in their ministration4 #a4 ,a linnen breeches4 #b4 ,a linnen coat4 #c4 ,a linnen ,girdle4 #d4 ,a linnen bonnet1 ,exod4 #bh4 ,thirdly they differed in their marriage4 ,the ,high-priest might not marry a ,widow1 nor a divorced ,woman1 nor a ,harlot1 but a ,virgin1 ,levit4 #ba4 #ad4 ,from a ,widow he could not expect the first love3 from a divorced ,woman he could not expect the first1 or just love3 from an ,harlot1 neither first1 just1 nor only love3 all which ,christ 7whom the ,high-,priest did herein represent7 expecteth from his ,church4 ,the other ,priests might lawfully marry a ,widow1 ,levit4 #ba4 #g4 ,the ,high-priest1 and the ,inferiour ,priests agreed in their consecration in these particulars4 ,it was required first1 that both should be void of bodily blemish1 ,levit4 #ba4 #ag4 ,secondly1 that both should be presented unto the ,lord at the door of the ,tabernacle1 ,exod4 #bi4 #d4 ,thirdly1 that both should be washed with water1 ,exod4 #bi4 #d4 ,fourthly1 that both should be consecrated by offering up certain ,sacrifices1 ,exod4 #bi4 ,fifthly1 that both should have of the blood of the other ,ram1 put upon the tip of the right ear1 the thumb of the right hand1 and the great toe of the right-foot1 ,exod4 #bi4 #bj4 ,in the time of their ,consecration1 certain pieces of the sacrifice were put into the ,priests hand1 ,exod4 #bi4 #i4 ,the ceremony in the ,christian ,church1 used by the ,bishop unto the ,minister in time of ,ordination1 that the ,bishop giveth the ,bible into the hands of the ,minister1 doth much resemble this4 ,and both may signifie1 that no man taketh this honour unto himself1 but he that is called of ,god1 as was ,aaron1 ,heb4 #e4 #d4 ,hence ,consecration in the ,hebrew phrase is termed1 ,filling of the hand4 ,and contrary to this did ,jeroboams ,priests1 whosoever would1 he ,filled his own hand1 #a ,king4 #ac4 #cc4 that is1 ,he thrust himself into the ,priesthood4 ,in the discharge of their offices1 the ,high-,priest differed from the other ,priests3 ,first1 because he onely1 and that but once a year1 entred into the ,holy of ,holies1 ,exod4 #af4 #cd4 ,secondly1 the ,high-,priest might not mourn for the death of his neerest kin1 ,levit4 #bh4 #aj1 #aa4 ,the phrases used there to express mourning are two4 ,first1 uncovering the ,head4 ,secondly1 ,renting the ,cloaths3 ,of both these somewhat is spoken in the ,chapter of ,burial2 but concerning the latter it will not be amiss to note1 that the ,talmudists determine the matter thus2 saying1#dg ,that it was lawful for the ,high-,priest to tear the skirt1 or neither part of his ,garment1 but from the bosom downward it was unlawful3 which if it be true1 then it doth not necessarily follow1 that ,caiaphas did contrary to the law in renting his clothes1 ,matth4 #bf4 #fe4 ,the inferiour ,priests might mourn for these six2 ,father1 ,mother1 ,son1 ,daughter1 ,brother1 and ,sister1 that had no ,husband4 ,levit4 #ba4 #b4 #dg ,vide ,cunum de rep4 ,heb4 lib4 #b4 cap4 #c4 ,in the discharge of their ,offices1 the ,high-,priest1 and other ,priests agreed in these ,particulars3 ,first1 they both burnt incense and offered sacrifices1 #a ,chron4 #f4 #di4 ,secondly1 they both sounded the ,trumpets1 the use whereof was two-fold2 sometimes to sound an alarm in the war1 sometimes1 to assemble the people and their ,rulers1 ,numb4 #aj4 ,thirdly1 they both slew the sacrifice1 #b ,chron4 #bi4 #bb4 ,fourthly1 they both instructed the people1 ,malac4 #b4 #g4 ,fifthly1 they both judged of leprosie1 ,levit4 #ac4 #b4 ,for the more orderly performance of these offices1 the ,high-,priest had his ,suffragan1#dh called ,sagan1 who in case of the ,high-,priest's pollution1 performed his office4 ,of this sort was ,zephaniah1 ,jer4 #eb4 #bd4 ,and of this sort ,annas is thought to have been1 when ,caiaphas was ,high-,priest4#di ,in this sense they interpret ,annas and ,caiaphas to have been ,high-,priests the same year1 ,luk4 #c4 #b4 ,the ,high-,priest and his ,sagan1 resembled our ,bishop and his ,suffragan3 ,the ,patriarch of ,constantinople and his ,primore termed ,protosyncellus1 and amongst the ,romans1 the ,centurion and his ,optio3 for the ,lieutenants in war1 who in case of necessity supplyed the ,centurions place1 were termed ,optiones4 #dh ,elias ,thisbit4 #di ,casaub4 adver4 ,baron4 p4 #bdb4 ,it4 ,joseph4 ,scaliger in ,proleg4 ad ,eus4 ,that every one of the inferiour ,priests might equally serve in his order1 ,king ,david distributed the whole company of them into twenty four ranks or courses1 called ,turm1 vices4 ,nadab and ,abihu being dead1 there remained onely two sons to ,aaron1 namely1 ,eleazer and ,ithamar2 now as the succession of ,priests was preserved in these two families1 so did ,david at this time according to the number of people in each family1 make his division4 ,eleazers family he divided into sixteen ranks1 and ,ithamars into eight3 the division was by ,lot2 the first ,lot fell to ,jehoiarib1 the second to ,jedaiah1 the third to ,hairim1 c4 #a ,chron4 #bd4 ,every rank or course served weekly in the ,temple by turn1 and the ranks received their names from those who at that time were the heads of the several families1 and ever after retained the same names4 ,the chief of every rank was called1 ,summus ,sacerdos istius ,classis3 ,the chief ,priest of that rank4 ,hence it is1 that we read of many ,high-,priests assembled together1 ,mark #ad4 #a4 ,furthermore we are to note1 that as the weekly course fell out by lot1 so did they by lot determine each particular ,priests service2 namely1 who should burn incense1 who slay the beasts1 who lay them on the ,altar1 who dress the lamps1 c4 ,zacharias was of the course of ,abia1 ,luke #a4 #e4 that is1 of the eighth course1 and his lot was to burn incense1 ,luke #a4 #i4 ,the office of the ,levites was to pitch1 to take down1 to bear up and down the ,tabernacle1 and the vessels thereof4 ,levi had three sons1 ,gershon1 ,cohath1 and ,merari3 and accordingly the whole company of the ,levites were distinguisht into #c orders1 ,gershonites1 ,cohathites1 and ,merarites4 ,the ,gershonites charge was to carry the coverings1 and hangings of the ,tabernacle4 ,the chief things within the ,sanctuary were committed to the ,cohathites4 ,the ,wood-work1 and the rest of the instruments were committed to the charge of the ,merarites1 ,num4 #c4 ,this was the office of the ,levites1 in ,moses his time1 whiles they were on their journey1 in the ,wilderness2 but afterward when they were setled in the promised ,land1 then ,david changed their office1 appointing them1 some to have the charge of the ,treasures of the ,temple1 #a ,chron4 #bf4 #bj4 others to be ,over-seers and ,judges1 others to be ,porters1 others ,singers1 #a ,chron4 #bc4 #d4 ,the ,singers in time of singing were clad in linnen ,robes or ,surplesses1 #b ,chron4 #e4 #ab4 ,the ,singers were divided into twenty four orders or courses1 #a ,chron4 #be4 #h4 ,and the ,porters into as many1 #a ,chron4 #bf4 that both might supply their turns weekly by lot1 as the ,priests did4 ,in ,moses time also1 their consecration began at the five and twentieth year of their age3 ,in ,davids at the twentieth1 #a ,chron4 #bc4 #bd4 ,ezra #c4 #h4 ,here we may note the liberty granted unto the ,church in changing ,ceremonies3 the ,office of the ,levites in ,davids time1 was not the same as in ,moses3 and again1 ,moses and ,david agreed not in the time of their consecration4 ,again in the ,christian ,church we shall find in ,matthias his election1 the use of ,lots2 not so in ,pauls1 or any other of the ,apostles3 ,in their meetings1 use of an holy-kiss2 and at the ,lords ,supper1 use of their ,love-feasts3 both now antiquated thoroughout ,christendom4 ,moreover1 there are certain degrees observable among the ,levites3 ,first1 their ,initiation1 when they were a month old1 they were ,initiated and presented unto ,god1 ,numb4 #c4 #ae4 ,secondly their consecration1 they were consecrated by imposition of hands1 when they were five and twenty years old1 ,numb4 #h4 #bd4 ,from thence for five years following1 they learned their ,office4 ,those that imposed hands on them are said in the ,text1 ,numb4 #h4 #aj4 to be the sons of ,israel1 ,ghazkuni interpreteth that place1 the ,first born of ,israel4 ,they were the ,representive ,church2 and in allusion to this1 the ,church of ,christ is called the ,church of the ,first-born1 ,heb4 #ab4 #bc4 ,at the same time the ,levites were waved by the ,priests1 that is1 as the ,greek reads it1#ej ,separated1 which word is used for the ,ministers of ,christ1#ea ,separate me ,barnabas and ,paul1 ,act4 #ac4 #b4 ,thirdly1 their ,ministration1 to carry up and down the ,tabernacle1 and this was at the thirtieth year of their age1 until the fiftieth1 ,numb4 #d4 #c4 ,lastly1 their vacation1 or discharge from that laborious service of carrying the ,tabernacle2 notwithstanding even then they were to serve in their charge1 to encamp round about the ,tent1 to sing1 and to beware that no stranger came into the ,temple1#eb and likewise to over-see and instruct younger ,levites in the manner of ,bishops4 ,unto these degrees the ,apostle seemeth to have respect3 ,they that have ministred well1 get themselves a good degree1 #a ,tim4 #c4 #ac4 ,the like kind of#ec degrees are observable among the ,vestal ,virgins3 they remained in their ,nunnery thirty years4 ,ten years they learned the ,mysteries of their ,profession2 ,ten years they exercised them2 and ,ten years they taught them others4 ,from this custome of ,imposing hands on the ,levites hath flow'd the like custom1 used by the ,apostles in conferring ,orders1 ,acts #f4 #f4 #a ,tim4 #e4 #bb4 #ej 4 #ea 4 #eb ,francisc4 ,jun4 ,analyt4 ,expos4 ,numb4 #h4 #ec ,dionys4 ,halycarnass4 lib4 #b4 ,observe the difference of these three phrases1 1 the imposition of hands4 1 the holding up of hands1 in token of elivation or ordination1 ,act4 #ad4 #bb4 ,and 1 ,a stretching forth of the hands4 ,both the first gestures were used in ,ordination1 or conferring ,orders4 ,the first of all1 namely1 imposition of hands1 was borrowed from the ,hebrews4 ,the second1 namely1 the holding up of hands1 was taken from the#ed ,athenians1 who had two sorts of ,magistrates1 1 ,magistrates chosen by lots3 and 1 ,magistrates chosen by holding up of hands4 ,the third gesture of the hands1 called 1 ,a stretching forth of the hands1#ee sometimes is termed 1 the beckning with the hand1 a gesture used in craving silence2 so ,paul stretched forth the hand1 and answered for himself1 ,acts #bf4 #a4 #ed schines contra ,ctesiphont4 #ee ,herodian1 p4 #de4 ,there were#ef another sort of holy persons termed ,ansche ,magnamad1 ,viri stationarii2 the ,law requiring1 that whosoever offered either gift or sacrifice1 he should present it unto the ,lord with his own hands1 and stand by during the time of his oblation4 ,now1 because all ,israel could not stand by1 for the narrowness of the ,place1 hence when an offering was made for all the people1 certain selected ,persons1 chosen for that purpose1 supplied the stead of all the ,people4 ,they were divided1 as the ,priests and ,levites1 into twenty four ranks and orders1 weekly to minister in the ,temple1 but the choice was not restrained to the ,tribe of ,levi1 but was indifferently made out of the people4 ,every rank had one fore-man1 chief above the rest1 termed#eg ,stationum ,princeps1 the ,fore-man of the ,station4 ,the ,nethinims office was to be hewers of wood1 and drawers of water for the house of ,god1 they were not ,levites1 no nor ,israelites1 but ,gibeonites1 whom because of their fraudulent dealing1 ,joshua made in this manner tributary1 ,josh4 #i4 #bc4 ,they were afterward called ,nethinims1 ,ezra #b4 #dc4 from ,nathan1 which signifieth to give1 because they were given to the service of the ,temple4 ,their ,office was vile and base1 as appeareth by that proverbial speech2 ,from the hewer of thy wood1 unto the drawer of thy water4 ,deut4 #bi4 #aa4 #ef ,moses ,kotsen4 fol4 #baa4 col4 #d4 #eg ,,chap4 ,,vi4 ,of the ,prophets4 ,there are divers names given unto the ,expositors of the ,law2 and although the ,particular year or time when each name began1 be not clearly evidenced by ,monuments of ,antiquity1 yet in general we may conceive three distinct periods of time2 in which the names altered4 ,first from ,adam until ,moses2 ,secondly1 from ,moses1 till the peoples return from ,babylon4 ,thirdly1 from their return1 until the dayes of ,christ1 and after4 ,in the first period1 as ,adam was ,prophet and ,priest in his family1 so afterward every first-born supplyed these two offices together with the princely office in their several families4 ,that they ruled their families as ,kings and instructed them as ,prophets1 is clear to any acquainted with ,scripture2 the greatest doubt is1 what sufficient proof there is for their ,priest-hood1 ,adams ,priest-hood1 is gathered hence1#eh because that ,gen #d4 #c4 and #d4 ,abel and ,cain are said to have brought their sacrifices3 to have brought them1 namely1 unto ,adam1 who offered them unto ,god in their name4 ,the ,priest-hood of the first-born is gatherable hence1 because the ,levites were appointed to the service of the ,altar1 instead of the first-born1 and as the or price of redemption1 ,num4 #c4 #da4 ,in the second period1 though a private ,catechetical exposition of the ,law belonged to the ,masters of ,families1 yet the publick ,ministerial exposition thereof was appropriated to ,priests and ,prophets4 ,in the third period1 when ,prophecy ceased1 then the office of expounding ,scripture was more common1 and instead of ,prophets came in a multitude of other ,expositors2 ,in general we may call them teachers of ,israel1 ,joh4 #c4 #aj4 ,we may distinguish them into three several sorts4 #a4 ,wisemen4 #b4 ,scribes4 #c4 ,disputers4 ,the ,apostle compriseth them all1 #a ,cor4 #a4 #bj4 ,where is the ,wise8 ,where is the ,scribe8 ,where is the ,disputer8 ,unto any of these1 or whatsoever other ,doctor eminently gifted above others1 the title ,rabbi was prefixed4 ,first1 of their ,prophets4 ,secondly1 their ,wisemen4 ,thirdly1 their ,scribes4 ,fourthly1 their ,disputers4 ,fifthly1 their ,rabbies4 #eh ,bertram4 ,polit4 ,jud4 c4 #b4 p4 #ag4 ,to prophesie1 or to be a ,prophet1 hath divers acceptions in ,scripture4 ,first1 it is taken for the books and writings of the ,prophets4 ,they have ,moses and the ,prophets1 ,luk4 #af4 #bi4 ,secondly1 for the whole ,word of ,god3 no ,prophesie in the ,scripture is of any private motion1 #b ,pet4 #a4 #bj4 ,thirdly1 those unto whom ,god vouchsafed familiarly to reveal himself1 they are called ,prophets3 ,abraham was a ,prophet1 ,gen4 #bj4 #g4 and ,miriam a ,prophetess1 ,exod4 #ej4 #bj4 ,fourthly1 ordinary ,interpreters of the ,word are called ,prophets4 ,he that receiveth a ,prophet in the name of a ,prophet1 ,mat4 #aj4 #ad4 ,lastly1 it is taken for those1 who are enabled by ,divine ,revelation1 to lay open hidden secrets1 transcending all possibility of humane search4 ,hence it is that ,prophets in old time were called ,seers1 #a ,sam4 #i4 #i4 ,and their ,prophecy was termed a vision1 ,esay4 #a4 #a4 because ,god extroardinarily enlightned their minds with the knowledge of these secrets4 ,there are three observable names applied to prophecy in ,scripture4 #a4 ,verbum ,domini3 #b4 ,visio3 #c4 ,onus1 ,the ,word of the ,lord3 ,vision3 ,a ,burthen4 ,the first importeth the ,lord speaking1 or revealing his secrets2 the second implyeth the ,prophets attending1 or beholding them2 the third being applyed onely to ,judgements1 signifieth the burthensomness of them on that people against whom they came forth4 ,for the propagation of ,learning1 ,colledges and ,schools were in divers places erected for the ,prophets2 their ,scholars were termed#ei ,filii prophetarum1 children of the ,prophets1 #b ,kin4 #f4 #a4 unto which phrase there is allusion1 ,matt4 #aa4 #ai4 ,wisdom is justified of her children3 by reason of this ,relation the ,prophet sometimes is called a ,father2 ,elisha cryed out1 ,my ,father1 my ,father1 #b ,king4 #b4 #ab4 ,the ,targum#fj expoundeth that place1 ,rabbi1 ,rabbi2 as much as to say1 my ,master1 my ,master3 ,and in truth the ,rabbies grew very ambitious of the name ,father1 which was the reason of our ,saviours speech1 ,matth4 #bc4 #f4 ,call no man ,father upon earth4 #ei ,eodem sensu ,grci appellant artis medica candidatos ,eras4 ,ep4 dedicatoria ,hilario prfix4 #fj ,targum4 #b ,reg4 #b4 #ab4 ,the ,scripture#fa sometimes joyneth to the name of the ,prophet1 the name of his ,father1 as ,hosea the son of ,beeri1 ,hos4 #a4 #a4 ,and such a one the ,hebrews confess to be both a ,prophet1 and the son of a ,prophet4 ,sometimes it mentioneth the ,prophets name1 but not the ,fathers2 such a one they confess to be a ,prophet1 but not the son of a ,prophet3 ,sometimes it mentioneth with the ,prophet1 the name of the ,city where he prophesied1 and then it followeth1 that he was a ,prophet of that ,city4 ,when a ,prophet is mentioned without the name of the ,city1 then he is thought to be a ,prophet of ,jerusalem4 #fa ,kimchi in prfat4 ad ,hoscham4 #b4 ,wisemen3 ,this title though in it self it be general and common to all ,doctors1 and ,teachers of the ,law2 yet for many years before our ,saviours ,incarnation1#fb it was either arrogated by the ,pharisees1 or else by the ignorant multitude appropriated unto them1 for an opinion of their extraordinary wisdom1 in teaching of ,traditions1 which they preferred beyond the ,law4 ,hence the ,pharisees were called#fc ,masters of the ,traditions3 ,and hence was that councel of ,r4 ,eleezer to his ,scholars1#fd that they should forbid their children from the study of the ,bible1 and place them between the knees of their wisemen4 ,likewise#fe hence1 when any of their ,doctors did read ,lectures1 their saying was1 1 ,our wisemen do teach traditions4 ,the like ambition we shall find among the ,grecians1 all of them striving to be intituled 1 ,wisemen3 and hence1 whensoever the chief of them had pleased the people in performance of their ,orations1 or any other publick business1 they were honoured with a ,grand 1 that is1 with a loud acclamation of 1 1 ,well done1 or wisely done2 until ,pythagoras1 in dislike of such swelling ,titles1 stiled himself ,philosophus1 a ,lover of wisdom2 which kind of modesty was afterward practised by the ,hebrew ,doctors2 for they in after times1 to avoid the suspicion of arrogancy1 refused the name of ,chacamim1 ,wisemen1#ff and stiled themselves1 ,discipuli sapientium1 ,learners of wisdom4 #fb ,gorionid4 lib4 #d4 cap4 #bj4 #fc ,drus4 de trib4 sect4 #hf4 #fd ,buxtorf4 ,recens4 operis ,talmud1 p4 #aee4 #fe ,hieronym4 ad ,algasiam4 qust4 #aj4 #ff ,elias ,thisbit4 #c4 ,scribes3 ,this name was given to two sorts of men1 some meerly ,laicks1 others ,clergy-men4 ,the body of the ,laick ,scribes1 were those1 to whom was committed the instruction of young children in their minority1 especially to teach them to write2 we may ,english them ,scriveners4 ,this office was appropriated to the ,tribe of ,simeon4 ,in this sense we read not of ,scribes in the ,scripture1 although the ground of their first institution hath been taken thence1 namely1 from those words which ,jacob used unto ,simeon and ,levi2 ,i will divide them in ,jacob1 and scatter them in ,israel1 ,gen4 #di4 #g4 ,so that as ,levi had no portion1 but lived dispersed among the other ,tribes1 by the benefit of the ,altar4#fg ,in like manner ,simeon had no portion in the judgement of the ,hebrews1 but lived scattered among the other tribes1 getting their maintenance by teaching and schooling little children3 ,whether this office of teaching children was appropriated to them1 ,i leave to the inquiry of others2 certain ,i am that the ,simeonites had their own inheritance by lot1 ,josh4 #ai4 #a4 ,and the prophecy concerning their being scattered is thought to have been accomplished in this1 that the inheritance of the ,simeonites1 was taken out of the portion of the children of ,judah1 ,josh4 #ai4 #i4 ,furthermore it is certain1 that if not all ,scriveners1 yet those publick ,notaries1 who were imployed in drawing ,deeds1 and writing ,contracts 7be they of what ,tribe they will7 they were called by the name of ,scribes4 ,unto this there is allusion1 ,psal4 #de4 #a4 ,my tongue is as the pen of a swift ,writer1 or ready ,scribe4 ,out of the body of these ,i conceive certain choice men to have been elected for publick imployments2 some to attend the ,king1 as his ,secretaries1 termed1 1 the ,kings ,scribes1 #b ,kin4 #ab4 #aj4 ,such were ,sheia1 #b ,sam4 #bj4 #be4 ,and ,shaphan1 #b ,kin4 #bb4 #c4 ,others to attend the publick ,courts and ,consistories3 they much resembled our ,clarks of ,assizes1 these were termed1 the ,scribes of the people1 ,mat4 #b4 #d4 ,it4 #a4 ,mac4 #e4 #db4 #fg ,solom4 ,jarchi4 ,gen4 #di4 ,vide ,ambros4 ,tom4 #d4 cap4 #b4 ,targum ,hierosol4 ,the second sort of ,scribes belonged to the ,clergy2 they were ,expositors of the ,law1 and thence are they called 1 1 1 ,scribes of the ,law1 ,esra4 #g4 #i4 ,expounders of the ,law1 ,luk4 #g4 #cj4 and ,doctors of the ,law1 ,luk4 #e4 #ag4 ,their ,office was to write1 read1 and expound the ,law of ,moses to the people4 ,the name was a name of ,office1 not of ,sect4 ,of this sort was ,esdras1 ,esra #g4 #f4 who though he were a ,levite1 yet#fh others there were of the ,tribe of ,judah1 and1 as it is thought1 they might indifferently be of any ,tribe4 ,the name was of the like esteem among the ,hebrews as the ,magi were among the ,chaldeans2 the ,quindecemviri among the ,romans1 for expounding ,sybilla's ,oracles3 ,or the ,canonists in the ,church of ,rome4 ,the word ,sopherim1 translated ,scribes signifieth ,numberers1 or ,computers1 and is applyed to the ,masorites1 because they spent their time in reckoning1 and numbring1 not onely the verses1 but the words also1 and letters of each ,book throughout the ,bible2 which1 as it is an argument of their industry1#fi so likewise of ,gods providence1 in the preservation of his truth inviolable4 ,as the ,wise men in their ,preaching pressed ,traditions2 so the ,scribes clave to the written word1 whence they were termed#gj ,text-men1 or ,masters of the ,text4 ,and to this purpose it is worth our observing1 that whereas both the ,scribes and the ,pharisees sought to fasten accusations upon our ,saviour1 ,mat4 #i4 ,the ,scribes accused him of blasphemy1 v4 #c4 ,the ,pharisees of eating with ,publicans and sinners1 v4 #aa4 ,the ,scribes accusation was a breach of the ,law2 the ,pharisees a breach of ,traditions4 #fh ,drus4 de tribus sectis1 l4 #b4 c4 #ab4 ex ,chald4 ,paraphast4 #fi ,augustin4 in ,psal4 #dj4 #gj ,drusius de trib4 sectis l4 #bj4 cap4 #ac4 #c4 ,the ,disputer4#ga ,he insisted upon ,allegories1 and searched out mystical interpretations of the ,text4 ,hence himself was termed ,durschan1 and his exposition1 or ,homily1 ,midrasch2 and their ,school1 ,beth ,hammidrasch3 ,they were counted the profoundest ,interpreters1 whence that of the ,psalmist1 ,psal4 #hd4 #g4 ,they go from strength to strength1 is interpreted1#gb from their ,temple to their ,beth-,hammidrasch1 from an inferiour to an higher ,school4 ,hereby we see the difference between those three sorts of ,predicants mentioned by ,saint ,paul4 ,the ,wise men were teachers of ,traditions1 the ,scribes teachers of the ,text according to the literal interpretation1 and the ,disputers teachers of ,allegories and ,mysteries2 which fabulous expositions1 because they breed questions and disputations 1 #a ,tim4 #d4 ,hence is it1 that such an expositor is termed 1 ,a ,disputer4 ,these three sorts of ,preachers1 which ,s4 ,paul termeth1 the ,wiseman1 the ,scribe and the ,disputer1 #a ,cor4 #a4 #bj4 are by the ,hebrews named ,ghacham1 ,sopher1 ,darschan4 #ga ,vide ,thisbit4 in #gb ,targum1 ,ps4 #hd4 #g4 ,,chap4 ,,vii4 ,of their ,title ,rabbi4 ,about the time of our ,saviour ,christ his ,nativity1 ,titles began to be multiplied2 and amongst the rest1 these of ,rab1 ,ribbi1 ,rabbi1 and ,rabban1 were in especial use3 they all are derived from ,rabab1 signifying1 multiplicatus fuit1 and they sound as much as 1 that is1 a ,master1 or ,doctor eminently gifted with variety of ,knowledge4 ,concerning these titles1 they write thus1#gc that ,rabbi is a more excellent title than ,rab1 and ,rabban more excellent then ,rabbi2 and the simple name without any title1 as ,haggai1 ,zachary1 ,malachy1 was more excellent than ,rabban4 ,about this time they used a set form of ,discipline in their ,schools4 ,the ,scholar was termed 1 ,talmid1 a ,disciple1 in respect of his ,learning2 ,katan1 a ,junior1 in respect of his minority2 ,bachur1 that is1 one chosen1 or elected in respect of his election1 or cooptation1 into the number of ,disciples2 ,after he had proved a good ,proficient1 and was thought worthy of some degree1 then was he by imposition of hands made a ,graduate ,chaber1 a ,companion to a ,rabbi4 ,this imposition of hands1 they termed 1 vel 1 ,semicah1 or ,semicuth1 which ,ceremony they observed in imitation of ,moses towards ,joshua4 ,the ,lord said unto ,moses1 ,take thou ,joshua the son of ,nun1 in whom is the ,spirit1 and put thine hand upon him1 ,numb4 #bg4 #ah4 ,at which time he that imposed hands on him1 used this form of words1#gd ,i associate thee1 and be thou associated4 ,after this when he was worthy to teach others1 then was he called ,rabbi1 and whereas in his minority1 his own name being suppressed1 he was called onely by his ,fathers name1 the son of ,n4 ,when he was made ,graduate by imposition of hands1 then was he called by his own name1 ,n4 the son of ,n4 ,and afterward when he was thought worthy to teach1 then was the ,title ,rabbi prefixed1 after this manner2 ,rabbi ,n4 the son of ,n4 ,for example1 ,maimonides2 at first was termed onely ,ben ,maimon1 the son of ,maimon2 after his degree1 then was he called by his own name1 added to his fathers1 ,moses ,ben ,maimon1 ,moses the son of ,maimon3 at last being licenced to teach1 then was he called ,rambam1 which abbreviature consisting of ,capital ,letters1 signifeth1 ,rabbi ,moses ,ben ,maimon1 ,rabbi ,moses the son of ,maimon4 ,so ,rabbi ,levi1 the son of ,gersom1 in his minority was called the son of ,gersom1 afterward ,levi the son of ,gersom at last1 ,ralbag1 ,rabbi ,levi the son of ,gersom4 ,this distinction of ,scholars1 ,companions1 ,rabbies1 appeareth by that speech of an ancient ,rabbi1 saying1#ge ,i learned much of my ,rabbies1 or ,masters1 more of my companions1 most of all of my ,scholars4 ,that every ,rabbi had ,disciples1 and that his own ,disciples1 and other well-wishers stiled him by the name of ,rabbi1 in the dayes of our ,saviour1 needeth no proof4 ,judas came to ,christ and said1 ,god save thee ,rabbi1 ,mat4 #bf4 #di4 ,in like manner ,johns ,disciples came and saluted ,john by the name of ,rabbi1 ,john #c4 #bf4 and ,christ by the name of ,rabbi1 ,john #a4 #ch4 ,but whether there was such a formal imposition of hands then in use1 ,i much doubt4 ,the manner of their meetings1 when ,disputations were had in their ,synagogues1 or other ,schools1 was thus4#gf ,the chief ,rabbies sate in reserved ,chairs2 these are those chief seats of the ,synagogues1 which the ,scribes and ,pharises so affected1 ,mat4 #bc4 #f4 ,their ,companions sate upon ,benches or lower ,forms2 their ,scholars on the ground at the feet of their ,teachers4 ,saint ,paul was brought up at the feet of ,gamaliel1 ,act4 #bb4 #b4 ,and ,mary sate at ,jesus feet1 and heard his word1 ,luk4 #aj4 #ci4 ,the positure of their body differed according to their degrees4 ,the ,rabbi is described#gg to be ,joscheb1 one that sitteth3 the ,companion1 ,muteth1 the word signifieth a kind of leaning upon a bed or bench1 ones head lying in the others bosome1 in manner of the ancient sitting at table2 and it was a deportment of the body1 inferiour to that of sitting3 ,the ,scholar was termed#gh ,mithabek1 one that doth lie along in the dust1 and this was a token of the ,scholars humility1 thus humbling and subjecting himself even to the feet of his ,masters3 ,this same custom it is thought1#gi ,saint ,paul laboured to bring into the ,christian ,church1 #a ,cor4 #ad4 ,their ,scholars were not all of equal capacity1 whence they said1#hj some had conditionem spongi1 others clepsydr1 others sacci fcinacei1 and others cribri4 ,some resembled the ,sponge1 and suck'd in all that they heard without judgment2 others the ,hour-,glass1 they took in at one ear1 and let out at the other2 others the ,winesack1 through which ,wine is so drained from the dregs1 that only the dregs remain behind3 ,lastly1 others the ,rying-sieve1 which in winnowing lets out the courser seed1 and keepeth in the corn4 #gc ,aruch in voce #gd ,id est ,scaligero interprete3 ,ego tibi impono manum manus tibi imposita esto4 ,trihr4 c4 #e4 p4 #bfd4 vide etiam ,cunum de ,rep4 ,heb4 cap4 #ab4 #ge ,vide ,p4 ,fagium in ,scholiis suis ad cap4 #d4 ,pirke ,aboth4 #gf ,philo ,jud4 ,quod omnis probus1 p4 #fgi4 #gg ,scaliger in ,trihres4 cap4 #e4 ,ex4 c4 #a4 ,beracoth4 #gh ,pirke ,aboth4 cap4 #d4 #gi ,ambros4 #a ,cor4 #ad4 #hj ,pirke ,aboth4 cap4 #e4 ,,chap4 ,,viii4 ,of their ,nazarites and ,rechabites4 ,there are two sorts of ,votaries mentioned in the ,old ,testament2 ,rechabites1 ,jerem4 #ce4 and ,nazarites1 ,numb4 #f4 ,i find scarce any thing warrantable concerning these two1 more than what the ,scripture delivereth in the fore-quoted places3 therefore concerning the matter of their ,vows1 ,i refer the ,reader to the aforesaid ,texts of ,scripture2 here only we will note the distinction of ,nazarites4 ,the first are these ,votaries1 termed so from ,nazar1 to separate1 because they separated themselves from three things2 ,first1 from ,wine1 and all things proceeding from the ,vine4 ,secondly1 from the ,razor1 because they suffered no ,razor to come upon their head1 but let their hair grow all the dayes of their separation4 ,thirdly1 from pollution by the dead3 this separation again was twofold1 either for a set number of days1 or for a mans whole life2 that they termed ,naziratum dierum1 this1 ,naziratum seculi3 of that sort was ,paul1 and those four with him1 ,acts #ba4 #bd4 ,of this sort was ,sampson ,judges #ac4 and ,john ,baptist4 ,the just number of days1 how long the former of these two separated themselves1 is not expressed in ,scripture1 but the ,hebrew ,doctors#ha determine them to be thirty1 because it is said1 ,num4 #f4 #e4 ,domino sanctus1 erit2 which word 7say they7 containing thirty1 expresseth the just number of days to be observed in this voluntary separation4 ,the second sort of ,nazarites1 were so termed from ,natsar1 from whence cometh ,natsareth1 or ,nazareth1 the name of a certain ,village in ,galilee2 where ,christ was conceived and brought up3 ,hence our ,saviour himself was called a ,nazarene1 or ,nazarite1 ,mat4 #b4 #bc4 and those that embraced his ,doctrine1 ,nazarites1 ,acts #bd4 #e4 ,afterward certain ,hereticks sprung up1 who as the ,samaritanes joyned ,jewish ceremonies with ,heathenish ,rites3 so#hb they joyned together ,christ and ,moses1 the ,law and the ,gospel2 ,baptism and ,circumcision3 of the beginning of these we shall read1 ,acts #ae4 #b4 ,then came down certain from ,juda1 and the brethren1 saying1 ,except ye be circumcised after the manner of ,moses1 ye cannot be saved4 ,these ,hereticks were called ,nazarites1 either of malice by the ,jewes1 to bring the greater disgrace upon ,christian religion2 or else because at first they were true1 though weak ,nazarites1 that is1 ,christians mis-led by ,peters ,judaizing at ,antioch1 ,gal4 #b4 #aa4 ,and hence it is#hc that the ,church at ,antioch1 in detestation of this new-bred heresie1 fastened upon them by the name of ,nazarites1 forsook that name1 and called themselves ,christians1 ,acts #aa4 #bf4 ,symmachus1 that famous ,interpreter of the ,old ,testament1 was a strong ,defender of this heresie1 and#hd from him in after times they were named ,symmachiani4 ,the ,jews had them in as great hatred as the ,samaritanes2 whereupon#he three times every day1 at morning1 noon-tide1 and evening1 they closed their ,prayers with a solemn execration1 ,maledic ,domine ,nazaris4 ,lastly1 another sort of ,nazarites there were1 so termed from ,nazar1 signifying to abolish or cut off2#hf because they did abolish and cut off the five books of ,moses1 rejecting them as not ,canonical4 #ha ,sheindler1 in ,pentaglot4 #hb ,hieronym4 ,isai4 #h4 ,idem refert ,epiphanius4 l4 #a4 ,tom4 #b4 hr4 #bi4 #hc ,francisc4 ,jun4 paral4 lib4 #a4 #h4 #hd ,august4 l4 #ai4 contra ,faustum ,manichum4 c4 #d4 #he ,epiphan4 l4 #a4 ,tom4 #b4 hres4 #bi4 #hf ,epiphan4 l4 #a4 ,tom4 #a4 hres4 #ah4 ,,chap4 ,,ix4 ,of the ,assideans4 ,it is much controverted1 whether the ,assideans were ,pharisees or ,essenes1 or what they were4 ,were ,i worthy to deliver my opinion1 or1 as the ,hebrews ,proverb is1 ,to thrust in my head among the heads of those wise men2 ,i conceive of the ,assideans thus3 ,before their captivity in ,babylon1 we shall find the word ,chasidim1 7translated ,assidi1 ,assideans7 to signifie the same as1 ,tsaddikim1 ,just1 or good men3 both were used promiscuously1 the one for the other1 and both stood in opposition to the ,reschagnim1 that is1 ungodly or wicked men4 ,at this time the whole body of the ,jews were distinguished into two sorts1 ,chasidim1 and ,reschagnim1 good1 and bad4 ,after their captivity1 the ,chasidim began to be distinguished from the ,tsadikim4#hg ,the ,tsadikim gave themselves to the study of the ,scripture4 ,the ,chasidim studied how to add unto the ,scripture4#hh ,secondly1 ,the ,tsadikim would conform to whatsoever the ,law required4 ,the ,chasidim would be holy above the ,law4 ,thus to the repairing of the ,temple1 the maintenance of sacrifices1 the relief of the poor1 c4 they would voluntarily add over and above1 to that which the ,law required of them4 ,whence it is noted1 that those were ,chasidim who would say1 ,what is mine1 is thine2 and what is thine1 is thy own3 those ,reschagnim1 which would say1 ,what is thine is mine2 and what is mine1 is my own4 ,and it is probable1 that the middle sort mentioned in the same place1 who would say1 what is mine1 is mine2 what is thine1 is thine own1 were the very ,tsadikim4 #hg ,d4 ,kimchi4 ,psal4 #ajc4 #ag4 #hh ,pirke ,aboth4 c4 #e4 ,at this time the body of the ,jews were distinguished into three sorts1 in respect of holiness4 ,first1 ,reschagnim1 1 ,wicked and ungodly men4 ,secondly1 ,tsadikim1 1 ,just and righteous men4 ,thirdly1 ,chasidim1 who are sometimes translated 1 ,holy men1 and that for the most part3#hi but sometimes also 1 ,goodmen3 ,these of all others were best reputed1 and beloved of the people4 ,the ,apostle shewing the great love of ,christ1 dying for us1 amplifieth it by allusion unto this distinction of the people3 ,christ died for the ungodly4 ,scarcely for a righteous man will one die1 yet peradventure for a good man some would even dare to die1 ,rom4 #e4 #f1 #g4 ,the gradation standeth thus2 ,some peradventure would die1 for one of the ,chasidim1 a good man3 scarcely any1 for one of ,tsadikim1 a just1 or righteous man2 for the ,reschagnim1 or ungodly1 none would die3 ,yet ,christ dyed for us ungodly1 being sinners1 and his enemies4 #hi ,assidi1 de quibus agitur #a ,machab4 #g4 #ac4 vocantur ,josepho4 lib4 #ab4 cap4 #af4 4 ,now as long as these ,works of supererogation remained arbitrary1 and indifferent1 not required as necessary1 though preferred before the simple obedience to the ,law2 so long the heat of contention was not great enough to breed ,sects and ,heresies3 ,but when once the ,precepts and ,rules of supererogation were digested into ,canons1 and urged with an opinion of necessity2 then from the ,chasidim issued the brood of ,pharisees2#ij and also from them 7as it is probably thought7 the ,heresie of the ,essenes1 both obtruding unwritten ,traditions upon the ,people1 as simply necessary1 and as a more perfect rule of sanctity than the ,scripture4 ,at this time the ,tsadikim in heat of opposition rejected not only ,traditions1 but all ,scripture1 except only the five books of ,moses2 for which reason they were called ,karaim4 ,some are of opinion1#ia they rejected only traditions1 and embraced all the books of ,scripture3 ,which opinion soever we follow2 they had their name 1 ,karaim1 ,textuales1 ,scriptuarii1 i4 ,text-men1 or ,scripture-readers1 because they adhered to ,scripture alone1 withstanding and gain-saying ,traditions with all their might4 ,and if we follow the latter1 then all this while the ,karaim were far from ,heresie3 but in process of time1 when from ,sadock1 and ,baithus1 these ,karaim learned to deny all future rewards for good works1 or punishment for evil1 or resurrection from the dead2 now the ,karaim became compleat ,sadduces1 and perfect ,hereticks1 taking their denomination from their first ,author ,sadok4 ,the time of each ,heresies first beginning1 shall be more exactly declared in their several ,chapters4 #ij ,joseph4 ,scalig4 ,trihres4 c4 #bb4 #ia ,joseph4 ,scalig4 ib4 ,,chap4 ,x4 ,of the ,pharisees4 ,there are#ib three ,opinions concerning the ,etymology of the name ,pharisee4 ,the first are those which derive it from ,parash1 ,expandere1 ,explicare2 either from the enlarging and laying open their ,phylacteries1 or from their open performance of good works in publick view of the ,people1 as being ambitious of mans praise4 ,secondly1 from ,parasch1 ,exponere1 ,explanare2 because they were of chief repute2 and counted the profoundest ,doctors for the exposition of the ,law1 so that they were termed#ic ,peruschim1 quia ,poreschim2 ,pharisees1 because they were ,expounders of the ,law4 ,thirdly1 others derive the name from the same ,verb1 but in the conjugation ,piel1 where it signifieth dividere1 separare1 to separate4#id ,in this acception1 by the ,greeks they were termed 1 we may ,english them ,separatists4 ,their separation is considerable1 partly in the particulars unto which1 partly in those from which they separated4 #ib ,quartam etymologiam 7cujus fundus autor putatur ,hieronymus1 ,prfat4 in ,amos7 refellit ,scriptura ,hebraica2 si enim ,pharisus diceretur a verbo ,dividere1 scriberentur ,pharisi non 4 #ic ,gorionides4 c4 #bb4 #id ,suidas4 ,first1 ,they separated themselves to the study of the ,law1 in which respect they might be called1 1 ,separated unto the ,law4 ,in allusion unto this1 the ,apostle is thought#ie to have stiled himself1 ,rom4 #a4 #aa4 1 ,separated unto the ,gospel3 when he was called from being a ,pharisee1 to be a ,preacher of the ,gospel2 and now not separated unto the ,law1 but to the ,gospel4 ,secondly1 ,they separated themselves1 or at least pretended a#if separation to an extroardinary sanctity of life above other men4 ,god1 ,i thank thee1 that ,i am not as other men are1 ,extortioners1 ,unjust1 ,adulterers c4 ,luke #ah4 #aa4 #ie ,drusius de trib4 sectis1 l4 #b4 c4 #b4 #if ,suidas4 ,the particulars1 from which they separated themselves1 were these4 ,first1 ,from commerce with other people1 as afterward will appear in their ,traditions3 whence they called the common people1 by reason of their ignorance1 populum terr1 the people of the earth4 ,in the ,gospel of ,saint ,john #g4 #di4 they are called 4 ,this people who knoweth not the ,law are cursed4 ,secondly1#ig ,from the apparel and habit of other men3 for they used particular kinds of ,habits1 whereby they would be distinguished from the vulgar4 ,hence proceeded that common speech1 ,vestes populi terr1 conculcatio sunt ,pharisorum4 #ig ,r4 ,david4 ,sophon4 #a4 #h4 ,thirdly1#ih ,from the customs and manners of the world4 ,this heresie of the ,pharisees seemeth to have had its first beginning in ,antigonus ,sochus4 ,he being a ,pharisee1 succeeded ,simon the ,just2 who was ,coetanean with ,alexander the ,great3 he lived three hundred years before the birth of ,christ4 #ih ,thisbites4 ,the ,pharisees were#ii not tied to any particular ,tribe or ,family1 but indifferently they might be of any2 ,s4 ,paul was a ,benjaminite2 ,hyrcanus was a ,levite4#ajj ,each ,sect had its ,dogmata1 his proper ,aphorisms1 ,constitutions1 or ,canons3 so the ,pharisees had theirs4 ,my purpose is1 both concerning these and the other ,sects1 to note onely those ,canons1 or ,aphorisms1 wherein chiefly they were heretical1 and one differing from the other4 #ii ,chrys4 ,mat4 #ae4 #ajj ,flavius ,jos4 lib4 #ac4 c4 #ah4 ,first1 ,the ,pharisees#aja ascribed some things to ,fate1 or ,destiny1 and some things to mans ,free-will4 #aja ,joseph4 l4 #ac4 c4 #i4 ,secondly1 ,they confessed that there were ,angels1 and ,spirits1 ,acts #bc4 #h4 ,thirdly1 ,concerning the resurrection of the dead1 they acknowledged it1 and taught#ajb that the souls of evil men deceased1 presently departed into everlasting punishiment2 but the souls1 they say1 of good men1 passed by a kind of ,pythagorean into other good mens bodies4 ,hence it is thought#ajc that the different opinions concerning our ,saviour did arise2 ,some saying that he was ,john ,baptist2 others1 ,elias2 others1 ,jeremias1 ,matth4 #af4 #ad4 ,as if ,christ his body had been animated by the soul either of ,john1 ,elias1 or ,jeremias4 #ajb ,joseph4 de bello ,judaic4 l4 #b4 cap4 #ab4 #ajc ,serar4 ,trihres4 l4 #b c4 #c4 ,it4 ,drus4 in prter4 ,fourthly1 ,they did stifly maintain the ,traditions of their ,elders4 ,for the better understanding what their ,traditions were1 we must know that the ,jews say the ,law was twofold1#ajd one committed to writing1 which they called ,thorah schebitchtah1 ,the written ,law2 the other delivered by tradition1 termed by them1 ,thorah begnal pe4 ,they say both were delivered by ,god unto ,moses upon ,mount ,sanai1 the latter as an exposition of the former1 which ,moses afterward delivered by mouth to ,joshua1 ,joshua to the ,elders1 the ,elders to the ,prophets1 the ,prophets to those of the great ,synagogue1 from whom successively it descended to after-ages4 ,these ,traditions were one of the chief ,controversies between the ,pharisees1 and the ,sadduces4#aje ,the ,pharisees said1 ,let us maintain the ,law which our fore fathers have delivered into our hands1 expounded by the mouth of the wise men1 who expounded it by tradition4 ,and lo1 the ,sadduces said1 ,let us not believe or hearken to any tradition or exposition1 but unto the ,law of ,moses alone4 ,the ,traditions which they chiefly urged1 were these2 #ajd ,moses ,kotsen4 in prf4 lib4 prcept4 #aje ,gorionides1 c4 #bi4 #a4 ,they would not eat until they washed their hands1 ,why do thy ,disciples transgress the ,tradition of the ,elders8 for they wash not their hands when they eat bread1 ,mat4 #ae4 #b4 ,this washing is said to have been done ,mar4 #g4 #c4 that is1 often1 as some translate the word1 taking in this place1 to signifie the same as in ,homer1 frequenter4 ,others translate the word accurate1 diligenter1 intimating the great care and diligence they used in washing3 with this the ,syriack ,text#ajf agreeth4 ,others#ajg think that there is1 in the phrase1 allusion unto that rite or manner of washing in use among the ,jews1 termed by them ,netilath iadaim1 the lifting up of their hands4 ,the ,greek word is thought to express this rite1 because in this kind of washing1 ,they used to joyn the tops of the fingers of each hand together with the thumb1 so that each hand did after a sort resemble i4 a fist4 ,this ,ceremony was thus performed3 ,first1 they washed their hands clean4 ,secondly1 they composed them into the fore-mentioned form4 ,thirdly1 they lifted them up1 so that the water ran down to the very elbows4 ,lastly1 they let down their hands again1 so that the water ran from off their hands upon the earth4#ajh ,and that there might be store of water running up and down1 they poured fresh water on them when they lifted up their hands1 and poured water twice upon them when they hanged them down4 ,unto this kind of washing ,theophylact seemeth to have reference1 when he saith1 that the ,pharisees did#aji cubitaliter lavare1 wash up to their elbows4 ,lastly1 others#aaj interpret 1 to be the fist1 or hand closed1 the manner of washing thereby denoted to be by rubbing one hand closed in the plain or hollow of the other4 ,all imply a diligent and accurate care in washing3 the ceremonious washing by lifting up the hands1 and hanging them down1 best expresseth the superstition1 which only was aimed at in the reproof1 though all the sorts of washing1 to the ,pharisee were superstitious1 because they made it not a matter of outward decency and civility1 but of religion1 to eat with washt or unwasht hands1 urging such a necessity hereof1#aaa that in case a man may come to some water1 but not enough both to wash and to drink1 he should rather chuse to wash than to drink1 though he die with thirst4 ,and it was deemed amongst them as great a sin to eat with unwasht hands1 as to commit fornication4 ,this ,tradition of washing hands1 though it were chiefly urged by the ,pharisees1 yet all the ,jews maintained it1 as appeareth by the places quoted4 #ajf 4 ,luke #a4 #ci4 #ajg ,joseph4 ,scalig4 ,tribr4 c4 #g4 #ajh ,munster4 in ,deut4 #h4 #aji ,theophylact4 in ,marc4 #g4 #c4 #aaj ,beza in majoribus suis annotationibus4 ,marc4 #g4 #c4 #aaa ,drusius prterit4 ,mat4 #ae4 in addend4 ,buxtorf4 synag4 ,judaic4 c4 #f4 p4 #ic4 ex ,talmud4 ,we may observe three sorts of washing of hands in use among the ,jews4 #a4 ,pharisaical and superstitious1 this was reproved4 #b4 ,ordinary1 for outward decency2 this was allowed4 ,the third1 in token of innocency2 this was commanded by the ,elders of the neighbour-,cities1 in case of murder1 ,deut4 #ba4 #f4 ,it was practised by ,pilate1 ,matth4 #cg4 #bd4 and alluded unto by ,david1 ,i will wash my hands in innocency1 so will ,i compass thine altar1 ,psal4 #bf4 #f4 #b4 ,when they came from the ,market they washt1 ,mar4 #g4 #d4 ,the reason thereof was1 because they there having to do with divers sorts of people1 unaware2 they might be polluted4 ,the word used by ,saint ,mark1 is1 1 they baptized themselves3 implying the washing of their whole body4 ,and it seemeth that those ,pharisees who were more zealous than others1 did thus wash themselves alwayes before dinner4 ,the ,pharisee marvelled that ,christ had not first washed himself before dinner1 ,luke #aa4 #ch4 ,unto this kind of superstition ,st4 ,peter is thought to have inclined1 when he said1 ,lord1 not my feet only1 but also my hands1 and my head1 ,john #ac4 #i4 ,thus finding his modesty disliked1 when he refused to have his feet wash'd by his ,lord and ,master2 now he leapeth into the other extream1 as if he had said1 ,not my feet only1 but my whole body4 ,hence proceeded that ,sect of the ,hemerobaptist1 i4e4 ,daily baptists1 so called#aab because they did every day thus wash themselves4 #aab ,epith4 l4 #b4 ,tom4 #a4 c4 #ag4 #c4 ,they wash'd their cups1 and pots1 and brazen vessels1 and tables1 ,mark #g4 #d4 #d4 ,they held it unlawful to eat with sinners1 ,mat4 #i4 #aa4 yea1 they judged it a kind of pollution to be touched by them1 ,luke #g4 #ci4 ,if this man were a ,prophet1 he would surely have known who1 and what manner of woman this is which toucheth him1 for she is a sinner4 ,of such a people the ,prophet speaketh3 ,they said1 stand a part1 come not near to me1 or 7as the words may be rendred7#aac ,touch me not1 for ,i am holier than thou1 ,esay4 #fe4 #e4 ,the like practice was in use among the ,samaritanes1#aad who if they met any stranger1 they cryed out1 1 ,ne attingas1 ,touch not4 #aac ,ne attingas me4 #aad ,scalig4 de emend4 temp4 lib4 #g4 ,idem refert ,epiphan4 lib4 #a4 ,tom4 #a4 cap4 #ac4 #e4 ,they fasted twice in the week1 ,luke #ah4 #ab4 ,namely1#aae ,mundays and ,thursdays4 ,because ,moses 7as they say7#aaf went up into the ,mount ,sinai on a ,thursday1 and came down on a ,munday4 #aae ,theophylact4 in ,luke #ah4 #ab4 ,it4 ,epiph4 hr4 #af4 #aaf ,drusius in ,luc4 #ah4 #ac4 #f4 ,they made broad their ,phylacteries1 and inlarged the borders of their garments1 ,matth4 #bc4 #e4 ,here three things are worthy our consideration4 ,first1 ,what these ,phylacteries were4 ,secondly1 ,what was written in them4 ,thirdly1 ,whence they were so called4 ,epiphanus#aag interpreteth these ,phylacteries to be 1 purple studs1 or flourishes1 woven in their garments3 as if ,epiphanius had conceived the ,pharisees garment to be like that which the ,roman ,senators were wont to wear1 termed1 by reason of those broad-studs and works woven in it1 ,laticlavium3 but seeing that these ,phylacteries were additaments and ornaments1 whereof there were#aah two sorts1 the one tied to their ,fore-heads1 the other to their ,left-hands2 hence it followeth1 that by these ,phylacteries could not be meant whole garments1 or any embosments1 or flourishings woven in the cloth4 ,generally they are thought to be schedules or scroles of parchments1 whereof1 as ,i noted1 there were two sorts2 ,phylacteries for the ,fore-head1 or ,frontlets1 reaching from one ,ear to the other1 and tied behind with a thong2 and ,phylacteries for the hand1 fastned upon the ,left-arm above the ,elbow on the inside1 that it might be near the heart4 ,both these sorts were worn1 not by the ,pharisees only1#aai but by the ,sadduces also1 but with this difference2 ,the ,pharisees1 haply for greater ostentation1 wore their ,hand-,phylacteries above their ,elbows3 the ,sadduces on the palms of their ,hands4#abj ,nay1 all the ,jews wore them1 our ,saviour ,christ not excepted4 ,the command was general1 ,exod4 #ac4 #i4 ,it shall be for a sign unto thee upon thine hand1 and for a memorial between thine eyes4 ,so that it is not the wearing of them which our ,saviour condemned1 but the making of them broad1 whereby they would appear more holy than others4 #aag ,epiph4 lib4 #a4 ,tom4 #a4 cap4 #ae4 #aah ,moses ,kot4 prcept4 affirm4 #bb4 #aai ,maimon4 in ,tephillim4 c4 #d4 sect4 #c4 #abj ,scal4 ,trihres4 p4 #beh4 ,in these ,parchments they wrote#aba only the ,decalogue1 or ,ten ,commandments1 in the opinion of ,chrysostome and ,hierome3 but generally1 and upon better grounds1 it is thought they wrote these four sections of the ,law4 #aba ,chrysost4 ,hieronym4 in ,mat4 #bc4 #a4 ,the first began1 ,sanctifie unto me all the firstborn1 c4 ,exod4 #ac4 #b4 to the end of the #aj4 verse4 #b4 ,the second began1 ,and it shall be when the ,lord shall bring thee1 c4 ,exod4 #ac4 #aa4 to the end of the #af4 verse4 #c4 ,the third began1 ,hear ,o ,israel1 ,deut4 #f4 #d4 and continued to the end of the ninth verse4 #d4 ,the fourth began1 ,and it shall come to pass2 if you shall hearken diligently1 c4 ,deut4 #aa4 #ac4 to the end of the one and twentieth verse4 ,these four ,sections written in scrols of ,parchment1 and folded up1 they fastned to their fore-heads and their left-arms3 those that were for the fore-head1 they wrote in four distinct pieces of parchment#abb especially1 and if they wrote it in one piece2 the length of every ,section ended in one column1 and they did put them into one skin1 in which there was the proportion of four houses or receptacles1 and not into four skins3 every receptacle was distinct by it self2 and those that were for the hand1 were written in one piece of ,parchment principally1 the four ,sections in four columns2 but if they wrote them in four pieces1 it was at length1 and they put them in a skin that had but one receptacle4#abc ,in time of persecution when they could not openly wear these ,phylacteries1 then did they tye about their hands a red thread1 to put them in mind of the blood of the ,covenant of the ,law4 #abb ,moses ,kotsen4 fol4 #ajd4 col4 #c4 #abc ,munster4 de prcept4 affirm4 ,touching the name ,moses calleth them ,totaphot1 which word hath almost as many ,etymologies1 as ,interpreters2 the most probable in my opinion1 is1 that they should be so called per ,antiphrasin1 from ,incedere1 to go or move1 because they were immoveable3 ,hence the ,septuagint translate them1 ,immoveable ornaments4 ,the ,rabbins call them ,tephillim1 ,prayer ornaments3#abd others call them ,pittacia1 ,pittaciola1 from 1 which signifieth a piece or parcel of ,cloth4 ,in the ,gospel they are called 1 ,phylacteries1 from 1 to conserve or keep4 ,first1 because by the use of them1 the ,law was kept and preserved in memory4 ,secondly1 because the ,pharisees superstitiously conceited1 that by them1 as by ,amulets1 ,spells1 and ,charms1 hanged about their necks themselves might be preserved from dangers4 ,the word signifieth a ,spell2 and ,hierome testifieth1 that the ,pharisees had a such a conceit of these ornaments3 ,in which place he compareth the ,pharisees with certain superstitious women of his time1 who carried up and down1 upon the like ground1 pervula evangelia1 crucis ligna1 short sentences out of the ,gospel1 and the reliques of the ,cross4 ,the same superstition hath prevailed with many of latter times1 who for the same purpose hang the beginning of#abe ,saint ,john's ,gospel about their necks4 ,and in the year of our ,lord #fib4 certain ,sorcerers were condemned for the like kind of ,magick1 by the name of#abf 1 that is1 ,phylacterians4 #abd ,hieronym4 in ,mat4 #bc4 #abe ,scalig4 ,tribr4 cap4 #gj4 #abf ,concil4 quini ,sexti1 ,canon #fa4 ,thus much of their ,phylacteries3 ,in the same verse is reproved the inlarging of their borders4#abg ,that which we read borders in the ,gospel1 is called1 ,num4 #ae4 #ch4 ,tsitsith1 ,fringes3 and ,gedelim1 ,deut4 #bb4 #aj4 which word we likewise translate in that place1 ,fringes4 ,they were in the fore-quoted places commanded1 and our ,saviour ,christ himself did wear them1 ,luk4 #h4 #dd4 ,the latter ,hebrew word signifieth a large ,fringe1 which agravateth the superstition of the ,pharisees1 in making their ,fringes larger1 when the ,law had allowed them large4 ,this literal exposition ,i take to be most agreeable with the ,text1 though to inlarge in ,greek and ,latine#abh sometimes1 signifieth to boast1 vaunt1 or brag of a thing2 and in this sense it may very well fit a ,pharisee4 ,the reason of this command was1 to put them in mind of the ,commandments1 ,numb4 #ae4 ,and for the furtherance of this duty1#abi they used sharp thorns in in their ,fringes1 that by the often pricking of the ,thorn1 whether they walked or sate still1 they might be the more mindful of the ,commandments4 #abg ,vide ,d4 ,kimchi4 ,radic4 #abh 1 apud ,euripidem in ,bacchis1 valet1 ,magnifice jactare1 ,efferre4 ,magnificare apud ,varronem ,plinium eadem significatione usurpatur1 ,theodor4 ,beza in ,mat4 #bc4 #abi ,hieron4 in ,mat4 #bc4 ,there were#acj seven sorts of ,pharises4 #a4 ,pharisus ,sichemita4 ,he turned ,pharisee for gain1 as the ,sichemites suffered themselves to be circumcised4 #acj ,talmud4 tract4 ,suta4 cap4 #c4 #b4 ,pharisus truncatus1 so called1 as if he had no feet1 because he would scarce lift them from the ground when he walked1 to cause the greater opinion of his meditation4 #c4 ,pharisus inpingens4 ,he would shut his eyes when he walked abroad1 to avoid the sight of ,women1 in so much that he often dash'd his head against the walls1 that the blood gush'd out4 #d4 ,pharisus1 ,quid debeo facere1 faciam illud4 ,he was wont to say1 ,what ought ,i to do8 and ,i will do it4 ,of this sort seemeth the man in the ,gospel to have been1 who came unto ,christ1 saying1 ,good ,master1 what shall ,i do8 c4 and at last replyed1 ,all these ,i have done from my youth upward1 ,luke #ah4 #e4 ,pharisus mortarius2 so called because he wore a hat in manner of a deep ,mortar1 such as they use to bray spice in1 in so much that he could not look upward1 nor of either side2 onely downward on the ground1 and forward or forthright4 #f4 ,pharisus ex amore2 ,such a one as obeyed the ,law for the ,love of ,vertue4 #g4 ,pharisus ex timore2 ,such a one obeyed the ,law for fear of punishment4 ,he that conformed for fear had respect chiefly to the negative ,commandements2 but he that conformed for love1 especially respected the ,affirmative4 ,,chap4 ,,xi4 ,of the ,sadduces4 ,to omit other ,etymologies of the name1 there are two onely which have shew of probability4 ,some#aca derive it from ,sedec1 ,justitia2 as if they had been ,justitiaries1 such as would justifie themselves before ,gods ,tribunal4 ,there are#acb that derive it1 and that upon more warrantable grounds1 from ,sadoc1 the first ,author of the heresie2 so that the ,sadduces were so called from ,sadoc1 as the ,arrians from ,arrius1 the ,pelagians from ,pelagius1 the ,donatists from ,donatus1 c4 #aca ,epiphan4 l4 #a4 cap4 #ad4 #acb 4 ,theophylact4 ,this ,sadoc lived under ,antigonus ,sochus1 who succeeded ,simeon the ,just4 ,he was ,antigonus his scholar1 and by him brought up in the ,doctrine of the ,pharisees1 but afterwards fell from him1 and broacht the heresie of the ,sadduces2 which heresie1 because it had much affinity with that which the ,heretique ,dositheus taught1 hence are the ,sadduces said to#acc be a branch or skirt of the ,dositheans1 though in truth ,dositheus lived not till#acd after ,christ2 and although these two heresies did agree in many things2 yet in a main point they differed4#ace ,dositheus believed the ,resurrection1 the ,sadduces denyed it2 and by consequence the ,dositheans believed all other points necessarily flowing from this4 #acc ,epiph4 hres4 #ad4 ,it4 ,tertul4 de prscript4 c4 #e4 #acd ,origen4 contra ,celsum4 l4 #b4 #ace ,epiph4 hres4 #ac4 ,the occasion of this heresie was this4#acf ,when ,antigonus taught1 that we must not serve ,god as servants serve their ,masters1 for hope of reward1 his scholars ,sadoc and ,baithus understood him1 as if he had utterly denied all future rewards or recompence attending a godly life1 and thence framed their heresie1 denying the resurrection1 the world to come1 ,angels1 ,spirits1 c4 #acf ,aboth4 cap4 #a4 ,their ,dogmata1 ,canons1 or ,constitutions1 were1 #a4 ,they rejected#acg the ,prophets1 all other ,scripture save only the five books of ,moses4 ,therefore our ,saviour when he would confute their errour1 concerning the resurrection of the dead1 he proves it not out of the ,prophets1 but out of ,exod4 #c4 #f4 ,i am the ,god of ,abraham1 the ,god of ,isaac1 and the ,god of ,jacob1 ,mat4 #bb4 #cb4 #acg ,joseph4 ,antiq4 lib4 #ac4 c4 #ah4 #b4 ,they rejected#ach all traditions4 ,whence1 ,as they were called ,mini1 i4 ,heretiques1 in respect of the general opposition between them and ,pharisees4 ,first1 because the ,pharisees were in repute the only ,catholicks4 ,secondly1 because in their ,doctrine1 the ,pharisees were much nearer the truth than the ,sadduces3 so in this respect of this particular opposition1 in the ones rejecting1 the others urging of traditions1 the ,sadduces were termed#aci ,karaim1 ,biblers1 or ,scripturists4 #ach ,elias de 4 #aci ,drusius de trib4 sect4 c4 #h4 l4 #c p4 #acj4 #c4 ,they said there was no reward for good works1 nor punishment for ill1 in the world to come4 ,hence ,saint ,paul perceiving that in the ,councel the one part were ,sadduces1 the other ,pharisees1 he cried out1 ,of the hope of the reward expected1 and of the resurrection of the dead1 ,i am called in question1 ,act4 #bc4 #f4 #d4 ,they denied the resurrection of the body1 ,act4 #bb4 #h4 ,matth4 #bb4 #bc4 ,luke #bj4 #bg4 #e4 ,they said the souls of men are annihilated#adj at their death4 #adj ,joseph4 de bello ,judaic4 lib4 #b4 c4 #ab4 #f4 ,they denied ,angels and spirits1 ,act4 #bc4 #h4 #g4 ,they wholly denied#ada ,fate or ,destiny1 and ascribed all to mans ,free-will4 #ada ,joseph4 l4 #ac4 c4 #i4 ,the ,samaritanes and the ,sadduces are of near affinity3 but yet they differ4 ,first#adb ,the ,samaritanes sacrificed at the ,temple built upon ,mount ,gerizim1 but the ,sadduces sacrificed at ,jerusalem4 ,secondly1 ,the ,samaritanes allowed no commerce with the ,jews1 ,john #d4 #i4 yea1 the mutual hatred between the ,samaritans and the ,jews was so great1 that it was not lawful for the ,jews to eat or drink with the ,samaritans4 ,how is it that thou being a ,jew1 askest drink of me which am a woman of ,samaria1 ,joh4 #d4 #i4 ,nay1 whereas liberty was granted unto all ,nations of the earth to become ,proselites to the ,jewes1 so did the ,jews hate the ,samaritanes1 that they would not suffer a ,samaritan to be a ,prosylite4 ,this appeareth by that solemn ,excommunication1#adc termed ,excommunicatio in secreto nominis tetragrammati3 the form thereof3 as it was applyed 7say they7 by ,ezra and ,nehemiah unto the ,samaritanes1 was thus1 ,they assembled the whole ,congregation into the ,temple of the ,lord1 and they brought #cjj ,priests1 and #cjj ,trumpets1 and #cjj books of the ,law1 and as many boys1 and they sounded their ,trumpets and the ,levites singing cursed the ,samaritanes by all the sorts of ,excommunication1 in the mystery of the name ,jehovah1 and in the ,decalogue1 with the curse of the superiour house of judgement1 and likewise with the curse of the inferiour house of judgement1 that no ,israelite should eat the bread of a ,samaritane1 7whence they say1 he which eateth of a ,samaritans bread is as he who eateth swines flesh7 and let no ,samaritane be a ,prosylite in ,israel1 and that they should have no part in the resurrection of the dead4 ,r4 ,gersom#add forbade the breaking open of the ,letters1 under the penalty of this ,excommunication4 ,this proveth what formerly was said2 namely1 that between the ,jews and the ,samaritanes there was no commerce2 but the ,sadduces familiarly conversed with the other ,jews1 even with the ,pharisees themselves2 yea1 both sat together in the same ,council1 ,acts #bc4 #f4 ,now the ,samaritanes and ,sadduces agree4 #a4 ,in the rejection of all the others traditions4 #b4 ,in the rejection of all other ,scriptures1 save only the five ,books of ,moses4 #c4 ,in the denial of the ,resurrection1 and the consequences1 as future punishments1 and rewards according to mens works4 ,but the ,samaritanes held that there were ,angels1 which the ,sadduces denied4 ,for the proof of these agreements and disagreements between them1 read ,epiphanius1 hres4 #i4 #ad4 #adb ,epiphan4 ,tom4 #a4 l4 #a4 hres4 #ad4 #adc ,drusius de trib4 sect4 l4 #b4 cap #aa4 ex ,ilmedenu4 #add ,buxtorf4 ,epist4 ,heb4 p4 #ei4 ,touching the ,samaritanes1 there are three degrees of alteration in their ,religion observable4 ,first1 the strange ,nations1 transplanted by ,salmanesar into ,samaria1 when ,israel was carried away captive into ,assyria1 worshipped every one the ,god of their own ,countries1 #b ,king4 #ag4 ,secondly1 when they saw they were devoured by ,lyons1 because they feared not the ,lord1 the ,king of ,assyria sent one of the ,priests which was taken captive1 to instruct them in the true worship of ,god3 which manner of worship though they received1 yet they would not lay aside their former ,idolatry1 but made a mixture of ,religions1 worshipping the living ,god1 and their own dumb ,idols4 ,thirdly1 ,manasses1 brother to ,jaddus the ,high priest1 in ,jerusalem1 being married to ,sanballat1 the ,horonite's ,daughter1 by reason of ,nehemiah's charge of putting away their strange ,wives1 being driven to that exigent1 that he must either put away his ,wife1 or forgo the hope of the ,priest-hood2 by ,sanballat's means he obtained leave from ,alexander the ,great1 to build a ,temple#ade upon ,mount ,gariazim1 one of the highest ,mountains in ,samaria1 whither many other ,apostated ,jews fled1 together with ,manasses being made their ,high-,priest2 and now the ,sect of the ,samaritanes 7between whom and the ,jews there was such hatred7 began1 now all those fore-mentioned errors were maintained3 ,and of this ,hill it is1 that the woman of ,samaria speaketh ,john #d4 #bj4 ,our ,fathers worshipped in this ,mountain1 c4 #ade ,joseph4 ,antiq4 lib4 #aa4 cap #h4 ,by comparing the ,dogmata of the ,pharisees1 with these of the ,sadduces1 we may perceive a manifest opposition between them2 yet both these joyned against ,christ1 ,mark #ab4 ,this heresie1 though it were the greatest amongst the ,jews1 yet was it imbraced and maintained by some of the ,high ,priests themselves3#adf ,joannes ,hyrcanus was a ,sadducee1 so were his sons1 ,aristobulus and ,alexander1#adg and likewise ,ananus the younger2 so that ,moses ,chair was not amongst them exempted from error2 no nor heresie4 #adf ,gorionides1 cap4 #bi4 #adg ,euseb4 hist4 l4 #b4 c4 #bc4 ,ex ,joseph4 ,antiq4 lib4 #bj4 cap4 #h4 ,,chap4 ,,xii4 ,of the ,essenes4 ,the ,etymologies of the names ,essi1 or ,esseni1 i4e4 ,essenes1 are divers1 that which ,i prefer is from the ,syriake ,asa1 signifying to heal1 or cure ,diseases4 ,hence#adh are the men so often termed1 and the women amongst them1 1 that is1 ,physicians4 ,for though they gave themselves chiefly to the study of the ,bible yet withal they studied ,physick4 #adh ,joseph4 de bello ,judaic4 lib4 #b4 c4 #ab4 p4 #ghf4 ,of these ,essenes there were two sorts1 some ,theoricks1 giving themselves wholly to speculation2 others ,practicks1 laborious and painful in the daily exercise of those handy-crafts1 in which they were most skilful4 ,of the latter1 ,philo treateth in his book entituled1 ,quod omnis vir probus3 ,of the former1 in the book following1 entituled1 ,de vita contemplativa4 ,their ,dogmata1 their ,ordinance1 or ,constitutions1 did symbolize in many things with ,pythagoras his1 where they do agree4 ,therefore my purpose is1 first to name ,pythagoras his2 and then to proceed on with the ,essenes4 ,they follow thus4 ,the#adi ,pythagoreans professed a communion of goods3 ,so the ,essenes4#aej they had one common purse or stock1 none richer1 none poorer than other2 out of this common treasury1 every one supplyed his own wants without leave1 and administred to the necessities of others3 only they might not relieve any of their kindred without leave from their ,overseers4 ,they did not buy or sell among themselves1 but each supplyed the others want1 by a kind of commutative bartring3 yea1 liberty was granted to take one from another what they wanted1 without exchange4 ,they performed ,offices of service mutually one to another2 for mastership and service cannot stand with communion of goods3 and servants are commonly injurious to the state of their ,masters1 according to that saying of ,r4 ,gamaliel1#aea ,he that multiplyeth servants1 multiplieth thieves4 ,when they travelled1 besides weapons for defence1 they took nothing with them1 for in whatsoever ,city or ,village they came1 they repaired to the ,fraternity of the ,essenes1 and were there entertained as members of the same4 ,and if we do attentively read ,josephus1 we may observe that the ,essenes of every ,city joyned themselves into one common ,fraternity or ,colledge4 ,every ,colledge had two sorts of ,officers3 ,first1 ,treasurers1 who looked to the common stock1 provided their diet1 appointed each his task1 and other publick necessaries4 ,secondly1 ,others1 who entertained their strangers4 #adi ,aul4 ,gell4 l4 #a4 c4 #aj4 ,it4 ,laer4 in ,pythag4 4 #aej ,joseph4 lib4 #ah4 cap4 #b4 #aea ,marbe gnabadim4 ,marbe gezel1 ,pirke ,aboth4 cap4 #a4 #b4 ,the ,pythagoreans shunned pleasures4#aeb ,so did the ,essenes3#aec to this belongeth their avoiding of oyl1 which1 if any touched unawares1 they wiped it off presently4 #aeb ,justin4 lib4 #bj4 #aec ,joseph4 de bello ,judaic4 lib4 #b4 c4 #ab4 #c4 ,the ,pythagoreans garments were white3#aed ,so were the ,essenes white also1#aee modest1 not costly3 when once they put on a suit1 they never changed it till it was torn1 or worn out4 #aed ,suid4 ,it4 lian4 de varia hist4 l4 #ah4 cap4 #cb4 #aee ,joseph4 de bello ,judaic4 lib4 #b4 cap4 #ab4 #d4 ,the ,pythagoreans forbade ,oaths4#aef ,so did the ,essenes2#aeg they thought him a noted lyar1 who could not be believed without an oath4 #aef ,laert4 in vita ,pythagor4 #aeg ,philo ,judus4 #e4 ,the ,pythagoreans had their ,elders in singular respect4#aeh ,so had the ,essenes4#aei ,the body1 or whole company of the ,essenes1 were distinguisht into four ranks1 or orders1 according to their ,seniority2 and if haply any of the superior ranks had touched any of the inferior1 he thought himself polluted1 as if he had touched an ,heathen4 #aeh ,suidas4 ,it4 ,laertius4 #aei ,joseph4 de bello ,judaic4 lib4 #b4 cap4 #ab4 #f4 ,the ,pythagoreans drank water4#afj ,so did the ,essenes only water1#afa wholly abstaining from wine4 #afj ,suidas4 #afa ,philo de vita contemplativa4 #g4 ,the ,pythagoreans used inanimate ,sacrifices4#afb ,so did the ,essenes3#afc they sent gifts to the ,temple1 and did not sacrifice1 but preferred the use of their holy water before sacrifice1 for which reason the other ,jews forbad them all access unto the ,temple4 #afb ,laertius in vita ,pythag4 #afc ,joseph4 ,antiq4 lib4 #ah4 cap4 #b4 #h4 ,the ,pythagoreans ascribed all things to fate or destiny4#afd ,so did the ,essenes4#afe ,in this ,aphorism all three ,sects differed each from other4 ,the ,pharisees ascribed some things to ,fate1 and other things to ,mans ,free-will4 ,the ,essenes ascribed all to ,fate1 nothing to mans free will4 ,the ,sadduces wholly deny ,fate1 and ascribed all things to the free will of man4 #afd ,suidas4 #afe ,joseph4 ,antiq4 lib4 #ac4 cap4 #i4 #i4 ,the ,pythagoreans the first five years were not permitted to speak in the ,school3#aff but were initiated per quinquennale silentium1#afg and not until then suffered to come into the presence of1 or sight of ,pythagoras4 ,to this may be referred the ,essenes silence at ,table straightly observed1 so that ,decem simul sedentibus1 nemo loquitur invitis novem2 ,drusius#afh renders it1 that ten of them sitting together1 none of them spake without leave obtained of the nine4 ,when any did speak1 it was not their custome to interrupt him with words1 but by nods of the head1 or beckenings1 or holding their finger1 or shaking their heads1 and other such like dumb signs and gestures1 to signifie their doubtings1 disliking1 or approving the matter in hand4 ,and to the time of silence amongst the ,pythagoreans1 that it must be for five years1 may be referred the initiation of the ,essenes2 for amongst them none were presently admitted into their society1 with full liberty1 but they under went four years of tryal and probation4 ,the first year they received ,dolabellum1#afi ,perizoma1 vestem albam1 a spadle1 with which they digged a convenient place to ease ,nature2 a pair of breeches1 which they used in bathing or washing themselves2 a white garment1 which especially that ,sect affected4 ,at this time they had their commons allowed them1 but without1 not in the common dining ,hall4 ,the second year they admitted them to the participation of holy matters1 and instructed them in the use of them4 ,two years after they admitted them in full manner1 making them of their ,corporation1 after they had received an ,oath1 truly to observe all the ,rules and ,ordinances of the ,essenes4 ,if any brake his oath1 an hundred of them being assembled together1 expelled him1 upon which expulsion commonly followed death within a short time2 for none having once entred this ,order1 might receive alms or any meat from other2 and themselves would feed such a one1 only with distastful herbs1 which wasted his body1 and brought it very low3 sometimes they would re-admit such a one being brought near unto death2 but commonly they suffered him to die in that misery4 #aff ,quinquennale hoc silentium ,pythagora auditoribus suis indictum vocabant cohibendo sermone4 #afg ,laertius in ,pythagor4 #afh ,drusius de trib4 sect4 l4 #d4 #afi ,joseph4 de bello ,judaico lib4 #b4 cap4 #ab4 #aj4 ,the ,essenes worshipped toward the ,sun rising4#agj #agj ,philo item ,joseph4 #aa4 ,the ,essenes bound themselves in their oath1 to preserve the names of ,angels3#aga ,the phrase implyeth a kind of worshipping of them4 #aga ,joseph4 de bello ,judaic4 lib4 #b4 cap4 #ab4 #ab4 ,they were above all others strict in the observation of the ,sabbath day2#agb on it they would dress no meat1 kindle no fire1 remove no ,vessels out of their place2 no1 nor ease ,nature1 ,yea1 they observed#agc 1 every seventh week1 a solemn ,pentecost2 seven ,pentecosts1 every year4 #agb ,joseph4 ib4 #agc ,philo de vita contemplat4 #ac4 ,they abstained from marriage1 not that they disliked marriage in it self1 or intended an end or period to procreation3 but partly1 in wariness of womens intemperance2 partly1 because they were perswaded that no woman would continue faithful to one man4 ,this avoiding of marriage is not to be understood generally of all the ,essenes1 for they disagreed among themselves in this point4 ,some were of the opinion before noted3 others married for propagation4 ,nihilominus autem cum tanta ipsi moderatione conveniunt1 ut per triennium explorent valetudinem fminarum2 si constanti purgatione apparuerint idone partui1 ita eas in matrimonia asciscunt4 ,nemo tamen cum prgnante concumbit1 ut ostendant1 qud nuptias non voluptatis1 sed liberorum causa inierint4 ,thus the latter sort preserved their ,sect by the procreation of children3 the former sort preserved it by a kind of adoption of other mens children1 counting them as near ,kinsmen1 and tutoring them in the ,rules of ,discipline1 as ,josephus witnesseth4 ,pliny#agd addeth also1 that many other of the ,jews1 when they began to be struck in years1 voluntarily joyned themselves unto them1 being moved thereunto1 either because of the variable state and troubles of the world1 or upon consideration of their own former licentious courses1 as if they would by this means exercise a kind of penance upon themselves4 #agd ,plin4 hist4 l4 #e4 cap4 #ag4 ,concerning the beginning of this ,sect1 from whom1 or when it began1 it is hard to determine4 ,some#age make them as ancient as the ,rechabites1 and the ,rechabites to have differed only in the addition of some rules and ordinances from the ,kenites1 mentioned ,judg4 #a4 #af4 ,and thus by consequence the ,essenes were as ancient1 as the ,israelites departure out of ,egypt3 for ,jethro1 ,moses father-in-law1 as appeareth by the ,text1 was a ,kenite3 but neither of these seemeth probable4 ,for the ,kenites are not mentioned in ,scripture1 as a distinct order or sect of people1 but as a distinct family1 kindred1 or ,nation1 ,numb4 #bd4 #ba4 ,secondly1 the ,rechabites1 they neither did build houses1 but dwelt in ,tents2 neither did they deal in husbandry1 they sowed no seed1 nor planted ,vineyards1 nor had any1 ,jer4 #ee4 #g4 ,the ,essenes1 on the contrary1 they dwelt not in tents1 but in houses2#agf and they imployed themselves especially in husbandry4 ,one of the ,hebrew ,doctors#agg saith1 that the ,essenes were ,nazarites3 but that cannot be1 because the ,law enjoyned the ,nazarites1 when the time of the ,consecration was out1 to present themselves at the door of the ,tabernacle or ,temple1 ,num4 #f4 ,now the ,essenes had no access to the ,temple4 ,when therefore1 or from what ,author this ,sect took its beginning1 is uncertain4 ,the first that ,i find mentioned by the name of an ,essene1 was one ,judas1#agh who lived in the time of ,aristobulus the ,son of ,joannes ,hyrcanus1 before our ,saviours ,birth about one hundred years3 ,howsoever the ,sect was of greater antiquity2#agi for all three1 ,pharisees1 ,sadduces1 and ,essenes1 were in ,jonathan's time1 the brother of ,judeas ,macchabeus1 who was fifty years before ,aristobulus4 ,certain it is1 that this ,sect continued until the daies of our ,saviour1 and after2 for ,philo and ,josephus speaks of them as living in their times4 ,what might be the reason then1 that there is no mention of them in the ,new ,testament8 ,i answer2 ,first1 ,the number of them seemeth not to have been great1 in ,philo and ,josephus his time1#ahj about four thousand1 which being dispersed in many ,cities1 made the ,faction weak3 and haply in ,jerusalem when our ,savior lived1 they were either few or none4 ,secondly1 if we observe histories we shall find them peaceable and quiet1 not opposing any1 and therefore not so liable to reproof as the ,pharisees and ,sadduces1 who opposed each other1 and both joyned against ,christ4 ,thirdly1 why might they not as well be passed over in silence in the ,new ,testament1 7especially containing themselves quietly without contradiction of others7 as the ,rechabites in the ,old ,testament1 of whom there is mention only once1 and that obliquely1 although their ,order continued about three hundred years before this testimony was given of them by the ,prophet ,jeremy2 for between ,jehu 7with whom ,jonadab was ,coetanean7 and ,zedekiah1 ,chronologers observe the distance of many years4 ,lastly1 though the name ,essenes be not found in ,scripture1#aha yet we shall find in ,s4 ,paul's ,epistles many things reproved1 which were taught in the ,school of the ,essenes4 ,of this nature was that advice given unto ,timothy1 #a ,tim4 #e4 #bc4 ,drink no longer water1 but use a little wine4 ,again1 #a ,tim4 #d4 #c4 ,forbidding to marry1 and commanding to abstain from meats is a ,doctrine of ,devils2 but especially ,coloss4 #b4 in many passages the ,apostle seemeth directly to point at them1 ,let no man condemn you in meat and drink1 v4 #af4 ,let no man bear rule over you1 by humbleness of mind1 and worshipping of ,angels1 vers4 #ah4 2 ,why are ye subject to ,ordinances8 ver4 #bj4 ,the ,apostle useth the word 1 which was applyed by the ,essenes to denote their ,ordinances1 ,aphorisms1 or ,constitutions4 ,in the verse following he gives an instance of some particulars1 ,touch not1 taste not1 handle not1 vers4 #ba4 ,now the ,junior company of ,essenes might not touch their ,seniors4 ,and in their diet1 their taste was limited to bread1 salt1 water1 and hyssop4 ,and these ordinances they undertook1 saith ,philo1 for the love of wisdom3 but the ,apostle concludeth1 vers4 #bc4 ,that these things had only1 1 a shew of wisdom4 ,and whereas ,philo termeth the ,religion of the ,essenes1 by the name of 1 which word signifieth religious worship1 the ,apostle termeth in the same verse1 1 ,voluntary-religion1 or will-worship3 yea1 where he termeth their ,doctrine 1 a kind of ,philosophy received from their ,fore-fathers by ,tradition1 ,saint ,paul biddeth them beware of ,philosophy1 vers4 #h4 #age ,serarius ,trihres4 l4 #c4 cap4 #e4 #agf ,joseph4 ,antiq4 lib4 #ah4 c4 #g4 #agg ,scalig4 in ,trihr4 cap4 #bc4 #agh ,joseph4 l4 #ac4 c4 #ai4 #agi ,joseph4 l4 #ac4 c4 #i4 #ahj ,philo4 lib4 quod omnis probus1 p4 #fgh4 #aha ,vide ,chemnit4 exem4 conc4 ,trident4 part4 quart4 pag4 #abj4 ,we formerly observed two sorts of ,essenes2 ,practicks and ,theoricks3 both agreed in their ,aphorisms1 or ,ordinances2 but in certain circumstances they differed4 #a4 ,the ,practicks dwelt in the ,cities2 ,the ,theoricks shunned the ,cities1 and dwelt in ,gardens1 and solitary ,villages4 #b4 ,the ,practicks spent the day in manual ,crafts1 keeping of ,sheep1 looking to ,bees1 tilling of ,ground1 c4 they were 1 ,artificers4 ,the ,theoricks spent the day in meditation1 and prayers1 whence they were by a kind of excellency1 by ,philo termed1 1 ,supplicantes4 #c4 ,the ,practicks had every day their dinner and supper allowed them2 the ,theoricks only their supper4 ,the ,practicks had for their ,commons every one his dish of ,water-gruel1 and bread2 ,the ,theoricks only bread1 and salt3 if any were of a more delicate palate then other1 to him it was permitted to eat ,hyssop2 their drink for both1 was common water4 ,some are of ,opinion1 that these ,theoricks were ,christian ,monks2 but the countary appeareth1 for these reasons3 #a4 ,in that whole ,book of ,philo1 concerning the ,theoricks1 there is no mention either of ,christ1 or ,christians1 of the ,evangelists1 or ,apostles4 #b4 ,the ,theoricks1 in that ,book of ,philo's1 are not any new ,sect of late beginning1 as the ,christians at that time were1 as is clearly evidenced by ,philo his own words4 ,first1 ,in calling the ,doctrine of the ,essenes 1 ,a philosophy derived unto them by tradition from their fore-fathers4 ,secondly1 in saying1 ,habent priscorum commentarios1 qui hujus sect autores1 c4 #c4 ,the inscription of that ,book1 is not only but also 4 ,now ,philo#ahb elsewhere calleth the whole ,nation of the ,jews1 1 which argueth1 that those ,theoricks were ,jews1 not ,christians4 #ahb ,philo in ,prin4 lib4 de legat4 ,caium4 ,,chap4 ,,xiii4 ,of the ,gaulonit1 and the ,herodians4 ,other ,factions there were among the ,jews1 which are improperly termed ,sects4 ,of these there were principally two4 ,first1 ,gaulonit4 ,secondly1 ,herodiani4 ,the ,gaulonit had their names from one ,judas1 who sometimes#ahc was called ,judas ,gaulonites1 sometimes#ahd ,judas ,galilus1 of whom ,gamaliel speaketh1 ,acts #e4 #cg4 ,after this man rose up ,judas of ,galilee in the daies of the tribute4 ,the tribute here spoken of1 was that made by ,cyrenius1 sometimes called ,quirinius3 the name in ,greek is one and the same1 but differently read by ,expositors4 ,this ,cyrenius was sent from ,rome by ,augustus1 into ,syria1 and from thence came into ,juda1 where ,coponius was ,president1 and there he raised this ,tax2 which taxation is unadvisedly by some confounded with that mentioned1 ,luke #b4 #a4 ,both were raised under ,augustus1 but they differed4 ,first1 this was only of ,syria and ,juda2 that in ,saint ,luke was universal1 of the whole world4 ,secondly1 this was1 when ,archelaus1 ,herods son1 was banished into ,vienna1 having reigned nine years2 that1 under ,herod the ,great3 ,whence there is an observable ,emphasis1 in that ,saint ,luke saith1 it was the first taxing1 having reference unto this second4 #ahc ,joseph4 ,antiq4 lib4 #h4 cap4 #ba4 #ahd ,jos4 l4 #ah1 c4 #ba4 ,the occasion#ahe of this ,faction was thus3 ,when ,cyrenius levied this ,tax1 and seized upon ,archelaus1 ,herod's sons goods2 then arose this ,judas opposing this ,tribute2 and telling the people1 that ,tribute was a manifest token of servitude1 and that they ought to call none ,lord1 but only him who was ,lord of ,lords1 the ,god of heaven and earth4 ,whence those that adhered unto him were called ,gaulonit2 they were also called ,galileans4#ahf ,it was their blood that ,pilate mixed with their sacrifices1 ,luk4 #ac4 #a4 ,for ,pilate had not authority over the ,nation of the ,galileans4 ,the reason of this mixture is thought#ahg to be1 because the ,galileans forbad sacrifices to be offered for the ,roman ,empire1 or for the safety of the ,emperour2 whereupon1 ,pilate being incensed with anger1 slew them whilst they were sacrificing4#ahh ,to this faction belonged those murderers1 termed 1 mentioned1 ,acts #ba4 #ah4 #ahe ,joseph4 loco superius citato4 #ahf ,oecumenius4 ,act4 #e4 #cg4 ,theophylact4 ,luc4 #ac4 #a4 #ahg ,theophylact4 in ,luc4 #ac4 #ahh ,joseph4 l4 #g4 de bello ,judaic4 cap4 #bh4 p4 #ihe4 ,concerning the ,herodians1 those that number them among ,hereticks1 make the heresie to consist in two things3 ,first1 in that they took ,herod the ,great for the promised ,messias2 because in his ,reign1 he being a stranger1 the ,scepter was departed from ,judah2 which was the promised time of the ,messiah his coming4 ,secondly1 they honoured him with superstitious solemnities annually performed upon his ,birth-days4 ,of ,herod his ,birth-day the ,poet speaketh1 ---- ---- ---- ,cum ,herodis venere dies1 unctaque fenestra1 ,disposit pinguem nebulam vomuere lucern1 ,portantes violas1 rubrumque amplexa catinum1 ,cauda natat thynni1 tumet alta fidelia vino4 ,pers4 ,sat4 #a4 ,now whether this latter may be referred to ,herod the ,great1 ,i much doubt2 because ,i find not any ,author among the ,ancients to speak of ,herod the ,great his ,birth-day3 ,it was another ,herod1 ,tetrarch of ,galilee1 otherwise called ,antipas1 whose ,birth-day we read celebrated1 ,mark #f4 #ba4 ,the former point1 that the ,herodians received ,herod as their ,messiah1 though it hath many grave ,authors#ahi avouching it1 yet others#aij justly question the truth thereof2 for if the ,herodians were ,jews 7as most think7 how then could they imagine1 that ,herod1 a stranger1 could be the ,messiah1 seeing that it was so commonly preached by the ,prophets1 and known unto the ,people1 that the ,messiah1 must be a ,jew born1 of the ,tribe of ,judah1 and of the house of ,david8 #ahi ,epiph4 hres4 #aj4 ,theophyl4 ,mat4 #bb4 #af4 alii plures4 #aij ,hieron4 ,mat4 #bb4 #ag4 ,others say1#aia that the ,herodians were certain flatterers in ,herod his ,court1 varying and changing many points of their ,religion with ,herod their ,king4 #aia ,theodor4 ,beza1 ,mat4 #bb4 #af4 ,to omit many other conjectures utterly improbable1 ,i incline to ,saint ,hierom1 whose ,opinion is1#aib that the ,herodians were those who stood stifly for tribute to be paid to ,csar4 ,it concerned ,herod1 who at first received his ,crown from ,csar1 to further ,csar's tribute1 not only in way of thankfulness1 but also in way of policy1 to prevent a possible deposing or desceptring2 for it was in ,csar's power to take away the ,crown again when pleased him4 ,now1 in respect that ,herod saught to kill ,christ1 and the ,herodians with the ,pharisees took counsel against him2 unto this our ,saviour might have reference1 saying1 ,mar4 #h4 #ae4 ,beware of the leaven of the ,pharisees1 and of the leaven of ,herod4 ,viz4 ,of their contagious ,doctrine1 and fox-like subtleties4 #aib ,hieron4 ,mat4 #bb4 #ag4 ,,the ,,second ,,book ,,treateth ,,of ,,places4 ,,chap4 ,i4 ,their ,temple4 ,when the ,israelites came out of gypt1 ,moses was commanded to build a ,tabernacle for the place of ,gods publick worship4 ,afterward1 when they were settled in the promised ,land1 then ,solomon was commanded to build a ,temple4 ,these two shadowed the difference between the ,jews ,synagogue1 and the ,christian ,church4 ,the ,tabernacle was moveable1 and but for a time3 ,the ,temple fixed1 and permanent3 the state of the ,jews vanishing1 to continue in their generations2 the state of ,christians durable1 to continue unto the worlds end4 ,more principally it shadowed forth the state of the ,church ,militant here on earth1 and triumphant in heaven3 ,unto both the ,prophet ,david alludeth2 ,lord1 ,who shall sojourn in thy ,tabernacle8 who shall rest in thine holy ,mountain8 ,psal4 #ae4 #a4 ,there were in the same tract of ground three hills1 ,sion1 ,moria1 and ,mount ,calvary4 ,on ,sion was the ,city and ,castle of ,david2 on ,moria was the ,temple1 and on ,mount ,calvary ,christ was crucified4 ,but#aic all these three were generally called by the name of ,sion2 whence it is1 that though the ,temple were built on ,moria1 yet the ,scripture speaketh of it commonly1 as if it were upon ,mount ,sion4 #aic ,genebrard in ,chron4 lib4 #a4 ,anno mundi #cadf4 ,in their ,temple there are these three things considerable3 ,first1 the ,sanctum ,sanctorum1 the ,holy of ,holies2 answerable to our ,quire in the ,cathedral ,churches4 ,secondly1 the ,sanctum1 the ,sanctuary2 answerable to the ,body of the ,church4 ,thirdly1 the ,atrium1 the ,court2 answerable to the ,church-yard4 ,in the ,holy of ,holies there were the ,golden ,censer1 and the ,ark of the ,testament1 ,heb4 #i4 #d4 ,in#aid the ,ark there were three things3 ,first1 the pot of ,manna2 secondly1 ,aaron's rod that budded2 thirdly1 the ,tables of the ,testament1 ,heb4 #i4 #d4 ,thus they were in ,moses his time2 but afterwards in the days of ,solomon1 onely the ,tables of the ,law were found in the ,ark1 #a ,king4 #h4 #i4 #aid ,sunt qui illud apud ,apostolum1 ,heb4 #i4 #d4 referunt ad ut dicunt in ,tabernaculo secundo1 quod appellent ,sanctum ,sanctorum1 fuisse urnam mann virgam ,aaronis1 tabulam fderis videl4 urnam1 virgam ante arcam3 7ita ,moses ,kotsensis #baj4 #a47 tabulam autem in ,arca4 ,the cover of this ,ark was called 1 the ,propitiatory1 or ,mercy-seat1 because it covered and hid the ,law1 that it appeared not before ,god to plead against man4 ,it was a type of ,christ1 who likewise is termed 1 our ,propitiation1 ,rom4 #c4 #be4 and 1 a ,propitiatory1 ,john #b4 #b4 ,at each end of the ,mercy-seat stood a golden ,cherub1 each ,cherub stretched forth his wings2 and from between them1 as from an ,oracle1 ,god gave his answer1 ,exod4 #be4 #bb4 ,hence it is1 that the ,lord is said to sit between the ,cherubims1 ,ps4 #ii4 #a4 ,the positure of the ,cherubims was such1 that their faces were each towards the other1 but both looking down towards the ,mercy-seat2 they fitly shadowed out the people of the ,jews and ,christians1 both looking toward each other1 but both expecting salvation in ,christ only4 ,in the ,sanctuary1 there was the ,incense-altar in the middle1 and the ,table1 with the twelve ,loaves of ,shew-bread on it on the one side1 and the ,candlestick on the other4 ,the incense-altar was a type of our prayers1 ,psal4 #ada4 #b4 ,and that this altar must be once every year sprinkled with the blood of the ,sacrifice by the ,high-priest1 ,exod4 #cj4 #aj4 ,it teacheth that our very prayers1 except they be purified by the blood of ,christ they are unavailable before ,god4 ,the twelve loaves were a type of the twelve ,tribes1 and the ,candlestick a type of the ,word of ,god4 ,in them all1 we may see the necessity of both ,ordinances required1 ,prayer and ,preaching1 if we would be presented acceptable unto the ,lord3 ,the ,candlestick was a type of ,preaching2 ,incense1 of ,prayer4 ,in ,moses his ,tabernacle there was but one ,table1 and one ,candlestick3 ,in ,solomon's ,temple there were ten ,tables1 and ten ,candlesticks2 as likewise in the ,court of the ,tabernacle1 there was but one brazen ,laver1 in the ,court of the ,temple there were ten1 and another great ,vessel wherein the ,priests washed3 in the ,tabernacle there were but two silver ,trumpets2 in the ,temple there were an hundred and twenty ,priests sounding ,trumpets4 ,the ,courts of the ,temple at the first were but two1 ,atrium ,sacerdotum1 the ,priests ,court2 and ,atrium populi1 the ,peoples ,court4 ,in the ,priests ,court were the brazen ,altar for ,sacrifices1 and the ,laver for the washing1 both of the ,priests and the ,sacrifices4 ,the ,laver1 and the ,altar scituated in the same ,court1 signified the same as the water and blood issued out of ,christ's side2 namely1 the necessary concurrence of these two ,graces in all that shall be saved1 sanctification1 justification2 sanctification intimated by the ,laver and blood3 justification by the ,altar and blood4 ,the ,court for the ,priests1 and the ,court for the people were separated#aie each from other2 by a wall of three ,cubits high4 #aie ,joseph4 l4 #h4 c4 #ac4 ,the ,court for the people was sometimes called the outward ,court1 sometimes the ,temple1 sometimes ,solomon's ,porch1 because it was built about with ,porches1 into which the people retired in rainy weather3 ,it had ,solomon's name1 either to continue his memory1 or because the ,porches had some resemblance of that ,porch which ,solomon built before the ,temple1 #a ,king4 #f4 #c4 ,jesus walked in the ,temple1 in ,solomon's ,porch1 ,john #aj4 #bc4 ,all the people ran unto the ,porch which was called ,solomon's1 ,acts #c4 #aa4 ,that is1 this outward ,court4 ,in the midst of the peoples ,court1 ,solomon made a brazen ,scaffold for the ,king1 #b ,chron4 #f4 #ac4 ,this ,court of the people went round about the ,temple1 and though it was one entire ,court in the days of ,solomon1 yet afterward it was divided by a low wall1 so that the men stood in the inward part of it1 and the women in the outward4 ,this division is thought to have been made in ,jehosaphat's time1 of whom we read1 that he stood in the ,house of the ,lord1 before the new ,court1 #b ,chron4 #bj4 #e4 that is1 before the ,womens ,court4 ,there was an ascent of fifteen steps or stairs between the womens ,court and the mens1#aif upon these steps the ,levites sung those fifteen ,psalms immediately following the one hundredth nineteenth1 upon each step one ,psalm1 whence those ,psalms are entituled1 ,psalmi graduales1 ,songs of degrees4 #aif ,r4 ,david ,kimchi4 ,psal4 #abj4 ,in the ,womens ,court stood their ,treasuries1 or ,alms-box1 as appeareth by the poor ,widows casting her two ,mites into it1 ,luk4 #ba4 #a4 ,in ,hebrew it is termed ,korban1 the ,chest of ,oblation2 the word signifieth barely1 an ,oblation1 or ,offering1 and accordingly ,s4 ,luk4 #ba4 #d4 saith1 they all of their superfluities cast into the offerings2 that is into1 the ,korban1 or ,chest of offerings4 ,in ,greek it is termed whence cometh the ,latine word1 ,gazophylacium1 a ,treasury4 ,that set up by ,jehoiada1 #b ,king4 #ab4 #ai4 seemeth to have been different from this1 and to have been extraordinary1 only for the repairing of the ,temple2 for that stood beside the ,altar in the ,priests ,court2 and the ,priests1 not the parties that brought the gifts1 put it into the ,chest4 ,sometimes the whole ,court was termed ,gazophylacium1 a ,treasury4 ,these words speak ,jesus in the ,treasury1 ,john #h4 #bj4 ,it is worth our noting1 that the ,hebrew word ,tsedaka1 signifying ,alms1 signifieth properly ,justice2 and thereby is intimated1 that the matter of our alms should be goods justly gotten3 ,and to this purpose they called their ,alms-box ,kupha-,sehel-,tsedaka1 the ,chest of ,justice2 and upon their ,alms-box they wrote#aig this abreviature 1 ,a gift in secret pacifieth anger1 ,prov4 #ba4 #ad4 #aig ,buxtorf4 de abbrev4 in ,in ,herod's ,temple there were#aih four ,porches2 the meaning is1 four ,courts1 one for the ,priests1 another for men1 another for women1 and a fourth for such as were unclean by legal pollutions1 and strangers4 ,this outmost ,court for the unclean and strangers1 was separated from the womens ,court1 with a stone wall of three ,cubits high1 which wall was adorned with certain pillars of equal distance1 bearing this ,inscription3#aii ,let no stranger enter into the holy place4 #aih ,iosep4 l4 #b4 contra ,apion4 #ajff4 #aii 4 ,in locum sanctum transire alienigena non debet4 ,joseph4 de bel4 ,jud4 lib4 #f4 c4 #f4 ,the ,temple at ,jerusalem was thrice built4 ,first1 by ,solomon3 ,secondly1 by ,zorobabel3 ,thirdly1 by ,herod4 ,the first was built in seven years1 #a ,king4 #f4 #cg4 ,the second in forty six years3 ,it was begun in the second year of ,king ,cyrus1 ,ezra #c4 #h4 ,it was finished in the ninth year of ,darius ,hystaspis4#bjj ,the years rise thus2 ,cyrus reigned #cj ,cambyses #jh ,years4 ,it was finished in the year of ,darius ,hystaspis #ji ,one year deducted from ,cyrus his ,reign1 there remains #df4 #bjj ,joseph4 ,antiq4 lib4 #aa4 c4 #d4 ,herod's ,temple was finished in eight years4#bja ,it is greatly questioned among ,divines1 of which ,temple that speech of the ,jews is to be understood1 ,john #b4 #bj4 ,forty and six years was this ,temple in building4 ,many interpret it of the second ,temple1 saying1 that ,herod did only repair that1 not build a new3 but these disagree among themselves in the computation2 and the ,scripture speaketh peremptorily1 that the house was finished in the sixth year of the ,reign of ,king ,darius1 ,ezra #f4 #ae4 and ,josephus speaketh of ,herod's building a new ,temple1 plucking down the old4#bjb ,it seemeth therefore more probable1 that the speech is to be understood of ,herod's ,temple1 which1 though it were but eight years in building1 yet1 at that time1 when this speech was used1 it had stood precisely forty six years1#bjc for so many years there are precisely between the eighteenth year of ,herod's ,reign1 7at which time the ,temple begun to be built7 and the year of ,christ his baptisme1 when it is thought that this was spoken2 all which time the ,temple was more and more adorned1 beautified1 and perfected1 in which respect it may be said to be so long building4 #bja ,ioseph4 ,antiq4 lib4 #ae cap4 ult4 #bjb ,vide ,hospini4 de ,orig4 ,templ4 c4 #c4 #bjc ,vide supputationem ,funccianam4 an4 #cgdg4 ,the ancient men are said to weep1 when they beheld the second1 because the glory thereof was far short of ,solomon's1 ,ez4 #c4 #ab4 ,it was inferiour to ,solomon's ,temple3 ,first1 in respect of the building1 because it was lower and meaner4#bjd ,secondly1 in respect of the ,vessels1 being now of brass1 which before were of pure gold4 ,thirdly1 in respect of five things1 lost and wanting in the second ,temple1 all which were in the first4 ,first1 there was wanting the ,ark of ,god4#bje ,secondly1 ,urim and ,thummim2 ,god gave no answer by these two1 as in former times4 ,thirdly1 ,fire1 which in the second ,temple never descended from heaven to consume their burnt offerings1 as it did in the first4 ,fourthly1 the ,glory of ,god appearing between the ,cherubims1 this they termed ,schecina1 the habitation1 or dwelling of ,god1 and hereunto the ,apostle alludeth1 ,in him dwelleth the ,fulness of the ,godhead bodily1 ,coloss4 #b4 #i4 ,bodily2 that is1 not in ,clouds and ,ceremonies1 as between the ,cherubims1 but essentially4 ,lastly1 the ,holy ,ghost2 namely1 enabling them for the gift of ,prophecy2 for between ,malachy and ,john the ,baptist1 there stood up no ,prophet1 but only they were instructed per filiam vocis1 which they termed ,bath ,kol1 an ,eccho from heaven2 and this was the reason why those ,disciples1 ,act4 #ai4 #b4 said1 ,we have not so much as heard whether there be an ,holy ,ghost4 #bjd ,hospinian4 ex ,talmudistis1 de ,orig4 ,templ4 c4 #c4 #bje ,d4 ,kimchi in ,hagg4 #a4 #h4 ,eadem scribit ,rabbi ,solomon ibid4 ,here it may be demanded1 ,how that of the ,prophet ,haggai is true2 ,the glory of this last house shall be greater then the first1 ,hag4 #b4 #aj4 ,i answer1 ,herod's ,temple which was built in the place of this1 was of statelier building than ,solomon's1 and it was of greater glory1 because of ,christ his ,preaching in it4 ,herod's ,temple was afterwards so set on fire by ,titus his souldiers1#bjf that it could not be quenched by the industry of man3 at the same time#bjg the ,temple at ,delphos1 being in chief request among the ,heathen people1 was utterly overthrown by earth-quakes and thunder-bolts from ,heaven1 and neither of them could ever since be repaired4 ,the concurrence of which two ,miracles evidently sheweth1 that the time was then come1 that ,god would put an end both to ,jewish ,ceremonies1 and ,heathenish ,idolatry2 that the ,kingdom of his son might be the better established4 #bjf ,genebrard4 ,chro4 l4 #b4 anno ,christi #fi4 #bjg ,theodoret4 l4 #c4 c4 #aa4 ,sozomenus1 l4 #e4 c4 #ai4 #bj1 #ba4 ,,chap4 ,,ii4 ,their ,synagogues1 ,schools1 and ,houses of ,prayer4 ,the word ,synagogue is from the ,greek1 to gather-together2 and it is applyed to all things whereof there may be a collection1 as 1 copia lactis1 2 collectio qu sunt ad bellum necessaria4 ,god standeth in ,synagoga ,deorum1 the ,assembly of ,judges3 but ,synagogues are commonly taken for houses dedicated to the worship of ,god1 wherein it was lawful to pray1 preach1 and dispute1 but not to sacrifice4 ,in ,hebrew it was called1 ,beth ,hacneseth1 the ,house of ,assembly4 ,the ,temple at ,jerusalem was the ,cathedral ,church2 the ,synagogues1 as petty ,parish ,churches belonging thereunto4 ,concerning the time when ,synagogues began1 it is hard to determine4 ,it is probable that they began when the ,tribes were settled in the promised ,land4 ,the ,temple being then too far distant from those which dwelt in remote places1 it is likely that they repaired unto certain ,synagogues instead of the ,temple4 ,that they were in ,david's time appeareth2 ,they have burnt all the ,synagogues of ,god in the land1 ,psal4 #gd4 #h4 ,and ,moses of old time had in every ,city1 them that preached him1 being read in the ,synagogues every ,sabbath day1 ,act4 #ae4 #ba4 ,in ,jerusalem there were#bjh four hundred eighty ,synagogues1 besides the ,temple2 partly for ,jews1 partly for strangers3 one for strangers was called the ,synagogue of the ,libertines1 ,act4 #f4 #i4 ,whence it had that name1 whether from the ,roman ,libertines1 such as had served for their freedom1 being opposite to the ,ingenui1 those that were free-born2 7for many of those ,libertines became ,proselites1 and had their ,synagogues#bji7 or whether it were from ,lubar1#baj signifying an high-place2 7for as their ,temple1 so their ,synagogues and ,schools were built on hills and high-places7 because it is said1 ,prov4 #a4 #ba4 ,wisdome calleth in high-places3 ,i leave to the judgment of the ,reader4 #bjh ,sigonius de rep4 ,hebr4 l4 #b4 cap4 #h4 #bji ,philo in legat4 ad ,caium4 ,out of ,jerusalem1 in other ,cities and ,provinces1 were many ,synagogues3 there were ,synagogues in ,galilee1 ,mat4 #d4 #bc4 ,synagogues in ,damascus1 ,acts #i4 #b4 ,synagogues at ,salamis1 ,act4 #ac4 #e4 ,synagogues at ,antiochia1 ,acts #ac4 #ad4 ,yea1 their tradition is that#baa ,wheresoever ten men of ,israel were1 there ought to be built a ,synagogue4 #baj ,vide ,tremel4 ,acts #f4 #i4 #baa ,maimon4 in ,tephilla4 c4 #aa4 ,sect4 #a4 ,their ,synagogues had#bab many ,inscriptions2 over the gate was written that of the ,psal4 #aah4 #bj4 ,this is the gate of the ,lord1 the righteous shall enter into it4 ,in the walls1 these and the like sentences2 ,remember thy ,creator1 enter into the house of the ,lord thy ,god in humility4 ,and prayer without attention is like a body is like a body without a soul4 ,and silence is commendable in time of prayer4 #bab ,buxtorf4 de abbreviatur4 pag4 #bc4 #ha4 #agd4 ,as the ,courts of the people before the ,temple were distinguished by a wall into two rooms1 the one for men1 the other for women3 so in the ,synagogues1 the women were separated from the men1#bac by a partition of ,lattice1 or wire-work4 #bac ,talmud in tract4 ,suta cap4 ult4 vi4 ,buxtorf4 ,synag4 c4 #i4 p4 #bdj4 ,in the ,synagogues the ,scribes ordinarily taught1 but not only they1 for ,christ himself taught in them1 c4 ,he that gave liberty to preach there1 was termed 4 ,the ,ruler of the ,synagogue4 ,there was also a ,minister who gave the book unto the ,preacher1 and received it again1 after the ,text had been read4 ,christ closed the book1 and gave it again unto the ,minister1 ,luke #d4 #bj4 ,this is probably he1 whom they called ,sheliach ,tsibbur1 the ,minister or ,clerk of the ,synagogue4 ,their ,schools were different from their ,synagogues4 ,paul having disputed for the space of three months in the ,synagogue1 because divers believed not1 but spake evil of that way1 he departed from them1 and separated his ,disciples1 disputing daily in the ,school of one ,tyrannus2 ,act4 #ai4 #h1 #i1 #aj4 ,their ,school sometimes is called ,beth1 an house1 simply1 as appeareth by that saying2#bad ,octodecim res de quibus contentio fuit inter domum ,sammai1 domum ,hillel1 ne ,elias quidem abolere posset4 ,those #ah matters controverted between the house of ,sammai1 and the house of ,hillel1 ,elias himself could not decide2 that is1 between their two ,schools4 ,sometime it is called ,beth ,hammidrasch1 an house of subtle and acute exposition4 ,here points were more exactly and punctually discussed1 than in the ,synagogue1 or ,temple2 whence they held it a profounder place for exposition1 than the ,temple3 ,to this purpose tend those sayings1#bae ,they might turn a ,synagogue into a ,school1 but not a ,school into a ,synagogue1 for the sanctity of a ,school is beyond the sanctity of a ,synagogue4 ,and that groweth from ,vertue to vertue1 ,psa4 #hd4 #g4 they interpret#baf a kind of promotion1 or degree1 in removing from their ,temple to their ,school4 ,in their ,temple1 their ,sermons were1 as it were1 ,ad populum2 in their ,schools1 ,ad ,clerum4 #bad ,drusius de tribus sect4 l4 #b4 c4 #aj4 #bae ,maimon4 ,tephilla4 c4 #aa4 ,sect4 #ad4 #baf ,paraphrast4 ,chal4 in hunc locum4 ,as they had ,synagogues1 so likewise ,schools1 in every ,city and ,province2 and these were built also upon hills4 ,there is mention of the hill ,moreb1 ,judg4 #g4 #a4 that is1 the hill of the ,teacher4 ,the ,masters when they taught their ,scholars1 were said to give3 ,give unto the wise1 and he will be wiser1 ,prov4 #i4 #i4 ,the ,scholars when they learned any thing1 were said to receive it3 ,hear my ,son1 and receive my words1 ,prov4 #d4 #aj4 ,hence is that of the ,apostle3 ,this is a true saying1 and by all means worthy to be received1 #a ,tim4 #a4 #ae4 that is1 learned4 ,the like phrase of speech are in use among the ,latines4#bag #bag ,da1 si grave non est4 ,hor4 l4 #b4 ,satyr4 #h4 ,sed tamen iste ,deus qui sit1 da ,tytere nobis ,virg4 ,bucol4 ,accipe nunc ,danaum insidias4 ,virg4 neid l4 #b4 ,whether their ,oratories or places of prayer called ,proseuch1 were different places from their ,schools1 or ,synagogues1 ,i have not yet learned4 ,that some of these were without the ,city1 that proveth nothing1 for so might ,synagogues and ,schools too4 ,epiphanius treateth of those ,oratories1#bah but there he speaketh not one word to shew the lawfulness of civil businesses to be done in them3 could that be proved1 a difference would easily be shewn4 ,some say#bai they were ,synagogues1 others#bbj ,schools4 ,of this house of prayer1 mention is made1 ,acts #af4 #ac4 in which ,s4 ,paul sate down and spake unto the woman3 which gesture intimateth rather preaching than praying3 true1 all gesture was in use for prayer2 standing1 kneeling1 sitting3 ,abraham stood before the ,lord1 ,gen4 #ah4 #bb4 that is1 he prayed4 ,the ,publican stood afar off and prayed1 ,luke #ah4 #ac4 ,whence by way of ,proverb they say1#bba ,sine stationibus non subsisteret mundus2 ,were it not for standing1 the ,world could not stand1 ,stephen kneeled1 ,acts #g4 #fj4 ,david sate before the ,lord1 and said1 #b ,sam4 #g4 #ah4 ,yet sitting1 when the speech is to the people1 not to the ,lord1 implieth preaching1 not prayer4 ,it is probable1 that as at the gate of the ,temple1 so at the gate of these ,oratories1 the poorer sort of people assembled to expect alms3 ,whence some use the word#bbb ,proseucha1 to signifie an ,hospital4 #bah ,epiphan4 ,tom4 #b4 l4 #c4 c4 #hj4 #bai ,beza4 ,act4 #af4 #ac4 #bbj ,philo ,jud4 de vita ,mosis1 p4 #ecj4 #bba ,r4 ,juda4 in lib4 ,musar4 vide ,drus4 prs4 ,matth4 #f4 #e4 #bbb ,qua te quro ,proseucha8 ,juven4 ,sat4 #c4 ,the#bbc ,talmudists taxed the peoples negligence in prayer1 saying they used three sorts of ,amen1 and all faulty4 ,a faint ,amen1 when they prayed without fervency4 ,a hasty ,amen1 when they said ,amen1 before the prayer was done4 ,a lazy ,amen1 when they pronounced it at length1 as if they were asleep1 dividing the word ,a-men4 ,the first they termed ,jethoma1 pupillum4 ,the second ,chetupah1 ,surreptitium4 ,the third1 ,ketugna1 ,sectile1 quasi in duas partes sectum per oscitantiam4 #bbc ,caninius de locis ,n4 ,testam4 cap4 #e4 p4 #ch4 ,,chap4 ,,iii4 ,of the ,gates of ,jerusalem4 ,the gates of the whole circuit of the#bbd wall about ,jerusalem were nine3 ,the ,sheep-gate1 ,neh4 #c4 #a4 ,this was near the ,temple1 and thorow it were led the ,sheep which were to be sacrificed1 being washed in the ,pool ,bethsada near the gate3 ,the ,fish-gate ,nehem4 #c4 #c4 before this ,judas is thought to have hanged himself4 ,some#bbe think that these two ,gates1 and likewise the ,horse gate1 ,nehem4 #c4 #bh4 were so called1 because they were in manner of three several ,market places1 and at the one ,gate1 ,sheep1 at the other1 ,fish1 and at the third1 ,horses were sold4 ,the ,old gate was so called1 because it was supposed to have remained from the time of the ,jebusites1 and not to have been destroyed by the ,assyrians2 it was near ,calvary1 and without this ,gate ,christ was crucified4 ,concerning the other ,gates little is spoken4 #bbd ,scheindler pentaglot4 #bbe ,stukius conviv4 l4 #b4 c4 #aa4 ,touching the ,gates of the ,temple1 there were#bbf two of principal note1 both built by ,solomon1 the one for those that were new married1 the other for mourners and excommunicate persons4 ,the mourners were distinguished from the excommunicate persons1 by having their lips covered with a skirt of their garment2 none entered that gate with their lip uncovered1 but such as were excommunicate4 ,now the ,israelites which one the ,sabbath days sate between those ,gates said unto the new married3 ,he1 whose ,name dwelleth in this house1 glad thee with children4 ,unto the mourner1 ,he1 which dwelleth in this house1 glad and comfort thee4 ,unto the excommunicate1 ,he1 which dwelleth in this house1 move thy heart to harken to the words of thy fellows4 #bbf ,r4 ,juda in l4 ,musar4 vid4 ,dru4 prterit4 ,joan4 #i4 #bb4 ,among the ,jews1 the gates were places of chiefest strength1 so that they being taken or defended1 the whole ,city was taken1 or defended3 and they were chief places of ,jurisdiction1 for in them ,judges were wont to sit1 and to decide controversies4 ,hence proceeded those phrases3 ,the gates of ,hell shall not prevail against thee1 c4 ,and1 ,thy seed shall possess the gates of his ,enemies4 ,,chap4 ,,iv4 ,of their ,groves1 and high ,places4 ,the ancient ,heathens did not only not build ,temples1#bbg but they held it utterly unlawful so to do4 ,the reason of this might be1 because they thought no ,temple spacious enough for the ,sun1 which was their chief ,god4 ,hence came that saying1#bbh ,mundus universus est ,templum ,solis2 ,the whole world is a ,temple for the ,sun4 ,moreover1 they thought it unfit to straiten1 and confine the supposed ,infiniteness of their fancied ,deities within walls2 and therefore when after-times had brought in the use of ,temples1 yet their ,god ,terminus1 and divers others of their ,gods were worshipped in ,temples open roofed1 which were therefore called 4 ,this ,i take to be the reason why they made choice of ,hills and ,mountains1 as the convenientest places for their ,idols4 ,these consecrated ,hills1 are those high places which the ,scripture so often forbids4 ,afterwards1 as the number of their ,gods encreased2 so the number of their consecrated hills was multiplied1 from which their ,gods and ,goddesses took their names2 as ,mercurius ,cyllenius1 ,venus ,erycina1 ,jupiter ,capitolinus4 ,at length to beautifie these holy hills1 the places of their idolatrous worship they beset them with trees1 and hence came the consecration of ,groves1 and ,woods1 from which their ,idols many times were named4#bbi ,at last some choice and select ,trees began to be consecrated4#bcj ,those ,french ,magi1 termed ,dryad1 worshipped the ,oak1 in ,greek termed 1 and thence had their names4 ,the ,etrurians worshipped an ,holm-tree2 and#bca amongst the ,celt1 a tall ,oak was the very ,idol or ,image of ,jupiter4 #bbg ,hospin4 de ,ori4 ,templ4 pag4 #a4 #bbh ,alex ab ,alex4 lib4 #b4 cap4 #b4 #bbi ,populus ,alcid gratissima1 vitis ,iaccho4 ,formos myrtus ,veneri1 sua ,laurea ,phbo ,virg4 ,eclog4 #g4 #bcj ,plin4 ,nat4 ,hist4 l4 #af4 c4 #dd4 #bca ,maximus ,tyrius1 ,ser4 #ch4 fol4 #bbe4 edit4 ,steph4 ,among the ,israelites1 the ,idolatry began under the ,judges1 ,othniel and ,ehud1 ,judg4 #c4 #g4 and at the last it became so common in ,israel1 that they had peculiar ,priests1 whom they termed ,prophets of the ,grove1 #a ,king4 #ah4 #ai4 and ,idols of the ,grove2 that is1 peculiar ,idols1 unto whom their ,groves were consecrated1 #b ,king4 #ba4 #g4 #b ,chron4 #ae4 #af4 ,as ,christians in the consecration of their ,churches1 make special choice of some peculiar ,saints1 by whose name they call them1 as ,saint ,peter's ,church1 ,s4 ,paul's1 ,s4 ,andrews1 c4 ,so they consecrated their ,groves unto particular ,idols2 whence in prophane ,authors we read of ,diana ,nemorensis1 ,diana ,arduenna1 ,albunea ,dea2 all receiving their names from the ,groves in which they were worshipped3 yea1 the ,idol it self is sometimes called by the name of a ,grove3 ,josiah brought out the ,grove from the ,house of the ,lord1 #b ,king4 #bc4 #f4 ,it is probable1 that in this ,idol was pourtraited the form and similitude of a ,grove1 and thence it was called a ,grove1 as those silver similitudes of ,diana's ,temple made by ,demetrius1 were termed ,temples of ,diana1 ,acts #ai4 #bd4 ,,chap4 ,v4 ,the ,cities of ,refuge4 ,these places of ,refuge1 appointed by ,god1 differed from those of ,hercules1 and ,romulus1 and other ,heathens2 because ,god allowed safety only to those1 who were guiltless in respect of their intention3 but the others were common ,sanctuaries1 as well for the guilty as the guiltless4 ,if any man did fortuitously or by chance kill another man1 in such a case liberty was granted unto the offender to fly2 at first1 unto the ,altar for refuge1 as is implied by that text of ,scripture1 ,if any man come presumptuously unto his ,neighbour1 to slay him with guile1 thou shalt take him from mine ,altar1 ,exod4 #ba4 #ad4 ,yea1 we may conjecture this custome of refuge to have continued in force always1 by the practice of ,joab1 #a ,king4 #b4 #bh4 ,notwithstanding1 lest the ,altar might be too far distant from the place where the fact might be committed1 it is probable that therefore ,god ordained certain ,asyla1 or ,cities of ,refuge1 which for the same reason are thought to have been#bcb equally distant one from the other in ,canaan3 ,the ,cities were in number six2 ,bezer of the ,reubenites ,country1 ,ramoth of ,gilead1 in the ,gadites1 and ,golan in ,bashan1 of the ,manassites3 these three ,moses separated beyond ,jordan1 ,deut4 #d4 #da1 #dc4 ,the other three1 appointed by ,joshua in the ,land of ,canaan1 were ,cadesh in ,galilee in ,mount ,naphthali2 ,schechem in ,ephraim1 and ,kiratharba 7which is ,hebron7 in the ,mountain of ,judah1 ,josh4 #bj4 #g4 ,there are other ,cities of like nature3 ,god promised the ,israelites1 upon condition of their obedience1 after their ,coasts were inlarged2 but it seemeth that disobedience hindred the accomplishment thereof1 for the ,scripture mentioneth not the fulfilling of it4 #bcb ,rab4 ,salom4 ,iarchi4 ,deut4 #ai4 ,concerning these ,cities1 the ,hebrews note from these words1 ,thou shalt prepare the way1 ,deut4 #i4 #c4 ,that the ,senate1 or ,magistrate in ,israel1 were bound to prepare the ways to the ,cities of ,refuge1 and#bcc to make them fit1 and broad1 and to remove out of them all stumbling-blocks and obstacles3 and they suffered not any ,hill or ,dale to be in the way1 nor water-streams1 but they made a ,bridge over it1 that nothing might hinder him that fled thither4 ,and the breadth of the way to the ,cities of ,refuge1 was not less than two and thirty ,cubits1 and at the partitions of the ways1 they set up in writing1 ,refuge1 ,refuge3 that the man-slayer might know and turn thitherward4 ,on the fifteenth of the moneth ,adar1 or ,february1 every year the ,magistrates sent messengers to prepare the ways4 #bcc ,maimon4 in ,rotsach4 cap4 #h4 sect4 #e4 ,furthermore it was provided1 that two or three wise men should be imployed1 to perswade the ,avenger of blood1 if haply he did pursue the man-slayer on the way1 that he should offer no violence1 until the ,cause were heard and examined4 ,the manner of examination was thus2 ,the ,consistory or ,bench of ,justices1 who lived in that quarter where the murder was committed1#bcd placed the party being brought back from the ,city of ,refuge1 in the ,court1 or ,judgment-,hall1 and diligently enquired and examined the cause1 who if he were found guilty of voluntary murder1 then was he punished with death1 but if otherwise the ,fact were found casual1 then did they safely conduct the party back again to the ,city of ,refuge1 where he enjoyed his liberty1 not only within the walls of the ,city1 but within certain ,territories and bounds of the ,city1 being confined to such and such limits1 until the death of the ,high ,priest1 that was in those days1 at what time it was lawful for the offender to return and come into his own ,city1 and unto his own house1 even unto the ,city from whence he fled1 ,josh4 #bj4 #f4 ,by this means the offender1 though he was not punished with death1 yet he lived for the time a kind of exile1 for his own humiliation1 and for the abatement of his wrath1 who was the avenger of blood4 ,the ,areopagit#bce had a proceeding against mans slaughter not much unlike1 punishing the offender 1 with a years banishment3 ,why the time of this exilement was limited to the death of the ,high ,priest at that time1 is not agreed upon by ,expositors4 ,but it is most probably thought1 that the offender was therefore confined within that ,city as within a ,prison1 during the ,high ,priest's life1#bcf because the offence did most directly strike against him1 as being amongst men1 1 ,ac princeps sanctitatis1 ,the chief ,god on earth4 #bcd ,paul4 ,fag4 ,num4 #ce4 #f4 #bce ,masius in ,jos4 cap4 #bj4 #bcf ,masius ibid4 ,,the ,,third ,,book ,,treateth ,,of ,,daies and ,,times4 ,,chap4 ,i4 ,days1 ,hours1 ,weeks1 and ,years4 ,before we treat of their ,feasts1 it will be needful1 by way of ,preface1 to understand somewhat concerning the divisions of their ,days1 ,hours1 ,weeks1 c4 ,their ,day was two-fold2 ,natural1 containing day and night1 and consisting of #bd hours2 or ,artificial1 beginning at ,sun-rising and ending at ,sun-set4 ,of this is that1 ,are there not twelve hours in the day8 ,john #aa4 #i4 ,the ,natural day was again two-fold3 ,civil1 a working-day1 which was destined for civil businesses and works3 this began at ,sun-rising1 and held till the next ,sun-rising1 ,mat4 #bh4 #a4 or ,sacred1 a ,festival or ,holy-day1 destined for holy exercises3 this began at ,sun-set1 and continued till the next ,sun-set4 ,their night was divided into four quarters1 or greater hours1 termed four ,watches1 each ,watch containing three lesser hours4 ,the first they called ,caput vigiliarum1 the beginning of the watches1 ,lam4 #b4 #ai4 the second was the middle watch1 ,judg4 #g4 #ai4 not so termed1 because there were only three watches1 as ,drusius#bcg would perswade1 but because it dured till midnight4 ,the third watch1 began at midnight1 and held till three of the clock in the morning4 ,if he come in the second1 or third watch1 ,luk4 #ab4 #ch4 ,the last1 called the morning watch1 ,exod4 #ad4 #bd4 began at three of the clock1 and ended at six in the morning4 ,in the fourth watch of the night1 ,jesus went out unto them1 ,mat4 #ad4 #be4 ,these ,watches also were called by other names1 according to that part of the night which closed each watch4 ,the first was termed 1 the even4 ,the second1 ,midnight4 ,the third 1 ,cock-crowing4 ,the fourth 1 the ,dawning4 ,ye know not when the ,master of the house will come1 at ,even1 or at ,midnight1 or at ,cock-crowing1 or at the ,dawning1 ,mark #ac4 #ce4 #bcg ,drus4 ,judic4 #g4 #ai4 ,the day was likewise divided into four quarters1 as appeareth by the ,parable of the ,labourers hired into the ,vineyard1 ,mat4 #bj4 ,the first quarter began at six of the clock in the morning1 and held till nine4 ,the second quarter ended at twelve of the clock4 ,the third quarter at three in the after-noon4 ,the fourth quarter at six of the night4 ,the first quarter was called the third hour1 vers4 #c4 ,the second quarter1 the sixth hour1 vers4 #e4 ,the third quarter1 the ninth hour1 vers4 #e4 ,the last quarter1 the eleventh hour1 vers4 #f4 ,where note1 that the three first quarters had their names from the hour of the day1 which closed the quarter 7for they began their count of their lesser hours1 from six a clock in the morning1 and our #f1 #g1 #h1 #i1 #aj1 #aa1 #ab4 #a1 #b1 #c1 #d1 #e1 #f4 was their #a1 #b1 #c1 #d1 #e1 #f1 #g1 #h1 #i1 #aj1 #aa1 #ab47 only the last was called the eleventh hour1 by our ,saviour ,christ2 whereas among the common people1 it either was called1 or should have been called1 by proportion with the rest1 the twelfth hour2 to intimate unto us1 that though ,god in his mercy accept labourers into his ,vineyard eleven hours of the day1 yet he seldome calleth any of the twelfth2 for that is rather an hour to discharge servants1 than to admit new4 ,some ,expositors finding mention of the dawning of the day1 in this ,parable1 vers4 #a4bch ,they reckon the #d quarters of the day after this manner4 ,hora prima1 ,hora tertia1 ,hora sexta1 ,hora nona4 ,where first they err1 in taking the dawning of the day for the first hour of the day2 for the dawning1 signifieth the last quarter of the night1 called the ,morning watch4 ,secondly1 they err in making the last quarter of the day to be the ninth hour1 for what then shall become of the eleventh hour1 mentioned in the same ,parable8 #bch ,erat autem primus ternarius prima usq2 ad tertiam1 dicebatur prima hora1 secundus erat tertia1 usq2 ad sextam dicebatur hora tertia1 tertius erat sexta usq2 ad nonam1 dicebatur sexta2 quartus nona usq2 ad ultimam qu erat duodecima1 dicebatur nona4 ,refellit hanc opinionem ,toletus1 receptam licet multis recensionem 7ut ipse ait7 quoniam de undecima cujus meminit parabola1 altum apud hos silentium4 ,jure vapulant te1 ,tolete1 qui excludunt undecimam constanter tamen asserenda est contra te quadripartita diei divisio1 in hoc potissimum illorum error consistit1 quod horam primam faciunt1 non inveniunt2 horam undecimam inveniunt excludunt tamen1 nihil mente ,evangelistarum magis alienum1 quam ut verteretur hora prima diei1 qu in illorum scriptis sonat quartam noctis vigiliam4 ,vid4 ,tolet4 in ,joan4 cap4 #ai4 ,annot4 #h4 ,by this division of the day into these four quarters1 or greater hours1 the ,evangelists are reconciled touching our ,saviour's ,passion4 ,he was crucified at the third hour1 ,mark #ae4 #be4 ,s4 ,john intimateth his examination before ,pilate1 to have been ,hora quasi sexta1 about the sixth hour1 ,john #ai4 #ad4 ,in the first place1 understand by his crucifying1 not his hanging on the ,cross1 which was not till the sixth hour1 ,luk4 #bc4 #dd4 nor his expiration1 which was not till the ninth hour1 ,mar4 #ae4 #cd4 but his examination under ,pilate1 at which time the people cried out1 ,crucifie him1 ,crucifie him2 and then the third and sixth hour will easily be reconciled1 for these two hours immediately following one another1 what was done on the third hour1 might truly be said to be done about the sixth4 ,lastly1 ,this sheweth that the hours among the ,jews were of two sorts2 some lesser1 of which the day contained twelve3 others greater1 of which the day contained four1 as hath been above shewn3 the lesser are termed hours of the day1 ,are there not twelve hours of the day8 ,john #aa4 #i4 ,the greater1 some term hours of the ,temple1 or hours of prayer4 ,peter and ,john went up into the ,temple1 at the ninth hour of prayer1 ,acts #c4 #a4 ,but in truth there are but three hours of prayer1 the third1 the sixth1 and the ninth4#bci ,the third instituted by ,abraham1 the sixth by ,isaac1 and the ninth by ,jacob4 ,the third hour the ,holy ,gost descended upon the ,apostles1 ,acts #b4 #ae4 ,about the sixth ,peter went up to the house-top to pray1 ,acts #aj4 #i4 ,at the ninth1 ,peter and ,john went into the ,temple1 ,acts #c4 #a4 #bci ,drusius in prterit4 ,act4 #c4 #a4 ,non fuisse ultra tres horas precationis in die apud ,judos1 clare testatur ,david ,kimchi4 ,from these greater hours of the day and night1 the ,canonical hours1#bdj in use in the ,roman ,church1 had their beginning2 each ,canonical hour containeth three lesser hours1 so that in the whole night and day there are eight ,canonical hours4 ,at six of the clock in the evening began the first1 and that is termed ,hora vespertina2 or vespertinum simply1 7officium being understood7 their ,vespertine4 ,at nine of the clock at night began the second1 and that is termed ,completorium1 their ,completory4 ,at midnight began the third1 ,nocturnum1 their ,nocturn4 ,at three of the clock in the morning1 began their ,matutinum1 their ,matines4 ,the ,canonical hours for their day-service were named1 ,hora prima1 tertia1 sexta1 nona4 ,their first hour began from six of the clock in the morning1 and held till nine3 the third from nine till twelve1 the sixth from twelve till three1 the ninth from three till six at night4 #bdj ,vide ,bellarm4 de bonis oper4 in part4 #a4 cap4 #aj4 ,the ,dial in use among the ancient ,jews1 differed from that in use among us3 theirs were a kind of stairs2 the time of the day was distinguished1 not by lines1 but by steps1 or degrees2 the shade of the ,sun every half hour moved forward to a new degree4 ,in the ,dial of ,ahaz1 the ,sun went back ,magnoloth1 degrees1 or steps1 not lines1 ,isai4 #ch4 #h4 ,their weeks were two-fold2 the one was ordinary consisting of seven daies1 the other extraordinary and ,prophetical1 consisting of seven years4 ,dan4 #i4 #bd4 ,the first is termed ,hebdomas diaria1 a week of daies2 the second1 ,hebdomas annalis1 a week of years4 ,the ,hebrews at first measured their moneths according to the course of the ,sun1 whence they are called ,menses solares2 and then every moneth consisted of thirty daies4 ,the waters prevailed from the seventeenth day of the second moneth1 ,gen4 #ag4 #ac4 unto the seventh day of the seven moneth1 ,gen4 #h4 #d4 that is1 full five moneths4 ,if we will number the daies1 they were an hundred and fifty1 ,gen4 #g4 #bd4 ,whereby it appeareth1 that every moneth contained full thirty daies4 ,after the ,israelites departure out of ,egypt1 then they measured their moneths by the course of the ,moon2 they are termed ,menses ,lunares3 they contained either thirty daies1 and then they were called ,menses pleni1 full moneths3 or twenty nine daies1 and then they were called ,menses cavi1 ,deficient ,moneths4 ,the ,sun exceedeth the ,moon in her course eleven daies1 hence#bda every third or second year1 one month was inserted4 ,now because the twelfth moneth in the ,hebrew ,kalender was called ,adar1 hence when a month was inserted1 the last was called ,ve-adar1the second ,adar4 #bda ,vide ,kalendarium ,hebraicum ,munsteri pag4 #fb4 ,before their captivity in ,babylon1 they counted their moneths without any name1 according to the number4 ,the ,first1 ,second1 ,third moneth1 c4 ,after their return from ,babylon1 they called them by these names3 #a4 ,nisan2 it was also called #a ,march4 ,abib1 which signifieth ,april4 an ear of ,corn4 in this month ,barley began to be eared4 #b4 ,iiar1 it was also called ,t #b ,april4 which signifieth beauty3 h ,may4 then the ,trees began to be e beautified with ,buds and y ,blossoms4 a #c4 ,sivan4 n #c ,may4 s ,june4 w #d4 ,thamuz4 e #d ,june4 r ,july4 e #e4 ,ab4 d #e ,july4 ,august4 #f4 ,elul4 t #f ,august4 o ,september4 #g4 ,tisri1 otherwise called p #g ,september4 ,ethanim4 a ,october4 r #h4 ,marchesuan1 it was called t #h ,october4 ,bull4 ,november4 o #i4 ,chisleu4 f #i ,november4 ,december4 #aj4 ,tebeth4 #aj ,december4 ,january4 #aa4 ,shebeth4 #aa ,january4 ,february4 #ab4 ,adar4 #ab ,february4 ,ve-adar4 ,march4 ,before their coming out of ,egypt1 they began their year in the moneth of ,tisri1#bdb and thus they continued it always after1 for civil affairs1 for their date of buying1 selling1 their ,sabbatical years1 years of ,jubile1 c4 ,after their coming out of ,egypt1 they began their year in the moneth ,nisan1 and so continued it for the computation of their greatest ,feasts4 #bdb 1 4 1 1 4 ,joseph4 ,antiq4 l4 #a4 c4 #d4 ,mendose ponitur pro qui mensis erat olim secundus apud ,hebros1 sicut et ,dius apud ,macedones4 ,,chap4 ,,ii4 ,of their ,feasts4 ,before we descend to their particular ,feasts2 ,first we will see their manner of ,feasting in general4 ,their ordinary meals1 as they were not many in a day1 so neither were they costly4 ,they were called ,arucoth1#bdc which word signifieth properly1 such fare as ,travellers and ,way-faring men use on their journeys4 ,the word is used1 ,jer4 #dj4 #e4 ,so the chief ,steward gave him victuals1 and a reward1 and let him go4 ,likewise1 ,pro4 #ae4 #ag4 ,better is a dinner of green herbs where love is4 ,the extroardinary and more liberal kind of entertainment1 by way of ,feasting1 was commonly called ,mischte1#bdd from their liberal drinking at such meetings4 ,there was also another kind of feasting1 wherein they made merry together1 eating the remainders of their ,sacrifices2 this they termed ,chag4#bde ,from this custom of having a feast at the end of their ,sacrifices1 the ,christians of the ,primitive ,church instituted their ,love-feasts to succeed the ,lords ,supper3#bdf ,in both these greater and more solemn ,feasts1 there were some ,ceremonies used by them1 as preparatory to the ,feast1 others in their giving thanks1 others in their gesture at ,table4 #bdc ab ,iter facere1 significat viaticum4 #bdd ,convivium1 compotatio dicitur potendo sive bibendo1 ut ,grc 1 ab altera ejus parte4 #bde 1 ,festum1 celebris solemnitas radice 1 ,festum celebravit4 #bdf ,chrysostom4 #a ,cor4 #aa4 ,hoc autem prcipio4 ,the ,ceremonies preparatory were principally these three3 #a4 ,salutations4 #b4 ,washing the feet of the guests4 #c4 ,pouring ,oyl on them4 ,their ,salutations were testified either by words1 or some humble gesture of the body4 ,by words1 and then these were the usual forms2 ,the ,lord be with you3 or ,the ,lord bless you1 ,ruth4 #b4 #d4 ,from the last of these1 blessing is often taken in ,scripture for saluting4 ,if thou meet any1#bdg bless him not1 or if any bless thee1 answer him not again1 saith ,elisha to ,gehazi1 #b ,king4 #d4 #bi4 ,the sense is1 as our ,english renders it1 ,salute him not4 ,sometimes they said1 ,peace be unto thee2 peace be upon thee1 ,go in peace1 and such like3 ,when ye come into an house salute the same2 and if the house be worthy1 let your peace come upon it1 but if it be not worthy1 let your peace return to you1 ,matth4 #aj4 #ab1 #ac4 ,by gesture2 their salutations were signified sometimes by prostrating the whole body2 sometimes by kissing the feet1 ,luke #g4 #ch4 commonly by an ordinary kiss4#bdh ,moses went out to meet his father-in-law1 and did obeysance1 and kissed him1 ,exod4 #ah4 #g4 ,moreover1 ,joseph kissed all his ,brethren1 and wept upon them1 ,gen4 #de4 #ae4 ,this ,saint ,paul calleth an holy kiss1 #a ,cor4 #af4 #bj4 ,s4 ,peter1 a kiss of charity1 #a ,pet4 #e4 #ad4 ,tertullian#bdi calleth it ,osculum pacis1 ,a kiss of peace4 ,these were kisses which a ,cato might give1 and a ,vestal receive3 ,of this sort the ,jews had three kinds2#bej ,a kiss of salutation1#bea which hath been specified by some of those former instances4 ,a kiss of valediction3#beb ,wherefore hast thou not suffered me to kiss my sons and my daughters1 ,gen4 #ca4 #bh4 ,a kiss of homage2#bec the word signifieth a kiss of state or dignity1 but it was to testifie their homage1 and acknowledgment of their ,kings ,soveraignty4 ,then ,samuel took a ,vial of ,oyl1 and poured it upon ,saul's head1 and kissed him1 #a ,sam4 #aj4 #a4 ,and unto this they refer that in the second ,psalm1 ,kiss the son1 least he be angry4 ,these salutions1 howsoever they were such as were used mutually1 sometimes in their meetings abroad upon the way1 yet were they such1 as were used also in their entertainment1 as clearly appeareth by many of those fore quoted examples4 #bdg ,tertul4 lib4 #f4 advers4 ,marcion4 #bdh ,xenophon4 de institut4 ,cyr4 lib4 #a4 pag4 #ag4 ,it4 lib4 #e4 pag4 #aac4 #bdi ,tertul4 de orat4 cap4 #ad4 #bej ,vide ,drusium ad difficiliora loca1 ,exod4 c4 #ab4 #bea ,neshikoth pharukim1 ,oscula propinquorum4 #beb ,neshikoth parusoth1 ,oscula separationis4 #bec ,neshikoth gedola1 ,oscula magnitudinis4 ,the second ,ceremony preparatory was washing their feet4#bed ,and the man brought the men into ,joseph's house1 and gave them water1 and they did wash their feet1 ,gen4 #dc4 #cd4 ,this office was commonly performed by servants1 and the meanest of the family1 as appeareth by our ,saviour ,christ1 who to leave an example of humility behind him1 washed his ,disciples feet1 ,joh4 #ac4 #e4 ,and ,abigail1 when ,david took her to wife1 said ,behold1 let thine hand-maid be a servant to wash the feet of the servants of my ,lord1 #a ,sam4 #be4 #da4 ,for this purpose they had certain ,vessels in readiness for such imployments3 that which our ,saviour used1 we translate a ,basin1 ,john #ac4 #e4 ,he poured out water into a ,basin4 ,the word there used signifieth in general a ,washpot1 and is there used for that which in strict propriety of speeches1 the ,grecians termed 1 7i47 ,a ,washpot for our feet2 ,some may here make the question1 whence this water was poured8 ,i see no inconvenience1 if we say1 that there were usually in their ,dining-rooms greater vessels1 from which they poured out into lesser1 according as they needed2 of which sort it is not improbably thought#bee that those ,water-pots were mentioned1 ,john #b4 #f4 ,there were set there six ,water-pots of stone1 after the manner of the purifying of the ,jews4 ,by purifying there1 understand this complemental washing of which we treat3 ,now if we consider the washing of their hands1 usual and commendable in it self1 though superstitiously abused by ,scribes and ,pharisees1 and the washing of their feet1 before and after meal1 7for our ,saviour washed his ,disciples feet after supper7 which second washing1 the ,hebrews say it was in use only at the ,passover1 there must needs be use of grate store of water in their greater ,feasts2 and therefore no marvel1 if many and capacious vessels stood in readiness4 ,farther1 we are to note1 that as the office was servile and base1 so the vessel3 which observation giveth light to that1 ,psal4 #fj4 #h4 ,moab is my wash pot2 that is1 the ,moabites shall be basely subject unto me1 as the pot in which ,i wash my feet4 #bed ,lotio pedum ante discubitum non solum ,judis1 sed gentibus ipsis erat usitata4 ,locus hic tuus est1 hic occumbe1 ferte aquam pedibus4 ,plautus4 ,pers4 #bee ,stukius4 lib4 conviv4 ,the third ,ceremony preparatory1 was pouring out of oyl4 ,a woman in the ,city brought an ,alabaster box of oyntment1 and stood at his feet behind him weeping1 and begun to wash his feet with tears1 and did wipe them with the hairs of her head1 and kissed his feet1 and anointed them with the ointment1 ,luk4 #g4 #cg1 #ch4 ,it was also poured upon the head1 whence in the same place1 ,christ challengeth the ,pharisee which entertained him1 ,mine head with oyl thou didst not anoint1 vers4 #df4 ,psal4 #bc4 #e4 ,thou anointest mine head with oyl4 ,after these ceremonies of preparation had been performed1 than they proceeded to giving thanks4 ,the ,master of the house sitting down together with his ,guests1 took a cup full of wine in his right hand1 and therewith begun his consecration1 after this manner2#bef ,blessed be thou1 ,o ,lord our ,god1 the ,king of the world1 which createst the fruit of the ,vine4 ,having said thus1 he first lightly tasted of the ,wine1 and from him it pass'd round the ,table4 ,this grace of thanksgiving1 they call#beg ,bircath haiaiin1 the blessing of the cup4 ,with this ,christ himself seemeth to have begun his supper2 ,he took the cup and gave thanks1 and said1 ,take this and divide it among your selves1 for ,i say unto you ,i will not drink of the fruit of the ,vine1 until the ,kingdom of ,god shall come1 ,luk4 #bb4 #ag1 #ah4 ,after the blessing of the cup1 the ,master of the house took the bread1 which they did ,scindere1 but not ,abscindere1 lightly cut for the easier breaking thereof1 but not cut in sunder2 and holding this in both his hands1 he consecrated it1 with these words2 ,blessed be thou1 ,o ,lord our ,god1 the ,king of the world1 which bringest forth bread out of the earth4 ,this consecration of bread they termed1#beh ,bircath halechem4 ,after the consecration1 he brake the bread1 whence the master of the house1 or he who performed these blessings in his stead1 was termed#bei ,habotsagn1 7i4 the breaker37 the bread being broken1 he distributed to every one that sat at the table a morsel1 which being done1 then they began to feed upon the other dishes that were provided4 ,this ,rite of blessing both the ,cup and the ,bread1 they observed only in their solemn ,festivales2 otherwise they consecrated the ,bread alone1 and not the ,cup4 ,in their ,feast time1 they seasoned their meat with good conference1 such as might either yield matter of instruction1 or exercise their wits2 which practice was also observed in their ,christian love feasts4#bfj ,of the first sort1 was that ,parable proposed by our blessed ,saviour at a ,feast1 ,luk4 #ad4 #g4 ,of the second1 was ,sampson's ,riddle1 which he proposed unto his ,companions1 ,judg4 #ad4 #ab4 ,at the end of the ,feast1 they again gave thanks1 which was performed in this manner1 either by the ,master of the house himself1 or by some guest1 if there were any of better note at the table3 ,he taking a cup of ,wine in both his hands1 began thus3 ,let us bless him who hath fed us with his own1 and of whose goodness we live3 ,then all the guests answered2 ,blessed be he of whose meat we have eaten1 and of whose goodness we live4 ,this grace they called#bfa ,bircath ,hamazon4 ,and this is thought#bfb to be the ,cup wherewith ,christ after ,supper commended the ,mystery of his ,blood to his ,disciples3 ,after this he which began the ,thanksgiving proceedeth1 ,blessed be he1 and blessed be his name1 c4 annexing a longer prayer1 in which he gave thanks3 ,first1 for their present food4 ,secondly1 for their deliverance from the ,egyptian servitude4 ,thirdly1 for the ,covenant of ,circumcision4 ,fourthly1 for the ,law given by the ,ministry of ,moses4 ,then he prayed1 that ,god would have mercy3 #a4 ,on his people ,israel4 #b4 ,on his own ,city ,jerusalem4 #c4 ,on ,sion the ,tabernacle of his ,glory4 #d4 ,on the ,kingdom of the ,house of ,david his ,anointed4 #e4 ,that he would send ,elias the ,prophet4 ,lastly1 ,that he would make them worthy of the daies of the ,messiah1 and of the life of the world to come4 #bef ,benedictus sis tu ,domine ,deus noster rex mundi1 qui creas fructum vitis4 #beg #beh ,benedictionem panis ,drusius in ,n4 ,t4 part4 altera p4 #gh4 #bei #bfj ,non tam cnam cnant quam disciplinam ,tertul4 ,apolog4 c4 #ci4 #bfa #bfb ,vid4 ,p4 ,fag4 in prc4 ,hebr4 ,this prayer being ended1 then all the ,guests which sate at the ,table1 with a soft and low voice1 said unto themselves in this manner1 ,fear the ,lord all ye his holy ones1 because there is no penury to those that fear him3 ,the young ,lyons do want and suffer hunger1 but those that seek the ,lord want no good thing4 ,afterward1 he which began the thanksgiving1 blessing the cup in the same form of words as he used at the first sitting down saying2 ,blessed be thou1 ,o ,lord ,god1 the ,king of the world1 which createst the fruit of the ,vine3 and therewith he drank a little of the ,wine1 and so the cup passed round the table4 ,thus they began and ended their ,feast1 with the blessing of a cup3 this cup they termed ,cos hillel1 ,poculum 1 ,a cup of thanksgiving2 and both these cups are mentioned by ,saint ,luke2 and1 which is worth our observation1 the word of ,consecration whereby it was instituted1 as part of the ,blessed ,sacrament in the ,new ,testament1 were added only to the last cup4 ,this cup is the ,new ,testament in my blood1 which it is shed for you4 ,after all this1 they sung#bfc ,hymns and ,psalms1 which also was practised by our blessed ,saviour1 ,mark #ad4 #bf4 ,so that howsoever he used not any superstitions either then practised1 or since added by after ,jewes1 7as the drinking of four cups of wine1#bfd or the breaking of the bread with all ten fingers1#bfe in allusion to the ten ,commandments1 c47 yet in the beginning1 and ending1 we see his practice suitable with theirs4 ,if any desire a larger discourse of these ,blessings1 noted out of the ,rabbines1 let him read ,p4 ,fagius#bff his ,comment on ,deut4 #h4 #aj4 ,from whom ,i have borrowed a great part of what herein ,i have delivered4 ,if any shall here object1 that ,i seem to make the blessed ,sacrament of our ,lords ,body and ,blood1 a ,jewish ,ceremony2 ,i answer1 no3 ,for as a kind of initiatory purification by water1 was used before by the ,jews of old1 and no ,proselite was admitted into the ,church of the ,jews1 without this purification3 yet it was no more a ,sacrament to them1 than ,circumcision was to ,turks and ,saracens4 ,thus1 neither was breaking the bread ,sacramental to the ,jew1 but then it became a ,sacrament1 when ,christ said of it2 ,this is my body4 ,this cup is the ,new ,testament in my blood1 c4 ,luke #bb4 #ai4 ,the ,jews could not say1 ,the cup of blessing which we bless1 is it not the ,communion of the ,blood of ,christ8 #a ,corinthians #aj4 #af4 #bfc ,scalig4 de emend4 ,temp4 lib4 #f4 p4 #bgc4 #bfd ,moses ,kotsensis fol4 #aah4 col4 #a4 #bfe ,sebastian ,munster4 ,mat4 #bf4 #bff ,it4 prc4 ,hebr4 per ,fagium editas4 ,the last thing considerable in their ,feasts1 is their gesture4 ,in the days of our ,saviour it is apparent1#bfg that the gesture of the ,jews was such as the ,romans used4 ,the table being placed in the middest1 round about the table were certain beds1 sometimes two1 sometimes three1 sometimes more1 according to the number of the guests2 upon these they lay down in manner as followeth4 ,each bed contained three persons1 sometimes four1 seldom or never more4 ,if one lay upon the bed1 then he rested the upper part of his body upon the left elbow1 the lower part lying at length upon the bed3 but if many lay on the bed1 then the uppermost did lie at the beds head1 laying his feet behind the second's back3 in like manner the third or fourth did lye1 each resting his head in the others bosom4 ,thus ,john leaned on ,jesus bosom1 ,john #ac4 #bc4 ,this first is an argument of special love towards him whom the ,master of the house shall take into his own bosome1 ,john1 he was the beloved ,disciple4 ,secondly1 an argument of parity1 amongst others1 resting in one anothers bosom4 ,many shall come from the ,east and ,west2 and shall sit down with ,abraham1 and ,isaac1 and ,jacob1 ,mat4 #h4 #aa4 ,and where shall they sit8 ,in ,abraham's bosom1 ,luke #af4 #bb4 that is1 they shall all sit at the same table1 be partakers of the same glory4 ,thus ,christ1 he was in the bosom of his ,father1 ,john #a4 #ah41 that is1 in the ,apostles phrase1 ,he thought it no robbery to be equal with his ,father4 ,their tables were perfectly circular1 or round1 whence their manner of sitting was termed#bfh ,mesibah1 a sitting round2 and their phrase of inviting their guests to sit down1 was1 ,sit round3 ,we will not sit round until he come hither1 #a ,sam4 #af4 #aa4 ,again1 ,thy children shall be as ,olive-plants round about thy table1 ,psal4 #abh4 #c4 ,this custom of lying along upon a bed1 when they took their meat1 was also in use in ,ezekiel's time2 ,thou satest upon a stately bed1 and a table prepared before it1 ,ezek4 #bc4 #da4 ,and#bfi whether this were the custome of the ancient ,hebrews1 ,i leave to be discussed by others4 ,but unto this also doth ,amos allude2 ,they laid themselves down upon cloaths laid to pledge by every ,altar1 ,amos #b4 #h4 that is1 the garments#bgj taken to pledge they use in stead of beds1 when at their ,altars they eat things sacrificed to ,idols3 ,yea1 the plucking off their shooes when they went to table1 implieth this custom of lying at the ,table1 to have been very ancient4 ,the plucking off their shooes seemeth to have been generally received1 when they were in ,egypt2 for this cause is it that they had a strict charge in eating the ,passover1 to have their shooes on their feet1 for greater expedition4 ,the reason why they usually pluckt them off1 was1 for the clean keeping of their ,beds on which they lay4 ,here1 seeing the rule of observing the ,passover requireth1 that it should be eaten with their shooes on their feet1 which argueth rather standing than lying upon a bed3 it may be demanded1 ,whether ,christ transgressed not against the first ,institution thereof1 in the manner of his sitting at the table8 ,tremelius answereth thus2 and1 in my mind1 fully3#bga ,we must know1 saith he1 that ,exod4 #ab4 it was commanded1 after what manner they1 ready to depart out of ,egypt1 should eat the ,passover at that time2 for the necessity of that time so required1 namely1 an hasty eating thereof2 but afterward1 in the ,law1 where it is commanded that this ,ceremony of the ,paschal should be renewed every year1 those words are not added4 ,wherefore all the ,hebrew ,doctors1 both ancient and modern1 do teach with one joynt consent1 that the ,commandment of sprinkling the door-posts with blood1 of having on their shooes1 of girding their loyns1 of taking staves in their hands1 and eating the ,lamb in hast2 did not extend it self to the generations following1 but only to have concerned that very night1 wherein they departed out of ,egypt3#bgb ,yea1 it was an ancient tradition amongst them1 that when they did in after-times eat the ,passover1 they would sit down1 or lean upon a bed1 as our ,saviour and his ,disciples did1 in token of their deliverance obtained4 #bfg ,voces quibus usi sunt ,evangelist sonant accubitum non sessionem1 1 ,luk4 #bb4 2 ,mat4 #bf4 1 ,luc4 #ad4 1 ,mat4 #ad4 #bfh ,discubitus1 cujus radix est circumivit1 ,ambivit4 #bfi ,philo4 ,jud4 p4 #chc4 #bgj ,vetustissimus mos erat1 super lanatis pellibus discumbere4 ,qui poterat pelles addere dives erat4 ,ovid4 #bga ,tremel4 in ,mat4 #bf4 #bj4 #bgb ,talmud4 tract4 de ,paschate vid4 ,tremel4 loco superius citato4 ,the parties that gave entertainment at their ,feasts were two3#bgc #a4 ,the ,master of the house4 #b4 ,the ,master of the ,feast2 they differed thus3 ,the ,master of the house was termed ,baal habeth1 1 ,pater familias4 ,the ,master of the ,feast was termed ,baal mischte1 1 ,triclinii ,prfectus4 ,the ,master of the ,feast was the chief servant1 attending the ,master of the house in time of the ,feast4 ,others#bgd add a third sort1 whom they would have to be ,prfecti morum1 in ,greek they were termed 4 ,their ,office was thought to have been the inspection of the ,guests1 that none should disorder themselves by drinking too much2 whence they were called the eyes of the ,feast4 ,such kind of ,officers were in use in ,ahasuerosh his ,court1 ,esth4 #a4 #h4 and likewise among the ,athenians2#bge but whether any such belonged unto the ,jews is justly doubted4 #bgc ,vid4 ,casaubon exercit4 p4 #bgh4 #bgd ,gaudentius ,brixianus4 vid4 ,casaubon4 ibid4 #bge ,athenus1 l4 #aj4 ,the ancient ,jews1 they were both ,hospital1 ready to entertain1 and also liberal in their entertainment3 ,their ,hospitality is commended throughout the ,scripture1 though now it be grown out of use among them1 as appeareth by that ,proverbial speech concerning the entertainment of a friend3#bgf ,that the first day he is ,oreach1 a guest3 the second ,toreach1 a burden3 the third ,barach1 a runnagate4 ,their liberality appeared by remembring the poor at their ,feasts1 by sending them portions4 ,send portions unto them for whom nothing is prepared1 ,neh4 #h4 #aj4 ,this#bgg was afterwards practised by ,heathens1 who in their solemn ,feasts did not onely entertain their ,guests for the present1 but did also allow them certain junkets to carry away with them4 ,these they termed 3 and likewise1 unto their friends who were absent they sent portions1 which they termed 4 ,this observation giveth light to that ,canon in the ,laodicean ,counsel1 which forbiddeth the ,christians in their love feasts1 1 to send portions1 the reason of which prohibition1 ,i conceive to be three-fold4 ,first1 that ,christians might not symbolize with ,heathen people4 ,secondly1 ,that none presuming that their portions should be sent them1 might absent themselves4 ,thirdly1 that those present 7especially the poorer sort1 as it often falleth out7 might not be injured1 by having the best of their provision sent away in such portions4 #bgf ,hospes ,onus ,profugus ,buxtorf4 ,synag4 cap4 #cb4 p4 #dic4 #bgg ,moris erat veteribus in conviviis mittere absentibus amicis4 ,theophrastus cap4 4 ,idem testatur ,plut4 in ,agesilao4 4 ,eundem morem ,judis in usu fuisse testantur sacr liter ,nehem4 #h4 #aj4 4 ,here we may note1 for conclusion1 that as the time of their supper was towards the evening1 and then they gave greatest entertainment2 ,so the time of their dinner was about the sixth hour of the day2 that is1 as we count1 about ,noon4 ,kill meat and make ready1 for the men shall eat with me at ,noon1 en4 #dc4 #af4 ,peter went up upon the house to pray about the sixth hour2 than waxed he and hungred1 and would have eaten1 but whiles they made something ready1 he fell into a trance1 ,acts #aj4 #i1 #aj4 ,moreover we may here note the difference between those three cups mentioned in ,scripture1 1 #a ,cor4 #aj4 #ai4 ,the cup of blessing1 and this is applied to those several cups used in their solemn ,feasts1 because of those blessings or thanksgiving annexed4 ,secondly1 1 ,jer4 #af4 #g4 ,the cup of consolation2 this was so called1 because it was sent by special friends in time of mourning1 as intending by this drinking to put away sorrow and grief from the mourner4 ,thirdly1 1 ,psal4 #aaf4 #ac4 ,the cup of salvation3 this was used commonly after their ,peace-offerings1 which were vowed in way of thankfulness for benefits obtained4 ,whence the ,seventy ,elders commonly translate a ,peace offering1 1 ,a sacrifice of salvation1 or salvation it self4 ,,chap4 ,,iii4 ,of their ,sabbath4 ,the word ,schabbath1 from whence our ,english word ,sabbath is derived1 signifieth ,rest1 and is applied to all solemn ,festivals4 ,they polluted my ,sabbaths1 ,ezek4 #bj4 #ba4 that is1 my ,feasts4 ,sometimes it is applyed to the whole week1 ,jejuno bis in ,sabbato1 ,i fast twice in the week4 ,sometimes1 and that most frequently1 it is used for that #gth day which ,god had set apart for his own service4 ,this last was holy1 either by a simple holiness which belonged to it1 as was the seventh day2 or else by a double holiness occasioned by some solemn ,feast upon the same day1 and then it was called1 ,sabbatum magnum1 a great ,sabbath1 ,john #ai4 #cf4 ,for on that ,sabbath day of which ,s4 ,john speaketh1 the ,feast of the ,passover hapned that year4 ,the week days are termed by the ,hebrew1 ,cholim1 prophane days2 by the ,greek 1 working days3 but when they speak of them altogether1 1 the space of time between two ,sabbaths4#bgh ,this was the time upon which the ,gentiles desired to hear ,paul ,act4 #ac4 #db4 ,in respect of the different degrees of holiness on days1 the ,sabbath-day is not unfitly compared to a ,queen1 or rather to those whom they termed ,primary wives2 other ,feast days to ,concubines1 or half wives2 working-days1 to hand-maids4 #bgh ,scalig4 de emend4 ,temp4 l4 #f p4 #bfa4 ,item ,beza in hunc locum4 ,the ,sabbaths began at#bgi six a clock the night before3 this the ,grecians called the ,hebrew#bhj ,biath haschabbath1 the enterance of the ,sabbath4 #bgi ,scalig4 de emend4 ,temp4 l4 #f4 p4 #bfi4 #bhj ,the preparation to the ,sabbath begun at#bha three of the clock in the afternoon2 the ,hebrews called this ,gnereb haschabbath1 the ,sabbath eve4 ,by the ancient ,fathers it was called#bhb cna pura2 the phrase is borrowed from ,pagans1 whose ,religion taught them in their ,sacrifices to certain of their ,gods and ,goddesses1 to prepare themselves by a strict kind of holiness2 at which time of their preparation they did pertake of a certain ,supper1 which as it consisted of choice meats1 such as those ,heathens deemed more holy than others3 so it was eat with the observation of ,holy ,rites and ,ceremonies3 ,hence they themselves were said at this time of their preparation to be in ,in casto1 and their preparatory ,supper termed1 ,cna pura4 ,thus we see the reason why the ,fathers called the ,sabbath-eve1 ,cnam puram4 ,by the ,evangelists it was called 1 ,a preparation1 ,mark #ae4 #db4 ,for distinction sake1 we may call that fore-time of the day 1 ,a fore-preparation4 ,for the whole day was a kind of preparation1 as will appear by the particulars then forbidden4 ,first on this day they might go no more than three ,parsas2 now a ,parsa contained so much ground as an ordinary man might go ten of them in a day4 ,secondly1 ,judges might not then sit in ,judgment upon life and death1 as is shewn in the ,chapter of ,translation of ,feasts4#bhc ,thirdly1 all sorts of ,artificers were forbidden to work1 only three excepted1 shoomakers1 ,taylors1 and ,scribes2 the two former for repairing of apparel1 the other for fitting themselves by study to expound the ,law the next day1 and these were permitted but half the preparation time to work4 #bha ,joseph4 ,antiq4 l4 #af4 c4 #aj4 #bhb ,in ritibus ,paganorum cna pura appellabatur2 cna illis apponi solita1 qui in casto erant quod ,grci dicunt 1 vel 4 ,isaac ,casaubon1 ,exercit4 #af1 p4 #ffb4 #bhc ,casaubon4 ,exercit4 #af4 p4 #dgi4 ex ,michlol4 ,kimchi4 ,the best and wealthiest of them1#bhd even those that had many servants1 did with their own hands further the preparation2 so that sometimes the ,masters themselves would chop herbs1 sweep the house1 cleave wood1 kindle the fire1 and such like4 #bhd ,buxtorf4 ,synagog4 ,jud4 cap4 #aj4 ex ,talmud4 ,in old time#bhe they proclamed the ,preparation with noise of ,trumpets1 or ,horns2 but now the modern ,jews proclaim it by the ,sexton1 or some under ,officer of the ,church1 whom they call ,scheliach tsibbur1 ,the ,messenger of the ,congregation4 #bhe ,buxtorf ,synagog4 ,judaic4 ibid4 ,concerning the sanctification of the ,sabbath day it self1 in corrupter times some things the ,jews added over and above that which ,god commanded4 ,in other things they took liberty where ,god granted none4 ,in the first they were superstitious1 in the second sacrilegious4 ,they took liberty3 ,there were two thousand ,cubits between the ,ark and the ,camp1 when they marched2 ,josh4 #c4 #d4 and in probability the same proportion was observed when they rested3 this distance of ground some interpret to be one mile1 some two2 some measuring it according to a lesser1 others according to a longer ,cubit1 which they term a ,geometrical ,cubit3 ,but all agree in this1 that these two thousand cubits was a ,sabbath days journey1 though none1 as ,i know1 have observed the reason why it was so called1 which ,i take to be this3 ,on the ,sabbath day they were all to repair to the place of ,god's publike worship1 which was two thousand cubits distant from those who camped nearest3 ,hence follow four ,propositions4 ,first1 ,that two thousand ,cubits any where1 by proportion1 might be called a ,sabbath dayes journy4 ,secondly1 ,that to those who dwelt in the ,camps more remote from the ,ark1 a ,sabbath daies journy was more than two thousand ,cubits4 ,thirdly1 ,that it is now lawful on the ,sabbath day1 to joyn with the ,congregation in the place of ,god's publick worship1 though remote4 ,fourthly1 ,that it was unlawful for the ,jews hereupon to take liberty to walk idlely whither they would1 if it were not more then two thousand ,cubits1 pretending it to be but a ,sabbath daies journey4 ,they added unto that which ,god commanded1 #a4 ,god said1 ,remember to keep holy a seventh day3 in which words1 ,god sanctified one day to be ,sabbatum1#bhf they added ,sabbatulum1 so they termed that additament of time which they annexed to the ,sabbath4 ,this addition of time was two-fold3 some began the ,sabbath sooner than others2 this was done by the ,jews dwelling at ,tiberias1 because they dwelling in a ,valley1 the ,sun appeared not to them so soon as it did to others4 ,some again continued the ,sabbath longer than others3 this was done by those dwelling at ,tsepphore1 a ,city placed upon the top of a ,mountain1 so that the ,sun shined longer to them1 than it did to others4 ,thus both of these did ,addere de profano ad sacrum2 add somewhat of the working day1 immediately going before1 or immediately following after3 none diminished of the ,sabbath4 ,hence#bhg ,r4 ,jose wished that his portion might be with those that began the ,sabbath1 with those of ,tiberias1 and ended with those of ,tsepphore4 #bhf ,hospinian4 de ,orig4 fest4 c4 #c4 #bhg ,buxtorf4 ,comment4 ,masoret4 cap4 #d1 ex ,musar4 #b4 ,god said1 ,to morrow is the rest of the holy ,sabbath unto the ,lord1 bake that ye will bake1 and seethe that ye will seethe1 ,exod4 #af4 #bc4 ,this ,command was proper to the time of ,manna3#bhh the reason is there alledged1 why they should prepare that day for the morrow1 because upon the ,sabbath day they should not find it in the field4 ,the ,jews extend this ,command to all ,ages2 and therefore they dressed no meat this day3 this haply was the reason1 that the ,heathen people thought they fasted#bhi on the ,sabbath1 though ,i deny not but this error might be occasioned in part from that phrase1 ,jejuno bis in ,sabbato4 #bhh ,jun4 ,tremel4 in ,exod4 #af4 #bhi ,sueton4 ,august4 c4 #gf de jejun4 ,sabbat4 ,vid4 ,martial4 l4 #d4 ,epig4 #d4 #c4 ,god said1 ,ye shall kindle no fire throughout your habitations on the ,sabbath day1 ,exod4 #ce4 #c4 ,this commandment was only concerning fire for the furtherance of the work of the ,tabernacle1#bij for therefore is the ,sabbath mentioned in that ,chapter1 to shew1 that the work of the ,tabernacle ought to give place to the ,sabbath4 ,the ,jews hence gather1 that it is unlawful to kindle any fire at all on this day4 #bij ,vatablus in hunc locum ,item4 ,trem4 ,junius4 #d4 ,god said1 ,in it thou shalt do no manner of work4 ,this the ,jews understood without any manner of exception4#bia ,hence they held it unlawful1 to roast an apple1 to tuck an herb1 to clime a tree1 to kill or catch a flea4 ,hence they thought it unlawful to defend themselves1 being assaulted by their enemies on the ,sabbath day3 ,by this means1 twice they became a prey unto the enemy4#bib ,first1 unto ,antiochus2 whereupon ,mattathias made a ,decree1 that it should be lawful upon the ,sabbath to resist their enemies2 which ,decree again they understanding strictly1 as if it did only give leave to resist1#bic when they were actually assaulted1 and not by any labour that day to prevent the enemies raising of ,rams1 settling of ,engines1 underminings1 c4 they became a prey1 the second time1 to ,pompey4 ,for the right understanding therefore of this ,command1 we are to know1 that three sorts of servile works were allowed4 #bia ,hospinian4 de ,orig4 fest4 c4 de ,sabbato4 #bib ,joseph4 l4 #ab4 cap4 #h4 #bic ,joseph4 l4 #ad3 cap4 #h4 #a4 ,works of ,charity3 ,god1 that allowed them to lead their ,oxe and ,ass to water on the ,sabbath1 ,luke #ac4 to make their lives more comfortable1 much more allowed man liberty to dress convenient food for himself and his ,family1 that they might the more comfortably perform holy duties4 ,christ healed on the ,sabbath1 therefore1 visiting the sick1 and the use of the ,physitian1 was both then and now lawful4 #b4 ,works tending directly to ,gods ,worship3 not only killing of sacrifices1 and circumcising of children on that day was allowed2 but the ,priests might lawfully blow their ,trumpets and ,horns on the ,sabbath day2 for the assembling of the people1 ,numb4 #bj4 #b4 ,and the people might warrantably go from their ,houses to the place of ,gods publick worship4 ,by proportion it is now warrantable for ,christians1 to ring bells to assemble the people together on the ,lords day2 to take journeys1 to joyn with the publick ,congregation1 or ,preach the ,word4 ,of these we may say1 though they are in their own natures bodily labors1 yet the ,temple which was sanctified did change the nature of them1 and make them holy1 ,mat4 #bc4 #ag4 ,or as the ,jews say concerning the overthrow of ,jericho1 which according to their writings fell on the ,sabbath day3#bid ,he which commanded the ,sabbath to be sanctified1 commanded it also to be prophaned4 #bid ,r4 ,d4 ,kimchi in ,josh4 #f4 #c4 ,works of absolute necessity1 as the defending ones self against his enemy1 and others of like nature3 concerning which the ,jews have a saying1#bie ,peril of life drives away the ,sabbath4 ,and the ,christians with a little change of a more common ,proverb1 say1 ,necessitas non habet ferias2 ,necessity hath no ,holy days4 #bie ,,chap4 ,,iv4 ,of their ,passover1 and their ,feasts of ,unleavened ,bread4 ,some of the ,fathers have derived#bif the word ,paschal1 from a ,greek ,verb1 signifying to suffer1 because the sufferings and ,passion of our ,saviour2 are celebrated about that time4 ,this ,opinion ,augustine justly confuteth1#big for the word is originally an ,hebrew word1 signifying to pass by1 to leap1 or pass over4 ,the ,etymology is ,god's own4 ,it is the sacrifice of the ,lord's ,passover1 which passed over1 c4 ,exod4 #ab4 #bg4 #bif ,tertul4 advers4 ,judaic4 c4 #aj ,it4 ,ambros4 lib4 de ,myster4 ,pasch4 cap4 #a4 #big ,aug4 in titul4 ,psal4 #fh4 ,the word ,passover in ,scripture hath three acceptions4 ,first1 it is taken for that yearly solemnity which was celebrated upon the fourteenth day of ,nisan1#bih otherwise called ,abib2 you may call it the ,passover of the ,lamb1 because on that day toward the evening1 the ,israelites were commanded according to their ,families to roast a ,lamb1 and eat it in their private houses4 ,secondly1 it signifieth that yearly ,festivity which was celebrated on the fifteenth of ,nisan3 it may be called the ,passover of sheep and ,bullocks1 ,deut4 #af4 #b4 ,otherwise we may call it the ,feast of the ,passover2 as the fourteenth of ,nisan was called simply the ,passover4 ,in the fourteenth day of the first moneth1 is the ,passover of the ,lord1 and in the fifteenth day of this moneth is the ,feast1 ,num4 #bh4 #af1 #ag4 ,toward this ,feast we are to understand that ,josiah gave unto the people such a multitude of ,sheep1 ,lambs1 ,kids1 and ,bullocks4 ,thirdly1 it is taken for the whole solemnity1 beginning the ,fourteenth of ,nisan1 and ending the one and twentieth of the same moneth4 ,now the ,feast of unleavened bread drew nigh1 which is called the ,passover1 ,luk4 #bb4 #a4 ,so that in this acception is contained the ,feast of unleavened bread also1 notwithstanding1 in proper speaking1 the ,feast of unleavened bread was a distinct ,feast from the ,passover4 #bih ,e ,theologia non pauci omnia qu ad #ad4 noctem pertinent #ae4 attribuunt quem errorem hauserunt ex turbidis ,rabbinorum lacunis qui hodie eundem errorem errant1 teste ,scaliger4 de emend4 ,temp4 l4 #f p4 #bgj4 ,first1 the ,passover was to be kept on the fourteenth day of the first month1 at even4 ,this was their second ,sacrament1 in which although they were enjoyned to eat unleavened bread with the ,lamb1 yet the ,feast of the unleavened bread began not till the morrow following1 being the fifteenth day of the same moneth1 and lasted seven daies of which only the first and last were holy ,convocations1 wherein they might do no servile work1 ,levit4 #bc4 #e1 #f1 #g1 #h4 ,secondly1 the ,passover1 in the age following its first institution1 might not be killed and eaten in any other place1 save only where the ,lord did choose to place his name1 which afterward was at ,jerusalem3 but the feast of unleavened bread1 the ,hebrews thought themselves bound to keep in every place wheresoever they dwelt1 if they could not be at ,jerusalem3 and eating of it1 they say1#bii depended not upon the eating of the ,passover1 but it was a commandment by it self4 #bii ,maimon4 de fermento ,azymo c4 #f4 sect4 #a4 ,the ,rites and ,ceremonies observed by the ,jews in the eating of this ,sacrament1 their ,paschal ,lamb1 agreed with those general ,ceremonies used in their solemn ,feasts4 ,they blessed the cup1 and blessed the bread1 and divided amongst the guests1 and washed the feet of those that sate at the table1 as is shewn in the ,chapter of ,feasts4 ,the particulars in which it differed from other ,feasts1 are delivered in those interrogatories1 or questions proposed in way of ,catechism1 by some child1 at the time of eating their ,passover1 or rather in the answer made unto the child by him that blessed the table4 ,the question was thus3 ,what meaneth this service8 ,the form of the answer was1#cjj ,how different is this night from all other nights1 for all other nights we wash but once1 in this twice 7thus ,christ when supper was ended washed his ,disciples feet47 ,in all other nights we eat either leavened or unleavened bread1 in this only unleavened3 ,in other nights we eat any sort of herbs1 in this night bitter herbs3 ,in all other nights we eat and drink either sitting or lying1 but in this we lye along4 ,then he proceeded to declare1 that the ,passover was in respect that the ,lord passed over the houses of their ,fathers in ,egypt4 ,secondly1 ,he held up the bitter herbs in his hand1 and said2 ,these bitter herbs which we eat1 are in respect that the ,egyptians made the lives of our ,fathers bitter in gypt4 ,thirdly1 he held up the unleavened bread in his hand1 and said1 ,this unleavened bread which we eat1 it is in respect that the dough of our ,fathers had not time to be leavened1 when the ,lord appeared unto them1 and redeemed them out of the hand of the enemy4 ,this kind of ,catechising they say1 is commanded1 ,exod4 #ab4 #bf4 ,they called it ,haggada1 7i47 ,annunciatio1 the declaration or shewing forth of the ,passover4 ,hence the ,apostle borroweth this phrase2 ,as often as ye shall eat this bread1 and drink this cup1 ye shall declare1 or shew forth1 the ,lord's death1 #a ,cor4 #aa4 #bf4 #cjj ,scalig4 de emend4 ,temp4 l4 #e4 p4 #bgj4 ,concerning this ,lamb they are charged thus3 ,upon the tenth of ,abib every one shall take a ,lamb for an house1 a male of the first year1 without blemish1 and this be kept until the fourteenth day of the same month1 ,exod4 #ab4 #c4 c4 ,the ,lamb1 it was either of ,sheep or ,goats4 ,for an house1 the whole body of the ,israelites1 was divided into twelve ,tribes1 the ,tribes into ,families1 the ,families into ,houses3 if the ,house were too few for the eating of the ,lamb1 then the next ,neighbour joyned with them in the eating thereof4 ,the whole ,company was termed 1 in the same sense ,s4 ,mark useth 1 and 1 ,mark the sixth4 ,all these words signifie a society1 or company of guests1 so many as can sit at the same table3 the latter word properly signifieth1 a bed in a ,garden2 and thus in the ,gospel1 the whole multitude sitting on the grass1 seem to be compared unto a ,garden2 and their several societies or companies1 unto so many beds in the ,garden4 ,the number of ,communicants in this ,paschal society was never less than ten1 nor more than twenty4#cja ,it followeth in the ,text1 ,a male1 to note the masculine and peerless vertue of our ,saviour1 whom it did typically shew forth4 ,of the first year2#cjb which phrase they interpret thus1 ,that the lamb1 after it was eight daies old and forward1 was allowable to be offered for the ,passover1 but not before2 because it is said1 ,when a bullock1 or a sheep1 or a goat is brought forth1 then it shall be seven daies under the dam1 and from the eighth day1 and thenceforth1 it shall be accepted for an offering made by fire unto the ,lord1 ,levit4 #bb4 #bg4 ,and the reason of this ,law1 some of the ,hebrews have thought to be1#cjc because in their ,opinion nothing in the world was absolutely perfect1 until a ,sabbath had past over it4 ,moreover if it were an hour elder then a year1 it was unlawful1 because it is said1 ,a male of the first year1 without blemish1 as well to admonish the ,israelites of their own personal integrity1 as to signifie the absolute perfection of him who was in truth the ,lamb of ,god4 ,and this he kept till the fourteenth day of the same month4 ,the ,rabbines affirm#cjd four causes of this3 ,first1 because otherwise through the multitude of businesses1 at the time of their departure1 they might forget the ,paschal ,lamb4 ,secondly1 that in this four daies space they might have the more certain knowledge of the ,lamb's perfection4 ,thirdly1 that by beholding the ,lamb so long before their eyes1 they might have the better occasion1 in that space1 both to recount with themselves ,gods mercy in their deliverance from gypt1 and also to instruct and ,catechise their children in that point3 for which respect it was a received ,tradition amongst the ,jews1 that during the space of these four daies1 their ,lamb was tyed to their bed-posts4 ,lastly1 that in this time of preparation1 they might throughly sit and address themselves for the ,oblation4 #cja ,ioseph4 de bello ,jud4 l4 #g c4 #ag4 #cjb ,hebraice ,filium anni4 ,sunt qui distinguunt inter ,filium anni ,filium anni sui1 filium anni interpretantur1 qui annum unum agit1 nec minor1 nec major4 ,filium vero anni sui1 qui est in anno primo1 licet eum nondum absolverit4 ,sed ,aben ,esra negat absque ,cabala posse sciri quis sit filius anni sui1 nam fieri potest1 inquit1 ut sit ,vau addititium sive paragogicum1 quale in similibus4 #cjc ,vid4 ,munster ad ,levit4 #bb4 #cjd ,hospinian4 de ,orig4 fest4 cap4 #e4 ,the time when the ,paschal ,lamb was to be slain1 was at the ,evening1 ,exod4 #ab4 #f4 ,or1 as the ,original reads1 between the two evenings4 ,here ,divines move the question1 what part of the day should be understood by this phrase4 ,some distinguish the two evenings thus1#cje ,that there was ,vespera ,solis1 the evening of the ,sun2 namely1 when the body of the ,sun setteth3 and ,vespera luminis1 the evening of the light1 when the beams and shining of the ,sun is also gone from off the earth2 ,the space or interim between these two ,evenings1 is thought to be one hour1 and the third part of an hour2 in which space of time1 they say1 the ,paschal ,lamb was slain4 ,others#cjf admit a greater latitude1 and distinguish thus3 ,there is say they1 ,vespera declinationis1 the ,evening of the ,sun declining2 and ,vespera occasus1 the ,evening of the ,sun setting2 and their meaning is1 that their ,passover was offered in this intermediate time1 between noon and night4 ,this latter answer seemeth most agreeable to the truth4 ,first because by this speech we must understand a latitude of time wherein might be offered not only the ,passover1 but the daily ,evening ,sacrifice also1 for even that likewise was commanded1 ,inter duas ,vesperas1 between the two evenings1 ,num4 #bh4 #d4 ,now this might be offered in the former part of the after-noon4 ,the manner of their sacrificing1 in regard of this time1 we find thus registred1#cjg if we count the hours according to our usual computations3 the daily sacrifice of the evening ,lamb was usually slain between two and three1 it was offered between three and four3 upon the ,passover ,eve it was slain between one and two1 it was offered about half an hour before three2 but if their ,passover ,eve hapned to be the same with their ,sabbath ,eve1 then the daily ,evening ,sacrifice was slain between twelve and one1 it was offered half an hour before two2 and afterward the ,passover4 ,secondly1 this agreeth with the ,oblation of the true ,paschal ,lamb2 for1 as the time of his crucifying began in the third hour of the day1 with the daily morning sacrifice1 ,mark #ae4 #be4 so it ended at the ninth hour1 ,mark #ae4 #cd4 which was the time of their ordinary evening sacrifice3 but upon their ,passover ,eve1 it was the time when their ,paschal ,lamb was slain4 #cje ,aben ,ezra1 ,exod4 #ab4 #cjf ,r4 ,david4 in ,radic4 ,hoc etiam colligi potest ex ,pirk4 ,aboth4 c4 #e4 #cjg ,talmud4 tract4 de paschate4 c4 #a4 in initio4 ,furthermore1 the ,lamb was to be eaten with bitter herbs3 the reason of this command is1 that thereby they might be moved to thankfulness towards ,god1 for their deliverance from the ,egyptian bondage1 in which their lives were made bitter unto them1 ,ex4 #a4 #ad4 ,these bitter herbs they dipt in a certain sauce thick like ,mustard1 called ,charoseth1#cjh which thick sauce 7say they7#cji was a memorial of the day wherein they wrought in ,egypt4 ,this is thought of some#caj to be that wherein ,christ diped the sop which he gave to ,judas4 ,of this sauce the ,hebrews write thus2#caa they used to dip the unleavened bread in that sauce ,charoseth1 and to eat2 then they dipt the bitter herbs in the ,charoseth1 and did eat them4 ,it was made#cab of the ,palm-tree branches1 or of dry ,figs1 or of ,raisins1 which they stamped and put ,vinegar thereto1 and seasoned it1 and made it like ,clay2 and brought it unto the ,table in the night of the ,passover4 #cjh #cji ,moses ,kotsensis1 fol4 #aah #caj ,scalig4 de emend4 temp4 l4 #f4 p4 #bgb4 #caa ,maim4 de fermento4 c4 #h4 sect4 #g4 #cab ,maimon4 in c4 #g4 sect1 #aa4 ,the other seven daies following the fourteenth of ,nisan1 were in strictness of speech a distinct ,feast1 as is above-shewed2 namely1 the ,feast of unleavened bread because in that space of time1 no leavened bread ought to be found in their houses2#cac their degrees#cad of preparation to this feast are four4 #a4 ,expurgatio fermenti1 the cleansing of all their houshold stuff and vessels1 unto which leaven might haply cleave2 and this was done two or three daies before the ,passover4 #b4 ,inquisitio fermenti1 the searching after leaven throughout all the rooms of their houses1 even to the ,mouse-holes3 this they did with a waxen ,candle1 and as ,buxtorfus noteth1 upon the night before the ,passover3 and ,scaliger delivereth it in other words to the same purpose1 namely1#cae that this search was made1 ,ineunte quarta decima1 usque ad quartam horam post ortum solis4 ,at the beginning of the fourteenth day1 until the fourth hour after the rising of the ,sun4 ,now1 the beginning of the fourteenth day was the night going before2 for the ,jews1 in the computation of their ,holy-daies1 counted their day from even to even4 #c4 ,there was ,exterminatio1 or ,conflagratio fermenti1 ,a burning of the leaven2 and this was done from the fourth to the sixth hour1 about dinner-time2 at which time followed the last degree1 which ,scaliger hath ommitted1 namely1 ,execratio fermenti1 the cursing of the leaven1 in this form3#caf ,let all that leaven1 or whatsoever leavened thing is in my power1 whether it were seen of me1 or not seen1 whether cleansed by me1 or not cleansed2 let all that be scattered1 destroyed1 and accounted as the dust of the earth4 #cac ,huius moris vestigia qudam sunt reperta in ,roman4 ,flamine ,diali4 ,a4 ,gell4 noct4 ,attic4 lib4 #aj4 c4 #ae4 #cad ,buxtorf4 ,synag4 ,judaic4 c4 #ab4 p4 #cag4 #cae ,scalig4 de emend4 ,temp4 in prolegom4 #caf ,buxtorf4 ,synag4 c4 #ab4 p4 #cbe4 ,in case any did eat leavened bread those seven daies1 the penalty was1 that such a soul should be cut off from ,israel1 ,exod4 #ab4 #ae4 ,which penalty hath amongst ,expositors a three-fold interpretation4#cag ,some understand thereby such a man to be cut off from his heavenly inheritance3 others1 that ,god would cut off such from the living by an untimely death3 others1 that he should die without children1 leaving no posterity behind him3 ,to this purpose their ,proverb is1#cah ,a man childless is lifeless4 #cag ,vid4 ,p4 ,fag4 in ,exod4 #ab4 #cah ,vid4 ,p4 ,fag4 ibid4 ,of these three1 the first is most probable in this place1 though the same ,text may admit the second interpretation in other places of ,scripture1 as is declared in the ,chapter of ,circumcision4 ,notwithstanding here let the judicious ,reader determine1 whether these words do not imply1 besides the secret actions of ,god touching the soul of such a ,delinquent1 a direction unto the ,church how to deal with parties thus offending by censuring them with ,excommunication1 which kind of censure elsewhere the ,scripture calleth1 ,a casting out of the ,synagogue1 ,john #af4 #b4 ,a speech much like this1 ,a cutting off from ,israel4 ,three things may be here demanded4 ,first1 who killed the ,paschal ,lamb8 ,secondly1 where it was killed8 ,thirdly1 where it was eaten8 ,first1 it was killed by the ,priests1 #b ,chron4 #ce4 #f4 ,secondly1 it was killed after the first time in the ,court of the ,temple1 the place which ,god had chosen4 ,deut4 #af4 #f4 ,thirdly1 the owner of the ,lamb took it of the ,priest1 and did eat it in his own house at ,jerusalem1 ,christ with his disciples kept the ,passover in an upper-chamber at ,jerusalem4#cai #cai ,maimon4 in ,korban ,pesach c4 #a4 sec4 #f4 ,it may further be demanded1 whether the ,passover consisted of two suppers1 one immediately succeeding the other8 ,some affirm it1 and their reasons are these3 ,first1 say they1 the ,passover was eaten standing1 but ,christ used another gesture4 ,this argument of all other is the weakest1 for ,christ used the gesture of lying on his body1 as well in the eating of the ,passover1 as at the consecration of the ,sacrament1 and the ,jews1 generally after the first institution1 in all their ,passovers1 used rather this posture of their body1 than the other of standing1 in token of rest and security1 as appeareth in the ,chapter of ,feasts4 ,secondly1 they say1 the ,paschal ,lamb was wont to be rosted2 but in the last ,passover which our ,saviour celebrated1 there was ,jus cui intingebatur panis1 ,broth into which he dipped the bread4 ,this reason is as weak as the former1 because though there was a command to eat the ,paschal ,lamb rosted2 yet there was no prohibition to joyn their ordinary supper with the eating thereof1 and that might admit broth3 but1 as it is shewn above1 the matter into which the sop was dipped1 was thought to be the sauce ,charoseth4 ,thirdly1 they urge ,john #ac4 #b4 ,that the first supper was done1 when ,christ arose and washed his ,disciples feet1 and after that he gave ,judas the sop1 which must argue a second sitting down4 ,this foretelling his ,disciples1 that one of them should betray him1 is likewise by ,saint ,luke recited after the consecration of the ,sacrament4 ,this is the strongest argument1 and yet not of sufficient validity1 because by a kind of ,prolepsis1 or anticipation of time1 it is not unusual1 in the ,scripture1 to relate that first1 which according to the truth of the ,history1 should be last4 ,thus ,john #aa4 mention is made of ,mary which anointed the ,lord1 yet her anointing of him followeth in the next ,chapter4 ,and this same ,history of betraying ,christ1 ,saint ,matthew1 and ,saint ,mark recite it before the consecration of the ,sacrament4 ,whence the ,jews have a ,proverb1#cbj ,non esse prius aut posterius in scriptura2 ,that first and last1 must not be strictly urged in ,scripture4 ,together with these answers1 consider how improbable it is1 that ten persons 7for sometimes they were so few7 should eat a second supper1 after they had eaten ,a ,lamb of the first year1 which might be an year old4 ,it is evident also by that of ,barabbas1 that it was a received custom on the ,passover1 to let loose and enlarge one ,prisoner or other4 ,concerning the reason hereof1 the conjecture is three-fold1 ,some think this custom to have been used in memory of ,jonathan the son of ,saul1 when the people rescued him from the hands of his ,father4 ,others say that the reason hereof was1 that the ,feast might be celebrated with the greater joy and gladness4 ,others more probably think1 it was done in remembrance of their deliverance from the ,egyptian bondage4 #cbj ,salom4 ,iarchi4 in ,gen4 #f4 #c4 ,again1 here is to be observed1 that the ,jews1 speaking of their ,passover1 did sometimes speak according to their civil computation1 wherein they measured their days from ,sun-rising to ,sun-rising3 sometimes according to their sacred computation1 which was from ,sun-set to ,sun-set4 ,this serveth for the reconciliation of that1 ,numb4 #ab4 #ah4 which seemeth to make the fourteenth day of the first month1 the first day of unleavened bread4 ,and ,josephus#cba telleth us that they numbered eight days for that ,feast4 ,in like manner the ,disciples are said to come unto ,christ the first day of unleavened bread1 saying unto him1 ,where wilt thou that we prepare for thee to eat the ,passover8 ,mat4 #bf4 #ag4 as if the first day of unleavened bread1 were before the ,passover4 ,all these are true according to the computation of their civil days1 though according to the computation of their ,holy-days1 the feast of unleavened bread began the fifteenth day1 and continued seven days only1 and the ,passover was before the feast of unleavend bread4 #cba ,joseph4 ,antiq4 l4 #b4 c4 #e4 p4 #fe4 ,in the last place we must know1 that there was permitted a second ,passover to those who could not be partakers of the first1 by reason either of their uncleanness by a dead body1 or of their far distance from the place where it was to be offered4 ,this was to be observed in the second month1 the fourteenth day thereof1 according to all the ,ordinances of the first ,passover1 ,numb4 #i4 ,touching that permission of a second ,passover1 to those that were in a journey far off3 the ,hebrew of this word far off1 hath extraordinary pricks over it1 for special consideration4 ,hereby the ,lord might intimate1 that we ,gentiles which were unclean1 even dead in trespasses and sins1 and far off1 ,ephes4 #b4 #ac4 should be made nigh by the blood of ,christ1 and so partakers of him1 the second ,passover4 ,of this legal ,ordinance the ,hebrews say1#cbb ,what is this journey far off8 fifteen miles without the walls of ,jerusalem1 who so is distant from ,jerusalem1 on the fourteenth day of the first month1 fifteen miles or more1 when the ,sun riseth1 ,lo1 this is a journey far off2 if less than this1 it is not a journey far off1 for he may come to ,jerusalem by after midday1 though he go on foot1 easily4 ,the ,agreement between the ,paschal ,lamb and ,christ standeth thus1 #cbb ,maimon4 in ,korban4 ,pesach c4 #e4 sect4 #h1 #i4 ,christ is our ,passover1 #a ,cor4 #e4 ,the ,paschal ,lamb was1 ,christ was1 #a ,one of the flock4 #a ,perfect man1 ,john #a4 #b ,without blemish4 #b ,without sin4 #c ,to be sacrificed and #c ,suffered and died4 roasted4 #d ,his bones were not #d ,they brake not his legs1 broken4 ,john #ai4 #cc4 #e ,about the ,evening4 #e ,in the end of the world1 ,heb4 #i4 #bf4 #f ,their door-posts were #f ,the ,blood of ,christ purgeth to be sprinkled with our consciences4 the blood4 #g ,that the punishing #g ,that sin and death might ,angel might pass over not prevail against us4 them4 #h ,it was eaten in their #h ,he is applied by ,faith4 several families4 #i ,the whole ,lamb4 #i ,according to all the ,articles of the ,creed4 #aj ,without ,leaven4 #aj ,without ,hypocrisie1 #a ,cor4 #e4 #aa ,with bitter herbs4 #aa ,with patience under the ,cross4 #ab ,in haste1 and in the #ab ,with an earnest and manner of ,travellers4 longing expectation of life eternal4 #ac ,only by the ,circumcised4 #ac ,only by the faithful1 #a ,cor4 #aa4 ,,chap4 ,v4 ,of their ,pentecost ,this ,feast was called 1 the ,pentecost2 which word signifieth the fiftieth day1 because it was observed upon the fiftieth day after the second of the ,passover1 which was the sixteenth of ,nisan4 ,here in the first place we must note1 that the fourteenth of ,nisan was 1 the ,passover2 the fifteenth 1 the ,feast of the ,passover3 or 1#cbc the first of the ,passover3 the sixteenth was 1 the second of the ,passover2 or the morrow after the ,passover1 ,levit4 #bc4 #aa4 which is all one1 as if it had been said1 the morrow after the feast of the ,passover2 for in those feasts which consisted in many daies1 the first and the last were termed ,sabbaths4 ,now these fifty daies were in truth the appointed time of their ,harvest1 their ,harvest1 being bounded as it were1 with two remarkable daies1 the one being the beginning1 the other the end thereof3 the beginning was the second of the ,passover2 the end was 1 the fiftieth day after1 called the ,pentecost4 ,upon the 1 then they offered#cbd a sheaf of the same fruits of their harvest1 ,levit4 #bc4 #aj4 ,upon the ,pentecost1 then they offered two wave loavs1 ,levit4 #bc4 #ag4 the sheaf being an ,oblation offered in the name of the whole ,congregation1 whereby all the after-fruits throughout the ,land were sanctified1#cbe it being from thence afterward lawful1 and not before1 to reap the ,corn1 the two loavs being not only an ,eucharistical ,oblation1 but also a token of the ,harvest finished and ended4 ,in the second place we are to know1 that they did count these fifty daies by numbring the ,weeks from the 1 whence it was called a ,feast of weeks4 ,the manner how they counted the weeks1 was1 according to the number of the ,sabbaths following the 4 ,thus the first ,sabbath following they called 3 the second1 3 the third 1 c4 ,so that#cbf all the ,weeks and ,sabbaths1 during the time of the ,pentecost2 as the first1 second1 third1 and fourth1 c4 took their denomination from 1 which observation giveth light to that of ,s4 ,luke1 ,luke #af4 #a4 where there is mention of a ,sabbath termed 1 that is1 the second first ,sabbath1 and by it is meant the ,sabbath next after the sixteenth of ,nisan1 which was the 4 ,seeing that these fifty daies did measure out the time of their ,harvest1 it will not be amiss to observe the difference betwixt their ,harvest and ours1 which chiefly consisted in their anticipation of time2 for both the ,canaanites and the gyptians began their ,harvest about the first of ,april1#cbg it was quite finished in ,may4 #cbc ,seniores appellabant hunc diem1 4 ,lev4 #bc4 #aa4 #cbd ,scalig4 de emend4 temp4 l4 #f4 #cbe 1 ,joseph4 ,antiq4 l4 #c4 c4 #aj4 #cbf ,scalig4 lib4 #f4 de emend4 temp4 p4 #bfj4 #cbg ,plin4 l4 #ah4 cap4 #ah4 ,illud ipsum confirmat ,leo ,afr4 testis ,descript4 ,afr4 lib4 #h4 c4 #d4 ,,chap4 ,,vi4 ,the ,feast of ,tabernacles ,the ,greek word used to express this ,festivity1 properly signifieth the making of ,tabernacles3#cbh the ,hebrew word1 a ,feast of ,tabernacles4#cbi ,the reason of both is1 because all the time of this ,feast1 which was full seven daies1 7from the fifteenth of ,tisri1 untill the one and twentieth thereof7 the people remained in ,tabernacles and ,booths made of ,boughs1 in manner of ,arbors and ,bowers2 yet so1 that the first day of those seven1 and the last1 were after a more special manner to be observed as holy ,convocations4 #cbh ,jansen4 ,concord4 cap4 #gc4 ,item ,tollet4 in ,joan4 #g4 1 non 4 #cbi ,chag hasuccoth4 ,concerning these ,booths1 the ,jews write thus3#ccj ,they ought to be made in the open ,air1 not within doors1 nor under the shelter of a ,tree2 they ought not to be covered with cloaths1 nor to be made too close with the thickness of the ,boughs1 but with such holes that the ,sun and the ,stars might be seen thorow them1 and the rain likewise descend thorow them4 ,in these they ought to dwell those seven days1 as in their houses2 they ought to furnish them with houshold-stuff to ly under them1 and sleep under them2 only in rainy weather1 then they had liberty to eat and sleep in their houses1 untill the rain was over-past4 ,feeble persons also1 which could not endure the smell of the earth1 were permited to stay at home4 ,in ,nehemiah's time they made their ,booths1 some upon the roof of their houses 7for their houses were made flat above7 ,deut4 #bb4 #h4 ,some in their ,courts1 some in their streets1 ,nehem4 #h4 #ae4 #ccj ,munster ,levit4 #bc4 ,plutarch making mention of this ,festivity1 saith1#cca that these ,booths were made principally of ,ivy boughs3 but the ,scripture reckoneth up four distinct kinds1 ,levit4 #bc4 #dj4 which are thought to be1 #a4 ,the ,cittern tree4 #b4 ,the ,palm-tree4 #c4 ,the ,myrtle tree4 #d4 ,the willow of the brook4 ,the ,rabbins teach1#ccb that every man brought every morning his burden of the boughs of these four ,trees1 otherwise he fasted that day4 ,and this burden they termed#ccc ,hosanna3 in allusion unto this the people cutting down branches from the ,trees1 and strewing them in the way when our ,saviour did ride into ,jerusalem1 cried1 saying1 ,hosanna to the ,son of ,david1 ,mat4 #ba4 #i4 ,plutarch scoffing the ,jews1 compares this ,feast with that drunken ,festival in the honour of ,bacchus1 in which the ,bacchides ran up and down with certain ,javelings in their hands1 wrapped about with ,ivy1 called and in this respect he termeth this feast of the ,jews ,a bearing about of these ,thyrsi4 ,that feast which the ,athenians term 1 was not much unlike4 #cca ,plutarch4 ,sympos4 #d4 ,problem4 #e4 #ccb ,p4 ,fag4 ,levit4 #bc4 #ccc ,elias ,thisbit4 ,moreover on the next day after this feast1 they compassed the ,altar#ccd seven times with ,palm-boughs in their hands1 in the remembrance of the overthrow of ,jericho3 for which reason1 or else because that ,palm branches were the chief in the bundle1 it was called ,dies ,palmarum1 ,palm ,feast4 #ccd ,hospinian4 de ,orig4 fest4 cap4 #g4 ,it4 ,munst4 in ,calendar4 p4 #aej4 ,concerning the reason of this ,feast2 some are of opinion1 that it was instituted in memory of that protection which the ,lord vouchsafed the ,israelites by the ,cloud1 when they travelled thorow the ,wilderness1 under the shadow of which they travelled1 as under a safe ,booth or ,tent4 ,onkelos in his ,chaldee ,paraphrase1 seemeth to incline to this opinion4 ,where the ,hebrew readeth2 ,that your posterity may know1 that ,i have made the children of ,israel to dwell in ,booths1 ,lev4 #bc4 #dc4 ,the ,chaldee rendereth it1 ,that your posterity may know that ,i have made the children of ,israel to dwell in the shadow of ,clouds4#cce ,others think#ccf it was instituted as a solemn thanksgiving unto ,god for their ,vintage1 which was gathered in at that time of the year2 thence it is that they conceive those ,psalms of ,david1 which are entituled pro torcularibus1 to have been composed for this feast4 ,others speak more probably1 who assign the cause to be in memory of their ,fore-fathers dwelling in ,tents and ,tabernacles2 the ,text is clear1 ,levit4 #bc4 #dc4 #cce #ccf ,theophylact4 ,john #e4 ,the ,sacrifices which were offered these seven daies1 are prescribed3 ,numb4 #bi4 from the thirteenth verse to the thirty fourth1 where we shall read every day the like ,sacrifice1 but only with this difference1 that upon the first day they offered thirteen young bullocks1 upon the second twelve1 upon the third eleven1 and so forward1 ever diminishing the number by one4 ,the reason of which diminution1 the ,jews deliver to be this3#ccg the whole number of bullocks to be offered at this solemnity was seventy1 according to the ,languages of the seventy ,nations1 7for whom1 as they teach1 these sacrifices were performed7 signifying thereby1 that there should be a diminution of those ,nations1 until all things were brought under the government of the ,messias who was the expectation and ,hope of the ,gentiles4 #ccg ,hospinian4 de ,orig4 hujus fest4 ,the two and twentieth of the month ,tisri1 was in truth a distinct feast1 as appeareth1 ,neh4 #h4 #ah4 but yet because this immediately followed the ,feast of ,tabernacles1 it hath been always counted the last day of that ,feast4 ,and not only the boughs1 but the days of this whole feast of ,tabernacles were termed#cch ,hosannoth1 from the usual acclamations of the people1 whiles they carried ,boughs up and down4 ,and this eighth day was called ,hosanna ,rabba1 the great ,hosanna1 or the great day of the feast4 ,john #g4 #cg4 ,upon this day#cci they did read the last ,section of the ,law1 and likewise began the first1 least they might otherwise seem more joyful in ending their ,sections1 than willing to begin them4 ,upon this day also1#cdj by the ,institution of the ,prophet ,haggus and ,zachary1 and such like ,prophetical men1 they did with great solemnity and joy1 bring great store of water from the ,river ,shiloah to the ,temple1 where it being delivered unto the ,priests1 it was poured upon the ,altar1 together with ,wine1 and all the people sung that of the ,prophet ,esay4 #ab4 #ac4 ,with joy shall ye draw water out of the ,wells of salvation4 ,our ,saviour is thought to have alluded unto this1 in that speech which he used on this very day1 ,john #g4 #ch4 ,he that believeth in me1 out of his belly shall flow rivers of waters of life4 #cch ,talmud4 tract4 de fest4 ,tabernaculorum1 cap4 ,vid4 ,tremel4 ,john #g4 #cg4 #cci ,buxtorf4 in abbreviatur4 p4 #bec4 #cdj ,tremel4 ,joh4 #g4 #cg4 ex ,talmud4 ,it is worth our noting also1 that whereas ,god commanded the ,observation of this ,feast on the fifteenth of the seventh month ,tisri2 ,jeroboam1 that he might work in the people a forgetfulness of the true ,worship of ,god1 appointed#cda the celebration of a ,feast in the eighth month1 on the fifteenth day thereof1 which is thought to be this very feast of ,tabernacles4 #cda ,hospinian4 de ,orig4 hujus fest4 p4 #bd4 ,,chap4 ,,vii4 ,of the ,feast of ,trumpets1 and their ,new ,moons4 ,for the understanding of the time when this ,feast was to be observed1 we must note1 the month ,tisri was the seventh month1 according to their sacred ,computation2 and therefore it is commanded to be celebrated the first day of the seventh month1 ,levit4 #bc4 #bd4 ,but according to their ,civil ,computation it was their first month1 so that this ,feast may be termed their ,new-years-day4 ,the first day of every month had its solemnities4 ,first1 when they repaired to the ,prophets for the hearing of the word1 as on other ,sabbaths4 ,wherefore wilt thou go to him to day8 ,it is neither ,new ,moon1 nor ,sabbath day1 #b ,kings #d4 #bc4 ,secondly1 ,it was then unlawful to buy and sell3 ,when will the ,new ,moon be gone1 that we may sell corn8 ,amos #h4 #d4 ,thirdly1 ,they had then special sacrifices over and above their daily sacrifices4 ,notwithstanding1 this feast of ,trumpets differed from other ,new ,moons4 ,first1 in respect of their sacrifices2 in their ordinary ,new ,moons they offered 7besides the daily sacrifice7 two ,bullocks1 one ,ram1 seven ,lambs1 for burnt-offerings2 with their meat and drink-offering1 and a ,goat for a sin-offering1 ,num4 #bh4 #aa1 #ae4 ,but at this ,new-,moon1 which was the beginning of their year1 they offered all the aforesaid sacrifices1 and over and besides them1 one ,bullock1 one ,ram1 and seven ,lambs1 for burnt-offerings1 and a ,goat for a sin-offering1 umb4 #bi4 #a1 #f4 ,secondly1 in ,other ,new ,moons they blowed no ,trumpets3 ,in this they blowed#cdb from the ,sun rising till night3 whence we learn what ,new ,moon it is that ,david speaketh of1 ,psal4 #ha4 #c4 ,blow the ,trumpet in the ,new ,moon1 in the time appointed1 at our feast day4 #cdb ,sheindler1 in voce ,the reason in general of this blowing1 and great noise of ,trumpets1 ,i take to have been1 to make their ,new-years-day the more remarkable1 because from it all their deeds and contracts bore date1 and their ,sabbatical years and ,jubilees were counted thence3 ,but why it should be made remarkable by the sound of ,trumpets1 or ,cornets1 there are three conjectures4 ,first1 the ,hebrews think#cdc it was done in memory of ,isaac his deliverance1 and that they did therefore sound ,rams horns1 because a ,ram was sacrificed instead of him4 ,secondly1 ,basil#cdd is of opinion1 that the people were hereby put in mind of that day1 wherein they received the ,law in ,mount ,sinai with blowing of ,trumpets4 ,thirdly1 others think it was to put them in rememberance of the ,resurrection1 which shall be with the sound of ,trumpets2 ,he shall send his ,angels with a great sound of a ,trumpet1 ,mat4 #bd4 #ca4 #cdc ,p4 ,fag4 ,levit4 #bc4 #cdd ,basil4 in ,psal4 #hj4 ,there are three things considerable in ,new ,moons4#cde ,first1 1 the conjunction of the ,moon with the ,sun4 ,secondly1 1 the waxing of the ,moon4 ,thirdly1 1 the prime of the ,moon4 ,in the first it was quite dark2 in the second it did open it self to receive the ,sun-beams3 ,in the last it did appear1 corniculata1 horned4 #cde ,scalig4 de emend4 temp4 pag4 #bf4 ,it4 p4 #aje4 ,because in all these three degrees of the change1 there was a kind of mutual participation both of the ,old and ,new ,moon3 ,hence the ,jews observe two daies1#cdf namely1 the last of every moneth1 and the first day of the next following4 ,now because the thirtieth was the last in their longest months2 ,hence ,horace calleth these last days1 ,tricesima ,sabbata3 ,the first days they termed1 ,neomenias1 new ,moons4 #cdf ,hospin4 de ,orig4 fest4 c4 #d4 p4 #ae4 ,eadem ratio tenet etiam in illis mensibus qui constant #bi4 diebus4 ,for certain reasons the ,jews used a kind of change1 or translation of daies2 which translation1 though it were of use in other months also1 yet the greatest care was had in translating the beginning of their year1 or their first day in their month ,tisri2 and he that shall diligently calculate these changes1 shall find1 that all other translations depended on this first4 ,translation of daies was threefold4#cdg ,first1 ,lunary3 ,secondly1 ,politik3 ,thirdly1 ,mixt4 #cdg ,scalig4 de emend4 temp4 l4 #b4 p4 #he4 ,the reason of ,lunary translation1 was1 that they might not observe the ,feast of the ,new ,moon1 until the old were quite over-past4 ,for the understanding of this1 note these three rules4 ,first1 ,the ,hebrews counted their ,holy-daies from night to night1 beginning at six of the clock2 so that from six of the clock the first night1 till the next noon1 were just eighteen hours4 ,secondly1 ,always before the ,new ,moon1 there is a conjunction between the ,sun and the ,moon2 during this conjunction she is called ,luna silens1 by reason of her darkness1 and all this time there is a participation of the ,new ,moon4 ,thirdly1 ,when the conjunction was over past before noon-tide1 namely1 in any of those first #ah hours1 then the ,new ,moon was celebrated the same day4#cdh ,but if it continued but one minute after twelve of the clock at noon1 then the feast was translated to the day following1 because otherwise they should begin their ,holy-day in the time of the old ,moon4 ,and this translation they noted with this abbreviation 1 that is1 #ah1 because of those eighteen hours which occasioned it4 #cdh ,munster4 ,calend4 ,heb4 p4 #df4 ,the reason of ,politick translation1 was1 that two ,sabbaths1 or feast-days might not immediately follow each other3 because say they1#cdi it was unlawful those two daies to dress meat1 or bury the dead2 and it was likewise inconvenient to keep meat dressed1 or the dead unburied two daies4 ,yet here two exceptions must be remembred1 when the meeting of two ,sabbaths could not be avoided4 #cdi ,munst4 ,calend4 p4 #aci4 ,first1 ,when the ,passover1 or the fifteenth day of ,nisan1 fell on ,saturday2 for then the ,pentecost must needs fall on ,sunday4 ,secondly1 ,when the ,passover fell on ,sunday2 for then their ,passover immediately followed their weekly ,sabbath4 ,the first ,author of this ,politick translation was a certain chief man amongst them1 named ,eleazar2#cej three hundred and fifty years before ,christ his ,nativity4 #cej ,hospinian4 de ,orig4 fest4 p4 #f4 ,the several species or kinds of ,politick translation1 were five4 ,the first1 ,adu4 ,the second1 ,badu4 ,the third1 ,gahaz4 ,the fourth1 ,zabad4 ,the fifth1 ,agu4 ,for the understanding of these abbreviatures1 we must know1 that in these made words the letters only stand for numbers1 and are applied to the seven daies of the week1 thus #a4 ,sunday4 #b4 ,munday4 #c4 ,tuesday4 #d4 ,wednesday4 #e4 ,thursday4 #f4 ,friday4 #g4 ,saturday3 which was the ,jews ,sabbath4 ,their rules touching ,politick translation1 stood thus4#cea ,first1 that neither their ,new-years-day1 which was the first of the month ,tisri1 neither their ,feast of ,tabernacles1 which was the fifteenth day of the same month1 should be celebrated on ,adu1 that is on ,sunday1 or ,wednesday1 or ,friday4 ,not on ,sunday1 or ,friday1 because then the weekly ,sabbath must needs concur with it1 either going immediately before1 or following after3 not on ,wednesday1 because then the ,feast of expiation1 which is the tenth of that month1 would fall on ,friday the day going immediately before their weekly ,sabbath4 ,this instance is only concerning the first of ,tisri1 which is called the ,feast of ,trumpets3 but it holdeth also1 by way of consequence1 in the fifteenth day1 which is the ,feast of ,tabernacles1 because the fifteenth must always necessarily be of the same day of the week that the first is4 ,therefore if the first be not ,adu1 the fifteenth cannot be ,adu4 #cea ,adu4 ,the second rule was1#ceb that the ,passover should not be observed on ,badu2 that is on ,munday1 ,wednesday1 or ,friday4 #ceb ,badu4 ,the third rule is1#cec that ,pentecost was not observed on ,gahaz2 that is1 on ,tuesday1 ,thursday1 or ,saturday4 #cec ,gahaz4 ,the fourth rule is1#ced that the ,feast of ,purim1 or casting lots1 was not observed on ,zabad1 that is1 on ,munday1 ,wednesday1 or ,saturday4 #ced ,zabad4 ,the fifth rule is1#cee that the ,feast of expiation was not observed on ,agu2 that is1 on ,sunday1 ,tuesday1 or ,friday4 #cee ,agu4 ,mixt translation is1 when both the ,lunary and the ,politick meet in the changing of daies4 ,and the translation occasioned by this mixture or meeting of both these two1 is twofold4 ,first1 ,simple4 ,and secondly1 ,double4 ,simple translation is1 when the ,feast is translated to the next day following4 ,for examples sake1 ,if the ,moon changed after noon-tide on ,sunday1 here the ,feast must be translated1 for two reasons3 the first is ,lunary1 because the point of the change was after eighteen hours2 the second1 ,politick1 because the rule ,adu forbids ,sunday to be kept3 notwithstanding1 in as much as the very next day1 namely ,munday1 was observed2 ,i term this translation simple4 ,of this sort was that translation which they called ,batu takphat4 ,batu ,takphat1#cef is a word invented for help of memory2 each letter is a numeral1 and may be thus resolved1 #b4 #ae4 #ehi4 ,the meaning is1 that in the year following ,annum ,embolymum 7wherein one whole month was ingrafted7 if the point of the change happened upon the second day of the week1 that is1 ,munday not before the fifteenth hour1 and the #ehi moment1 the ,feast of the ,new ,moon was translated unto ,tuesday4 ,how both the ,lunary and ,politick translation work in this change1 read ,scaliger1 de emend4 temp4 lib4 #b4 pag4 #hg4 #cef ,batu takphat4 ,double ,translation1 is1 when the ,feast is translated not to the next1 but to some further day3 as if the first day of the month ,tisri should happen upon ,saturday2 here1 if the ,moon hath not overpast her conjunction before the afternoon1 ,lunary translation removeth this ,feast till ,sunday1 because of 1 that is1 the eighteen hours3 ,politick translation removeth it till ,munday1 as appeareth by the rule ,adu1 forbidding ,sunday2 of this sort is ,gatrad4 ,gatrad1 is a made word1 each letter is a numeral1 and it may be thus resolved1 #c4 #i4 #bjd4 ,the meaning thereof is thus3 ,in their common year 7when a whole month is not inserted7 if the point of the change happen upon the third day of the week1 that is1 ,tuesday1 not before the ninth hour1 and the #bjd moment of an hour1 then the ,new ,moon shall be translated to ,thursday4 ,note in the last place1 that #ajhj moments make an hour4#ceg #ceg ,munst4 ,calend4 pag4 #de4 ,the ,feast of ,tabernacles was observed in the month ,tisri1 and therefore that could not be observed the morrow after the ,sabbath1 as appeareth by the rule ,adu4 ,the ,passover was observed in the month ,nisan1 and therefore that might be observed the morrow after the ,sabbath1 as appeareth by the rule ,badu4 ,if any ask the reason why the ,passover might be observed the next day after the ,sabbath1 seeing the ,feast of ,tabernacles might not8 ,i take it to be thus2 ,all the after translations depended upon the first translation of the first ,new ,moon in ,tisri2 but that could not be so changed1 as to prevent all concurrence of two ,feasts2 and thus to have their ,passover sometimes to follow their ,sabbath1 they thought the most convenientest ordering of the year1 because though not all meetings of two ,sabbaths1 yet most were hereby prevented4 ,this tract of translation of ,feasts1 it serveth partly to open the customs of the ,jews3 partly to give light for the understanding of that great dispute among ,divines1 whether our ,saviour did anticipate the ,passover4 ,the ,greek ,church holds1#ceh that he kept a ,passover by himself with his ,disciples1 on the thirteenth day of the month1 when unleavened bread was not yet to be used2 and thence they do both use and urge a necessity#cei of leavened bread in the ,lords supper3 ,but this opinion we reject4 ,first1 because it accordeth not with the truth of ,evangelical ,history4 ,secondly1 because it plainly maketh ,christ to be a transgressor1 not a fulfiller of the ,law4 ,others say1#cfj that because that year their ,passover fell on ,friday1 hence the feast was translated unto ,saturday by the rule ,badu4 ,their inference is that ,christ kept the fourteenth day of the month1 which was ,friday1 and the ,jews kept ,saturday4 ,he kept ,gods ,command1 they the tradition of the ,elders4 ,lastly1 others more probably hold1#cfa that both ,christ and the ,jews did eat the ,passover the same day and hour2 namely1 on ,friday1 or the fourteenth day of the month1 if we count the beginning of ,friday according to the manner of the ,jews1 from six a clock at night on ,thursday4 ,friday morning he was judged1 and crucified2 and in the afternoon1 about three of the clock1 when the preparation of the ,sabbath began1 he was buried2 ,there laid they ,jesus1 because of the ,jews preparation1 ,john #ai4 #bd4 #ceh ,epiph4 l4 #b4 ,tom4 #a4 c4 #ea4 p4 #adg4 #cei ,usum fermentati panis in cna ,dominica ,ecclesia ,romana olim non damnavit4 ,casaubon4 exercit4 #af4 p4 #fe4 #cfj ,munster4 in ,mat4 cap4 #bf4 #cfa ,joseph4 ,scalig4 de emend4 temp4 lib4 #f4 p4 #bff4 ,for reconciling the ,evangelists in this point1 we must note these particulars1 which are more at large proved in the ,chapter of the ,passover4 #a4 ,the fourteenth day of the month1 on which the ,paschal ,lamb was eaten1 was called the first day of unleavened bread2 the ,feast of unleavened bread drew near1 which is called the ,passover1 ,luke #bb4 #a4 ,the fourteenth day was not holy1 but the fifteenth was4 ,in the fourteenth day of the first month is the ,passover of the ,lord1 and in the fifteenth day of this month is the ,feast1 ,numb4 #bh4 #af1 #ag4 ,some of them thought1 because ,judas had the bag1 that ,jesus had said unto him1 ,buy those things that we have need of against the ,feast1 ,john #ac4 #bi4 ,the ,sheep and ,bullocks offered upon this day1 are called the ,passover1 ,deut4 #af4 #b4 ,and of this we are to understand ,s4 ,john1 ,joh4 #ah4 #bh4 ,they themselves went not into the common ,hall1 lest they should be defiled1 but that they might eat the ,passover4 ,so that this eating of the ,passover is not understood of the ,paschal ,lamb4 ,but some may question1 ,how they should have been defiled by entring into the common ,hall8 ,the answer is1#cfb that upon ,holy-day-eves1 which they termed days of preparation1 they held it unlawful for their ,judges to sit on life and death4 ,hence it is that they brought ,jesus to ,pilate the ,roman ,deputy4 ,secondly1 they withdrew themselves out of the common ,hall4 ,thirdly1 for this reason they said1 ,it is not lawful for us to put any man to death1 ,joh4 #ah4 #ca4 that is1 upon this1 or such like day2#cfc for though their high ,court of ,sanedrim were put down at this time1 yet all power in cases of life and death was not taken from them1 as is implied in the words following2 ,it was that the word of ,jesus might be fulfilled1 which he spake signifying what death he should die1 ver4 #cb4 ,which text intimateth1 that that unlawfulness was urged by the special providence of ,god1 that he might be crucified1 being judged by ,pilat3 for if the ,jews had judged1 they used no such kind of death towards ,malefactors4 ,again1 ,stephen was condemned by them to be stoned1 ,act4 #g4 ,and they complained before ,felix1 that when they were about to proceed against ,paul according to their own ,law1 the chief ,captain ,lysias with violence took him out of their hands1 ,acts #bd4 ,which argueth1 that all power in causes capital was not taken from them3 ,but of this see the ,chapter1 ,of their capital punishments4 #cfb ,moses ben ,maimon4 li4 ult4 ,iad4 c4 ,sanedrin4 ,sect4 #aa4 #cfc ,august4 tract4 #aad4 ,in ,ioann4 ita hunc locum exponunt etiam ,cyrill4 lib4 #ab4 in ,ioan4 c4 #f4 ,chrys4 hom4 #ab4 in ,joan4 ,beda in c4 #ah4 ,joan4 ,,chap4 ,,viii4 ,the ,feast of ,expiation4 ,upon the tenth day of the month ,tisri1 answering to ,september with us1 the ,feast of ,expiation was commanded to be celebrated1 ,levit4 #ac4 ,it was called the ,feast of ,expiation1 because the ,high-priest did then confess unto ,god both his own sins1 and the sins of the people3 and by the performance of certain ,rites and ,ceremonies expiate them1 and make an attonement unto ,god for them4 ,the ,ceremonies at this time to be performed1 concerned either the ,people and the ,priest1 or the ,priest alone4 ,those which concerned the ,people and the ,priest1 consisted in the afflicting of their souls by fasting4 ,whence this ,feast was also called#cfd ,dies ,jejunii1 the ,fasting ,day1 ,jer4 #cf4 #f4 ,which serveth for the understanding of that1 ,act4 #bg4 #i4 ,sailing was now dangerous1 because the ,feast was already past2 that is1 the ,feast of ,expiation was now past1 and ,winter was at hand4 #cfd ,joseph4 de bel4 ,jud4 pag4 #dc4 ,those ,ceremonies which concerned the ,priest alone1 were two3 ,first1 then the ,high-priest entred into the ,holiest of ,holies1 which was peculiar unto this day4 ,secondly1 he being about to sacrifice for himself and his house1 he took unto him a young ,bullock for a sin-offering1 and a ,ram for a burnt offering1 putting on his ,priestly ,robes3 ,after he had washed himself in water2 he took of the ,congregation two ,he-goats for a sin-offering1 and a ,ram for a burnt offering4 ,the two ,he-goats he presented before the ,lord at the door of the ,tabernacle1 casting lots which of them should be sacrificed1 which let scape alive4 ,this last was termed#cfe the scape ,goat1 because the other being slain1 this was sent alive into the ,wilderness4 ,the ,greek ,interpreters call this ,goat 1 ,malorum depulsorem1 ,a defender from evils2 which name the ,heathens applied to their ,tutelar ,gods4 ,they intimated1 that when the scape ,goat carried away the sins of the people into the ,wilderness1 he likewise carried away all those evils which belonged unto those sins4 ,and for the securing the people in this point1 the ,lord commanded the ,high priest to confess in the name of all the people1 and to disburden the sins of the whole ,congregation upon the head of the scape ,goat4 ,the form of ,confession1 according to the relation of the ,hebrew ,doctors1 was this3#cff ,o ,lord1 thy ,people1 the ,house of ,israel1 they have sinned1 they have done wickedly1 they have transgressed before thee2 ,i beseech thee now1 ,o ,lord1 pardon the sins1 iniquities1 and transgressions1 with which the ,people1 the ,house of ,israel have sinned1 done wickedly1 and transgressed before thee1 as it is written in the ,law of thy servant ,moses3 that in that day he shall make ,attonement for you1 that he might cleanse you1 and that you might be clean from all your iniquities before the ,lord4 #cfe ,gnaz azl4 ex ,gnez4 capra ,azal1 abiit ,r4 ,d4 ,kimchi in ,radic4 #cff ,p4 ,fag4 ,lev4 #af4 ,the modern ,jews now 7because there can be no proper sacrifice1 the ,temple of ,jerusalem being destroyd7 the men they take a white ,cock on this day1 the women a ,hen4#cfg ,this ,cock they swing three times about the ,priests head1 saying1 ,gallus ,gallinaceus hic commutatio erit pro me3 that is1 ,this ,cock shall be a propitiation for me4 ,after that they kill the ,cock2 acknowledging themselves worthy of death2 and then they cast the intrals upon the top of the house1 that some ,raven or ,crow might carry both them1 and together with them1 their sins into the ,wilderness4 ,and least they might seem to be mad without reason1 they assign the cause why they make choice of a ,cock1 at this time1 to be this3 ,this word#cfh ,gebher in the ,holy ,language signifieth a ,man1 in their ,talmud it signifieth a ,cock4 ,now1 say they1 the ,justice of ,god requires1 that as ,gebher sinned1 so ,gebher should make satisfaction4 ,from this ,feast of ,expiation it is probable1 that the ,grecians used a yearly ,expiation of their ,cities1 which was performed on this manner3 ,certain condemned persons were brought forth with ,garlands upon their heads1 in manner of sacrifices1 these they would tumble from some steep place into the ,sea1 offering them up to ,neptune1 using this form of words1#cfi 1 ,sis pro nobis peripsema3 ,as if he had said1 ,be thou a ,reconciliation or ,propitiation for us4 ,the like kind of ,expiation was used among them in time of any ,pestilence1 or contagious infection2 for removal of such diseases1 they then sacrificed certain men unto their ,gods1 such men they termed 4#cgj ,these two words are used by the ,apostle1 #a ,cor4 #d4 #ac4 and they are translated filth and off-scouring3 ,we are made as the filth of the ,world1 and as the off-scouring of all things4 ,the words signifie properly the filth or dirt scraped off mens shooes1 or from the pavement of the ground3 ,but in ,budus his opinion1#cga the ,apostle had allusion unto those kinds of ,expiations in use amongst the ,heathens4 ,as if he had said1 ,we are as despicable and as odious in the sight of the people1 as much loaded with the revilings and cursings of the multitude1 as those condemned persons1 who were offered up by way of publick ,expiation4 #cfg ,buxtorf4 ,synagog4 cap4 #bj4 #cfh #cfi ,suidas in voce 4 #cgj 1 ,vetus ,scholiast4 in ,aristophan4 ,plut4 pag4 #dh4 #cga ,budus annot4 reliq4 in ,pandect4 ,de pnis1 p4 #ccd4 ,now1 seeing at this ,feast principally the ,high-,priest was a ,type of ,christ1 it will not be amiss to note the agreement between the ,type and the ,truth4 ,aaron4 ,christ4 #a4 ,the ,high-priest went #a4 ,christ our ,high-,priest into the ,holiest of all1 went into the ,holy place1 ,levit4 #af4 #c4 namely1 the ,heavens1 ,heb4 #i4 #ab4 #b4 ,he went once a year1 #b4 ,he entered once1 ,heb4 ,exod4 #cj4 #aj4 #i4 #ab4 #c4 ,he with the blood of #c4 ,he by his own blood1 ,goats and ,calves1 ,heb4 #i4 #ab4 ,heb4 #i4 #ab4 #d4 ,he alone1 ,heb4 #i4 #d4 ,he alone hath trodden the ,wine-press1 ,isay4 #fc4 #c4 #e4 ,he1 clothed with his #e4 ,he1 ordained and sealed ,priestly ,robes1 ,levit4 to this ,office1 by his #af4 #d4 ,father from all ,eternity4 #f4 ,he took two ,goats1 #f4 ,he took two natures3 ,levit4 #af4 the impassibility of his ,god-head was shadowed by the ,scape goat3 his sufferings in his ,manhood1 by the ,goat that was sacrificed1 ,theod4 ,qu4 #ab4 in ,lev4 #g4 ,the ,goat did bear the #g4 ,christ was made sin ,peoples iniquities4 for us1 #b ,cor4 #e4 #bb4 ,,chap4 ,,ix4 ,the ,sabbatical year1 or ,seventh years rest ,as every seventh day was a ,sabbath day1 so every seventh year was a ,sabbatical year1 ,levit4 #be4 ,and as the ,sabbath day signified that they themselves were the ,lords1 and therefore they abstained from their own work to do the ,lords3 ,so the ,sabbatical year was to signifie1 that both they and their land was the ,lords4 ,the observation of this ,feast consisted chiefly in two things4 ,first1 in the not tilling or manuring of their ground1 whence it was called ,scabath ,haarets1#cgb the ,sabbaths of the ,land1 ,levit4 #be4 #f4 ,secondly1 in the ,creditors discharging their debtors1 and releasing their debts1 and thence it was called ,shemita laihova1#cgc ,the ,lords release1 ,deut4 #ae4 #b4 #cgb #cgc ,seeing they were that year forbid to till their ground1 here a question might be made2 what they should eat in the time of this intermission8 ,answ4 ,i will command my blessing upon you in the sixth year1 and it shall bring forth fruit for three years1 ,levit4 #be4 #bj1 #ba4 saith the ,lord4 ,seeing every seventh year1 debts1 according to ,gods ,command were to be remitted1 some might demand whether this might not much endamage their ,estates if they did lend8 or harden their hearts not to lend8 ,answ4 ,it could not endamage their ,estates1 for it is a most infallible ,maxime3 ,no man is a loser by serving ,god4 ,whence the ,hebrews themselves interpret this to be rather ,mandatum probationis1 ,a command of tryal1 such as ,abrahams offering up of ,isaac was1 which ,god commanded1 not intending that he should be sacrificed1 but that ,abrahams love might be tryed2 rather than ,mandatum obedienti1 ,a command of obedience4 ,to this purpose speaketh ,aben ,ezra1 interpreting these words1 ,save when there shall be no poor among you4 ,deut4 #ae4 #d4 ,that is1 saith he1#cgd as if the ,lord had said1 ,know that that which ,i have commanded thee1 that thou shouldest not exact of thy ,brother1 will be needless4 ,if all ,israel1 or the greater part obey the voice of ,god1 then there shall be no poor amongst you1 to whom it shall be needful for thee to lend2 yea1 all of you shall be able to lend to many ,nations4 #cgd ,aben ,ezra4 ,deut4 #ae4 #d4 ,the reasons why this ,feast was instituted1 are thought to be3 ,first1 to teach the people to depend upon ,gods providence by faith2 for though the owner of the field might gather1 even on that year1 for the maintenance of himself and his family1 ,levit4 #be4 #f4 yet he was neither to sow his field1 thereby to make his ,harvest the greater2 nor to hedge his field1 or lock up his ,corn-yard1 thereby to enjoy the propriety1 but to let all be common1 and every mans hand equal in every place4 ,secondly1 they were hereby put in mind of that happy estate which ,adam enjoyed in his ,innocency1 when the earth brought forth her encrease without manuring4 ,lastly1 it shadowed forth that everlasting ,sabbath which we expect in the ,heavens4 ,and some conjecture#cge this to be the ground of ,rabbi ,elias his opinion1#cgf that the world should continue for six thousand years1 but the seventh thousand should be the great ,sabbatical year4 ,the six thousand years answered the six working daies of the week1 the seventh answered our ,sabbath1 according to that1 ,a thousand years are but as one day with the ,lord1 #b ,pet4 #c4 #h4 ,elias his words are these2 ,six thousand years the world shall be1 and again it shall be destroyed3 ,two thousand shall be void1 two thousand under the ,law1 and two thousand under the ,messias4#cgg ,the substance of this ,prophecy1 howsoever we reject it as too curious1 yet seeing that a ,jew spake it1 it may serve to prove against them3 ,first1 ,that the ,messias is already come3 ,secondly1 ,that ,moses his ,law ceased at his coming4 #cge ,vid4 ,hospin4 de ,orig4 hujus festi4 #cgf ,talmud4 in ,sanedrin4 c4 ,hiel4 #cgg ,duo millia inanitatis1 duo millia dierum ,messi1 ,talmud4 in ,sanedrin4 c4 ,halec4 ,,chap4 ,x4 ,of their ,jubilee4 ,this is the last ,festival which ,god commanded the ,jews1 it was celebrated every fiftieth year4 ,it is commanded1 ,lev4 #be4 #h4 ,thou shalt number seven ,sabbaths of years unto thee1 c4 ,the ,english word ,jubilee is derived from the ,hebrew ,jobel1 signifying a ,ram2 it signifieth a ,rams horn4 ,seven ,priests shall bear before the ,ark seven ,trumpets of ,rams horns1 ,josh4 #f4 #d4 ,where the word ,jobelim is used1 and is expounded by the ,chaldee ,paraphrast1 ,rams-horns4 ,marbachius is of opinion1 that this year was called their ,jubilee1 from ,jubal1#cgh the first inventer of musical instruments1 of whom we read1 ,gen4 #d4 #ba4 ,jubal was the ,father of all such as handle the ,harp and ,organ4 ,other ,authors deliver other reasons of the name1 but it is most probable that this year was termed the year of ,jubilee from ,jobelim1 the ,rams-horns then sounded4 ,there were five main uses of this ,feast4 #cgh ,marbach4 in ,levit4 #be4 ,first1 for the general release of ,servants4 ,secondly1 for the restoring of ,lands and ,tenements unto their first ,owners1 who formerly sold them4 ,thirdly1 hereby a true distinction of their ,tribes was preserved1 because ,lands returned unto their ,owners in their proper ,tribe1 and ,servants to their own ,families4 ,fourthly1 some are of opinion1#cgi that as the ,grecians did compute their times by the number of ,olympiads1 the ,romans by their ,lustra1 the ,christians by their ,indictions3 ,so the ,jews by their ,jubilees4 ,lastly1 it did mystically shadow forth that spiritual ,jubilee1 which ,christians enjoy under ,christ1 by whose blood we have not only a re-entry into the ,kingdom of ,heaven1 which we had formerly forfeited by our sins 7and this was haply signified by the ,israelites re-entry upon their ,lands formerly sold7 but also the sound of the ,gospel1 which was in this ,feast typed out unto us by the noise of the ,trumpets1 is gone thorowout the world4 ,and thus the ,lord ,god hath blown the ,trumpet1 as ,zacharies phrase is1 ,zach4 #i4 #ad4 ,but neither this release of servants1 nor restoring of ,lands1 was until the tenth day of the first month ,tisri1#chj at which time it was proclaimed by the sound of ,trumpets1 or ,rams horns2 the nine first daies of this month the ,servants feasted and made merry1 and wore ,garlands1 in token of their liberty approaching4 #cgi ,hospinian4 de ,orig4 fest4 c4 #i4 #chj ,moses gyptius in ,halacha ,schemit4 ,veiobel1 c4 #aj4 ,,chap4 ,,xi4 ,the ,feast of ,purim1 and the ,feast of ,consecration or ,dedication4 ,pur is a ,persian word1 and signifieth a ,lot1 whence this ,feast of ,lots is called ,purim1 i4e4 1 ,a ,lottery3 ,it began on the fourteenth of ,adar1 and continued till the end of the fifteenth1 ,esth4 #i4 #ba4 ,it was instituted by ,mordecai1 in remembrance of the ,jews delivery from ,haman1 before whom lots were cast day by day1 and month by month1 for the destruction of them4 ,in these two daies they read the ,history of ,hester in their ,synagogues2 and as often as they hear mention of ,haman1 they do with their fists and hammers beat upon the benches and boards1 as if they did knock upon ,hamans head4#cha #cha ,hospin4 de fest4 fol4 #cc4 ex ,antonio ,margarita in4 l4 de ceremoniis ,judorum4 ,the ,feast of ,dedication1 termed in the ,new ,testament1 #chb a ,feast wherein something is renewed2 because those things only are reputed consecrated1 which are separated from their common use1 and dedicated to some new and holy use4 ,we shall read of many things consecrated in the ,old ,testament2 the ,tabernacles1 the ,temple1 ,priests1 ,altars1 ,vessels and ,garments3 but there was no anniversary or yearly solemnity appointed to be observed in remembrance of their ,consecration4 ,the ,consecration therefore which we now speak of1 being a yearly ,festival1 was the ,consecration of the altar appointed by ,judas ,maccabus to be observed from year to year1 for the space of eight days1 from the five and twentieth of the month ,cisleu1 which answereth in part to our ,december1 #a ,macchab4 #d4 #ei4 ,of this ,saint ,john speaketh2 and as he mentioneth our ,saviours presence there1 so he intimateth the time to be about ,december4 ,it was at ,jerusalem the feast of the ,dedication1 and it was winter1 ,john #aj4 #bb4 c4 #chb ' 1 ,suidas4 ,the reason of this ,feast was in remembrance of that great mercy which ,god shewed unto his people1 in delivering them from the tyranny of ,antiochus1 and the ,idolatry which he had forced upon them1 setting up the ,idol of ,jupiter in the ,temple of ,god1 and abolishing the true worship of ,god4 ,these two ,feasts are of humane institution1 and others might be added unto them2 but little is to be added1 or nothing at all1 to that which is delivered concerning them1 in the places of ,scripture where they are mentioned4 ,,the ,,fourth ,,book ,,of ,,their ,,idolatry4 ,,chap4 ,i4 ,the beginnings of ,idolatry4 ,the ,infiniteness of ,gods ,majesty far transcendeth the capacity of created ,natures2 and if we consult not with ,gods own ,oracles1 though the sense of a ,deity may be imprinted even in an ,atheists heart1 yet so far shall he be from all right understanding of ,god1 that he will adore the creature instead of the ,creator3 and when he hath multiplied the number of his gods1 according to the number of the ,stars in heaven1 and creeping things on earth2 yet still his heart will be doubtful1 whether he hath worshipped the true ,god1 nay whether the true ,god be not utterly unknown4 ,for this reason the ,marriners in ,jonahs ship cried every man unto his ,god1 ,jonah #a4 #e4 ,every man to his own ,god2 and lest they might all mistake the true ,god1 they awaken ,jonah to call upon his ,god4 ,this uncertainty#chc attending ,idolatry1 caused the ,heathens to close their ,petitions with that general1 ,dii deque omnes4#chd ,the ,arabians perceiving the insufficiency of their known ,gods1 dedicated their ,altars1 ,ignoto ,deo1 ,to the unknown ,god4 ,at ,athens1 ,saint ,paul found an ,altar with the same inscription1 ,acts #ag4 #bc4 ,hence other ,neighbour-,countries were wont to swear#che by him that was unknown at ,athens4 ,from this doubt and distrust among the ,athenians1 what ,god was1 and who he was1 sprang another uncertainty amongst them1 as dangerous as the other1 dividing and sharing that undividable ,unity of the ,godhead1 between ,i know not what ,compeers and ,equals1 so that they had other ,altars mentioning a plurality of gods3#chf the inscription being 1 the ,altar of the unknown ,gods1 yea1 the compleat and entire inscription of that ,altar which ,saint ,paul saw1 is thought to have been thus1#chg ,to the gods of ,asia1 ,europe1 and ,africa2 to the unknown and strange1 ,god4 ,which observation implieth their practice to have symbolized with other ,heathens in that forementioned closure2 ,dii ,deque omnes1 ,o all ye ,gods and ,godesses1 help4 ,this distrust ,i think to be the chief reason why they worshipped the unknown ,god2 though ,i deny not but the ,altars might bear this ,title1 to conceal the name of their ,tutelar ,god1 unto whose protection they had committed themselves3 because the ,heathen people generally conceited1#chh that if the gods name1 to whom they dedicated a ,city1 were known1 then the ,enemies might by some magical incantation or charm1 call him forth1 and cause him to foresake the ,city3 ,for the better preventing of which manner of evocations1 the ,tyrians1 the ,lacedemonians1 and other ,nations#chi fettered and chained their gods1 that they might not depart4 ,again1 it might be done in imitation of the ,jews1 who about the time of our ,saviour his ,incarnation1 held it unlawful to pronounce that ,essential ,name of ,god1 ,jehovah1 and instead thereof would read ,adonai4 ,the occasion of this concealment of the name ,jehovah1 ,i take to have been originally1 to prevent the blaspheming of that holy ,name among the ,heathens1 who had learned from that name to denominate their ,idols1 ,jove ,iaoth1 1 c4#cij ,hence afterward the forbearing the ,name became superstitious1 and so far prevailed1 that they corrupted the ,text for the defence thereof1 ,ex4 #c4 #ae4 ,this is my name legnolam1 for ever3 they read legnalem1 to be concealed4#cia ,though ,i deny not but that name was always in some sense ineffable3 namely1 as ,pliny saith1#cib the names of the ,african people and ,towns were ineffable1 that is1 such as other ,languages could not express without circumlocutions4 #chc ,serv4 in ,georgic4 lib4 #a4 #chd ,gyrald4 ,syntagm4 #ag4 #che 4 ,lucian in ,philopatride4 #chf ,pausanias in ,atticis4 #chg 1 1 1 4 ,theophyl4 in ,act4 ,apost4 #ag4 #bc4 ,it4 ,hieron4 ,tit4 #a4 #ab4 #chh ,alex4 ab4 ,alex4 lib4 #f4 cap4 #d4 ,tyraquel4 in illum locum4 #chi ,macrob4 ,saturn4 l4 #c4 c4 #i4 #cij ,vid4 ,macrob4 ,satur4 l4 #a4 c4 #ah4 ,it4 ,irenum1 lib4 #b4 cap4 ult4 ,item1 ,origen4 contra ,celsum4 l4 #f4 fol4 #gf4 col4 #c4 #cia ,vid4 ,p4 ,galatin4 lib4 #b4 c4 #aj4 #cib ,plin4 in ,proem4 lib4 #e4 ,hist4 ,natur4 ,as those forementioned ,idolatrous names were nothing else but so many depravations of the name ,jehovah3 so the ,original of many other ensuing kinds of ,idolatry proceeded at first from a misconstruction of ,scripture4 ,they have learned by ,tradition1 that the ,sun1 ,moon1 and ,stars1 had a kind of ,lordship and rule over day and night1 times and seasons3 ,hence the superstitious ignorance of those people ,deified those lights of ,heaven1 and worshipped them as gods4 ,afterward corruption prevailing1 their ,apotheosis1 or god-making ,ceremonies1 were extended to sublunary creatures1 partly as ,symbola1 or representative signs of those greater and more glorious lights2 for this reason the ,chaldeans worship fire3 1 and ,ur1 of the ,chaldeans1 mentioned1 ,gen4 #aa4 which signifieth fire or light1 is thought to be the very god of the ,chaldeans1 though in that place the name ,ur be applyed to some chief ,city1 from the name of the ,idol4 ,yea1 the god of ,nahor1 ,gen4 #ca4 #ec4 is thought to be no other2 partly1 also the inferiour creatures were canonized for gods1 in way of thankfulness for the benefits received from them1 for which reason the ,sea1 the ,winds1 the ,air1 the ,earth1 and fruits of the earth1 became deified4 ,at last1 well deserving men2 nay1 ,crocodiles1 ,serpents1 ,rats1 ,cats1 ,dogs1 ,garlick1 and ,onions1 were reputed gods4 ,,chap4 ,,ii4 ,of ,moloch1 ,adram-,melech1 ,anam-,melech1 ,baal1 ,the ,tabernacle of ,molech1 ,chiun1 ,rempham1 ,horses consecrated to the ,sun1 ,thamuz4 ,of the ,idol ,moloch we read in divers places of ,scripture1 #a ,king4 #aa4 #b ,king4 #bc4 #aj4 ,leviticus #ah4 #ba4 ,he is sometimes called ,moloch1 sometimes ,molech1 sometimes ,milcom4 ,he was the reputed god1 not only of the ,ammonites1 but of the ,moabites also4#cic ,he had his name from ,melac1 signifying to rule or reign4 ,the ,seventy ,elders translate him1 1 1 a ,prince1 or ,king4 ,such ,king-,idols were ,adram-melech1 and ,anam-melech1 the gods of ,shephervaim1 unto whom that people burnt their ,children in fire4 #cic ,lorin4 in ,act4 #g4 ex ,oecumen4 ,i take ,moloch and ,baal to be one and the same ,idol1 they were both names of supremacy and rule1 ,baal signifieth a ,lord or ,master4 ,and ,moloch1 a ,king or ,prince4 ,they had both the same manner of sacrifice1 they burnt their ,sons for burnt-offerings unto ,baal likewise1 ,jer4 #ai4 #e4 yea1 they built the high places of ,baal1 which are in the ,valley of ,benhinnom1 to cause their ,sons and their ,daughters to pass thorow the fire unto ,moloch1 ,jer4 #cb4 #ce4 ,in which ,text the place of sacrifice is noted to be one and the same1 common to both ,idols1 and ,moloch put into the end of the verse1 to explain ,baal in the beginning thereof4 ,some think them to be different1 because the ,planet ,jupiter was worshipped under the name of ,baal2#cid but the ,planet ,saturn is probably thought to have been worshipped under the name of ,moloch4 ,if we diligently observe ,histories1 we shall find such a confusion of the ,planets1 that the ,sun1 as it was sometimes called ,baal1 sometimes ,moloch3 so it was sometimes called ,jupiter1#cie sometimes ,saturn2#cif and concerning ,baal this is evident3 ,hence ,jupiter was called by the ,phnicians1 ,baal-samen1 which name is derived from the ,hebrew1 and soundeth as much as ,jupiter ,olympicus1 the ,lord of ,heaven4 ,for ,baal signifieth ,lord1 and ,shamaim1 ,heaven4 ,and what is this ,lord of ,heaven in the theology of the ,heathens1 other than the ,sun8 who may as well be stiled the ,king of ,heaven1 as the ,moon the ,queen4 ,yea1 ,sanchoniatho1 as ,eusebius in the forequoted place relates him1 taketh all these three for one1 namely1 the ,sun1 ,jupiter1 and ,baal-samen4 #cid ,august4 super ,judic4 q4 #aj4 ,vide sis ,eusebium de prpar4 lib4 #a4 cap4 #g4 #cie ,plato apud4 ,macrob4 ,satur4 l4 #a4 c4 #bc4 ubi mendos citatur ,timo ,platonis1 quod est in ,phdro4 #cif ,assyrios ,saturnum 7quem ,solem dicunt7 ,junonemq2 coluisse constat4 ,servius in ,eneid4 #a4 ,concerning ,saturn1 it is apparent that the ,sun was worshipped under his name3 ,but ,i find some ,expositers to interpret ,moloch to be ,mercury1#cig others ,mars3#cih these are but few1 and the grounds weak4 ,it is therefore more generally and more probably thought that he was ,saturn1 because as to ,moloch1 so to ,saturn1 the ,heathen people did sacrifice their ,sons and ,daughters4#cii ,secondly1 ,saturns ,image differed not much from ,moloch's4 ,of ,saturns thus we read1#djj ,it was made of brass1 wonderfull for its greatness1 whose hands reaching towards the earth1 were so hollow 7ready to clasp7 that the youths which were compelled to come unto him1 did fall as it were into a mighty ditch full of fire4 ,you shall read in a manner the same description of ,moloch4 ,jalkut commenting on ,jeremy1 writeth thus3#dja ,though all other houses of ,idolatry were in ,jerusalem1 yet ,moloch was without ,jerusalem1 in a place apart4 ,how was he made8 ,he was an ,image of brass2 he had seven ,chappels1 and he was placed before them1 having the face of a ,bullock1 and hands spread abroad1 like a man that openeth his hands to receive somewhat from another3 and they set it on fire within1 for it was hollow3 and every man severally entred1 according to his offering4 ,after what manner8 ,whosoever offered a ,fowl went into the first ,chappel2 he that offered a ,sheep1 into the second2 a ,lamb1 into the third2 a ,calf1 into the fourth2 a ,bullock1 into the fifth2 an ,ox1 into the sixth2 and whosoever offered his ,son1 into the seventh4 ,thus ,moloch and ,saturn agree3 ,first1 in their sacrifice3 ,secondly1 in the form of their ,images4 ,now these seven chappels built for ,moloch1 may well resemble those seven gates#djb with which the ,persians honored the ,sun2 and as the seven gates did1 so might the seven chappels mystically express the seven ,planets1 whereof the ,sun was ,moloch1 i4 the ,king and ,prince4 ,when they sacrificed their sons unto this ,idol1 they did beat upon ,tabrets and ,drums1 that the cry of the ,child might not be heard by the ,father4 ,thereupon was the place called ,tophet1 from signifying a ,drum1 as likewise from the cry of the ,children1 it was called ,gehenna1 signifying a valley1 and roaring or crying4 ,some may make the question1 whether that the phrase1 ,the fire of ,gehenna1 ,matth4 #e4 #bb4 had its original from this fire1 wherewith the children were burnt unto ,moloch8 ,i answer1 that in this phrase there was not respect only unto this fire1 though by the bitter cries and ejulations of poor infants1 the restless torments in ,hell might be shadowed1 yet the perpetuity and everlastingness of hellish pains ,i take to be signified herein by allusion unto that other fire1 kept continually burning for the consuming of dead carkasses1 and the filth brought out of ,jerusalem4#djc ,for ,gehenna was reputed a contemptible place without the ,city1 in the which they burnt1 by means of a fire continually preserved there1 the carkasses1 filth and garbidge of the ,city4 ,the ,cabalists#djd treating of ,gehenna1 in this metaphorical sense1 as it is applied to the pains of hell1 do distinguish of it1 saying1 ,that there is ,gehenna superiour2 and inferiour1 by the first they understand bodily torments inflicted upon the bodies of sinners in this world3 by the second they understand the pains of the soul in the world to come4 ,they say likewise#dje that there are ,septem ,gehenn mansiones1 ,seven degrees or mansion places in ,gehenna4 #a4 ,infernus4 #b4 ,perditio4 #c4 ,profundum4 #d4 ,taciturnitas4 #e4 ,umbra mortis4 #f4 ,terra inferior4 #g4 ,terra sitiens4 ,of these seven receptacles1 he that will mispend his time may read according to the quotation4 #cig ,molech dici volunt quasi ,malach1 7i47 ,angelus1 ,nuncius4 ,proind interpretantur ,molech ,mercurium ,deorum nuncium4 #cih ,r4 ,levi4 ,lev4 #ah4 #ba4 #cii ,macrob4 ,saturn4 l4 #a4 c4 #g4 #djj ,euseb4 de prpar4 l4 #d4 c4 #g4 #dja ,jalkut4 ,jer4 #g4 fol4 #ig4 ,colum4 #a4 #djb ,orig4 contra ,celsum4 l4 #f4 f4 #ge4 col4 #d4 ,it4 ,gyrald4 in ,deorum ,syntag4 #g4 p4 #bbc4 #djc ,d4 ,kimchi4 ,psal4 #bg4 #ac4 #djd ,capnio de ,cabala p4 #fdd4 #dje ,p4 ,galatinus l4 #ab4 c4 #f4 ,it is much controversed among ,expositors1 whether the children in this sacrifice were burnt in the fire or only initiated and consecrated to ,moloch1 passing in the middest of two fires in sign of their consecration8 ,it is probable1 that both were in use4 ,first1 the ,scripture speaketh of both4 ,secondly1 the ,hebrew ,doctors shew the manner of both4 ,that they were burnt1 ,jalkut expressly teacheth1 and with him others accord1#djf saying1 ,that ,molech is the name of an ,image2 and the wise men of blessed memory interpret ,molech to be an universal name1 denoting any whom they made to rule over them3 ,and it is agreed upon1 that this is the abomination of the ,sons of ,ammon1 and this phrase1 to cause to pass thorow1 is as much as1 to burn4 ,others say1#djg ,this ,idols name was ,molech1 and this was his worship3 ,that he 7namely1 the ,father7 delivered his son unto the ,priests1 and they made two great fires2 and they made his son pass on his feet between both these fires4 #djf ,aben ,ezra4 ,lev4 #ah1 #ba4 #djg ,rabbi ,solomon4 ,lev4 #ah4 #ba4 ,notwithstanding1 we must not think that there were no other oblations unto ,molech1 besides sacrificing of children3 ,for what use then served those other six ,chappels8 ,no3 ,i take this oblation of children not to have been forced on them by any superstitious law1 or tradition1 binding them thereunto2 but to have been reputed a work more meritorious1 because it was meerly voluntary4 ,this ,i note1 because otherwise there were an apparent difference between ,baal and ,moloch4 ,for the ,baalites offered unto their fancied ,deity a ,bullock1 in that contention between them and ,eliah1 #a ,kings #ah4 ,bullocks1 and ,calves1 and ,lambs1 were their ordinary sacrifices1 the sacrificing of their children1 extraordinary4 ,yet their ordinary sacrifices1 were not always altogether void of mans blood1 but sometimes the ,priests would lance and cut their own flesh3 which custome1 whence it had its original1 ,i find not3 only we find the like to have been practised by the ,heathenish ,priests in their sacrifices to ,bellona3 ,tertullian#djh toucheth it1 but ,lactantius#dji treating of ,bellona and her ,priests1 speaketh more clearly1 saying1 ,they sacrificed not with any other mans blood1 but with their own2 their shoulders being lanced1 and with both hands brandishing naked swords1 they run and leaped up and down like mad men4 ,who would not take these ,bellonites to be the very ,baalites1 spoken of1 #a ,kings #ah4 ,they leapt upon the ,altar which was made ---- and cut themselves as their manner was1 with knives and lances1 till the blood gushed out upon them4 #djh ,ter4 ,apol4 c4 #i4 #dji ,lactant4 c4 #dj4 ,that the opinion of pleasing ,god by sacrificing their children sprang from ,abraham's offering of ,isaac1 seemeth very probable1 and is intimated by ,r4 ,solomon1 who bringeth in ,god speaking concerning ,moloch after this manner3 ,i never commanded that they should offer up their sons for an oblation1 and ,i never spake it unto any of my ,prophets3#daj and when ,i spake to ,abraham to sacrifice his son1 it entred not into my heart that he should sacrifice him1 but to make known his righteousness1 ,yea ,porphyry#daa treating of ,saturn1 7who seemeth to have been this very ,moloch7 saith1 that the ,phnicians called him ,israel1 and that he had by ,anobreth one only son called ,jeud in the ,phnician language1 7no doubt from the ,hebrew ,jechid1 signifying an only begotten1 and applied to ,isaac1 ,gen4 #bb4 #b47 which he offered upon an ,altar purposely prepared4 ,who seeth not the ,history of ,abraham and ,sarah under the names of ,israel and ,anobreth8 and the immolation of ,isaac under the name of ,jeud8 and the original of this ,son-sacrificing ,divinity1 to have been the unwarrantable imitation of ,abraham8 #daj ,solomon ,iarchi ,jer4 #g4 #ca4 #daa ,euseb4 prpar4 ,evang4 l4 #a4 c4 #g1 p4 #ag4 ,but what6 ,was the ,sun worshipped ,idolatrously1 no otherwise8 ,yes1 except ,i am deceived1 we find another manner of worship described by ,amos1 ,chap4 #e4 #bf4 ,but ye have born the ,tabernacle of your ,moloch1 and ,chiun your ,images1 the star of your ,god1 which ye made to your selves4 ,this translation ,i prefer before others4 ,first1 because the ,hebrew word#dab signifieth a ,tabernacle4 ,secondly1 it is rendred the ,tabernacle of ,moloch1 not ,siccuth your ,king1 by the ,seventy4 ,thirdly1 it is so repeated by ,saint ,stephen#dac ,act4 #g4 #dc4 ,ye took up the ,tabernacle of ,moloch1 and the star of your ,god ,remphan1 figures which ye made to worship them4 #dab #dac 1 4 ,three things are to be enquired for the understanding of this parrallel4 ,first1 what the bearing or taking up of this ,tabernacle is4 ,secondly1 what ,idol was pointed out by these names of ,chiun and ,remphan4 ,thirdly1 what is meant by the star of this ,god4 ,the taking up of this ,tabernacle denoteth their worship which they exhibited unto their ,idol1 by carrying him up and down in ,tabernacles and ,pageants1 after a solemn manner of procession3 ,by the ,romans this solemnity was termed pompa1 and the ,tent or ,pageant in which the ,idol was carried1 ,thensa1 according to that1 ,thensa ,deorum vehiculum4 ,this kind of ,idolatry may seem to have had its original among the ,heathens from an unwarrantable imitation of ,moses's ,tabernacle1 which was nothing else but a portable ,temple#dad to be carried from place to place1 as need required4 ,for it cannot be denied1 but that many superstitions were derived unto the ,heathens from the true worship of ,god1 which he himself had prescribed unto his people4 ,thus1 as ,god had his ,tabernacle1 ,priests1 ,altars1 and ,sacrifices1 so the devil had his ,tabernacles1 ,priests1 ,altars and ,sacrifices4 ,as ,god had his ,fire ever burning upon the ,altar1 so had the devil his fire preserved burning by those ,vestal ,votaries4 ,as ,god had his ,propitiatory or ,mercy seat3#dae so had the devil his ,sacros tripodas1 his ,oracles1 from which he would speak unto them that served him4 ,this solemn procession was performed by the ,romans in the honour of the ,sun4#daf ,it was performed by the ,israelites in honour of their ,moloch1 who formerly was interpreted1 the ,sun4 ,to add unto the pomp and state of this solemnity1 both the ,romans and the ,israelites caused great ,horses and ,chariots to be led up and down4 ,horses were consecrated to the ,sun by the ,romans1 and their ,cirque place was sometimes called 1 and 1 an ,horse-race4#dag ,and that ,chariots was commonly used in those pompous shewes is evident4#dah ,concerning the people of ,judah1 doth not the like practice plainly appear8 #b ,kings #bc4 ,josiah did put down the ,horses given to the ,sun1 and the ,chariots of the ,sun4 ,this kind of ,idolatrous worshipping the ,sun seemeth to have had its beginning from the ,persians1 who also accounted ,horses holy to the ,sun3#dai ,and the ,persian ,king1 when he would shew himself in great state1 caused an exceeding great ,horse to be led up and down1 the which was called ,equus solis4 #dad 4 ,joseph4 ,ant4 #dae ,lev4 #f4 #c4 #daf ,solis honore novi grati spectacula ,circi4 ,antiqui dixere ,patres ,corrip4 ,afric4 l4 #a4 num4 #ag4 vi4 ,dempst4 #dag ,alex4 ab ,alex4 lib4 #c4 cap4 #ab4 #dah ,hic illius arma1 ,hic currus fuit4 ,virgil1 neid4 #a4 #dai ,cl4 ,rhodig4 antiq4 l4 #h4 c4 #b4 ,the second inquiry is1 ,what ,idol was meant by ,chiun and ,remphan1 otherwise in ancient ,copies called ,repham4 ,not to trouble the ,reader with the various interpretations of ,expositors1 much less with the bold adventures of others in correcting the text3 by ,chiun we are to understand ,hercules1 who in the ,egyptian language was called ,chon3 by ,repham we are to understand the same ,hercules1 for ,rephaim1 in the holy tongue signifieth ,gyant3 ,by ,hercules we may understand the ,planet of the ,sun3 ,there are ,etymologists that derive ,hercules his name from the ,hebrew 1 ,heircol1 illuminavit omnia3 the ,greek ,etymology1#dbj holds correspondency with the ,hebrew and both signifie that universal light which floweth from the ,sun as water from a fountain4 ,add hereunto1 that ,porphyry#dba interpreteth ,hercules his twelve labours1 so often mentioned by the ,poets1 to be nothing else but the twelve signs of the ,zodiack1 thorow which the ,sun passeth yearly4 ,but some may question1 whether the name of ,hercules was ever known to the ,jews8 ,it is probable the name was2 for ,hercules was the god of the ,tyrians1 from whom the ,jews learned much ,idolatry1 as being their near ,neighbours3 ,yea1 it is apparent1 that in the time of the ,maccabees the name was commonly known unto them3 for ,jason the ,high-,priest sent three hundred drachmes of silver to the sacrifice of ,hercules1 #b ,mac4 #d4 #ai4 #dbj ,heracles quid aliud est quam 7i47 aeris gloria3 qu porro alia est aeris nisi solis illuminatio8 ,macrob4 ,satur4 l4 #a4 c4 #bj4 #dba ,euseb4 de prp4 l4 #c4 c4 #d4 p4 #ga4 ,thirdly1 it followeth that we should enquire1 what this star of ,remphan was1 it is probably thought#dbb that it was a certain star painted in the forehead of ,molech2 ,neither was it unusual for the ,heathen people to paint their ,idols with such ,symbolica ,additamenta4 ,julius ,csar his ,image had a star depicted on the crown of his head4#dbc #dbb ,oecumenius4 ,act4 #g4 #dc4 #dbc ,sueton4 in ,jul4 c4 #hh4 ,it4 ,plin4 hist4 l4 #b4 c4 #be4 ,horat4 l4 #a4 ,od4 #ab4 ,the ,sun was also worshipped by the house of ,judah1 under the name ,tamuz2 for ,tamuz1 saith ,hierom1#dbd was ,adonis1 and ,adonis generally interpreted the ,sun1#dbe from the ,hebrew ,adon1 signifying ,dominus1 the same as ,baal1 or ,moloch formerly did1 namely1 the ,lord or ,prince of the ,planets4 ,the month which we call ,june1 was by the ,hebrews called ,tamuz2 and the entrance of the ,sun into the sign ,cancer was1 in the ,jews ,astronomy1 termed ,tekuphu ,tamuz1 the revolution of ,tamuz4 ,concerning ,adonis whom sometime ancient ,authors called ,osiris2 there are two things remarkable1 1 the death or loss of ,adonis and 1 the finding of him again4 ,as there was great lamentation#dbf at his loss1 especially amongst the ,women2#dbg so was there great joy at his finding4 ,by the death or loss of ,adonis1 we are to understand the departure of the ,sun2 by his finding again1 we are to understand his return4 ,now he seemeth to depart twice in the year3 ,first1 when he is in the ,tropick of ,cancer1 in the farthest degree ,northward4 ,secondly1 when he is in the ,tropick of ,capricorn1 in the farthest degree ,southward3 answerable unto these two departures1 which may be termed 1 disparitions1 or losses of the ,sun1 there are two returns immediately succeeding1 which may be termed likewise 1 the findings or new appearings of the ,sun4 ,hence we may note1 that though the ,egyptians celebrated their ,adonia in the moneth of ,november1 when the ,sun began to be farthest ,southward2 and the house of ,judah theirs1 in the month of ,june1 when the ,sun was farthest ,northward1 yet both were for the same reasons1 and in substance they agreed4 ,and of this the ,prophet ,ezekiel is thought to have spoken1 ,ezek4 #h4 #ad4 ,there sate women weeping for ,tamuz4 #dbd ,hieron4 comment4 #c in ,ezek4 #dbe ,pier4 ,hierogl4 l4 #i4 p4 #fh4 #dbf ,nunquamq2 satis qusitus ,osiris4 ,semper enim perdunt1 semper inveniunt4 ,lucan4 #dbg ,plutarch4 in ,alcibiade4 ,these solemnities were chiefly observed1 between the ,byblienses and the ,alexandrini1 the manner was thus3#dbh ,when the ,byblienses solemnized the death or loss of ,adonis1 at that time the ,alexandrini wrote a letter1 this letter was inclosed in an ,ark of ,bulrushes1 therein they signified1 that ,adonis1 whom they lamented1 was found again1 this ,ark1 being after the performance of certain rites and ceremonies1 committed to the ,sea1 forthwith it was carried by the stream to ,biblus2 upon the receit whereof1 the lamentation of the ,women was turned into joy4 ,others say1#dbi that this lamentation was performed over an ,image in the night season1 and when they had sufficiently lamented1 a ,candle was brought into the room 7which ,ceremony might mystically signifie the return of the ,sun7 then the ,priest with a soft voice muttered this form of words#dcj ,trust ye in ,god1 for out of pains salvation is come unto us4 ,there are likewise of the ,jews that say#dca their ,tamuz was an ,image whose eyes they filled with ,lead1 which ,lead being molten by the means of fire under it1 the ,image it self seemed to weep4 #dbh ,procopius in ,isaiam4 ad c4 #ah4 ,it4 ,cyrillus l4 #b4 ,tom4 #b4 in ,isaiam4 #dbi ,julius ,maternus ,firmicus4 l4 de errore profan4 ,religion4 #dcj 1 4 ,firmicus ibid4 #dca ,r4 ,dav4 ,kimchi4 radic4 ,there are that think#dcb the ,prophet alludeth unto those letters inclosed in those fore-mentioned ,bull-rush ,arks1 ,isa4 #ah4 #b4 ,when he speaketh of ,ambassadors sent by the ,sea even in ,vessels of ,reeds upon the waters4 ,but ,i rather approve the literal sense1 for by reason of the ,shelves and dangerous ,rocks in the ,river ,nilus1 it was not unusual for men to sail in ,hulks1 and ,vessels made of a kind of great ,bull-rush1 which by the ,egyptians was termed ,papyrus and these kind of ,ships ,papyrace naves4#dcc #dcb ,procop4 in ,isai4 #ah4 #dcc ,plin4 ,hist4 lib4 #f4 cap4 #bb4 ,,chap4 ,,iii4 ,of ,baal-,peor1 ,baal-,tsephon1 ,baal-,zebub1 ,baal-,berith1 ,bell and the ,dragon4 ,whom the ,hebrews called ,baal1 the ,babylonians called ,bell2 and although the ,planet of the ,sun only at first might be worshipped under that name1 yet at last it became a common name to many other ,idols1 according to that1 ,there are many ,gods1 many ,baalims or ,lords1 #a ,cor4 #h4 #e4 ,as the same ,idol ,jupiter had different names1 and different ,rites of worship1 occasioned sometimes from the different places1 as ,jupiter ,olympius1 from the ,hill ,olympus2 ,jupiter ,capitolinus1 from the ,capitol hill2 ,jupiter ,latialis1 from that part of ,italy which is called ,latium4 ,sometimes from the different benefits which he was supposed to bestow on men1 as ,jupiter ,pluvius because he gave ,rain2 ,jupiter ,lucetius1 because he gave ,light2 ,jupiter ,altitonans1 from thundring2 ,so ,baal had his distinctive ,titles1 and different ,rites of worship1 sometimes occasioned by the place1 as ,baal-,peor1 ,numb4 #be4 #c4 sometimes from the benefit obtained1 as ,baal-,tsephon1 ,exod4 #ad4 #a4 and ,baal-,zebub1 #b ,king4 #a4 #b4 sometimes for some other reason1 as ,baal-,berith1 ,judg4 #h4 #cc4 ,baal-,peor is thought#dcd to be that ,priapus1 that obscene ,idol1 so famous in prophane ,authors4 ,he was called ,peor1 from the ,hill ,peor1 mentioned1 ,numb4 #bc4 #bh4 as likewise his ,temple wherein he was worshipped1 standing upon the same ,hill1 was called ,beth-,peor1 ,deut4 #c4 #bi4 ,he was worshipped by the ,moabites and ,midianites3 the ,idol ,chemish1 ,jer4 #dh4 #g4 is thought to be the same1#dce and ,i take it to be applied to ,baal ,peor1 by way of contempt1 as if one should say1 their blind god1 according to that in the ,psalm1 ,they have eyes and see not4 ,for the first letter#dcf ,caph1 signifieth quasi2 and ,musch ,palpare1 to grope or feel about1 in manner of blind men4 #dcd ,hieronym4 ad ,hos4 c4 #i4 ,idem4 prodidit ,isidor4 ,orig4 l4 #h4 #dce ,hieron4 in ,isai4 l4 #e4 c4 #ae4 #dcf ,philo ,jud4 lib4 #b4 ,allegor4 p4 #gi4 ,baal-,tsephon is thought by the ,hebrews1#dcg to have been an ,idol made by the gytian ,magicians1 and placed in the ,wilderness1 to observe and stop the ,israelites in their departure from gypt2 whence it was termed ,tsephon1 from ,tsapha1 signifying to watch1 observe in manner of a watchman3 because we may call him ,baal speculator1 as1 among the ,romans2 because ,jupiter stayed the ,romans when they were flying1 he was called ,jupiter stator4#dch #dcg ,p4 ,fag4 ,exod4 #ad4 #a4 #dch ,rosin4 lib4 #b4 antiq4 ,rom4 cap4 #e4 ,baal-,zebub1 soundeth as much as the ,lord of the ,flies1 or a ,master fly1#dci which hath power and authority over the rest1 in which respect the ,prince of the ,devils in the ,gospel is termed ,beel-,zebub1 ,zebub signifieth a ,fly4 ,this ,idol was worshipped by the ,cyrenians1#ddj but principally by the ,ekronites1 because whensoever they sacrificed unto him1 the swarms of flies which at that time molested the ,country1 died4 ,but it is certain1 that this was not the alone reason1 for they were wont to repair to him1 as to an ,oracle1 #b ,king4 #a4 #b4 ,we may call him ,jupiter muscarius1 or ,hercules muscarius3#dda for the ,inhabitants of the ,city ,elis sacrificed to ,jupiter under the name 1 7i47 ,a driver away of flies3 and the ,romans to ,hercules1 under the same name4 ,some ,greek ,copies in the ,gospel read 1 ,beelzebul3 which change is interpreted to be1 for to shew the greater contempt of the ,idol1 as if they should say ,jupiter stercoreus1 ,zebel signifieth stercus1 and ,beel1 or ,baal1 signifieth ,dominus4 #dci 4 ,gregor4 ,nazianz4 orat4 #b4 contr4 ,julian4 p4 #ajb4 #ddj ,plin4 l4 #aj4 c4 #bh4 #dda ,clemens ,alexand4 in protrep4 ,baal-berith was the ,idol of the ,shechemites2 of his ,temple we read1 ,judges #i4 #d4 ,berith signifieth a ,covenant2 so that ,baal-berith may be translated ,jupiter fderatus1#ddb ,the ,god unto whom they bound themselves by ,covenant4 ,concerning ,bel and the ,dragon1 little is spoken1 besides what we read in that off the ,apocrypha1 where the ,history is described4 #ddb 1 4 ,septuagint4 interp4 ,jud4 #h4 #cc4 ,,chap4 ,,iv4 ,of ,dagon4 ,the ,hebrew ,doctors say#ddc this ,idol ,dagon was made from the ,navel downward in form of a ,fish1 but from the ,navel upward in form of a ,man4 ,this they collect from #a ,sam4 #e4 #d4 ,the two palms of his hands were cut off upon the threshold4 ,and furthermore they say1 ,the ,idol ,dagon had his name from the ,hebrew ,dag1 signifying in the ,holy ,language1 a fish1 according to which description we may ,english him1 the ,philistians ,neptune1 or ,triton4#ddd ,others derive the name from ,dagon1 signifying ,corn3 and they say1#dde that he first invented the use of the ,plow1 and ,corn2 whence they translate him ,jupiter aratrius4 ,in this respect we call him the ,philistians ,saturn1 because ,antiquity#ddf makes ,saturn the first ,inventer of ,husbandry1 and therefore paints him with an ,hook or ,sithe in his hand1 as being the fittest ,hieroglyphick for ,husbandry4 ,both opinions have their ,authors1 and no sufficient proof hath been produced to overthrow either4 ,yea1 they are not wanting among the ,jews themselves1 that say1#ddg this ,image of ,dagon was made in the form of a man4 ,notwithstanding ,scaliger his conjecture is not improbable1 that those who interpret ,dagon1 ,jupiter aratrius1 or 1 might mistake and read ,shadai1 signifying ,ager1 ,a field1 for ,shaddai being the very ,name of ,god1 signifying ,omnipotens1 ,almighty4 #ddc ,r4 ,dav4 #a ,sa4 #e4 #ddd ,triton non absimilem habuisse figuram fingitur2 ,frons hominem prfert1 in piscem desinit alvus1 ,pier4 ,hierogl4 lib4 #a4 p4 #bh4 #dde ,phylo ,byblius apud ,euseb4 de prpar4 lib4 #a4 c4 #g4 #ddf ,pier4 ,hierogl4 l4 #cb4 p4 #bbh4 ,id4 lib4 #ef4 #ddg ,r4 ,levi4 #a ,sam4 #e4 ,,chap4 ,v4 ,of the molten ,calf4 ,the ,history of the ,molten ,calf is at large set down1 ,exod4 #cb41 where we read1 that by reason of ,moses his long absence1 the people desired of ,aaron1 gods to be made2 whereupon ,aaron made for them the molten ,calf4 ,the reason why they worshipped ,god rather in the similitude of a ,calf1 than of any other ,creature1 is generally by ,expositors conceived to be from the corruptions learned among the ,egyptians1 who worshipped their ,idol ,apis1#ddh otherwise called ,serapis1#ddi in a living ,oxe1 and otherwise in an ,image made in the form and similitude of an ,oxe1 with a bushel on his head4 ,this ,oxe was remarkable for certain notes and marks1 whereby it was differenced from all others4 ,it was black bodied1 it had a white fore-head1 and white spot behind1 and a knot under his tongue3 for the more curious fashioning and pollishing of these marks in the molten ,calf1 ,aaron may seem to have made use of his graving tool4#dej ,the ,egyptians repaired unto this ,oxe for the resolution of matters doubtful1 as to an ,oracle1#dea and the manner of consulting with him1 was thus4 ,the party that repaired unto him1 tendred a bottle of ,hay1 or ,grass2 which if he received1 then it betokened a good and happy event2 if otherwise he refused it1 then it did portend some evil to come4 ,thus they turned their glory into an ,oxe that eateth grass1 ,psalm #ajf4 #bj4 ,the ,hebrew word in the ,psalm1 translated an ,oxe1 is1 ,shar2#deb which ,i note1 because in my opinion1 it giveth light to one of the names by which this ,idol was denoted4 ,sometimes it was called ,apis1 from the ,hebrew word ,ap1#dec signifying a face3 sometimes ,serapis quasi ,shor-apis1 which is nothing else but ,bovis caput1 an ,ox-head2 the very name used by the ,fathers#ded to express this ,idolatry4 ,it is commonly known that this ,idolatry was derived to ,israel from the ,egyptians2 but whence the ,egyptians first learned it few have taught4 ,they do not conjecture amiss1 who interpret the first ,institution hereof to have been in the memory of ,joseph1 who by his providence relieved both ,egypt1 and other ,neighbour ,countries1 in the seven years of famine4 ,besides the testimony of no slight ,authors1#dee there are strong inducements to perswade it4 ,first1 both the years of plenty and famine were foresignified by the apparition of ,oxen4 ,secondly1 what fitter ,emblem1 7if it had not afterward proved an ,idol7 to continue the remembrance of a ,joseph1 7by whose alone care and industry1 corn and victual was provided in an extream famine7 than an ,ox1 the true and lively ,hieroglyphick of an industrious ,husbandman8 ,thirdly1 in this ,suidas agreeth with others1 that this ,ox was pourtrayed with a bushel on his head1 though others do more clearly express the reason of this portraiture1 namely1 because of the great quantity of ,corn measured out by ,joseph in that extream dearth4 ,concerning the sin of the ,israelites in making this ,calf or ,ox1 the modern ,jews do transfer the fault upon certain ,prosylite ,egyptians who came forth with them3 and they say1 that when ,aaron cast their ,jewels into the fire1 these ,egyptians1 contrary to his expectation1 by their ,art ,magick produceth a ,calf1 to which purpose they urge ,aarons own words1 ,exod4 #cb4 #cd4 ,i did cast the ,gold into the fire1 and thereof came this ,calf1 as if his art or will went not with the making thereof1 but of it self it made it self4 ,but this answer of his sheweth rather1 how vain the wit of man is in the excuse of sin2 and as his ingraving instrument writes down ,aaron's sins2 so the confession of others1 more ingenuous ,jews proclaims the ,israelites1 saying1#def that ,no punishment befalleth thee ,israel1 in which there is not an ounce of this ,calf4 ,i conclude this with the analogy between the ,egyptian ,apis1 and the molten ,calf3 and this consisteth in three things4 ,first1 ,as there were some special marks in the ,egyptians ,ox2 so is it probable that ,aaron with his ingraving ,tool made the like4 ,secondly1 ,as the ,egyptians in honor of their ,ox celebrated a solemn ,feast1 with much singing and mirth4#deg ,so the ,israelites proclaimed a feast in honor of their ,calf3 ,the people sate down to eat and drink1 and rose up to play4 ,thirdly1 ,as the ,egyptians ,ox was at last drowned in the ,river1 so ,moses burnt the molten ,calf1 and beat it to powder1 and cast it upon the face of the water1 ,exod4 #cb4 #aj4 ,deut4 #i4 #ba4 ,jeroboam afterward1 though upon other inducements1 committed the same sin2 he thought in his heart1 that if the people go up to ,jerusalem1 and do sacrifice in the house of the ,lord1 they would revolt from him1 and return to the ,king of ,judah3 whereupon he set up two ,calves of gold1 the one in ,bethel1 the other in ,dan2 saying unto the people1 ,it is too much for you to go up to ,jerusalem1 #a ,king4 #ab4 #bh4 #ddh ,plin4 ,nat4 hist4 l4 #a4 c4 #df4 ,herod4 l4 #a4 ,setin4 c4 #ce4 aut aliorum distinctione #de4 #ddi ,alex4 ,genial4 dier4 l4 #f4 cap4 #b4 #dej stylo sculptorio #dea ,plin4 ,hist4 lib4 #h4 c4 #df4 ,it4 ,alex4 ,genial4 dier4 l4 #f4 c4 #b4 #deb #dec ,vultus facies #ded ,cyprian4 de bono patient4 p4 #cah4 vid4 etiam ,august4 p4 #gc4 ,it4 ,tertul4 adv4 ,jud4 cap4 #a4 #dee ,suidas in 4 ,ruffinus lib4 #b4 hist4 ,eccles4 cap4 #bc4 ,pier4 ,hierog4 lib4 #c4 p4 #be4 #def ,moses ,gerund1 vid4 ,munst4 ,exod4 #cb4 #deg ,suid4 in voce 4 ,,chap4 ,,vi4 ,of ,astaroth1 ,ammonia1 ,juno1 the ,queen of ,heaven1 ,diana of the ,ephesians4 ,as the ,sun was worshipped under many names1 so likewise the ,moon4 ,astaroth was the ,idol chiefly of the ,zidonians1 #a ,king4 #aa4 #e4 #b ,king4 #bc4 #ac4 she had her ,temple1 called the house of ,astaroth1 in which the ,philistims hanged up ,saul's ,armor#deh after his death1 #a ,sam4 #ca4 #aj4 ,that the ,moon was worshipped under these names needs not proof2#dei only some say1#dfj that ,astarte was ,juno3 and why may we not say1 that ,juno was often used to express the ,moon8 ,both the ,moon and ,juno are often called by the name of ,urania4#dfa ,and as the ,moon in respect of her light is called ,urania2 so in regard of the lesser lights in the heaven1 she is called ,astroarche that is1 the ,queen of the ,planets2#dfb or as ,horace speaketh of the ,moon1 ,siderum ,regina1 the ,queen of the ,stars3 ,or lastly1 as ,virgil speaketh of ,juno2 ,divum incedo regina1 the ,queen of the ,gods4 ,it seemeth very probable1 that this is that ,queen of ,heaven1 of which the ,prophet speaketh1 ,jer4 #g4 #ah4 ,jer4 #dd4 #ag4 ,again1 unto whom may we imagine those ancient ,heathens to have performed that solemn worship1 which they did on the ,calends1 or first day of every month 7was it not to the ,moon87 ,and yet notwithstanding it is ascribed to ,juno whence she is called ,juno ,calendaris4#dfc ,lastly1 ,as ,jupiter ,ammon was no other than the ,sun1#dfd and worshipped him in form of a ,ram2 so for ought ,i see1 the ,moon might be called ,juno ,ammonia1 and worshipped in the form of a sheep4#dfe ,sure ,i am1 that the ,hebrew ,doctors#dff describe the ,images of ,astaroth1 to have been made in the form of sheep2 and the word ,astaroth1 in the ,original1 signifieth a flock of sheep1 and the ,moon might as well be called ,ammonia1 as the ,sun ,ammon1 both being so called from their heat1 which in the ,holy ,tongue is called ,hammah1#dfg and from thence likewise those ,images 7of which we read1 ,levit4 #bf4 #cj4 ,isa4 #ag4 #h4 ,isa4 #bg4 #i47 are called ,hammianim1#dfh because they were certain ,idols placed upon the house top1 and so alwayes exposed to the ,sun4 ,furthermore1 as ,jupiter ,ammon was painted with horns1#dfi so likewise was the ,moon3#dgj why they should be thus painted1 many reasons might be produced1 but chiefly three2 the first peculiar to the ,sun1 the other common both to ,sun and ,moon4 ,first1 the ,sun was painted with ,rams horns1 because with the ,astronomers the sign ,aries in the ,zodiack is the beginning of the year4#dga ,secondly1 because as the strength of horned beasts consists in their horns1 so the virtue and influence of the ,sun and ,moon is derived into sublunary creatures by their beams4 ,thirdly1 because the light of the ,sun and ,moon makes the reflection cornute1 or horn-like4 ,when ,moses came down from ,god1 ,aaron and the people saw that his face shined1 ,exod4 #cd4 the ,latine reads it1 ,facies ejus erat cornuta3 and hence it is1 that ,moses is painted with horns1 which some of the ,rabbines have interpreted#dgb horns of magnificence4 ,the errour grew from the doubtful signification of the ,hebrew word signifying splendor or brightness and also horns4 #deh ,horum ,anathematum oblationem primo didicerunt ab ,israelitis1 ,num4 #g4 #a ,sam4 #ba4 #dei 4 ,astarten lunam esse opinor4 ,lucian4 de dea ,syria4 #dfj ,august4 super4 ,judic4 qust4 #af4 #dfa ,astarte ,urania idem omnino valet apud ,phnicas1 quod ,juno ,lucina apud ,latinos4 ,deducitur1 ,urania ab ,hebro ,nun in fine adjecto aut per se solum1 aut cum ,jod quod passim fit ,syris1 quasi vel in fminino vero 7i47 ,lucidus ,lucida1 aut ,lucinus ,lucina4 ,et hinc ,grci suum mutuati sunt4 #dfb dicitur1 ab imperio quod in astra exercet4 vid4 ,herodian4 l4 #e4 #dfc ,macrob4 ,sat4 l4 #a4 c4 #ae4 #dfd ,macrob4 ,sat4 l4 #a4 c4 #ba4 #dfe ,cl4 ,rhodig4 l4 #ah4 c4 #eh4 #dff ,d4 ,kimchi4 #a ,sam4 #ca4 #aj4 ,it4 ,jud4 #b4 #ac4 #dfg ,calor4 ,sol4 #dfh ,r4 ,solomon in ,levit4 #bf4 #cj4 #dfi ''' stat corniger illis ,jupiter4 ,lucan1 l4 #i4 v4 #ead4 #dgj ,syderum regina bicornis1 audi1 ,luna1 puellas4 ,horat4 car4 scular4 #dga ,pier4 hierogl4 l4 #aj4 #dgb cornua magnificenti1 ,r4 ,solom4 porro ,hebraicum 7unde cornu emanarunt7 significat in morem cornuum splendorem radiosq2 emittere4 ,the ,moon was also worshipped under the name of ,diana1#dgc who although she were worshipped thorowout all ,asia1 yet she was had in principal esteem among the ,ephesians1 whence arose that cry1 ,great is ,diana of the ,ephesians1 ,act4 #ai4 #bh4 ,her greatness among the ,ephesians appeareth partly by her ,temple2 which in one place ,pliny saith#dgd was two hundred and twenty years abuilding1 but elsewhere#dge he saith #djj years3 partly from the great gain procured unto the ,silver-smiths in making and selling silver ,temples of ,diana4 ,act4 #ai4 #bd4 ,it is much disputed what those silver ,temples were2 some think them to be little houses1 or shrines 7such as were for their smallness portable7 in form representing the ,temple of ,diana1 and within having the ,image of ,diana inclosed1 and in this sense is sometimes used1 to signifie closets or shrines wherein ,images were kept3 ,others think1 certain coyns or pieces of money to be called by the name of ,diana's ,temple1 from the similitude of ,diana's ,temple engraven or stamped upon those coyns3 as in ,england we call some pieces of gold the ,george1 others the ,angel1 others the ,thistle1 from the impression which they bear4 ,the like custom of naming coyns from their ,sculpture or impression was not unusual among the ,ancients2#dgf neither were such coyns unusual on which the ,temple of ,diana was engraven1 and these capital letters added1 ,,dian4 ,,ephe4 ,theodorus ,beza in his major ,annotations upon the ,acts1 reporteth that he hath seen two of these himself4 #dgc ,macrob4 ,saturn4 l4 #a4 c4 #ae4 #dgd ,plin4 l4 #cf4 #ad4 #dge ,plin4 l4 #af4 #dj4 #dgf ,simili prorsus ratione ,atheniensium nummos quosdam1 boves3 eorundem ,atheniensium alios quosdam 7i47 puellas1 alios ,corinthiorum pullos3 alios ,peloponnesiorum testudines2 alios ,romanorum naves vocabant4 ,we read#dgg of another kind of ,idolatrous ,worship towards the ,moon1 to have been that men sacrificed to her in womans apparel1 and women in mens apparel1 because they thought the ,moon to be both male and female1 whence the ,moon is called by old ,authors as well ,lunus as ,luna3 ,and ,venus1 whom ,philocorus affirms to be the ,moon1 is termed ,deus ,venus1 as well as ,dea ,venus4 ,some have thought#dgh that ,god had respect unto this kind of ,idolatry1 ,deut4 #bb4 #e4 ,where men are forbidden to wear womens apparel1 contra2 but it is more generally1 and upon better grounds thought1 that the promiscuous use of apparel 7whereby the distinction of sex is taken away7 is there forbidden4 #dgg ,macrob4 ,saturn4 l4 #c4 c4 #h4 ,non absimilem idololatriam in cultu ,veneris prodidit ,julius ,firmicus de errore profan4 religion4 c4 #d4 #dgh ,maimonid4 in more ,nebochim part4 #c4 cap4 #ch4 ,,chap4 ,,vii4 ,of other ,gods mentioned in ,scripture4 ,the ,sun and ,moon1 which are the greater lights in the ,heaven1 ,i take to have been the chiefest ,idols worshipped by the ,heathen people4 ,notwithstanding1 their blind devotion deified also the other ,planets1 and that numberless number of lesser lights1 called in ,scripture1 ,militia ,cli1 ,the ,host of ,heaven1 whose several natures1 properties and influences1 are not distinctly known4 ,in like manner there is an ,host of ,idols mentioned in ,holy ,writ1 of whom little or nothing is spoken to the purpose by ,authors1 more than their very names4 ,of this nature are those ,chambers of ,imagery1 wherein all forms of creeping things were pourtrayed on the walls1 ,ezek4 #h4 ,it may be termed their ,pantheon4 ,in those ,colonies which the ,king of ,ashur transplanted into ,samaria1 every one worshipped the god of his own ,nation4 ,the men of ,babel made ,succoth ,benoth1 the men of ,cuth made ,nergal1 the men of ,hamath made ,ashima1 the ,avims made ,nibhaz and ,tartak2 the ,sepharvaims burnt their ,children in the fire to ,adram-melech1 and ,anammelch the gods of ,sepharvaim1 #b ,king4 #ag4 #cj1 #ca4 ,the ,hebrew ,doctors say1#dgi that ,succoth ,benoth was the picture of an ,hen with her ,chicken3 ,nergal they interpret ,gallum ,sylvestrem1 ,asima a ,goat1 ,nibhaz a ,dog1 ,tartak an ,ass1 ,adrammelech a ,mule1 ,anammelech an ,horse3 that such brute beasts should be worshipped as gods1 may seem ridiculous2 but the like to have been practised among the ,heathens1 profane ,authors abundantly testifie4 ,the ,cock was worshipped as a god among the ,syrians1#dhj ,a ,goat by the ,mendesii2#dha ,a ,dog by others3#dhb ,yea1 they have adopted into the number of their gods c4 ,oxen1 ,lyons1 ,eagles1 ,wolves1 ,crocodiles1 ,cats1 ,rats1#dhc ,nay1 they have digged their gods out of their gardens1 ,garlick1 ,leeks1 ,onions1 c4#dhd ,to these may be added ,nisroch1 which was the god of the ,assyrians1 and1 as it seemeth1 had his ,temple at ,nineve1 #b ,king4 #ai4 ult4 and ,esay4 #cg4 ult4 ,secondly1 ,rimmon1 the word signifieth a ,pomegranate4 ,concerning this ,idol it is much controverted1 whether ,naaman sinned not in saying1 ,the ,lord be merciful unto thy servant1 that when my ,master goeth into the house of ,rimmon1 c4 #b ,king4 #e4 #ah4 ,read the words in the ,prter tense 7when my ,master went into the house of ,rimmon7 the sense appears to be a pardon craved for sins past1 not afterward to be committed4 ,the same word ,bebbo1 in going1 is put to express the time past1 in the titles of the ,psalms #eb4 and ,psalm #ed4 ,thirdly1 ,nebo otherwise called ,nabo1 an ,idol of the ,assyrians1 ,jer4 #dh4 #a4 ,he had his name from ,prophecy1 ,nahbi1 signifying a ,prophet1 he seemeth not much to differ from 1 or 1 so often mentioned in ,homer1 ,diodorus ,siculus#dhe maketh them both one1 and we may render ,nebo1 the ,assyrians ,ammon1 or ,jupiter ,vaticinus1 the god of their ,oracles4 #dgi ,r4 ,jarchi4 #b ,king4 #ag4 ,r4 ,david non dissentit4 #dhj ,lucian l4 #af4 de ,syr4 ,dea4 #dha ,herodotus in ,euterp4 #dhb ,cic4 de legib4 l4 #a4 vid4 ,tiraquel4 in ,alex4 #dhc ,neopol4 l4 #f4 c4 #bf4 #dhd ,porrum cepe1 nefas violare frangere morsu4 ,o sanctas gentes quibus hc nascuntur in hortis ,numina4 ,juvenal4 satyr4 #be4 #dhe ,diod4 ,sicul4 l4 #e4 c4 #bg4 ,,chap4 ,,viii4 ,the several manners of ,divine ,revelation4 ,as ,idolatry originally sprang from mistaking of ,scripture2 so ,witch-craft and ,sorcery1 7which holdeth near affinity with ,idolatry7 seemeth to have had its first beginning from an imitation of ,gods ,oracles4 ,god spake in divers manners1 ,heb4 #a4 #a4 ,by dreams1 by ,urim1 by ,prophets1 #a ,sam4 #bh4 #f1 #g4 when the ,lord would by none of these answer ,king ,saul1 then he sought to a ,witch4 ,to these might be added ,gods speaking from between the ,cherubims1 his answering by ,visions1 ,angels1 and ,voices3 but the chief manners of revealing himself1 observed by the ,hebrew ,writers1 are four1 which they term#dhf four degrees of ,prophecy1 or ,divine ,revelation3 somewhat therefore being spoken of these1 ,i purpose to explain the several sorts of unlawful divinations mentioned in ,scripture4 #dhf ,p4 ,fagius in ,exod4 #bh4 ,the first degree was ,nebuah1 ,prophecy4 ,this was when ,god by certain visions and apparitions revealed his ,will4 ,the second was ,ruach ,hacodesch1 ,the inspiration of the ,holy ,ghost1 whereby the party was inabled without ,visions or ,apparitions1 to prophesie3 some shewing the difference between those two add1#dhg that the gift of ,prophecy did cast a man into a trance or extasie1 all his senses being taken from him2 but the inspiration of the ,holy ,ghost was without any such extasie1 or abolition of the senses1 as appeareth in ,job1 ,david1 ,daniel4 ,both these degrees1 as likewise ,urim and ,thummim ceased in the second ,temple1 whence their ancient ,doctors say1 #dhh that after the latter ,prophets ,haggai1 ,zachary1 and ,malachy were dead1 the ,holy ,ghost went up or departed from ,israel4 ,howbeit1 they had the use of a voice or eccho from ,heaven4 ,in which speech we are not to understand that the ,holy ,ghost wrought not at all upon the creatures1 or that it wrought not then in the sanctification of men1 as in former times1 but that this extraordinary enabling men to prophesie by the inspiration of the ,holy ,ghost1 then ceased2 and in this sense the ,holy ,ghost was said to have departed from ,israel4 ,unto this common received opinion1 that passage might have reference1 ,acts #ai4 ,we have not so much as heard whether there hath been an ,holy ,ghost or no4 ,that they did not doubt the distinction of persons1 appeareth clear1 if that be true which some have noted1#dhi that the ancient ,jews before ,christ were so catechised in that point1 that they observed the ,mystery of the ,trinity in the name ,jehovah1 for though the name consisted of four letters in number1 whence it was called ,quadriliterum1 yet there were but three sorts of ,letters in the name3 ,jod signified the ,father1 who was the beginning of all things3 ,vau is a conjunction copulative1 and denoted the third person in ,trinity1 which proceedeth from the ,father and the ,son1 ,he signifieth the ,son of ,god4 ,the ,rabbines have a saying1 that ,god made all things1 in litera ,he4 ,they may allude to this1 that he made all things by his ,word3 he said1 ,let there be thus and thus1 and it was so3 but they may also allude to the second person in ,trinity4 ,and furthermore1 they note that ,he1 is doubled in this name1 to demonstrate both ,natures of our blessed ,saviour4 #dhg ,d4 ,kimchi4 ,prfat4 in ,psal4 #dhh ,talmud4 in ,sanhedrin1 c4 #a4 #dhi ,p4 ,fagius in ,exod4 #bh4 ,the third degree1 was ,urim and ,thummim4 ,urim signifieth light1 and ,thummim perfection4 ,that they were two ornaments in the ,high-priests brest-plate1 is generally agreed upon3 but what manner of ornaments1 or how they gave answer1 is hard to resolve4 ,some#dij think them to be the four rows of stones in the brest-plate1 the splendour and brightness of which foreshewed victory2 and by the rule of contraries1 we may gather1 that the darkness of the stones not shining presaged evil4 ,others#dia say it was the name ,jehovah put in the doubling of the brest-plate1 for that was double ,exod4 #bh4 #af4 ,others#dib declare the manner of consulting with ,urim and ,thummim thus3 ,first1 they say#dic that only the ,king1 or else the ,father of the ,consistory had power to consult1 or to propose the matter unto the ,priest1 and the ,priest only had power to resolve4 ,secondly1 that the matter proposed must not be trivial1 but of moment and great difficulty4 ,thirdly1 that this holy writing1 termed ,urim and ,thummim1 consisted of all the ,tribes names1 and likewise of the ,patriarchs1 ,abraham1 ,isaac and ,jacob2 so that no letter of the ,alphabet was wanting4 ,the question being proposed1 some say that the letters which gave the answer were 7i47 they did arise and eminently appear above the others4 ,an example they take from #b ,sam4 #b4 #a4 ,when ,david asked the ,lord1 ,shall ,i go up into any of the ,cities of ,judah8 the ,lord answered1 ,gnaleh1 go up4 ,here1 say they1 appeared out of the name of ,schimeon1 out of the name of ,levi1 out of the name of ,jehudah4 ,others say1 that the letters which represented the ,oracle were 7i47 that they did after a strange manner joyn themselves into perfect syllables and entire words1 and made the answer compleat4 ,many other opinions might be reckoned up1 but he spoke best1 who ingenuously confessed that he knew not what ,urim and ,thummim was4#did #dij ,joseph4 ,antiq4 l4 #c4 c4 #i4 #dia ,r4 ,solom4 quemadmodum refert ,d4 ,kimchi in radic4 #dib ,talmud4 in ,jonah c4 #f4 vid4 ,p4 ,fagium in ,exod4 #bh4 #dic ,abbeth din4 #did ,r4 ,david in ,radic4 ,the fourth degree was ,bath ,kol1 filia vocis1 the ,daughter of a ,voice1 or an ,eccho2 by it is meant a voice from heaven declaring the will of ,god2 it took place in the second ,temple1 when the three former degrees of ,prophecy ceased3 it gave testimony of our ,saviour2 ,lo1 a voice from heaven1 saying1 ,this is my beloved ,son in whom ,i am well pleased ,mat4 #c4 #ag4 ,it was in truth the ,prologue1 ,preface1 or type of that true voice of the ,father1 that eternal word which revealed his ,fathers will unto mankind4 ,these were the extraordinary means by which ,god revealed himself to his people of old3 ordinarily1 he revealed himself by his written word4 ,notwithstanding the ,hebrews say1 that the ,law1 even from the first time of its delivery unto ,moses1 was twofold3 the one committed to writing1 which they call ,thora ,schebictab1 the written ,law3 the other delivered by tradition1 ,thora begnal pe1 it was also termed their ,kabbala1 from ,kibbel1 signifying ,accipere1 to receive or learn4 ,they say both were delivered by ,god unto ,moses in ,mount ,sinai1 but this latter was delivered from ,moses to ,joshua1 from ,joshua to the ,elders1 from the ,elders to the ,prophets1 from the ,prophets to those of the great ,synagogue1 and so successively to after-ages1 till at last it was digested into one ,book1 containing principally precepts and directions for those ,israelites which inhabited the holy ,land4 ,it is called ,talmud ,hierosolymitanum4 ,it was composed in the year of our ,lord #bcj4 ,this because it containeth but a few constitutions1 is but of little use4 ,about #ejj years after ,christ1 then was there a more full and exact collection of their constitutions1 for direction of those ,jews which dwelt in ,babylon1 and other forreign places2 this is termed ,talmud ,babylonicum1 and is of greatest use among ,authors2 it containeth the body of their ,civil and ,canon ,law4 ,this traditional law they hold to be as authentick as their written word1 and that ,moses received it from ,god1 when he received the ,law2 for1 say they1 were it not for this exposition1 the ,decalogue it self might have been delivered ,in hora veloci1 in less than an hour4#die #die ,moses ,kotsen4 in prf4 ,here we must note that the word ,kabbala1 when it is applied to the ,kabbalists1 to difference them from the ,talmudists1 is taken in a stricter sense1 and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the ,scripture1 from the transposing of them1 from a mystical kind of ,arithmetick1 c4 ,this was never wholly committed to writing1 of some instances we have1 ,gen4 #bc4 #b4 ,abraham came to weep for ,sara4 ,here because the letter ,caph is less than the rest1 they note#dif that ,abraham wept but little for ,sara1 because she was old4 ,again1 the letter ,aleph is found six times in the first verse of ,genesis3 ,hence ,r4 ,elias collected that the world should endure but six thousand years3 because ,aleph in the ,hebrews computation standeth for a thousand4 ,from the transposition of letters they conclude after this manner2 ,cherem signifieth ,anathema or ,excommunication1 by a ,metathesis or transposition of letters1 it is made ,rachem signifying mercy2 by another transposition it is made ,ramach1 which letters in the ,jews computation make #bdh1 which in their ,anatomy1 they find to be the just number of members in a mans body3 their conclusion hence is1 that if an excommunicated person do truly repent then his ,cherem is turned into ,rachem1 his curse turned into a blessing3 if he do not repent1 then his ,cherem entreth into ,ramach1 the curse entreth into all his members1 to the utter destroying of the whole man4 ,again1 ,isch1 signifieth a man4 ,escha1 a woman4 ,hence they note1 that in the name of the man here is ,jod which is not in the name of the woman2 in the name of the woman there is ,he1 which is not in the name of the man3 both these make ,jah1 one of the names of ,god3 these being taken away1 in both names there remains ,esch signifying fire1 to shew1 that as long as man and wife agree1 ,god is with them3 but when they disagree1 fire is between them3 ,thus we see what vain mysteries their ,kabbalists observe4 #dif ,baal ,turin4 ,,chap4 ,,ix4 ,their ,teraphim4 ,concerning the ,teraphim1 two things are especially to be enquired4 ,first1 what they were8 ,secondly1 for what use8 the word ,taraph1 signifieth in general the compleat ,image of a man4 ,michal took an image1 7a ,teraphim7 and laid it in the bed1 #a ,sam4 #ai4 #ac4 ,more particularly it signifieth an ,idol or image made for mens private use in their own houses1 so that these images seem to have been their ,penates or ,lares1 their houshould gods2 wherefore hast thou stoln my gods8 my ,teraphim1 ,gen4 #ca4 #cj4 ,and this man ,michal had an house of gods1 and made an ,ephod and ,teraphim1 ,jud4 #ag4 #e4 ,because of the worship exhibited to these ,idols3 ,hence from the ,hebrew ,taraph1 as some read it1 ,tharaph1 cometh the ,greek 1 ,to worship4#dig ,the manner how these ,images were made1 is fondly conceived thus among the ,rabbines2#dih ,they killed a man that was a first-born son1 and wrung off his head1 and seasoned it with salt1 and spices1 and wrote upon a plate of gold the name of an unclean spirit1 and put it under the head upon a wall1 and lighted ,candles before it1 and worshipped it4 ,with such ,laban spake1 say they4 ,but1 without controversie1 the ,teraphim which ,michal put in the bed1 was a compleat statur1 or ,image of a man4 ,the use of these ,images was1 to consult with them as with ,oracles1 concerning things for the present unknown1 or future to come4 ,to this purpose they were made by ,astrologers#dii under certain constellations1 capable of heavenly influences1 whereby they were enabled to speak4 ,the ,teraphims have spoken vanity1 ,zach4 #aj4 #b4 ,and among other reasons why ,rachel stole away her ,fathers ,images1 this is thought to be one1 that ,laban might not by consulting with these ,images discover what way ,jacob took in his flight4 #dig ' 4 ,hesiod4 4 4 #dih ,r4 ,eliezer4 vid4 ,eliam ,thisbit4 #dii ,aben4 ,ezra4 ,gen4 #ca4 ,,chap4 ,x4 ,the several sorts of ,divination forbidden4 ,we shall find1 ,deut4 #ah4 #aj1 #aa4 those ,diviners1 which are by the ,law forbidden1 distinguished into seven kinds2 not because there were no other1 but they were the most usual4 #a4 ,an observer of times4 #b4 ,an ,inchanter4 #c4 ,a ,witch4 #d4 ,a ,charmer4 #e4 ,a consulter with familiar spirits4 #f4 ,a ,wizard4 #g4 ,a ,nigromancer4 ,to these we may add an eighth1 out of ,hos4 #d4 #ab4 ,consulting with the staff4 and a ninth out of ,ezek4 #ba4 #ba4 ,a consulter with entrails4 #a4 ,the first is 1 an observer of times1#ejj one that distinguisheth times and seasons1 saying ,such a day is good1 or such a day is naught2 such an hour1 such a week1 such a month is luckie1 and such and such unluckie for such and such businesses3 whence those#eja that derive the word from ,gnajin1 signifying an eye 7as if hereby we meant a ,jugler1 or ,imposter1 who deceived the eyes of his spectators by casting a mist before them7 utterly mistake3 more pertinently they speak1 who derive it from ,gnona1 signifying ,time4 ,but of all ,i approve those who derive it#ejb from ,gnanan1 ,a ,cloud1 as if the ,original signified properly a ,planetary1 or ,star-gazer4 ,hereby he is distinguished from the second sort of unlawful ,diviners1 for he also was an ,observer of times2 the first drawing his conclusions from the colour or motion of the ,clouds3 the second from his own superstitious observation of good and evil events1 happening on such and such dayes1 such and such times3 the first seemeth to have drawn his conclusions1 a priori1 from the ,clouds or ,planets1 causing good and bad events3 the second1 a posteriori1 from the events themselves1 happening upon such and such times4 ,this ,planetary1 when he observed the clouds1 seemeth to have stood with his face ,eastward1 his back ,westward1 his right hand towards the ,south1 and his left hand towards the ,north3 except it was from this positure of the ,star-gazers body in time of observing1 ,i find no reason why the ,hebrews should term the ,eastern part of the world 1 ,kadim i4 ,the former part of the world3 the ,western part 1 i4 e4 ,the back part2 the ,south part ,jamin1 i4 e4 ,the right hand2 the ,north part ,shemol1 i4 e4 ,the left hand4 ,that the reason of these denominations is1 because ,adam was created with his face toward the ,east1 is as vain1 as hard to prove4 #ejj ,jarchi4 ,lev4 #ai4 #bf4 #eja ,d4 ,kimchi4 in rad4 #ejb ,aben4 ,esra4 ,levit4 #ai4 #bf4 #b4 ,the second is 1 ,menachesch1 rendred an ,inchanter2 it importeth rather an ,augur1 or ,soothsayer4 ,the ,original signifieth such an one who out of his own experience draweth observations to foretell good or evil to come1 as ,soothsayers do1 by observing such and such events1 by such and such flying of ,birds1 screechings1 or kawings4 ,the ,rabbines speak in this wise3#ejc ,he is ,menachesch1 a ,soothsayer1 who will say1 because a morsel of bread is fallen out of his mouth1 or his staff out of his hand1 or his son called him back1 or a ,crow kawed unto him1 or a ,goat passed by him1 or a ,serpent was on his right hand1 or a ,fox on his left hand1 therefore he will say1 ,do not this or that to day4 ,this word is used1 ,gen4 #cj4 #bg4 ,i have learned by experience1 saith ,laban1 that the ,lord hath blessed me for thy sake4 ,again1 ,gen4 #dd4 #e4 ,is not this the cup in which my ,lord drinketh1 and whereby indeed he divineth8 that is1 proveth1 or maketh tryal or experience what manner of men ye are3 ,the ,heathen people were very superstitious in these observations3 ,some daies were ,atri1 others ,albi1 some unlucky1 others lucky2 on some daies they accounted it unfortunate to begin battel1 on some months unfortunate to marry4 #ejc ,d4 ,kimchi4 radic4 ,mense malum ,maio nubere vulgus ait4 ,ovid4 ,fast4 ,and as they were superstitious in observing unlucky signs1 so likewise in the means used to avert the evil portended3 the means were either words or deeds4#ejd ,deeds2 thus if any unlucky ,bird1 or such like came in their way1 they would fling stones at it2 and of this sort is the scratching of a suspected ,witch1 which among the simple sort of people is thought to be a means to cure ,witch-craft4 ,by words1 they thought to elude the evil1 signified by such signs1 when they say1 1 ,in caput tuum recidat hoc omen2 ,this evil light on thy own head4 #ejd ,plura istiusmodi vide apud ,theophrastum ,character4 4 ,the third is ,mecascheph1 a ,witch1 properly a ,jugler4 ,the ,original signifieth such a kind of ,sorcerer who bewitcheth the senses and minds of men1 by changing the forms of things1 making them appear otherwise than indeed they are4 ,the same word is applied to the ,sorcerers in ,egypt1 who resisted ,moses ,exod4 #g4 #aa4 ,then ,pharaoh also called ,mecaschphim1 the ,sorcerers4 ,now the ,magicians in ,egypt2 they also did in like manner with their ,inchantments4 ,this latter part of the ,text explaineth what those ,sorcerers were4 ,in that they are called ,magicians1 it implieth their learning1 that they were wise men1 and great ,philosophers3 the word inchantments declareth the manner of the delusion1 and it hath the signification of such a slight whereby the eyes are deluded1 for ,lahatim1 there translated inchantments1 importeth the glistering flame of a fire or sword1 wherewith the eyes of men are dazled4 ,the ,greek version doth not unfitly term them 1 ,unguentarios1 ,syplasiarios1 ,compounders of ,medicines1 or if you please complexion-makers1#eje such ,artisans who mask men and womens faces with paintings and false complexions4 ,hence it is that the ,apostle compareth such false teachers1 who under a form and shew of godliness1 lead captive silly women1 to the ,egyptian ,sorcerers ,jannes and ,jambres1 who resisted ,moses1 #b ,tim4 #c4 #h4 ,these two were of chief note3 ,in the ,talmud#ejf they are all called ,johanne and ,mamre2 by ,numenius1#ejg a ,pythagorean1 ,jannes and ,mambres2 by ,pliny1#ejh ,jamnes and ,jotape4 #eje 4 ,suidas4 #ejf ,talmud4 tract4 ,menachoth4 c4 #i4 #ejg ,origen4 contra ,celsum4 lib4 #d4 #ejh ,plin4 nat4 hist4 lib4 #cj1 cap4 #a4 ,the fourth is ,chober1 a ,charmer4 ,the ,hebrew word signifies conjoyning or consociating2 either from the league and fellowship which such persons have with the devil1 or as ,bodine thinketh#eji because such kind of ,witches have frequent meetings1 in which they dance and make merry together4 ,onkelos translateth such a charmer ,raten1 a mutterer1 intimating the manner of these ,witcheries to be by the muttering1 or soft speaking of some spell or charm4 ,the description of a ,charmer is thus delivered3#eaj ,he is a character who speaketh words of a strange language1 and without sense1 and he in his foolishness thinketh that these words are profitable3 that if one say so or so unto a ,serpent or ,scorpion1 it cannot hurt a man1 and he that saith so or so unto a man1 he cannot be hurt1 c4 ,he that whispereth over a wound1 or readeth a verse out of the ,bible1 likewise he that readeth over an ,infant1 that it may not be frighted1 or that layeth the book of the ,law1 or the ,phylacteries upon a child that it may sleep1 such are not only among ,inchanters1 or ,charmers1 but of those that generally deny the law of ,god1 because they make the word of the ,scripture medicine for the body1 whereas they are not1 but medicine for the soul4 ,as it is written1 ,prov4 #c4 #bb4 ,they shall be life unto thy soul4 ,of this sort was that whereof ,bodinus#eaa speaketh1 ,that a child by saying a certain verse out of the ,psalms1 hindred a woman that she could not make her butter2 by reciting the same verse backward1 he made her butter come presently4 #eji ,bodin4 ,mag4 dmon4 l4 #a4 c4 #f4 #eaj ,maimon4 tract4 ,idolol4 c4 #aa4 sect4 #aj4 #ab4 #eaa ,bodin4 ,mag4 dmon4 l4 #b4 c4 #a4 ,the fifth1 ,schoel ,ob1 a consulter with ,ob1 or with familiar spirits4 ,ob signifieth properly a bottle1 and is applied in divers places of ,scripture to ,magicians1 because they being possessed with an evil spirit1 speak with a soft and hollow voice1 as out of a bottle4 ,the ,greek calleth them ,ventriloquos2 such whose voice seemeth to proceed out of their belly4#eab ,such a ,diviner was the ,damosel1 ,acts #af4 #af4 in ,st4 ,augustines judgement1#eac and is probably thought so by most ,expositors1 who are of opinion1 that the spirit of ,python with which this ,damosel was possessed1 is the same which the spirit of ,ob was amongst the ,hebrews4 ,hence the ,witch of ,endor1 whom ,saul requested to raise up ,samuel1 is said in ,hebrew to have consulted with ,ob2 but among the ,latine ,expositors she is commonly translated ,pythonissa1 one possessed with the spirit of ,python4 #eab ,chrysostom4 #a ,cor4 #ab4 ,tert4 adv4 ,marcion4 l4 #d4 c4 #be4 #eac ,august4 #a4 de doct4 ,christ4 c4 #bc4 ,the sixth is1 ,iiddegnoni1 a ,wizard2 in the ,greek1 he is translated sometimes 1 a cunning-man4 ,in both ,languages he had his name from knowledge1 which either the ,wizard professed himself to have1 or the common people thought him to have4 ,the ,rabbies say1#ead he was so called in ,hebrew from a certain beast named by them ,jadua1 in shape resembling a man1 because these ,wizards when they did utter their ,prophecies1 held a bone of this ,beast between their teeth4 ,this haply might be some ,diabolical ,sacrament or ,ceremony1 used for the ,confirmation of the league between ,satan and the ,wizard4 ,prophane ,history#eae mentioneth ,divinations of the like kind1 as that ,magicians were wont to eat the principal parts and members of such beasts which they deemed ,prophetical1 thinking thereby1 that by a kind of the ,soul of such ,beasts would be conveyed into their bodies1 whereby they might be enabled for ,prophecy4 #ead ,p4 ,fag4 ,levit4 #ai4 ,verum ,athenus bestiam hanc vocat 4 ,vid4 ,bodin4 ,mag4 dmon4 l4 #a4 c4 #f4 p4 #ah4 #eae ,perer4 de ,mag4 p4 #eg4 ,the seventh is ,doresch el hammethim2 the ,greek answereth word for word1 1 ,an enquirer of the ,dead1 a ,necromancer4 ,such ,diviners consulted with ,satan in the shape of a dead man4 ,a memorable example we find recorded1 #a ,sam4 #bi4 ,there1 ,king ,saul about to war with the ,philistines 7,god denying to answer him either by dreams1 or by ,urim1 or by ,prophets7 upon the fame of the ,witch of ,endor1 he repaired to her1 demanding that ,samuel might be raised up from the dead1 to tell him the issue of the war4 ,now that this was not in truth ,samuel1 is easily evinced1 both by testimonies of the learned1 and reasons4 ,first1 it is improbable1 that ,god who had denied to answer him by any ordinary means1 should now deign him an answer so extraordinary4 ,secondly1 no ,witch or ,devil can disturb the bodies or ,souls of such as die in the ,lord1 because they rest from their labors1 ,rev4 #ad4 #ac4 ,thirdly1 if it had been ,samuel1 he would doubtless have reproved ,saul for consulting with ,witches4 ,the eighth is ,scoel maklo1 ,a ,consulter with his ,staff4 ,hos4 #d4 #ab4 ,jerome saith the manner of this divination was thus3 ,that if the doubt were between two or three ,cities1 which first should be assaulted2 to determin this1 they wrote the names of the ,cities upon certain staves or arrows1 which being shaked in a quiver together the first that was pulled out determined the ,city4 ,others#eaf deliver the manner of this consultation to have been thus3 ,the consulter measured his staff by spans or by the length of his finger1 saying1 as he measured1 ,i will go1 ,i will not go1 ,i will do such a thing1 ,i will not do it1 and as the last span fell out1 so he determined3 ,this was termed by the ,heathens or 1 ,divination by rod or arrows4 #eaf ,vid4 ,drus4 in ,deut4 p4 #eib4 ,the ninth was ,roe baccabed1 a diviner by intrales1 ,ezek4 #bb4 #ba4 ,nebuchadnezzar being to make war both with the ,jews1 and the ,ammonites1 and doubting in the way1 against whether of these he should make his first on-set3 ,first he consulted with his ,arrows and ,staves1 of which hath been spoken immediately before3 ,secondly1 he consulted with the intrals of beasts4 ,this practice was generally received among the ,heathens1 and because the liver was the principal member observed1 it was called 1 ,consultation with the liver4 ,three things are observed in this kind of divination4 ,first1 the colour of the intrals1 whether they were all well coloured4 ,secondly1 their place1 whether none were displaced4 ,thirdly1 the number1 whether none were wanting2 among those that were wanting1 the want of the liver1 or the heart chiefly presaged ill3 ,that day ,julius ,csar was slain1 it is storied1 that in two fat ,oxen then sacrificed1 the heart was wanting in them both4 ,,the ,,fifth ,,book ,,of ,,their ,,consistories4 ,,chap4 ,i4 ,their ,courts of ,judgment1 especially their ,ecclesiastical ,consistory4 ,there were in ,israel distinct ,courts1 consisting of distinct persons1 the one principally for ,church-businesses1 the other for affairs in the ,commonwealth2 the one an ,ecclesiastical ,consistory2 the other a ,civil ,judicatory3#eag ,of these1 and their several censures1 and punishments1 it remaineth now to be spoken4 #eag ,junius ,analys4 ,expos4 ,deut4 #ag4 ,these different ,consistories1 or ,courts of ,justice1 we find first distinguisht1 ,deut4 #ag4 #ab4 ,he which will not hearken unto the ,priest1 nor unto the ,judge4 ,where the people of ,israel are directed1 in what cases1 and to what persons they should make their ,appeals from inferiour ,courts2 namely1 the ,priests1 in matters spiritual1 or ceremonial1 and to the ,judges1 in matters civil or criminal4 ,these two ,courts are more plainly distinguished1 #b ,chron4 #ai4 where ,jehosaphat1 reforming many abuses in ,church and ,commonwealth1 first appointed thorow-out all the fenced ,cities of ,judah1 secular ,judges to determine criminal causes1 ver4 #e4 ,and at ,jerusalem he appointed a ,spiritual ,court1 consisting of ,levites1 ,priests1 and the chief ,fathers of ,israel1 vers4 #h4 ,and in causes spiritual for the ,lord1 ,amariah the ,high priest was chief3 in causes criminal for the ,king1 ,zebadiah was chief1 ver4 #aa4 ,likewise the ,prophet ,jeremiah is condemned to die by the ,consistory of ,priests1 ,jer4 #bf4 #h4 ,but by the ,consistory of ,princes1 or secular ,judges sitting in the gate1 he was absolved and discharged1 vers4 #af4 ,yea1 although the tyranny of ,antiochus1 and the troublesome times insuing had bred such a confusion in matters of ,government among the ,jews1 that an evident distinction can hardly be found in the ,new-,testament1 yet some foot-steps1 and imperfect tokens of both ,courts are there observable1 principally1 ,matth4 #ba4 #bc4 ,it4 ,matth4 #bf4 #c4 ,the ,chief ,priests and the ,elders1 of the people1 are named as two distinct ,consistories3 and each ,consistory seemeth to be differenced by its proper name3 ,the secular ,consistory termed 1 ,a ,councel3 the spiritual termed 1 a ,synagogue4 ,they will deliver you up to the ,councels1 and they will scourge you in their ,synagogues1 ,matth4 #aj4 #ag4 ,hence that great ,assembly of ,prophets and holy men called together by ,esra1 for the reformation of the ,church1 after their return from ,babylon1 is called ,synagoga magna1 ,a great ,synagogue4 ,the ,office of the ,ecclesiastical ,court1 was to put a difference between things holy and unholy1 and between clean and unclean1 ,levit4 #aj4 #aj4 and to determine ,appeals in controversies of difficulty4 ,it was a representative ,church4 ,hence is that ,dic ,ecclesi1 ,mat4 #ah4 #af4 ,tell the ,church1 because unto them belonged the power of ,excommunication1 the several sorts of which censure follow in the next ,chapter4 ,only here take notice1 that as in the ,civil ,consistories1 consisting of seventy ,judges1 which was the supreme ,court1 there were two sate as ,chief2 namely1 one whom they termed ,nasi1 ,the ,lord ,chief ,justice2 and the other whom they termed ,abbeth din1 the ,father of the ,senate3 so in the ,ecclesiastical ,consistory the ,high-priest and his ,sagan1 or second ,high priest sate chief there1 #b ,king4 #bc4 #d4 ,that the ,high priest sate in the ,sanhedrim necessarily1 is an errour2#eah for he was not elected into that ,company1 except he were a man of extraordinary wisdome4 ,again1 note1 that sometimes both ,consistories assembled together1 as often as the matters to be determined were partly ceremonial1 partly civil1 partly belonging to the ,church1 partly to the ,commonwealth3 which being not noted1 causeth the ,courts not to be distinguished by many ,expositors4 ,this meeting and joyning of both ,consistories often appeareth in the ,gospel4 ,the chief ,priests and ,elders meet together4 #eah ,moses ,kotsen4 in ,sanhedrin4 ,,chap4 ,,ii4 ,of their ,excommunication4 ,they had three ,degrees of ,excommunication4 ,the first was called in the ,n4 ,t4 a casting out of the ,synagogue1 ,john #i4 #bb4 by the ,jews#eai ,niddui i4 a separation or putting away4 ,it signified#ebj a separation from all commerce or society either with man or woman for the distance of four ,cubits2 also from eating or drinking with any2 from the use of the marriage-bed1 from shaving1 washing1 or the like1 according to the pleasure of the ,judge1 and the quality of the offence4 ,it was of force #cj days1 yet so that they might be shortened upon repentance4 ,he that was thus excommunicated1 had power to be present at divine service1 to teach others1 and learn of others2 he hired servants1 and was hired himself1 but always on condition of the aforesaid separation4 ,if he remained impenitent1 according to the pleasure of the ,judge1 his punishment was increased1 either to the doubling or the tripling of the time1 or to the extending of it to their lives end2 his male-children were not circumcised2 if he died without repentance1 then1 by the sentence of the ,judge1 a stone was cast upon his ,coffin or ,bier1 to shew that he was worthy to be stoned4 ,they mourned not for such a one with solemn lamentation1 they followed him not unto the grave1 nor buried him with common burial4 #eai ,significat hc vox ,separationem1 ,elongationem2 deducitur verbo ,separavit4 ,hinc etiam ,proscriptus1 profligatus1 aut separatus quispiam dicitur #ebj ,buxtorf4 ex ,rabbinis ,epist4 ,heb4 pag4 #ee4 ,the second was called in the ,n4 ,t4 a giving one over to ,satan1 #a ,cor4 #e4 #e4 ,by the ,jews ,cherem4 ,for the better understanding of this word1 we must know that it is not used in this sense in the ,old ,testament2 there we shall find it applied to persons1 or to things2 if to persons1 then it signifieth a devotion of them to ,god by their death1 ,levit4 #bg4 #bi4 ,if to things1 then it signifieth a devotion of them unto ,god1 by separating them from ordinary use4 ,hence it is that ,achan is punisht for stealing the devoted thing1 ,josh4 #g4 ,persons thus devoted1 were termed by the ,greeks 2 and devoted things1 4#eba ,notwithstanding1 in the ,apostles time1 both ,cherem and 1 signified a second degree of ,excommunication1 differing from the former4 ,first because it was not done in a private ,court1 but published in the audience of the whole ,church3 ,secondly1 maledictions and curses were added out of the ,law of ,moses1 ,at the publishing hereof ,candles were kindled2 and when the curses were ended1 they put out the candles1 in token that the excommunicate person was deprived of the light of heaven4 ,this kind of excommunication was exercised against the incestuous person1 and against ,hymenus1#ebb and ,alexander4#ebc #eba ,budus dici tradit1 homines sacros1 7i47 quorum capita inferis dicata sunt devota2 vero donaria diis consecrata4 #ebb #a ,cor4 #e4 #e4 #ebc ,tim4 #bj4 #a4 ,the third was called in the ,new ,test4 by the ,syriack name ,maranatha1 #a ,cor4 #af4 that is1 the ,lord cometh2 ,maran signifieth the ,lord1 and ,atha cometh and this they say was instituted by ,enoch1 ,judg4 #aa4 ,the ,jews called it ,schammatha1 the ,etymology of which word ,i find to be twofold4 ,some say#ebd it soundeth as much as ,maran ,atha the ,lord cometh4 ,schem signifieth the ,lord1 and ,atha cometh3 others say#ebe it soundeth there is death1 ,schem signifying there and ,mitha death4 ,hence we may render it an excommunication to death4 ,and this is thought#ebf to be the reason of that phrase1 #a ,john #e4 #af4 ,there is a sin unto death1 i4 which deserveth excommunication to death4 ,r4 ,gersom#ebg forbade the breaking open of letters1 under the penalty of all three sorts of excommunication4 ,and this was termed ,excommunicatio in secreto nominis tetragrammati3 see the form thereof in the ,chapter of the ,sadduces4 #ebd ,dominus venit4 #ebe ,elias ,thisbites4 in radice #ebf ,betram4 de ,politia ,judaic4 c4 #b4 p4 #ba4 #ebg ,buxtorf4 ,epi4 ,hebr4 p4 #ei in dorso ,epistol subjici solebat hc abbreviatura i4 prohibitum est per anathema4 ,r4 ,gersom luminis captivitatis 7scil4 resignare has literas74 ,in the ,greek ,church there were#ebh four degrees of this censure4 #a4 4 ,those were censured with this degree1 who were only debarred the ,lords ,table3 as for enterance into the ,church1 hearing the ,word1 praying with the ,congregations1 they enjoyed equal liberty with other ,christians1 they might stand by and behold others receive the ,sacrament1 but themselves did not partake thereof1 whence they were called ,stantes4 #b4 1 concerning this censure1 all that ,i read of it is thus2 that he that is thus censured hath admittance into the ,church4#ebi ,but his place must be behind the ,pulpit1 and he must depart with the ,catechumeni1 that is such ,pagans who were gained to the ,christian ,faith1 but not fully admitted into the ,church1 because they wanted ,baptism1 and therefore that they might not pray promiscuously with other ,christians1 there was a place behind the ,quire of the ,church in manner of ,cloysters1 allotted to them1 and was from them called ,catechumenum3#ecj ,this ,i take to be the place of this second degree of ,excommunication1 so that the force of this censure ,i think to consist in these three things4 ,first1 they were barred the ,lords ,table4 ,secondly1 they might not stand by at the administration of the ,lords supper 7which was allowed in the first degree7 and this appeareth clearly1 because the ,catechumeni departed always at the celebration of the ,communion1 for to them principally it was said1 ,ite missa est4 ,thirdly1 though they might fall down on their knees and pray1 and were thence called ,succumbents1 yet this they might not do in the ,congregation1 but only in that place behind the quire or pulpit1 which was allotted to the ,catechumeni1 and in this also this second degree differeth from the first4 ,the third sort of censure was 1 the party thus censured was permitted to come no further than the ,church ,porch1 where it was lawful for him to hear the ,scriptures read1 but not to joyn in prayer1 not to approach the ,lords ,table1 whence such were termed ,audients4 ,the ,fourth1 and last sort1 was 1 persons under this censure stood quite without the ,church1 requesting those that entered in1 with tears and weeping to petition the ,lord for mercy toward them1 whence they were called ,plorantes4 #ebh ,vid4 ,justelli not4 in codicem canonum ,eccl4 univers4 ad canon #ee4 ,bellar4 de pnit4 l4 #a4 c4 #bb4 ,casaub4 ,exercit4 p4 #eb4 observant quintum gradum quem ille aliter appellat4 #ebi ,vid4 ,iustel4 loco citato4 #ecj ,hospin4 de ,templis4 p4 #hh4 ,seeing it is commonly thought1 that ,cain was censured by the first degree of ,excommunication1 called ,niddui1 and that the last called ,schammmatha was of ,enochs constitution2 both these being of such antiquity1 ,i dare not say that the three degrees of ,excommunication were borrowed from the three sorts of uncleanness1 which excluded people out of the three ,camps1 though there was an observable proportion between them4#eca ,niddui may be parrallel'd with the exclusion out of the ,camp of ,god alone1 which befel those that were defiled by touch of the dead3 ,cherem may be compared to the exclusion out of the ,camp of ,god1 and the ,camp of ,levi1 which befel those that were defiled of an issue4 ,schammatha may be compared with the exclusion out of all three ,camps1 the ,camp of ,god1 the ,camp of ,levi1 and the ,camp of ,israel1 this befel those that were defiled with leprosie2 and from the ,jews1 it is probable that the ,greek and ,latine ,churches borrowed their degrees of ,excommunication4 #eca ,de quibus4 ,p4 ,fagius1 in ,num4 #e4 #b4 ,,chap4 ,,iii4 ,their ,civil ,consistories1 what persons were necessarily present in them4 ,in many things men might be sinful in respect of ,gods ,law1 though not liable to punishment1 in respect of mans2 thou shalt not avenge1 nor be mindful of wrong1 ,levit4 #ai4 #ah4 which the ,hebrews explain thus1 ,to avenge1 is to deny a good turn to one who formerly denied him4 ,to be mindful of a wrong1 is to do a good turn to one who formerly would not do so much for him2 but at the doing thereof1 to upbraid the other of his unkindness4 ,they illustrate it thus3 when ,reuben said to ,simeon1 ,lend me thy ,hatchet2 he answereth1 ,i will not lend him3 ,afterward ,simeon had need to borrow an ,hatchet of ,reuben1 and saith unto him1 lend me thy ,hatchet3 ,reuben saith unto him1 ,i will not lend him1 thou wouldst not lend me thine3 this is ,nekima1 ,avengement4 ,now when ,reuben saith to ,simeon1 ,lend me thy ,hatchet3 he answereth1 ,i will not lend him3 afterwards ,simeon borroweth a ,hatchet of ,reuben3 ,reuben saith1 lo1 ,i will lend it thee1 ,i will not deal with thee as thou dealedst with me1 this is ,netira1 ,mindfulness3 both these were sinful1 but not liable to mans judgment4 ,in all civil ,courts1 five sorts of persons were alwayes present4 #a4 ,judges4 #b4 ,officers4 #c4 ,pleaders4 #d4 ,notaries4 #e4 ,witnesses4 ,in the supreme ,court1 there was one that was chief over all the other ,judges1 they called him in ,hebrew ,nasi1 in ,greek 1 ,the ,prince4 ,his leave was craved for the tryal of actions4 ,the ,witnesses were at least two1 ,deut4 #bi4 #ae4 ,if they were false1 they punish'd them with a ,talio1 the same punishment which he intended against his brother1 ,deut4 #ai4 #ai4 ,the ,notaries were two1#ecb one stood on the right hand to write the sentence of ,absolution1 and what was spoken in defence of the party2 the other stood on the left hand1 to write the sentence of condemnation1 and the objections against the party4 ,drusius#ecc thinks that ,christ speaking of the last ,judgment had reference to this1 ,he shall set the sheep on the right hand1 and on the left the goats1 ,matth4 #be4 #bc4 ,the ,officers were in manner of ,sheriffs1 they were present to execute what the ,judges determined2 whence they carried up and down their staves and whips1#ecd as the ,consuls of ,rome had ,rod and ,axes1 carried before them for the readier execution of justice4 ,in ,hebrew they are called ,schoterim1 by the ,septuagint sometimes 1 in our ,english translation commonly ,officers1 and by ,saint ,luke 3 for1 doubtless there is allusion unto them1 ,luke #ab4 #eh4 ,when thou goest with thine adversary1 77 to the ,magistrate1 as thou art in the way1 give diligence that thou maist be delivered from him1 lest he hale thee to the ,judge1 and the ,judge deliver thee to the ,officer1 c4 ,the ,pleader was called ,baal rib1 he stood on the right hand of the party cited into the ,court1 whether he pleaded for or against him4 ,the ,lord shall stand on the right hand of the poor1 to save him from those that judge his soul1 ,psa4 #aji4 #ca4 that is1 ,the ,lord shall plead his cause4 ,and ,satan stood at the right hand of ,joshua1 ,zach4 #c4 #a4 that is to accuse him1 or plead against him4 ,when ,s4 ,john speaking1 ,if any man sin1 we have an ,advocate1 #a ,john #b4 #a4 he alludeth unto this ,baalrib1 or ,pleader4 ,the ,judges1 they examined and determin'd matters and after examination1 sentence was pronounced by the ,judge in this manner3 ,tu ,n4 justus1 ,tu4 ,n4 reus1 ,thou ,simon art just3 ,thou ,reuben art guilty3 at the pronunciation of which the guilty person was dragged to the place of execution4 ,when he shall be judged1 let him be condemned1 ,ps4 #aji4 #g4 the ,hebrew is1 ,let him go out wicked4 #ecb ,moses ,kotsen4 in ,sanhedrim4 #ecc ,drus4 prter4 ,matth4 #be4 #ecd ,moses ,kotsen4 in ,sanhedrim4 ,the manner of sentencing persons1 varied in most ,countries4 ,the ,jews by a simple pronunciation of sentence1 both absolved men1 and condemned them4 ,the ,romans#ece gave sentence by calling in ,tables into a certain box or urne prepared for the purpose3 if they absolved any1 they wrote the letter ,a in the table1 it being the first letter of ,absolvo3 if they would condemn any1 they cast in a table with ,c written in it1 which is the first letter of ,condemno3 if the matter were hard to determine1 they would cast in other tables with ,n ,l1 signifying ,non ,liquet4 ,the ,grcians#ecf in like manner used three letters3 was a token of condemnation1 which occasioned that of ,persius4 ,et potis es nigrum1 vitio prfigere ,theta4 #ece ,rosin4 ,antiq4 ,rom4 l4 #i4 c4 #be4 #ecf ,eras4 ,adag4 prfig4 was a token of absolution2 1 of ampliation4 ,others signified condemnation1 by giving a black stone2 and absolution by giving a white stone4 ,mos erat antiquis1 niveis atrisque lapillis1 ,hos damnare reos1 illos absolvere culpa4 ,ovid4 ,metamorph4 #ae4 ,to this there seemeth to be allusion1 ,rev4 #b4 #ag4 ,to him who overcometh ,i will give a white stone2 that is1 ,i will absolve and acquit him in the day of judgement4 ,note these three phrases1 1 ,to rise up to judgment2 1 ,to rise up in judgment2 1 ,to depart guilty4 ,the first is applied to the ,judge in the execution of ,justice1 ,when ,god rose up to ,judge1 ,psalm #gf4 #aj4 that is1 to execute judgement4 ,the second is applied to the party prevailing in judgment4 ,the men of ,nineveh shall rise up in judgement with this generation1 ,mat4 #ab4 #da4 that is1 shall be justified before this generation4 ,the last is applied to the party condemned1 ,psal4 #aji4 #g4 ,let him depart guilty or wicked3 the ungodly shall not stand in judgment1 ,psal4 #a4 ,the like phrases were in use among the ,romans1 ,stare in ,senatu1 to prevail in the ,senate2 ,causa cadere1 to be cast in ones suit4 ,but these phrases among the ,romans ,i think to have been taken out of their ,fence-,schools1 where the set posture of the body1 by which a man prepareth himself to fight and grapple with his enemy1 is termed ,status1 or ,gradus1 as cedere de ,statu1 to give back2 ,gradum vel statum servare1 to keep one's standing3 and from thence have those elegancies been translated into places of ,judgment4 ,,chap4 ,,iv4 ,the number of their ,civil ,courts4 ,their ,civil ,courts were two1 ,sanhedrim gedola1 the great ,consistory1 or ,supreme ,senate1 ,sanhedrim ,ketanna1 the lesser and inferiour ,court4 ,thus ,i find them divided generally by the ,rabbins3 ,and although the latter was subdivided1 as will after appear2 yet in old time there were onely two first branches3 which division our ,saviour ,christ seemeth to have followed1 calling the lesser ,court 1 by the name of ,judgement3 the greater 1 by the name of a ,counsel4 ,whosoever is angry with his brother unadvisedly1 shall be culpable of ,judgement4 ,whosoever saith unto his brother ,raca1 shall be worthy to be punished by the ,counsel3 ,whosoever shall say ,fool1 shall be worthy to be punished with the fire of ,gehenna1 ,mat4 #e4 #bb4 ,in which words1 as there is a gradation of sin1 #a4 ,anger1 a passion of the mind4 #b4 ,raca1#ecg scornful1 or slighting speech1 as ,tut1 ,tush1 c4 #c4 ,fool1 reproachful and opprobrious names3 so likewise there is a gradation of punishment4 #a4 ,judgement1 a lesser ,court4 #b4 ,councel1 the greater ,court4 #c4 ,the fire of ,gehenna3 ,now ,gehenna was a ,valley1 terrible for two sorts of fires in it3 ,first1 for that wherein men burnt their children unto ,moloch4#ech ,secondly1 for another fire there continually burning1 to consume the dead carcasses1 and filth of ,jerusalem2 partly for the terribleness of the first1 and partly for the contemptibleness of the place by reason of the second fire1 it was a type of hell fire it self4 ,we may resolve that text thus1 anger deserved the punishments of the lesser ,court2 ,raca1 the punishments of the greater3 and ,fool deserved punishments beyond all ,courts1 even the fire of ,gehenna4 #ecg ,raca non grandis alicujus est sermo convitii1 sed magis contemptu natum est1 neglectu dicentis ,chrysost4 homil4 #af4 in ,mat4 #ech ,david ,kimchi4 ,ps4 #bg4 #ac4 ,the greater ,court1 by way of excellency1 was called the ,sanhedrim1 which word came from the ,greek1 1 a place of ,judgement3 ,it was also called ,beth din1 the house of ,judgment4#eci ,it was distinguished from the other ,courts2 first1 in respect of the number of the ,judges1 which were seventy one1 according to the command of ,god to ,moses at their first institution1 ,numb4 #aa4 #af4 ,gather unto me seventy men of the ,elders of ,israel1 whom thou knowest that they are the ,elders of the people1 the ,governours over them1 and bring them unto the ,tabernacle of the ,congregation1 and let them stand there with thee4 ,from the latter words of this ,text1 it is observed1 that there were seventy besides ,moses2 and therefore after his decease they alwaies chose one chief ,judge in his room1 not reckoning him among the seventy2 they called him ,nasi1 the ,prince or chief over the seventy4 ,these seventy are thought#edj to be chosen six out of every ,tribe1 save the ,tribe of ,levi1 out of which only four were chosen4 ,others think#eda the manner of their choice was thus2 six of every ,tribe had their names written in little scrolls of paper3 in seventy of these scrolls was written ,zaken1 ,senex1 an ,elder1 in the two other ,cheleck1 pars1 ,a part2 these scrolls they put into a pitcher or urn1 and those that pluck'd out a scroll wherein ,elder was written1 were counted amongst the number of the ,judges2 those that pluck'd out the other scrolls1 in which a ,part was written1 they were rejected1 ,numb4 #aa4 #bf4 ,the senior of these seventy was called ,ab beth din1 the ,father of the ,judgment ,hall4 ,the whole ,set#edb or ,bench of ,judges1 sate in manner of an half circle1 the ,nasi sitting in the midst above the rest1 the other sitting round about beneath1 in such manner that the ,father of the ,judgement ,hall sate next to the ,nasi on the right hand4 ,the lesser ,consistory was subdivided into two sorts1 one consisted of twenty three ,aldermen1 and two such ,consistories there were in ,jerusalem1 the one at the door of the ,court before the ,temple1 the other at the door of the ,mountain of the ,temple3 yea1 in every ,city throughout ,israel where there were sixscore housholders1 such a ,consistory was erected3 the other sort of lesser ,courts consisted only of a ,triumvirate1 three ,aldermen2 and this was erected in the lesser ,cities1 which had not the number of sixscore housholders4 #eci ,moses ,kotsen4 fol4 #ahf4 col4 #b4 #edj ,fran4 ,junius4 ,analyt4 expos4 ,num4 #aa4 #eda ,solom4 ,jarchi4 #edb ,moses ,kot4 f4 #ahe4 col4 #b4 ,the second difference#edc between the greater ,consistory and the lesser1 was in respect of the place4 ,the seventy sate only at ,jerusalem1 within the ,court of the ,temple1 in a certain house called ,lischath hegazith1 the paved ,chamber1 because of the curious cut stones wherewith it was paved3 by the ,greeks it was called 1 the ,pavement4 ,pilate sat down in the ,judgement ,seat1 in a place called the ,pavement1 ,john #ai4 #ac4 ,the other ,consistory sate all in the gates of the ,cities4 ,now because the gates of the ,city are the strength thereof1 and in their gates their ,judges sate3 ,hence is that1 ,mat4 #af4 #ah4 ,the gates of ,hell shall not overcome it1 that is1 neither the strength nor policy of ,satan4 #edc ,moses ,kotsen4 ibid4 ,lastly1 they differed in respect of their ,power and ,authority3 the ,consistory of seventy received appeals from the other inferiour ,courts1#edd from that there was no appeal3 ,again1 the ,consistory of three sate not on life and death1 but onely on petty matters1 as whipping1 pecuniary controversies1 and such like2 the other of twenty three sate on life and death1 but with a restrained power2 they had not authority to judge an whole tribe1 the ,high-priest1 false ,prophets1 and other such weighty matters3 this belonged only to the seventy in ,jerusalem3#ede ,hence is that1 ,o ,jerusalem1 ,jerusalem1 which killest the ,prophets1 ,luk4 #c4 #cd4 ,the means how they tryed the false ,prophet was thus2 they observed the judgements which he threatned1 and the good which he prophesied to a place3 if the judgements took not effect1 this did not argue him a false ,prophet1 because ,god was merciful1 as in the case of ,hezekiah1 and the people might repent1 as the ,ninivites did3 but if he prophesied good1 and that came not to pass1 they judged him a false ,prophet4 ,the ground of this tryal they make the words of ,jeremiah the ,prophet1 which prophesied of peace when the word of the ,lord shall come to pass1 then shall the ,prophet be known that the ,lord hath truly sent him1 ,jer4 #bh4 #i4 #edd ,deut4 #ag4 #h4 #ede ,cunus de rep4 ,hebr4 p4 #aji4 ,the ,colledge or company of these seventy1 exercised judgment1 not only under the ,kings and ,judges1#edf but their authority continued in times of vacancies1 when there was neither ,judge nor ,king to rule ,israel1 and it continued until#edg ,herod put them down1 and destroyed them1 to secure himself of the ,kingdome4 #edf ,p4 ,galat4 l4 #d4 cap4 #e4 #edg ,joseph4 ,antiq4 l4 #ad4 c4 #ag4 ,here some may object1 that there were no such ,courts1 or their liberty much infringed in ,samuels time3 for he went from year to year in circuit to ,bethel1 and ,gilgal1 and ,mizpeh1 and judged ,israel in all those places1 #a ,sam4 #g4 #af4 ,to which1 ,i take it1 we may say1 that as the ,emperours of ,rome had power to ride ,circuits1 and keep ,assises1 which was done without any infringement of the liberties of their ,senate3 ,so the ,kings and ,judges in ,israel had the like power1 and yet the authority of their ,courts stood firm4 ,this kind of judging by keeping ,assises1 the ,romans termed 1 the other 4 ,,chap4 ,v4 ,properties required in ,judges1 and the manner of their election4 ,the ,law of ,god required these properties in ,judges3 #a4 ,wisdom4 #b4 ,understanding4 #c4 ,integrity4 #d4 ,courage4 ,deut4 #a4 #ac4 ,others are reckoned1 ,exod4 #ah4 #ba4 namely1 #e4 ,the fear of ,god4 #f4 ,love of ,truth4 #g4 ,hating of coveteousness3 to these may be added the eighth1 namely1 having no respect of persons1 ,deut4 #a4 #ag4 ,these two last especially1 the ,heathens required in their ,judges3 whence the ,thebans#edh painted ,justice without hands1 and without eyes1 to intimate that ,judges should receive no gifts1 nor be swayed with sight of persons4 #edh ,plut4 de ,iside4 ,the ,jews#edi added many more4 #a4 ,that they should be free from all blemish of body4 #b4 ,that they should be skilled in the seventy ,languages1 to the intent that they might not need an ,interpreter in the hearing of ,causes4 #c4 ,that they should not be far stricken in years2 which likewise was required by the ,romans in their ,judges1 as appeareth by that common adage1 ,sexagenarius de ponte4 #d4 ,that they should be no ,eunuchs1 because such commonly were cruel4 #e4 ,that they should be ,fathers of children1 which they thought was a special motive to mercy4 #f4 ,that they should be skilful in ,magick1 without the knowledge of which1 they were not able to judge of ,magicians4 #edi ,moses ,kotsen4 in ,sanhedrim4 ,that there might be a sufficient supply of able men to succeed in the room of the ,judges dying1 there sate#eej three benches of others beneath1 whom they called#eea ,talmidi ,chacamim1 ,scholars of the wise men3 out of these they made their ,election1 and two of these always accompanied the condemned person to the place of execution4 #eej ,moses ,kotsen4 ibid4 #eea ,discipuli sapientum4 ,their ,inauguration of ,judges was two fold3 ,at first1 by imposition of hands upon the head of the party1 after the example of ,moses laying hands on ,joshua3 this imposition of hands was not held lawful1#eeb except it were in the presence of five or three ,judges at the least4 ,afterwards1 it was by saying a certain verse#eec ,lo1 thou art associated1 and power is given thee to judge of penalties4 ,hence is that saying of ,galatinus out of the ,talmud1 ,institutio ,judicum1 aut manu fiebat1 aut nomine tantum4 #eeb ,petr4 ,galatin4 lib4 #d4 cap4 #e4 #eec ,maimon4 in ,sanhedrin1 c4 #d4 ,observe here1 that ,samuc1 which ,i render associated1 doth not alwayes signifie a man licensed to the discharge of some publik office by the imposition of hands2 for here it is applied to those who were not admitted by imposition of hands4 ,now the reason why these words ,semica1 and ,semicuth1 are generally by all ,expositors1 ,jews and ,christians1 translated the imposition of hands1 is1 because this solemn kind of licensing1 termed ,semica1 or ,semicuth1 was in old time used only towards two sorts of men in their admission1 towards ,rabbies and towards ,judges2 which kind of permission1 because it was not performed towards either of them without this ceremony of imposing hands3 hence these two words have been translated the imposition of hands2 whereas properly they signifie nothing else1 but an association1 an approximation1 or conjoyning of one into the same corporation or company1 of which he that doth associate and give admission is a member4 ,,chap4 ,,vi4 ,ceremonies common in all capital ,judgments4 ,in their greater punishments1 which deprived of life1 some ceremonies were common to them all4 ,first1 ,the ,judges were to use deliberation in all causes1 but especially in matters capital4 ,there were four causes1 saith ,jonathan in his ,targum1#eed that came before ,moses 7 he mentioneth none in particular1 but what they were1 we shall presently learn out of other records47 ,two of these were not weighty2 in these he hastened3 ,two more material1 concerning life and death2 in these he delayed4#eee ,cterum tam de his quam de illis dicebat1 ,non audivi2 ,of both the lighter and weightier causes1 ,moses said ,i have not heard1 to wit1 from the ,lord3 to shew1 that a deliberation and consultation as it were with ,god1 ought to be in all judgements1 before sentence be pronounced4 ,these four causes are named in other ,records3#eef ,the two lightest are1 #a4 ,the matter of uncleanness debarring the people from the ,passover1 ,num4 #i4 #i4 ,secondly1 the case of ,zelophehads daughters1 ,num4 #cf4 #aj4 ,the #b weightier are1 #a4 ,the cause of the blasphemer1 ,lev4 #bd4 #ac4 ,secondly1 ,the case of him that gathered ,sticks on the ,sabbath1 ,numb4 #ae4 #ce4 ,in all these judgments there is1 ,the ,lord spake unto ,moses4 ,and in the first1 which was counted among the lighter causes 7because it was not on life and death7 even there doth ,moses in a solemn manner bespeak the people to stand still1 ,et ego audiam1 ,and ,i will hear what the ,lord will command4 ,notwithstanding1 wilful delays in ,justice maketh the ,judge unrighteous4 ,in that unrighteous ,judge1 from whom the ,widow wrested sentence by importunity2 we read not of any other fault in him1 but delay1 ,luke #ah4 #f4 #eed ,targum ,jonath4 ,num4 #i4 #h4 #eee ,jonath4 #eef ,targum4 ,hierosol4 ,num4 #i4 #h4 ,secondly1 ,the party accused was placed on some high place1 from whence he might be seen and heard of all the people3 ,set ,naboth1 in capite populi1 on high among the people1 #a ,kings #ba4 #i4 ,thirdly1#eeg ,the ,judges and the ,witnesses did 7when sentence was pronounced7 put their hands upon the condemned persons head1 and said2 ,sanguis tuus super caput tuum1 ,thy blood be upon thine own head3 unto this the people had reference1 saying1 ,his blood be on us1 and on our children1 ,mat4 #bg4 #be4 #eeg ,drus4 prteri4 ,matth4 #bg4 ,fourthly1 ,the place of execution was without the gates1 the malefactors were had thither by two ,executioners1 termed by the ,rabbines#eeh ,chazani hacceneseth1 ,spectators of the ,congregation1 which is a periphrasis of those whom ,s4 ,mark calleth 1 ,mark #f4 #bg4 which word1 though it be used by the ,greeks and ,chaldee ,paraphrasts1#eei yet it is a meer ,latine1 derived speculando2 because in the ,court the ,executioners were only ,spectators1 to behold and attend what the ,judges would command them4 #eeh ,moses ,kotsen4 in ,sanhedrim4 ,it4 ,talmud4 it4 ,maccoth4 cap4 #c4 in ,mischna4 #eei ,uziel4 ,targum ,hierosol4 ,gen4 #cg4 #cf4 ,fifthly1 ,when the malefactor was led to execution1 a publick cryer went before1#efj saying1 ,such a one is going to be punisht with such a death1 because he hath committed such1 or such an offence1 at such a time1 in such a place2 and these ,n4 ,n4 are witnesses thereof3 ,if any therefore knoweth any thing which may do him good1 let him come and make it known4 ,for this purpose one was appointed to stand at the door of the ,consistory1 with an handkerchief or linnen cloth in his hand1 that if any person should come for his defence1 he at the door swinged about his handkerchief1 upon the sight whereof1 another standing in readiness a pretty distance off with an horse1 hastened and called back the condemned person3 yea1 if the ,malefactor had any further plea for his own purgation1 he might come back four or five times1 except he spake vainly2 for the discerning whereof1 two of those whom they termed ,scholars of the wise men1 were sent with him to observe his speech on the way4 #efj ,moses ,kotsen4 in loco superius citato4 ,sixthly1 ,he was exhorted to confess1 that he might have his portion in the world to come3 ,thus ,joshua exhorted ,achan1 ,josh4 #g4 #ai4 ,my son1 give ,i pray thee glory unto the ,lord ,god of ,israel1 and make confession unto him3 unto whom ,achan answered1 vers4 #bj4 ,indeed ,i have sinned against the ,lord ,god of ,israel1 and thus have ,i done4 ,seventhly1 ,in the time of execution1 they gave the ,malefactor ,granum thuris in calice vini1 ,a grain of ,frankincense in a cup of ,wine3#efa this they did give to cause a giddiness in the condemned persons head1 that thereby he might be less sensible of the pain4 ,st4 ,mark calleth this cup 1 ,wine mingled with ,myrrhe1 ,mark #ae4 #bc4 ,this was done after the manner of the ,jews1 but the ,souldiers in mockery mingled ,vinegar and ,gall with it1 ,mat4 #bg4 #cd4 ,as likewise they gave him a second cup in derision1 when they took a spunge1 and filled it with ,vinegar1 and put it on a reed1 ,matth4 #bg4 #dh4 ,s4 ,mark in the first cup mentioneth the custome of the ,jews1 which in it self had some shew of compassion2 for the ground of this custom was taken from that1 ,prov4 #ca4 #f4 ,give strong drink unto him that is ready to perish4 ,s4 ,matthew mentioneth onely their wicked mixture1 contrary to the receiv'd custom2 so that one ,evangelist must expound the other4 ,this first cup was so usually given before execution1 that the word ,calix a cup1 is sometimes in the ,scripture put for death it self4 ,father1 if it may be1 let this cup pass from me4 #efa ,corat4 lebona becorschel iaijn ,maimon4 in ,sanhedrin cap4 #ac4 ,it4 ,moses ,kotsen4 in ,sanhedrim4 ,lastly1#efb ,the ,tree whereon a man was hanged1 and the ,stone wherewith he was stoned1 and the ,sword wherewith he was beheaded1 and the ,napkin wherewith he was strangled1 they were all buried1 that there might be no evil memorial of such a one1 to say3 ,this is the ,tree1 this is the ,sword1 this is the ,stone1 this is the ,napkin1 whereon1 or wherewith1 such an one was executed4 #efb ,casaub4 exercit4 p4 #fed4 ex ,maimonid4 ,,chap4 ,,vii4 ,their capital punishments4 ,the ,jews of old had only four sorts of death#efc in use among them4 #a4 ,lapidatio1#efd stoning4 #b4 ,combustio1#efe burning4 #c4 ,decollatio1#eff beheading4 #d4 ,suffocatio1#efg strangling4 ,of these1 stoning was counted the most grievous1 burning worse than beheading1 beheading worse than strangling1 and strangling was the easiest of all4 #efc ,paraphrast4 ,cald4 ,ruth4 #a4 #ag4 ,mikkotsi4 fol4 #ahh4 col4 #c4 #efd ,sekila1 ,lapidatio4 #efe ,sheripha1 combustio4 #eff ,hereg4 decollatio4 #efg ,chenek4 ,suffocatio4 ,they have a rule1#efh that wheresoever the ,scripture saith of an offender1 ,morte plectetur1 he shall be punish'd with death1 not expressing the kind of death1 there it ought to be interpreted of ,strangling4 ,for example1 the ,law saith of the ,adulterer1 ,lev4 #bj4 #ai4 ,morte plectatur1 let him be punished with death3 because the kind of death is not here mentioned1 they interpret it strangling4 ,the reason of this rule is1 because strangling was the easiest death of the four2 and where the ,law determineth not the punishment1 there they say1 ,ampliandi favores1 ,the favourablest exposition is to be given4 #efh ,omnis mors qu absolut in lege usurpatur1 strangulatio est4 ,r4 ,solom4 ,exod4 #ba4 #af4 ,the rule is not generally true2 for in former times ,adultery was punish'd with stoning4 ,i will judge thee after the manner of them that are ,harlots1 saith the ,lord1 ,ezek4 #af4 #ch4 ,and in the fortieth verse the judgment is named1 ,they shall stone thee with stones3 likewise the ,scribes and ,pharisees said unto ,christ1 ,moses in the ,law commanded us1 that such should be stoned1 ,john #h4 ,before we treat in particular of these four punishments it may be questioned1 ,whether the ,jews had any power to judge of life and death1 at that time when they crucified our blessed ,saviour8 ,the ,jews said to ,pilate1 ,is it not lawful for us to put any man to death2 ,joh4 #ah4 #ca4 ,latter ,jews say#efi that all power of capital punishments was taken from them forty years before the destruction of the second ,temple1 and of this opinion are many ,divines4 #efi ,moses ,kotsen4 in ,sanhedrim4 ,answer4 ,first1 the ,jews speech unto ,pilate1 that it was not lawful for them to put any man to death1 cannot be understood1 as if they should have said1 we have no power to put any man to death2 for admit1 that power in criminals were1 in the general1 taken from them1 yet in this particular power was permitted them at that time from ,pilate1 ,take ye him1 and judge him according to your ,law1 ,joh4 #ah4 #ca4 ,neither can it be said1 that their ,law could not condemn him1 if he had been a transgressor thereof2 or that they had not out of their law to object against him3 for they say1 ,they had a law1 and by their law he ought to die1 ,john #ai4 #g4 ,it was not then want of ,power1 but the holiness of that time1 made them say it was unlawful4 ,for they held it unlawful upon their days of preparation to sit on life and death1 as hath been shewn in the ,chapter of translating ,feasts4 ,and ,friday1 on which our ,saviour was condemned1 was the preparation of their ,sabbath4 ,secondly1 in the questions1 whether power of judging capital crimes were taken from them by the ,romans8 ,we are to distinguish between crimes4 ,some crimes were transgressions of the ,romans law1 as theft1 murder1 robberies1 c4 power of judging in these was taken from them3 other crimes were transgressions only against the law of ,moses1 as blasphemy1 and the like3 in these1 power of judging seemeth to have remained with them4 ,when ,paul was brought by the ,jews before ,gallio1 ,gallio said unto them1 if it were a matter of wrong or wicked lewdness1 ,o ye ,jews1 reason would1 that ,i should bear with you3 but if it be a question of words1 and names of your law1 look ye to it1 ,acts #ah4 #ad4 ,in handling these four punishments3 ,first observe the offenders1 whom the ,jews make liable to each punishment1 and then the manner of the punishment4 ,the persons to be stoned were eighteen4#egj #a4 ,he that lieth with his own mother1 #b4 ,or with his fathers wife1 #c4 ,or with his daughter-in-law1 #d4 ,or with a betrothed maid1 #d4 ,or with the male1 #f4 ,or with the beast4 #g4 ,the woman that lieth down to a beast4 #h4 ,the blasphemer4 #i4 ,he that worshippeth an ,idol4 #aj4 ,he that offereth of his seed to ,moloch4 #aa4 ,he that hath a familiar spirit4 #ab4 ,the ,wizard4 #ac4 ,the private enticer to ,idolatry4 #ad4 ,the publique withdrawer to ,idolatry4 #ae4 ,the ,witch4 #af4 ,the prophaner of the ,sabbath4 #ag4 ,he that curseth his ,father or his ,mother4 #ah4 ,the ,rebellious ,son4 ,the manner of stoning was thus3 ,the offender was led to a place without the gates1 two cubits high1 his hands being bound3 from hence one of the ,witnesses tumbled him by a stroke upon the loins2 if that killed him not1 the ,witnesses lifted up a stone1 being the weight of two men1 which chiefly the other ,witnesse cast upon him2 if that killed him not1 all ,israel threw stones upon him4 ,the hands of the ,witnesses shall be first upon him to put him to death1 and afterwards the hands of all the people1 ,deut4 #ag4 #g4 #egj ,moses ,kotsen4 fol4 #ahh4 col4 #d4 ,hence the opinion of ,r4 ,akiba#ega is commonly received1 that such an ,idolater 7it holdeth in all others condemned to this death7 was reserved until one of the common feasts1 at which all the multitude of ,israel came to ,jerusalem4 ,the party thus executed being quite dead1 was afterward for greater ignominy hanged on a tree1 till towards the ,sun-set1 at which time he and the tree were both buried4 #ega ,paul4 ,fagius4 ,deut4 #ag4 #g4 ,malefactors adjudged to burning were ten3#egb #a4 ,the ,priests daughter which committed whoredome4 #b4 ,he which lieth with his own daughter4 #c4 ,or with his daughters daughter4 #d4 ,or with his sons daughter4 #e4 ,or with his wives daughter4 #f4 ,or with her sons daughter4 #g4 ,or with her daughters daughter4 #h4 ,or with his ,mother-in-law4 #i4 ,or with the ,mother of his ,mother-in-law4 #aj4 ,or with the ,mother of his ,father-in-law4 #egb ,moses ,kotsen4 loco superius citato4 ,the manner of burning was two fold4 ,some they burnt with wood and faggots2 this was termed#egc by them ,combustio corporis1 the burning of the body3 ,others they burnt by pouring in scalding hot lead in at their mouths1 which descending into their bowels killed them1 the bulk of their body remaining whole1 and this was termed therefore ,combustio anim1 the burning of their soul4 ,this last was most in use1 and alone described by most of their ,writers4 #egc ,rab4 ,levi4 ,levit4 #bj4 ,malefactors condemned to beheading1 were of two sorts1#egd #a4 ,the ,murderer1 #b4 ,those of any ,city1 who were drawn to ,idolatry4 ,the manner thereof is at this day in use4 #egd ,moses ,kotsen4 in ,sanhedrim4 ,malefactors strangled1 were six1#ege #a4 ,he that smiteth his father or his mother1 #b4 ,he that stealeth a soul of ,israel1 #c4 ,an ,elder which contradicteth the ,consistory1 #d4 ,a false ,prophet1 and he that prophesieth in the name of an ,idol1 #e4 ,he that lieth with another mans wife1 #f4 ,he that abuseth the body of the ,priests daughter4 #ege ,moses ,kotsen4 ibid4 ,the manner of strangling was thus4 ,the malefactor was put in dung up to the loins1 a towel being cast about his neck2 which two ,executioners1 one on each side1 plucked to and fro until he was dead4 ,,chap4 ,,viii4 ,punishments not capital4 ,the lesser punishments1 not capital1 in use among the ,hebrews1 are chiefly four4 #a4 ,imprisonment1 #b4 ,restitution1 #c4 ,talio1 #d4 ,scourging4 ,imprisonment4 ,under this are comprehended the ,prison1 ,stocks1 ,pillory1 ,chains1 ,fetters1 and the like3 all which sorts of punishment1 seeing they differ very little or nothing at all from those which are now in common use with us1 they need no explication4 ,the keepers of the ,prison1 if they let any committed unto them escape1 were liable to the same punishment which should have been inflicted on the party escaped4 ,this is gatherable from that1 #a ,kings #bj4 #ci4 ,keep this man1 if by any means he be missing1 then shall thy life be for his life4 ,concerning that ,liberia ,custodia1 which ,drusius#egf proveth to have been in use among the ,romans1 ,i much doubt whether any such custome were in use among the ,hebrews4 ,that some kind of prisoners at ,rome did go abroad with a lesser kind of fetters in the day time to their work1 and so return at night to their prison1 hath elsewhere been observed by me4 ,and#egg ,eadem catena custodiam militem copulabat1 ,the same chain tyed both the prisoner and the keeper4 ,observe the unusual significations of these two words1 ,custodia a prisoner1 and ,miles a keeper4 ,so that ,drusius delivered ,seneca his meaning1 but not his words1 when he repeats them thus3 ,eadem catena tam reum quam militem tenet4 ,observe further1 that the prisoner was tyed by his right arm1 and the keeper by the left1 because the right arm is the stronger1 and therefore justly remaineth free rather to the keeper1 than to the prisoners4 ,hence is that1#egh ,tu forte leviorem in sinistra putas catenam2 because the keeper tyed himself unto the same chain1 not in way of punishment1 but voluntarily for the safer keeping of the prisoner4 #egf ,drus4 prter4 #b ,tim4 #a4 #ah4 #egg ,senec4 ,epist4 #e4 ,non in lib4 de tranquil4 c4 #aj4 quemadmodum citato ,drusio4 #egh ,sen4 de tranquil4 cap4 #aj4 ,restitution4 ,this was commanded when goods were unjustly gotten1 or wrongfully detained1 ,exod4 #bb4 it was threefold4#egi #egi ,tho4 ,aquin4 secunda secund q4 #fb4 ,restitution is threefold4 ,secundum idem1 in identitie1 when the very same thing is restored which is wrongfully gotten4 ,secundum quale1 when there is so much for so much in quantity restored1 the goods unjustly gotten being sold or lost4 ,secundum possibile1 when restitution is made according to that which a man hath1 not being able to satisfie the whole4 ,restitution in identitie1 was1 and is principally required4 ,whence it is1 that if the theft1 whether ,ox or ,sheep1 were found alive upon a man1 he restored but double1 ,exod4 #bb4 #d4 but if they were killed or sold1 then five ,oxen were restored for an ,ox1 and four sheep for a sheep1 ,exod4 #ba4 #a4 ,the ,jews were so precise in this kind1 that if they had built an house with a beam or piece of ,timber unjustly gotten1 they would pull down the house1 and restore the same beam or piece to the owner4#ehj ,from this the ,prophet ,habakkuk doth not much dissent3 ,the stone shall cry out of the wall1 and the beam out of the timber shall answer it1 ,habak4 #b4 #aa4 #ehj ,david ,kimchi4 ,among the ,jews he ought to be sold that was not of sufficient worth to make restitution1 ,exod4 #bb4 #c4 ,and ,augustine#eha saith of ,christians1 ,that he which doth not make restitution according to his ability1 never repented4 ,and1 ,non remittetur peccatum1 nisi restituatur ablatum4 #eha ,aug4 ,epist4 #ed4 ,talio4 ,this was a punishment in the same kind1 an eye for an eye1 and a tooth for a tooth1 hand for hand1 and foot for foot1 ,deut4 #ai4 #ba4 ,talio is twofold4 ,talio identitatis1 or ,pythagorica1 which was according to the letter of the ,law1 when the offender was punisht with the loss of an eye1 for putting out another eye1 c4 ,talio similitudinis1 or analogica1 which was when the price of an eye1 or some proportionable mulct is paid for an eye put out1 or any other member spoiled4 ,the ,hebrews understand#ehb ,talio similitudinis1 that the price of a maim should be paid2 not ,talio identitatis1 not that the offender should be punisht with the like maim2 because to punish like for like in identitie1 is in some cases impossible1 as if a blind man put out anothers eye1 or one toothless strike out anothers tooth4 #ehb ,oculum pro oculo1 id est1 pretium oculi4 ,targum ,jonath4 ,deut4 #ai4 #ba4 ,it4 ,r4 ,solomon4 ibid4 ,in case of bodily maims therefore1 the ,hebrew ,doctors say1#ehc that the party offending was bound to a five fold satisfaction3 first1 for the hurt in the loss of the member4 ,secondly1 for the damage1 in loss of his labour4 ,thirdly1 for his pain or grief arising from the wound4 ,fourthly1 for the charge in curing it4 ,fifthly1 for the blemish or deformity thereby occasioned4 ,munster rendreth those five thus3 ,damnum1 lsio1 dolor1 medicina1 confusio4 ,the ,romans#ehd likewise had a ,talio in their ,law1 but they also gave liberty to the offender to make choice1 whether he would by way of commutation pay a proportionable mulct1 or in identitie suffer the like maim in his body8 #ehc ,vid4 ,munster4 ,exod4 #ba4 #ehd ,a4 ,gellius lib4 #aa4 cap4 #a4 ,scourging4 ,this was two fold2 either ,virgis1 with rods2 or flagellis1 with scourging4 ,this latter was more grievous than the former1 as appeareth by that ,ironical speech2#ehe ,porcia lex virgas ab omnium civium corpore amovit1 hic misericors flagella retulit4 ,both were in use among the ,romans1 but only the latter among the ,hebrews4 ,this beating or scourging was commanded1 ,deut4 #be4 #b1 #c4 where the number of stripes was limited1 which the ,judge might not exceed4 ,forty stripes shall he cause him to have1 and not past4 ,the ,jews in many things laboured to seem holy above the ,law4 ,for example1 where the ,lord commanded a ,sabbath to be sanctified1 they added their ,sabbatulum1 that is1 they began their ,sabbath about an hour sooner1 and ended about an hour later than the law required3 where the ,lord forbade them to eat or drink things sacrificed to ,idols1 they prohibited all drinking with ,heathens1#ehf because it is doubtful whether it were offered to ,idols or no4 ,the ,lord commanded them in the time of the ,passover to put away leaven out of their ,houses1 they would not take the name into their mouths#ehg all the time of that ,feast4 ,the ,lord commanded them to abstain from eating ,swines flesh2 they would not so much as name it1 but in their common talk#ehh would call a ,sow ,dabar ,acher1 ,another thing4 ,in like manner the ,lord commanded chief ,malefactors which deserved beating1 to be punisht with forty stripes2 they in their greatest corrections would give but thirty nine4 ,of the ,jews five times received ,i forty stripes save one1 #b ,cor4 #aa4 #bd4 ,for this purpose the scourge consisted of three thongs1 so that at each blow he received three stripes2 and in their greatest corrections were given thirteen blows1 that is1 forty stripes save one4 ,whether these thongs were made#ehi the one of a ,bulls hide1 the other of an ,asses hide1 or all three of a ,calves1#eij the matter is not material1 both opinions have their ,authors4 #ehe ,cic4 pro ,rabirio4 #ehf ,thisbites in #ehg ,thisbites in #ehh ,elias ,thisbit4 ibid4 #ehi ,talmud4 lib4 ,maccoth4 cap4 #c4 in ,mischna4 #eij ,baalturim4 vid4 ,drus4 #b ,cor4 #aj4 #bd4 ,the manner of correcting such1 was thus4 ,the malefactor had both his hands tyed to a post1 one cubit and half high1 so that his body bowed upon it4 ,the ,judge shall cause him to bow down1 ,deut4 #be4 #b4 ,this post or stake on which the ,malefactor leaned in time of whipping1 was termed ,gnammud1 ,columna1 a ,pillar4 ,his cloaths were plucked off from him downward unto the thighs1 and this was done#eia either by renting or tearing of them4 ,the ,governours rent ,paul and ,silas their cloaths1 and commanded them to be beaten with rods1 ,acts #af4 #bb4 #eia ,talmud1 ibid4 ,that the ,beadle should inflict a number of stripes proportionable unto the transgression1 this correction was performed in the sight of the ,judge4 ,the ,judge shall cause him to be beaten before his face1 ,deut4 #be4 #b4 ,the chief ,judge of the three1 during the time of the correction1 did either read or recite ,deut4 #bh4 #eh1 #ei4eib ,if thou wilt not keep1 and do all the words of this law1 c4 ,then the ,lord will make thy plagues wonderful1 c4 ,the second ,judge he numbred the stripes1 and the third he bade the ,beadle smite4 ,the chief ,judge concluded all1 saying1 ,yet he being merciful forgave their iniquity1 c4 ,psal4 #gh4 #ch4 #eib ,talmud4 ibid4 ,sometimes in notorious offences1 to augment the pains1 they tyed certain huccle-bones or plummets of lead1 or sharp thorns to the end of the thongs1 and such scourges the ,greeks termed#eic ,flagra taxillata in the ,scripture they are termed#eid ,scorpions4 ,my father hath chastised you with rods1 but ,i will correct you with ,scorpions1 #a ,king4 #ab4 #ab4 #eic ,eustathius4 ,item4 ,athenus lib4 #d4 #eid ,tholosan4 synt4 jur4 univers4 l4 #ca4 ,,chap4 ,,ix4 ,punishments borrowed from other ,nations4 ,the punishments borrowed from other ,nations are principally six3 #a4 ,crux1 ,the death on the ,cross4 #b4 ,serr dissectio1 the cutting one asunder with a saw4 #c4 ,damnatio ad bestias1 ,the committing one to fight for his life with wild beasts4 #d4 1 the wheel4 #e4 1 ,drowning one in the sea4 #f4 1 ,beating one to death with cudgels4 ,the first and the third were meerly ,roman punishments2 the second was likewise used by the ,romans1 but whether originally taken from them is doubtful3 the fourth and the last were meerly ,greek punishments2 the fifth was for the substance in use among ,hebrews1 ,greeks and ,romans1 but in the manner of drowning them1 they differed4 ,it will be needful to speak somewhat of all these4 #a4 ,crux4 ,this word is sometimes applied to any tree or stake on which a man is tortured to death1 but most properly it is applied to a frame of wood consisting of two pieces of timber compacted cross-wise4 ,the first is termed ,crux simplex1 the last ,crux compacta4 ,this latter is threefold4 #a4 ,decussata4 #b4 ,commissa4 #c4 ,immissa4 ,crux decussata4 ,this was made of two equal pieces of timber obliquely crossing one the other in the middle1 after the manner of the ,roman ,x1 and thence it is called decussata4#eie ,decussare1 est per medium secare4 ,veluti si du regul concurrant ad speciem liter ,x1 qu figura est crucis4 ,this kind of cross is by the common people termed ,crux ,andrana1 ,saint ,andrews-cross1 because on such an one he is reported to have been crucified4 #eie ,hieron4 in ,jerem4 c4 #ca4 ,crux commissa4 ,this was1 when a piece of timber erected1 was joyned in the middle to a traverse1 of over-thwart top2 somewhat shorter than the piece erect1 in manner of a ,roman ,t4 ,this is called ,crux ,antoniana1 ,s4 ,anthony his ,cross1 because he is often painted with such a ,cross4 ,crux immissa4 ,this was when a short traverse somewhat obliquely crossed the stake erect1 not quite in the middle1 as ,crux decussata1 nor quite on the top as ,crux commissa1 but near the top1 in this manner 4 ,this is thought#eif to have been ,crux ,christi1 the ,cross on which our ,saviour ,christ suffered4 #eif ,lipsius de cruce lib4 #aj4 cap4 #aj4 ,the ,ceremonies used by the ,romans towards those whom they crucified were these3 ,first1 they scourged them1 and sometimes tyed them to a ,piller in time of scourging4 ,artemidorus#eig is clear in this1 1 1 that is1 being tyed to the ,piller1 he received many stripes4 ,plautus#eih is thought to have alluded to the same4 ------,abducite hunc ,intro1 atque adstringite ad columnam fortiter4 #eig ,joseph4 excid4 lib4 #e4 cap4 #cb4 ,philo contra ,flaccum4 ,it4 ,liv4 lib4 #a4 #eih ,plaut4 ,bacch4 ,the ancient ,fathers#eii report that our ,saviour was whipt thus ad columnam3 but the ,scripture is silent1 both touching the place and manner of this whipping1 only that he was whipt is testified4 ,he scourged ,jesus1 and delivered him to be crucified1 ,mat4 #bg4 #bf4 #eii ,prudentius2 ,hieron4 ,beda vid4 ,lip4 de cruce1 lib4 #b4 cap4 #d4 ,secondly1 ,they caused them to bear their own ,cross1#fjj ,malefici cm ad supplicium educuntur1 quisq2 suum effert crucem4 ,thus ,christ bore his own ,cross1 ,john #ai4 #ag4 ,to this there is allusion1 ,he that taketh not his ,cross1 and followeth after me1 he is not worthy of me1 ,mat4 #aj4 #ch4 #fjj ,plutarch4 de sera num4 vind4 ,thirdly1#fja ,that the equity of the proceeding might clearly appear1 the cause of the punishment was written in a table1 and so carried before the condemned person2 or else it was proclamed by a publick ,cryer4 ,this cause was termed by the ,romans commonly ,titulus1 by some#fjb it is called ,elegium4 ,thus ,pilate wrote in ,hebrew1 ,greek1 and ,latine1 ,jesus of ,nazareth1 the ,king of the ,jews4 #fja ,euseb4 ,eccl4 hist4 lib4 #e4 cap4 #a4 ,it4 ,suet4 ,domit4 cap4 #aj4 #fjb ,tertul4 ,apol4 cap4 #b4 ,sueton4 in ,calig4 ,fourthly1#fjc ,they pluckt off their cloaths from such as were to be crucified4 ,thus ,christ suffered naked4 #fjc ,artemidor4 l4 #b4 c4 #eh4 ,serra dissectio1 ,a sawing one in sunder4 ,they sawed them from the head downward4 ,the ,romans#fjd they used this kind of punishment1 so likewise did the ,hebrews4 ,thus ,manasses is thought to have punisht the ,prophet ,isaiah1 and the ,apostle to have alluded unto it1 ,they were sawn a-sunder1 ,heb4 #aa4 #cg4 #fjd ,sueton4 in ,calig4 cap4 #bg4 ,damnatio ad bestias4 ,those who were condemned to wild beasts1 are properly termed ,bestiarii4 ,whether ,s4 ,paul did1 according to the letter1 fight with beasts at ,ephesus1 #a ,cor4 #ae4 #cb4 is much controversed4 ,some#fje understand by ,beasts1 ,demetrius1 and others that opposed him at ,ephesus1 others#fjf more probably understand the word literally4 ,and this kind of punishment was commonly exercised against ,christians in the ,primitive ,church1 insomuch that the ,heathens imputing the cause of all publick calamities unto the ,christians1 would call out1#fjg ,christianos ad ,leones6 ,let the ,christians be haled to ,lyons3 yea1 the litteral interpretation of the words1 is a stronger argument that ,saint ,paul believed the ,resurrection 7which is the scope of the text7 than to understand the words of a metaphorical fight1 against the enemies of his doctrine4 #fje ,theophylact4 ,anselm4 #fjf ,chrysostom4 ,ambros4 alii4 #fjg ,tertullian4 ,apol4 cap4 #dj4 1 ,the ,wheel3 ,a wise ,king bringeth the wheel over the wicked1 ,prov4 #bj4 #bf4 ,i take the words to imply no more but this1 that as the wheel turneth round1 so by the wisdom of a ,king the mischief intended by wicked men1 is brought upon their own head4 ,that hereby should be understood1 the grinding of wicked men under a cart-wheel1 as the husband brake some sort of grain under the wheel1 is the meer conceipt of ,expositors on this place2 for no ,records make mention of any such punishment in use among the ,jews4 ,among the ,greeks there was a punishment went under this name3#fjh it was called 1 ,a ,wheel1 not because a wheel was brought over the wicked1 but because they bound fast the offender to the spokes of a wheel1 and there scourged him1 to inforce a confession4 #fjh ' 1 ,aristoph4 in ,iren4 ,de eadem pna loquuntur ,demosth4 #c4 in ,aphob4 ,suidas4 1 ,drowning in the ,sea4 ,this was in use among many ,nations1 but the manner differed4 ,the ,romans#fji they sewed up a ,parricide into a leather budget1 sewing up together with him into the same budget1 a ,serpent1 a ,cock1 and an ,ape1 and so cast them all into the ,sea4 ,the ,grecians#faj when they judged any to this kind of punishment1 they wrapt him up in lead4 ,the ,hebrews tyed a milstone about his neck4 ,thus1 in respect of the manner those are to be understood1 who say1#faa this kind of punishment was peculiar to the ,jews4 #fji ,senec4 lib4 #e4 controv4 #d4 ,juvenal ,satyr #h4 ,modestus1 ,digest4 l4 #dh4 ad legem ,pomp4 de parric4 vid4 ,cl4 ,rhod4 l4 #aa4 c4 #ba4 #faj ,athenus l4 #ad4 #faa ,hier4 ,mat4 #ah4 #f4 4 ,it is rendred by the general name of torturing1 ,heb4 #aa4 #ce4 #b ,mac4 #f4 #ai4 ,but the word signifieth a special kind of torturing1 by beating one with cudgels unto death4 ,it hath its denomination from 1 which signifieth a ,drum usually3 and hence some#fab have parallel'd this torture with that among the ,romans termed ,equuleus2 as if the person thus tortured1 were rackt1 and stretched out in manner of a drum head3 but it signifieth also a drum stick1 and thence#fac cometh the punishment to be termed ,tympanismus1 that is1 a ,tabring1 or beating one to death with cudgels1 as if it were with drum-sticks4 ,this is evident by ,eleazar2 he came willingly1 1 to this kind of torment1 #b ,macab4 #f4 #ai4 and in the thirtieth verse1 where he gave up the ,ghost1 there is mention of his strokes1 not of his racking or stretching4 #fab ,magius in lib4 de ,equuleo1 vid4 ,drus4 prter4 l4 #h4 #fac ,scholiastes ,aristophanis scribit esse in ,pluto p4 #ej4 ,junius#fad reckoneth another kind of punishment termed by the ,hebrews1 ,tsinok1 which he would have to be a compound word3 doubtless his meaning is that it would be compounded of ,tsi1 ,navis1 a ship1 or boat1 and ,janack1 ,sugere1 to suck3 for he saith that thereby is meant a certain punishment1 termed ,navicula sugentis which ,plutarch#fae describeth in this manner2 ,that the offender should be inclosed between two boates1 as in a prison1 or1 as his phrase is 7quasi in vagina7 as in a sheath2 and1 to preserve life in him1 milk and honey tempered together was forcibly put into his mouth1 whether he would or no4 ,and hence1 from this sucking in of milk and honey1 this punishment hath been termed ,navicula sugentis4 ,but the ,hebrews#faf say1 that ,tsinock was nothing else but manacles1 or cords1 wherewith prisoners hands were tyed4 ,i leave it indifferent to the ,reader to follow which interpretation he please4 #fad ,junius4 ,jer4 #bi4 #bf4 #fae ,plutarch4 in ,artaxerxe4 #faf ,instrumentum constringens manus4 ,d4 ,kimch4 ,jer4 #bi4 #bf4 ,,the ,,sixth ,,book ,,of ,,miscellaneous ,,rites4 ,,chap4 ,i4 ,of ,circumcision4 ,their ,sacraments were two4 ,first1 the ,passover of which there hath been a set ,chapter4 ,secondly1 ,circumcision1 of which now4 ,circumcision1 was a cutting off the foreskin1 as a sign and seal of ,gods ,covenant made with the ,people of the ,jews4 ,it is called a sign by ,god in its first institution1 ,gen4 #ag4 and a seal by the ,apostle1 ,rom4 #d4 #aa4 ,yea1 it is called a sign and a seal1 by a ,doctor of the ,jews1#fag more ancient than their ,talmud4 #fag ,zohar4 ,gen4 #ag4 ,it was used 7though not as a ,sacrament7 by many other ,nations3#fah by the inhabitants of ,colchis1 the thiopians1 the ,troglodit1 and the ,egyptians4 #fah ,alex4 ab ,alex4 lib4 #b4 cap4 #be4 ,herodo4 l4 #b4 ,diodor4 ,sicul4 l4 #b4 c4 #a4 ,it4 l4 #d4 c4 #c4 ,in a figurative sense1 alluding unto this ,sacramental ,rite1 we read of three other sorts of ,circumcision in the ,scripture2 so that in all there are four mentioned4 #a4 ,this of the flesh4 #b4 ,another of the heart4 #c4 ,a third of the lips4 #d4 ,and a fourth of the ears4 ,we are to consider it in its proper acception1 and here to observe3 ,first1 the time when it was administred4 ,secondly1 the manner how4 ,thirdly1 the penalty in case it was omitted4 ,the time was the eighth day2 yea1 the eighth day was so precisely observed1 that if it fell on the ,sabbath1 yet they circumcised the ,child2 whence rose that saying among them1 ,circumcisio pellit ,sabbatum ,circumcision driveth away the ,sabbath2 or1 the ,sabbath giveth place to ,circumcision4 ,and with this accordeth that of our ,saviour1 ,ye on the ,sabbath day circumcise a man1 ,john #g4 #bb4 ,the ,jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one ,sabbath day at least1 say that ,god did therefore enjoyn the eighth day1 that one ,sabbath might first pass over each male1 before he should be partaker of this ,sacrament4 ,but more probably we may say1 that the reasons why ,god would not suffer them to anticipate the eighth day1 were first to shew1 that ,god in the matter of ,salvation1 neither was1 nor is simply tyed to ,sacraments2 for then there had been no less cruelty in forbidding ,circumcision until the eighth day1 than there was love in permitting it upon the eighth4 ,secondly1 because in this time of the ,mosaical ,pedagogie1 there was a kind of legal uncleanness1 in which the creatures were thought to be1 as remaining in their blood1 for the first seven daies after their birth1 ,levit4 #bb4 #bg4 ,it4 #ab4 #b1 #c4 ,notwithstanding1 ,god thought it not convenient to defer it longer than eight daies1 for the comfort of the ,parents1 which they received by a mature and seasonable initiation of their children4 ,the manner how ,circumcision was administred1 ,i find thus recorded3 ,some of those that were present held a vessel full of dust1#fai into which they did cast the foreskin being cut off4 ,again1 they prepared in the room1 a certain void chair for ,elias2#fbj which was done1 partly in honour of him1 for which respect also1 as often as they fell on any difficult place in ,scripture they would say#fba ,veniet ,elias1 omnia enodabit2 ,we know that ,elias will come1 and he will tell us all things3 ,but chiefly it was done1 because they thought ,elias to be present there in spirit1 whose bodily coming they did1 and do daily expect4 ,these ceremonies are meerly ,jewish1 practised by the latter ,jews1 but utterly unknown in our ,saviour ,christ his time1 and1 as it appeareth by the ,samaritan woman her speech1 that proverbial saying applyed now to ,elias1 was of old applyed to ,christ1 ,john #d4 #be4 ,thirdly1 he which supplyed the place of the ,witness1 or as we phrase it1 of the ,godfather1#fbb held the ,child in his arms whiles it was ,circumcised3 this ,godfather they called ,baal ,berith1 and ,sandack2 that is1 the ,master of the ,covenant4 ,uriah the ,priest1 and ,zachariah the son of ,jeberechia1 are thought#fbc to have been ,godfathers at the ,circumcision of ,maher-shalal-hash-baz1 ,esay4 #h4 #b4 and from them the custome of having ,godfathers in ,baptisme1 to have taken its original4 ,fourthly1 the ,parents named the ,child1 and in ,zacharies time1 it seemeth that in the naming of the ,infant1 they had respect to some name of his ,ancestors4 ,they said unto her1 there is none of thy kindred that is named with this name1 ,luk4 #a4 #fa4 ,other ,nations had their set daies also after the birth1 for the naming of their ,children4 ,the ,romans#fbd gave names to their male-children on the ninth day1 to the female on the eighth4 ,the ,athenians#fbe gave names on the tenth4 ,others#fbf on the seventh4 ,these daies ,tertullian#fbg called ,nominalia4 ,the ,grecians besides the tenth day on which they named the ,child1 they observed also the fifth1#fbh on which day the ,midwives took the ,child1 and ran about a fire made for that purpose1 using that ,ceremony as a purification of themselves and the ,child3 on this day the ,neighbours also sent in gifts1 or small tokens1 ,munera natalitia2#fbi from which custom that amongst ,christians1 of the ,godfathers sending gifts to the baptized ,infant1 is thought to have flown4 ,but to return again to the ,rites of the ,jews4 ,after the ,child had been circumcised1 the ,father said3#fcj ,blessed be our ,lord ,god1 who hath sanctified us with his precepts1 and hath commanded us1 that we should cause this child to enter into the ,covenant of ,abraham4 ,after this1 the whole ,church or company present replyed in this manner1#fca ,as thou hast made him to enter into the ,covenant1 so make him also to enter into the ,law1 into ,matrimony1 and into good works4 #fai ,paul4 ,fag4 ,deut4 #aj4 #fbj ,christoph4 ,cast4 in ,malac4 c4 #c4 #fba ,mercerus in abreviaturis4 #fbb ,elias ,thisb4 in #fbc ,jun4 ,trem4 ,es4 #h4 #b4 #fbd ,plutarch4 prob4 #ajb4 ,macrob4 ,sat4 l4 #a4 c4 #af4 #fbe ,cl4 ,rhodig4 l4 #bb4 cap4 #ab4 #fbf ,arist4 hist4 anim4 lib4 #g4 c4 #ab4 #fbg ,tertul4 de ,idol4 cap4 #af4 #fbh ,scholiast4 ,aristoph4 in ,lusistrat4 p4 #hhf4 ,it4 ,suidas in 4 #fbi ,stukius de conviv4 l4 #a4 c4 #af4 #fcj ,moses ,kotsen4 in tractat4 circumcis4 fol4 #aae4 #fca ,moses ,kotsen4 ibid4 ,the penalty for the omission of ,circumcision running in this form2 ,that soul shall be cut off from his people1 ,gen4 #ag4 #ad4 ,i understand the penalty to be pronounced against such an omission2 which proceeded either from contempt or wilful neglect4 ,in this case the question is1 what is meant by this phrase1 ,his soul shall be cut off from the people4 ,secondly1 who ought thus to be punisht8 whether the child1 or the parents1 and such who supply the place of parents8 ,for the first1 besides ,gods secret action in punishing such ,delinquents1 methinks there is a rule of direction for the ,church1 how to proceed against such in her ,discipline3 ,if any understand here1 by cutting off such a mans soul from his people1 the sentence of excommunication1 or casting him out of the ,synagogue1 ,i shall not oppose it2 though ,i rather incline to those1 who understand hereby a bodily death inflicted upon such an offender1 in which sense the phrase is taken1 ,exod4 #ca4 #ad4 ,whosoever doth any work on the ,sabbath1 that soul shall be cut off from among his people4 ,and it is very remarkable1 that when ,moses his child was uncircumcised1 the ,lord sought to kill ,moses3 which as it intimated the punishment of this fault to be a bodily death so it clearly evinceth1 that not the child till he cometh to years of discretion1 but the parents were liable to punishment4 ,the opinion of the ,rabbines concerning this latter point is thus delivered3#fcb ,if the ,father circumcise him not1 then the ,judges are commanded to circumcise him3 and if it be unknown to the ,judges1 and they circumcise him not1 when he is waxen great1 he is bound to circumcise himself1 and every day that passeth over him1 after he is waxen great1 and1 he circumciseth not himself1 lo he breaketh the ,commandment4 #fcb ,moses ,kots4 tract4 circumcis4 fol4 #aad4 col4 #d4 ,here it may be demanded1 how it is possible for a man1 after once he hath been marked with the sign of ,circumcision1 to blot out that character and become uncircumcised8 for thus some ,jews1 for fear of ,antiochus1 made themselves uncircumcised1 #a ,mac4 #a4 #af4 ,others for shame1 after they were gained to the knowledge of ,christ1 and to entertainment of the ,christian faith1 uncircumcised themselves1 #a ,cor4 #g4 #ah4 ,the answer is1#fcc that this was done by drawing up the foreskin with a ,chirurgion his instrument2 and unto this the ,apostle in the fore quoted place alludeth1 1 ,ne attrahat prputium4 ,this wicked invention is ascribed unto ,esau1 as the first ,author and practiser thereof4 #fcc ,epiphan4 lib4 de mens4 pond4 p4 #dae4 ,it4 ,celsus l4 #g4 c4 #be4 ,,chap4 ,,ii4 ,of their first fruits and their firstlings1 or first-born4 ,the use and end of their first-fruits1 was that the after-fruits might be consecrated in them4 ,to this purpose they were enjoyned to offer the first fruits of their trees1 which served for food1 ,levit4 #ai4 #bc1 #bd4 ,in which this order was observed2 the three first years after the tree had been planted1 the fruits were counted uncircumcised and unclean3 it was unlawful to eat them1 sell them1 or make any benefit of them3 on the fourth year1 they were accounted holy1 that is1 either they were given to the ,priests1#fcd ,num4 #ah4 #ab1 #ac4 or the owners did eat them before the ,lord at ,jerusalem1 as they did their second tithe3 and this latter is the common opinion of the ,hebrews4#fce ,after the fourth year1 they returned to the use of the owner3 we may call these 1 simply the first-fruits4 #fcd ,sacerdos ea comedebat4 ,aben ,ezra in hunc locum4 #fce ,talmud4 ,bab4 in ,magnasher sheni cap4 #a4 ,secondly1 they were enjoyned to pay yearly the first-fruits of every years increase1 and these we may call1 1 and of them there were many sorts4 ,first1 first-fruits in the sheaf1 ,lev4 #bc4 #aj4 ,secondly1 first-fruits in two wave-loaves1 ,levit4 #bc4 #ag4 ,these two bounded their harvest1 that in the sheaf was offered in the beginning of harvest1 upon the fifteenth of ,nisan1 the other of the loavs at the end1 upon their ,penticost3 and ,levit4 #bc4 they are both called ,thenuphoth1 that is1 shake-offerings4 ,thirdly1 there was a first of the dough4 ,num4 #ae4 #bj4 namely1#fcf a four and twentieth part thereof1 given unto the ,priests3 which kind of offering was observed1 even when they were returned out of ,babylon1 ,nehem4 #aj4 #cg4 ,unto this ,st4 ,paul hath reference1 ,rom4 #aa4 #af4 ,if the first fruits be holy1 the lump is holy4 ,fourthly1 they were to pay unto the ,priests the first-fruits of the threshing floor1 ,numb4 #ae4 #bj4 ,these two last are called ,therumoth1 that is1 heave offerings3 this the heave-offering of the threshing floor2 the other the heave-offering of the dough1 ,numb4 #ae4 #bj4 ,under the name of first-fruits1 commonly ,authors treat of no others but this last1 and wholly omit all the former sorts4 ,before we proceed to the explaining of the last1 note with me the difference of these two words1 ,thenuphoth1 and ,therumoth3 both signifie shake-offerings1 heave-offerings1 or wave offerings1 but with this difference2#fcg the ,therumoth was by a waving of elevation1 lifting the oblation upward and downward1 to signifie1 that ,god was ,lord both of ,heaven and ,earth4 ,the ,thenuphoth was by a waving of agitation1 waving it to and fro1 from the right hand to the left1 from the ,east to the ,west1 from the ,north to the ,south3 by which kind of agitation1 they acknowledged ,god to be ,lord of the whole world4 ,now1 that we may know what these first-fruits of the threshing floor were1 the ,rabbies1 and the others following them1 distinguish them into two sorts3 the first of these1 was first-fruits of seven things only3 #a ,wheat4 #b ,barley4 #c ,grapes4 #d ,figs4 #e ,pomgranates4 #f ,olives4 #g ,dates4 ,for all which the ,promised ,land is commended1 ,deut4 #h4 #h4 ,these the ,talmudists#fch term ,biccurim2 and when they treat of first-fruites they treat of them under this name1 and understand by the name of ,biccurim no other4 ,these1 they say1 are the first fruits1 which the people are so often in the ,law commanded to bring up unto the ,sanctuary1 at the ,feast of ,pentecost1 which was the end and closure of their harvest1 as was signified both by this oblation1 and likewise by that of the two wave-loaves1 ,lev4 #bc4 #ag4 #fcf ,uziel ,numb4 #ae4 #bj4 #fcg ,p4 ,fagius in ,pentat4 #fch ,r4 ,solom4 ,deut4 #bf4 #b4 ,it4 ,moses ,kotsens4 fol4 #bja4 ,col4 #d4 ,the second was paid of ,corn1 ,wine1 ,oyl1 and the ,fleece1 ,deut4 #ah4 #d4 ,numb4 #ah4 #ab4 yea1 of all things else that the earth brought forth of mans food4 ,thus their ,doctors are to be understood1 where they say1#fci ,quicquid eduliorum ex terra incrementum capit1 obnoxium est primitiis1 ,therum1 decimis4 ,this they call1 ,theruma1 an heave-offering3 the ,greek renders it1 1 ,a separation1 because this was a consecration1 or setting apart of the ,lords portion4 ,in allusion unto this1 ,i take ,s4 ,paul to have termed himself 1 separated unto the ,gospel1 ,rom4 #a4 #a4 1 ,aaron shall separate the ,levites1 so the ,greek renders it2 but the ,original is1 ,aaron shall wave the ,levites1 ,numb4 #h4 #aa4 ,again1 ,separate me ,barnabas and ,saul1 ,acts #ac4 #b4 ,drusius delivereth another reason1 as hath been said in the ,chapter of the ,pharisees4 ,but to proceed3 the ,hebrews called this second payment1 not only ,theruma1 simple1 but sometimes ,theruma gedola1#fdj the great heave offering1 in comparison of that ,tithe which the ,levites payed unto the ,priests3 for that was termed ,theruma magnasher1 the heave offering of the ,tithe1 ,numb4 #ah4 #bf4 which though it were one of ten1 in respect of that portion which the ,levites received2 yet it was but one of an hundered1 in respect of the ,husbandmans stock1 who payed the ,levites3 and thus it was a great deal less than the great heave offering1 as will presently appear4 ,this 7the ,hebrews say7 the owners were not bound to bring up to ,jerusalem4 #fci ,moses ,egypt4 in4 ,jud4 part4 #c4 tract4 de ,therumoth4 cap4 #b4 #fdj ,the law prescribed no set quantity to be paid1 either in the ,biccurim or in the ,theruma2 but1 by tradition1 they were taught to pay at least the sixtieth part in both1 even in those seven things1 also paid under the name of ,biccurim1 or first fruits1 as well as in their heave-offering termed ,theruma1 or ,theruma gedola4 ,thus the ,talmudists do distinguish the ,biccurim from the ,theruma gedola3 but in my opinion the ,biccurim may be contained under ,theruma gedola2 and in truth1 both of them are nothing else but the heave-offering of the floor1 formerly mentioned out of ,num4 #ae4 #bj4 ,my reasons are these3 #a4 ,scripture giveth no such leave to keep any part of their first-fruits at home2 if that could be proved1 the distinction were warrantable4 #b4 ,scripture doth not limit first fruits unto those seven kinds1 which alone go under the name of ,biccurim4 #c4 ,themselves confound both members2 for their ,biccurim1 they say1 they paid1 #a4 ,wheat4 #b4 ,barley4 ,in their ,theruma1 they say1 they paid ,corn2 as if under ,corn2 ,wheat and ,barley were not contained4 ,some may say1 they paid their ,biccurim in the ,ear1 while the harvest was yet standing and their ,theruma in ,wheat and ,barley ready threshed and winnowed4 ,my reasons why it cannot be so1 are these3 #a4 ,because then they should pay twice a sixtieth part in their corn4 #b4 ,because the corn offered in the sheaf was but a little quantity1 and it was offered not at their ,pentecost when their harvest ended1 but at their ,passover when their harvest began1 ,levit4 #bc4 #aj4 ,whereas their ,biccurim1 or first fruits1 were alwayes offered at their ,pentecost4 ,but omitting further proofs1 ,i proceed to shew the ground1 why in this heave-offering of the floor1 at least a sixtieth part was prescribed3 it is grounded upon that of the ,prophet ,ezek4 ,this is the oblation that ye shall offer1 the sixth part of an ,ephah out of an ,homer1 ,ezek4 #de4 #ac4 that is1 the sixtieth part of the whole1 because an ,homer containeth ten ,ephahs4 ,hence they took that distinction of these offerings4 ,some#fda they say1 gave the fortieth part of their encrease3 this1 because it was the greatest quantity given in this kind of oblations1 they termed ,theruma oculi boni1#fdb ,the oblation of a fair eye3 others 7though they were not so liberal as the former1 yet they might not be reputed niggardly7 gave a fiftieth part1 and this they termed ,theruma mediana1#fdc ,the oblation of a middle eye3 others1 whom they reputed sordid1 gave just a sixtieth part1 less then which they could not give1 this they termed ,theruma oculi mali1#fdd ,the oblation of an evill eye2 so that the payment of these was bounded by the tradition of the ,elders1 between the sixtieth and the fortieth part3 ,but the ,pharisees#fde that they might be holy above others1 made their bounds the fiftieth and the thirtieth part2 so that he was reputed sordid with them that paid the fiftieth part2 and none liberal except he paid the thirtieth4 ,the manner how these first-fruites termed ,biccurim were paid1 is at large set down1 ,deut4 #bf4 ,but in time of the ,prophets other ,ceremonies seem to have been received1 of which the ,hebrew ,docters say thus3#fdf ,when they carried up their first-fruits1 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 alone3 for it is said1 ,in the multitude of people is the ,kings honour1 ,prov4 #ad4 #bh4 ,and they came and lodged all night in the streets of the ,city1 and went not into houses1 for fear of pollution3 and in the morning the ,governor said1 ,arise1 and let us go up to ,sion1 the ,city of the ,lord our ,god4 ,and before them went a ,bull which had his horns covered with ,gold1 and an ,olive ,garland on his head1 to signifie the first fruits of the seven kinds of fruits4 ,there was likewise a pipe struck up before them1 untill they came near to ,jerusalem and all the way as they went1 they sung1 ,i rejoyced in them that said unto me1 we will go into the house of the ,lord1 c4 ,psal4 #abb4 ,unto this1 and other like manner of solemn ,assemblies the ,prophet hath reference1 saying1 ,ye shall have a song as in a night when a holy solemnity is kept1 and gladness of heart1 as when one goeth with a pipe to come unto the mountain of the ,lord1 ,esay4 #cj4 #bi4 #fda ,solom4 ,jarchi4 ,deut4 #ah4 #d4 ,item ,hieron4 in ,ezek4 #de4 fol4 #bfj4 #fdb ,theruma gnaiin jopha4 #fdc ,theruma benonith4 #fdd ,theruma gnajin ragna4 #fde ,epiphan4 contr4 ,pharis4 pag4 #aa4 #fdf ,maimon4 in ,biccurim4 cap4 #d4 sect4 #af4 ,the firstlings1 or first-born of man and beast1 the ,lord challenged as his own1 ,exod4 #ac4 ,the ground of this ,law was1 because ,god smote all the first-born in ,egypt from man to beast1 but spared the ,israelites2 for a perpetual memory of which benefit1 he commanded them to sanctifie all their first-born males unto him4 ,now the first born men1 and unclean beasts1 were redeemed for five silver shekels of the sanctuary1 paid unto the ,priests for each of them1 ,numb4 #ah4 #ae1 #af4 ,unto this ,s4 ,peter alludeth saying1 ,we are not redeemed with corruptible things1 as silver and gold1 #a ,pet4 #a4 #ah4 ,the firstlings of a clean beasts ought to be sacrificed1 their blood to be sprinkled on the ,altar1 their fat to be burnt for a burnt-offering1 and their flesh to return to the ,priests4 ,observe how ,god would be honoured by the firstlings of men and cattel2 by the first-fruits of trees1 and of the earth1 in the sheaf1 in the threshing-floor1 in the dough1 in the loavs3 ,all which teach us to consecrate the first and prime of our years unto the ,lord4 ,,chap4 ,,iii4 ,of ,tithes4 ,we are here to enquire3 ,first1 what things in general were titheable3 ,secondly how many kind of ,tithes there were3 ,thirdly1 the time when each sort of tithes began to be titheable4 ,first1 their yearly encrease was either ,cattel1 fruits of the trees1 or fruits of the land2 of all these#fdg they payed tithes1 even to mint1 anise1 and cumine1 ,these things they ought not to leave undone1 ,mat4 #bc4 #bc4 #fdg ,vid4 ,sixtin4 ,amama de decimis4 ,secondly1 the sorts of tithes payed out of the fruits1 both of the trees and the land1 by the ,husbandman1 were two1 payd in this manner3 ,when the ,harvest had been ended1 and all gathered1 then the ,husbandman laid aside his great ,theruma1 otherwise called the first-fruits of his threshing floor1 of which it hath been spoken in the ,chapter of the first fruits4 ,this being done1 then out of the remainder he paid a tenth part unto the ,levites1 and this they termed ,magnasher rischon1#fdh the first tithe1 ,tob4 #a4 #g4 ,this was always paid in kind1 and as it seemeth to me1 it was not brought up to ,jerusalem by the husbandman1 7others#fdi think otherwise7 but payed unto the ,levites in the several ,cities of tillage1 ,neh4 #aj4 #cg4 out of this first tithe the ,levites paid a tenth portion unto the ,priests2 this they termed ,magnasher min hammagnasher1#fej the tithe of the ,tithes1 ,neh4 #aj4 #ch4 and ,decima sanctitatum1 the tithe of holy things1 #b ,chron4 #ca4 #f4 this the ,levites brought up to the house of ,god1 ,neh4 #aj4 #ch4 ,when the ,levites had paid this tenth portion unto the ,priests1 then the ,levites and their ,families might eat the remainder of the first tithe in any place1 even out of ,jerusalem1 ,num4 #ah4 #ca4 #fdh #fdi ,decim prim necessario aut colono ipso aut ejus vicario ,hierosolymas deportand erant4 ,sixtin4 ,amama de decimis4 #fej ,this first tithe being paid1 the ,husbandman paid out of that which remained a second tithe2 this the ,husbandman might pay in kind if he pleased1 or if he would1 he might by way of commutation pay the worth thereof in money2 but when he payed in money1 he added a fifth part2 so that what in kind was ten in the hundred1 that changed into money1 was twelve in the hundred4 ,this the ,husbandman brought up unto ,jerusalem1 and made a kind of ,love-feast therewith1 unto which he invited the ,priests and ,levites1 only every third year he carried it not to ,jerusalem1 but spent it at home within his own gates1 upon the ,levites1 the fatherless1 the widows1 the poor1 ,deut4 #ad4 #bh4 ,they reckoned#fea their third year from the ,sabbatical year1 on which the land rested3 so that the first and second ,tithe was payed by the ,husbandman2 the first1 second1 fourth and fifth years after the ,sabbatical year3 but upon the third and sixth years only1 the first ,tithe was paid to the ,levites1 and the second was spent at home4 ,hence in respect of the kinds1 this is called ,magnasher scheni1#feb the second tithe1 ,tobit4 #a4 #g4 in respect it was paid to the poor every third year3 it is called ,magnasher gnani#fec1 1 the poor mans tithe1 and ,magnasher schelischi#fed1 the third tithe1 ,tob4 #a4 #a4 ,on those years on which it was carried up to ,jerusalem1 it ought of necessity to be eaten within the ,court of the ,temple1 ,deut4 #ad4 #bf4 and by the third tithe we are to understand the poor mans tithe on the third year1 which year is termed a year of tithes1 ,deut4 #bf4 #ab4 #fea ,moses ,kotsen4 tract4 de decima secundo4 fol4 #aii4 #feb #fec #fed ,they likewise tithed their cattel4 ,of their bullocks1 their sheep1 and all that passed under the rod1 the tenth was holy to the ,lord1 ,lev4 #bg4 #cb4 ,some ,expositors understand by this phrase of passing under the rod1 that all cattel are titheable which live under the custody of a keeper1 as if there were allusion to the shephards staff1 or keepers rod1 which they use in keeping their cattel4 ,the ,hebrews more probably understand hereby1 the manner of their decimation or tithing their cattel1 which was as followeth4#fee ,he that hath ,lambs 7or ,bullocks7 thus separateth his tenth1 he gathereth all his lambs and all his bullocks into a fold to which he maketh a little door1 that two cannot go forth together2 their dams are placed without the door1 to the end1 that the lambs hearing them bleating1 might go forth one after another in order4 ,then one beginneth to number with his rod1 one1 two1 three1 c4 and the tenth which cometh forth1 whether it be male or female1 perfect1 or blemished1 he marketh it with a red mark1 saying this is for tithe4 ,at this day the ,jews1 though they are not in their own ,country1 neither have any ,levitical ,priesthood1 yet those who will be reputed religious among them1 do distribute in lieu of tithes1 the tenth of their encrease unto the poor1 being perswaded that ,god doth bless their estates the more3 for their usual ,proverb is1#fef ,thegnasher1 bischebil sche thegnasher2 that is1 ,pay tithes1 that thou mayst be rich4 #fee ,solomon ,jarchi1 ,lev4 #bg4 #cb4 ,maimon4 de primogen4 c4 #g4 ,sect4 #a4 #e4 #fef ,the time of the year from which they reckoned tithes1 was different4 ,for beasts#feg they counted the year from ,elul to ,elul1 that is1 from ,august to ,august1 for grain1 pulse1 and herbs1#feh from ,tisri to ,tisri1 that is1 from ,september to ,september3 for the fruit of trees1 from ,schebat to ,schebat1 that is1 from ,january to ,january4 #feg ,talmud tract4 de novo anno ad initium1 ,buxt4 ,synag4 ,jud4 c4 #ab4 #feh ,moses ,kotsen4 in prcept4 affirm4 #acf4 ,in this ,synopsis following 7which ,sixtinus ,amama hath taken out of ,scaliger7 the manner of ,israels tithings is set down4 #fjjj ,bushels in one year4 #ajj ,bushels was the least that could be paid by the ,husbandman to the ,priests for the first-fruits of the threshing floor4 #eijj ,bushels remained to the ,husbandman1 out of which he payed two ,tythes4 #eij ,bushels were the first ,tithe to the ,levites4 #ei ,bushels the ,levites paid the ,the ,husbandman ,priests1 which was called had growing the ,tithe of the ,tithes4 #ecaj ,bushels remained to the ,husbandman1 out of which he paid his second tithe4 #eca ,bushels were the second ,tithe4 #dggi ,bushels remained to the ,husbandman as his own1 all being paid4 #aaba ,bushels are the sume of both ,tithes joyned together1 which is above a sixth part of the whole1 namely nineteen out of an hundred4 ,we are to know moreover1 that through the corruption of the times1 in time of ,hezekiah's reign1 ,tithes began generally to be neglected1 insomuch that then ,overseers were appointed to look to the true payment thereof1 #b ,chr4 #ca4 #ac4 ,notwithstanding1 partly through the negligence of the ,overseers1 partly through the covetousness of the people1 about one hundred thirty years before our ,saviours ,incarnation1 corruption so prevailed1 that the people in a manner neglected all tithes1 yea none or very few payed either their first1 second1 or poor manns tithe1 only they paid the great heave-offering justly4 ,for this reason 7saith ,moses ,kotsensis#fei7 in the daies of ,john the ,priest1 who succeeded ,simeon the just1 7,i take it he meaneth ,johannes ,hyrcanus7 their great ,court1 termed their ,sanhedrim1 made a ,decree1 that more faithful ,overseers should be appointed for the ,tithes4 ,at this time many things became questionable1 whether they were tithable or no2 whence the high ,court of their ,sanhedrim decreed1 that in the things doubtful 7which they termed ,demai7#ffj though they paid neither first1 nor poor mans tithe1 yet they paid a second tithe1 and a small heave-offering2 namely1 one part of an hundred3 ,mint1 ,anise and ,cummin1 seemeth to have been of these doubtful things2 in which1 though the decree of their ,sanhedrim required but one in the hundred1 yet the ,pharisees would pay a just tenth1 ,mat4 #bc4 #bc41 and hence it is that they boasted1 ,they gave tithes of all that they possessed1 ,luk4 #ah4 #ab4 ,in which they outstripped the other ,jews1 who in these payments took the liberty granted them by the ,sanhedrim4 #fei ,moses ,kotsen4 fol4 #aii4 col4 #c4 #ffj ,moses ,kotsen4 ibid4 ,,chap4 ,,iv4 ,of their ,marriages4 ,in this ,chapter of their ,marriages1 we are to consider3 ,first1 the distinction of their wives4 ,secondly1 the manner of their betrothings4 ,thirdly1 the rites and ceremonies of their marriage4 ,lastly1 the forme of their divorce4 ,the ,patriarchs in the ,old ,testament had many of them1 two sorts of wives3 both of them were reputed lawful1 and true wives1 and therefore the children of both were accounted legitimate4 ,the ,hebrews commonly call the one ,naschim2 ,primary-wives1 married with nuptial ceremonies and rites requisite4 ,some derive the word from ,nischa1 ,oblitus fuit1 quasi ,oblivios dict1 because for the most part1 womens memory is not so strong as mens3 but they think not amiss1 who say that women are so called from oblivion1 or forgetfulness1 because the ,fathers family is forgotten1 and in a manner extinct in their daughters when they are married4 ,hence proceeds that common saying of the ,hebrews1#ffa ,familia matris non vocatur familia3 and for the contrary reason1 a male child is called ,zacar1 from his memory1 because the memory of the ,father is preserved in the ,son1#ffb according to that speech of ,absolom1 ,i have no ,son to keep my name in remembrance1 #b ,sam4 #ah4 #ah4 #ffa ,aben ,ezra4 ,numb4 #a4 #b4 #ffb ,eandem prolis mascul rationem habitam apud ,grcos testatur ,euripides4 4 ,the other sort of wives they call#ffc ,pillagshin1 secondary wives1 or half wives2 the ,english translates them ,concubines1 and that not unfitly1 for sometimes the ,hebrew word it self denoteth an infamous ,strumpet1 or common ,harlot4 #ffc ,vxor secundaria vocem compositam esse aiunt ex ,dividere1 uxor1 quasi uxor divisa dimidia4 ,the differences between these ,concubines1 and the chief or primary wives1 are many4 #a4 ,a disparity in their authority1 or houshold government3 the ,wife was a ,mistress1 the ,concubine as an hand-maid or servant4 ,she had only ,jus thori1 a true and lawful right unto the marriage bed as the chief wife had2 otherwise she was in all respects inferiour4 ,and this appeareth in the history of ,sarah and ,hagar4 ,secondly1 the betrothing was different3 the chief wife at her espousals received from her ,husband certain ,gifts and ,tokens1 as pledges and ceremonies of the contract4 ,thus ,abrahams steward 7who is probably thought to be ,eliezer1 of whom we read1 ,gen4 #ae4 #b47 gave in ,isaacs name unto ,rebecca1 jewels of silver1 and jewels of gold1 and raiment1 ,gen4 #bd4 #ec4 ,this custome was in use also among the ,grecians1 who calleth these gifts 4#ffd ,moreover#ffe the chief wife likewise received from her husband a bill of writing1 or matrimonial letters1 whereas the ,concubine received neither such gifts1 nor such letters4 ,thirdly1 only the children of the chief wife succeeded the father in his inheritance2 the children of the ,concubine received gifts or legacies3 ,abraham gave all his goods to ,isaac1 but unto the sons of the ,concubines which ,abraham had1 ,abraham gave gifts1 ,gen4 #be4 #e1 #f4 ,and here1 by the way we may take notice1 that the first-born by right of primogeniture1 received a double portion of his fathers goods1 the father shall give him a double portion of all that he hath for he is the first of his strength1 ,deut4 #ba4 #ag4 ,unto this custome the ,prophet ,elisha's speech alludeth1 when he prayeth ,elijah1 that his spirit might be double upon him1 #b ,king4 #b4 #i4 that is that he might have a double portion of his spirit1 in comparison of the other ,prophets1 or rather the sons of the ,prophets1 amongst whom he obtained the place of an elder brother1 and therefore prayeth for the right of primogeniture3 so that we are not to understand him1 as if he did ambitiously desire a greater measure of the spirit than rested upon his ,master1 but that he desired to excel the other remaining ,prophets1 unto whom afterward he became a father4 ,the ,hebr4 phrase#fff is in both places the same4 ,secondly1 in their betrothing we are to consider1 #a4 ,the distance of time between the espousals1 and the confirmation of their marriage1 which some have conceited to have been a full year1 at least ten months2 and this they observe from ,rebecca1 her brother and mothers answer unto ,abrahams servant1 desiring that the ,maid might not depart presently1 but remain after the ,espousals at least ten dayes1 ,gen4 #bd4 #ee4 ,which ,text they interpret#ffg ten months1 understanding thereby that which elsewhere is phrased#ffh an year of dayes1 ,gen4 #da4 #a4 ,but if we should yield this interpretation 7although our ,english at least ten dayes is more agreeable unto the ,septuagint and the ,original7 yet it followeth not1 that this time was craved for the fulfilling of any prescribed distance between the ,espousals and the marriage1 but rather it implieth the tender affection of the mother towards her daughter1 as being loath so suddenly to part with her3 ,notwithstanding1 it is not unlikely that there was a competent distance of time between the first affiancing1 and the confirmation of the marriage1 though not prescribed1 or limited to any set number of dayes1 weeks1 or months4 ,the second thing considerable in their betrothings1 is to enquire the manner of their contracting1 which might be done in ,israel three ways4#ffi ,first1 ,by a piece of money4 ,secondly1 ,by writing4 ,thirdly1 ,by copulation1 and all these in the presence of witnesses4 ,by a piece of money1 though it were but a farthing1 or the worth thereof1 at which time the man used this1 or the like form of words2#fgj ,lo thou art betrothed unto me3 and he gave her the mony before witnesses4 ,by bill1 and then he wrote the like form of words2 ,be thou betrothed unto me1 which he gave her before witnesses2 and it was written with her name in it1 else it was no betrothing4 ,by copulation1 and then he said likewise1 ,lo thou shalt be betrothed unto me by copulation1 and so he was united unto her before two witnesses1 after which copulation she was his betrothed wife4 ,if he lay with her by way of fornication1 and not by the name of betrothing2 or if it were by themselves1 without the fore-acquainting of ,witnesses1 it was no betrothing3 however he might not lye with her the second time1 before the marriage was accomplished4 ,and though the betrothing might be any of these three wayes1 yet usually it was by a piece of money2 and if they would1 they might do it by writing1 but betrothing by copulation was forbidden by the wise men of ,israel1 and who so did it was chastised with rods3 howbeit the betrothing stood in force4 ,these solemnities in betrothing were performed by the man and woman under a ,tent or ,canopy made for the purpose1 called in their language ,chuppa1#fga a ,tabernacle or ,tent3 to this the ,psalmist alludeth1 ,psal4 #ai4 #d1 #e4 ,in them hath he set a ,tabernacle for the ,sun which as a ,bridegroom coming out of his ,chamber1 rejoyceth as a strong man to run a ,race4 #ffd ' 4 ,hom4 ,iliad4 #i4 vid4 etiam ,suid4 in 4 #ffe ,d4 ,kimchi4 #b ,sam4 #e4 #ac4 #fff partem duorum4 #ffg ,onkelos ,r4 ,solom4 #ffh ,duorum annorum dierum4 #ffi ,moses ,kotsen4 fol4 #abd4 #fgj ,maimon4 in ,ischoth1 c4 #c4 s4 #a4 #fga ,elias ,thisbit4 ,thirdly1 the rites and ceremonies of their marriage were performed in the assembly of ten men at least1 with blessings and thanksgivings unto ,god1 whence the house it self was called ,beth hillula1#fgb the ,house of praise and their marriage song ,hillulim1#fgc praises4 ,the ,bridegrooms intimate friends which accompanied him sung this ,epithalamium or marriage song1 were termed 1 children of the ,bride-chamber1 ,mat4 #i4 #ae4 ,such ,i conceive those thirty companions to have been which ,sampson associated to himself1 ,judg4 #ad4 #aa4 ,the form of this phrase or blessing is at large described by ,genebrard1 and the sum thereof is this3 ,the chief of these companions taketh a cup1 and blesseth it saying ,blessed art thou ,o ,lord our ,god1 the ,king of the world1 wch createst the fruit of the vine3 afterward then he saith1 blessed be the ,lord our ,god the ,king of the world1 who hath created man after his own ,image1 according to the image of his own likeness1 hath therby prepared unto himself an everlasting building1 blessed be thou1 ,o ,lord1 who hast created him4 ,then followeth again1 ,blessed art thou1 ,o ,lord our ,god1 who hast created joy and gladness1 the ,bridegroom and the ,bride1 charity and brotherly love1 rejoycing and pleasure1 peace and society3 ,i beseech thee1 ,o ,lord1 let there suddenly be heard in the ,cities of ,judah1 and the streets of ,jerusalem the voice of joy gladness1 the voice of the bridegroom the ,bride3 the voice of exultation in the bride-chamber is sweeter than any feast3 and children sweeter than the sweetness of a song3 and this being ended1 he drinketh to the married couple4 #fgb #fgc ,this custome of praising ,god at such times was not needless or superfluous1 for the fruit of the womb was expected as a special blessing from ,god1 and so acknowledged by them in that saying1 that four keys were in the hand of him who was the ,lord of the whole world1 which were committed neither to ,angel nor ,seraphim2 namely ,clavis pluvi1 clavis cibationis1 clavis sepulchrorum1 clavis sterilitatis4#fgd ,concerning the key of ,rain1 thus speaketh the ,scripture1 the ,lord will open to thee his good treasure1 ,deut4 #bh4 ,concerning the key of food1 thou openest thy hands1 ,psal4 #ade4 ,concerning the key of the grave1 when ,i shall open your sepulchres1 ,ezek4 #cg4 ,concerning the key of barrenness1 ,god remembred ,rachel and opened her womb1 ,gen4 #cj4 ,whereby it is intimated1 that these four things ,god hath reserved in his own hand and custody3 namely1 ,rain1 food1 the raising of our bodies and the procreation of children4 #fgd ,targum ,hieros4 ,gen4 #cj4 #ba4 ,the time of their marriage feast appeareth clearly to have been usually seven daies4#fge ,sampson continued his feast seven daies1 ,judg4 #ad4 #aj1 #aa4 ,and of this seven daies feast1 ,divines#fgf do understand that speech of ,labans unto ,jacob1 concerning ,leah1 fulfill her weak1 and we will also give thee this1 ,gen4 #bi4 #bg4 in which speech1 it is thought that ,laban did desire ,jacob1 not to reject and turn away ,leah1 but to confirm the present marriage1 by fulfilling the usual days of her marriage feast4 ,from this custom1 together with the practise of ,joseph1 mourning seven dayes for his father1 ,gen4 #ej4 #aj4 arose that usual proverb among the ,jews1 ,septem ad convivium1 ,septem ad luctum4 ,the chief governor of the feast was called ,baal mischte2#fgg which name is fitly expressed by being called the ruler of the feast1#fgh ,joh4 #b4 #i4 ,the modern ,jews in ,italy1 when they invite any to a marriage feast1 use this form of words1 ,such a one1 or such a one entreateth you to credit his daughters marriage with your presence at the feast1 c4 ,then he which is invited replieth1 ,mazal tob#fgi which some interpret to be the wishing of good luck in general1 but ,i rather think1 that hereby was wished to the married parties1 a special blessing in the procreation of children3 whence the wedding ring1 given unto the ,bride-wife1 had this inscription or posie ,mazal tob2#fhj and the ,hebrews call the ,planet ,jupiter1 ,mazal1 whose influence they thought to be of great efficacy and force for generation3 but in truth1 ,mazal1 signifieth any other ,planet or ,star in the ,heaven1 according to that ,hebrew ,proverb1#fha ,there is no herb in the earth1 that hath not a ,mazal or ,star in the ,firmament answering it1 and striking it1 saying grow4 ,now tob signifieth good2 so that the phrase soundeth as much as1 be it done in a good hour1 or under a good ,planet4 #fge ,vid4 ,thisbit4 in #fgf ,augustin4 qust4 super ,genes4 #hh4 #fgg #fgh 4 #fgi i4 ,stukius4 de conviv4 l4 #b4 c4 #c4 #fhj ,munster4 ,gen4 #cj4 #fha ,non est tibi ulla herba inferius cui non sit ,mazal in firmamento1 ferit ipsam ,mazal1 dicit ei1 ,cresce4 ,at the time of the marriage also1 the man gave his wife a dowery bill1 which the ,scrivener wrote1 and the ,bride-groom paid for1 whereby he endowed his spouse1 if she were a ,virgin1 with #cjj ,deniers1 7that is fifty shekels7 and if she had been married before with an hundred ,deniers1 that is twenty five shekels and this was called the root or principal of the dowry3 the dowry might not be less1 but more1 so much as he would1 though it were to a talent of gold4 ,there is mention of a contract between ,tobias and ,sarah1 and that was performed1 not by a ,scrivener1 but by ,raguel1 the womans father2 where we may observe1 that before the writing of this bill there was a giving of the woman unto her husband4 ,the form of words there used is1 ,behold1 take her after the ,law of ,moses1 ,tobit4 #g4 #ad4 ,a copy of this ,dowry-bill is taken by ,bertram out of the ,babylon ,talmud4 ,the words thereof are thus3#fhb ,upon the sixth day of the week1 the fourth of the month ,sivan1 in the year five thousand two hundred fifty four of the creation of the world1 according to the computation which we use here at ,massilia1 a ,city which is scituate near the ,seashore1 the ,bridegroom ,rabbi ,moses1 the son of ,rabbi ,jehuda1 said unto the ,bridewife ,clarona1 the daughter of ,rabbi ,david1 the son of ,rabbi ,moses1 a ,citizen of ,lisbon2 ,be unto me a wife according to the law of ,moses and ,israel3 and ,i according to the word of ,god1 will worship1 honour1 maintain1 and govern thee according to the manner of the husbands among the ,jews1 which do worship1 honour1 maintain1 and govern their wives faithfully1 ,i also do bestow upon thee the dowry of thy ,virginity1 #bjj ,deniers in silver1 which belong unto thee by the law3 and moreover1 thy food1 thy apparel1 and sufficient necessaries2 as likewise the knowledge of thee1 according to the custom of all the earth4 ,thus ,clarona the ,virgin rested and became a wife to ,rabbi ,moses the son of ,jehuda1 the ,bridegroom4 #fhb ,talmud4 ,bab4 vid4 ,buxtorf4 ,grammatic4 ,chald4 p4 #ch4 #i4 ,after the marriage was finished1 then the wife might challenge from her ,husband three things as debt4 #a4 ,food4 #b4 ,apparel4 #c4 ,cohabitation1 or the right of the bed2 which they note from ,exod4 #ba4 #aj4 where it is said1 ,if he take him another wife1 her food1 her raiment1 and her duty of marriage shall he not diminish4 ,and unto this the ,apostle alludeth1 calling it ,due benevolence1 #a ,cor4 #g4 #c4 ,the ,wife1 when she was first presented unto her ,husband1 covered her ,head with a veil1 in token of subjection4 ,rebecca took a veil1 and covered her self1 7,gen4 #bd4 #fe47 and for this cause 7namely in sign of subjection7 ought the woman to have power on her head1 #a ,cor4 #aa4 #aj4 where by ,power the ,apostle understandeth a veil4 ,do any ask the question1 why he should denote this veil by the name of power1 especially seeing it was in token of subjection8 ,the ,apostle being an ,hebrew of the ,hebrews1 might have respect to the ,hebrew word ,radid1#fhc signifying a veil1 which cometh from the root ,radad1 to bear rule and authority1 and so might use the ,greek word1#fhd signifying power in the same sense as the ,hebrews did4 ,and1 in truth1 what was this subjection to the husband but a kind of power and protection derived unto the ,wife1 in comparison of her former state1 being a ,virgin8 and therefore in case her husband was jealous of her1 among other tokens of sorrow1 she was commanded to stand at her tryal with her head uncovered1#fhe ,numb4 #e4 #ah4 intimating thereby1 that if she could not then clear her self1 she was from thenceforward deprived of all power1 which heretofore she enjoyed by the means of her ,husband4 #fhc ,velamen mulieris1 verbo ,subjecit4 #fhd 4 #fhe ,sine ,radid4 4 ,sic ego interpretor verba ,maimon4 in ,sota4 #ab4 c4 #c4 sect4 #e4 ,after the marriage was finished1 sometimes there was permitted a ,bill of ,divorce3 this the ,hebrews called ,sepher ,kerithuth1#fhf a ,bill of cutting off1 because the woman is by this means cut off from her ,husbands family4 ,ten things were thought#fhg requisite as the root and foundation of a divorce4 #a4 ,that a man put her not away but of his own will4 #b4 ,that he put her away by writing1 not by any other thing4 #c4 ,that the matter of the writing be to divorce her1 and put her away1 out of her possession4 #d4 ,that the matter of that divorcement be between him and her4 #e4 ,that it be written by her name4 #f4 ,that there be no action wanting1 after the writing thereof1 save the delivery of it unto her4 #g4 ,that he give it unto her4 #h4 ,that he give it her before witnesses4 #i4 ,that he give it her by the law of divorces4 #aj4 ,that it be the ,husband or his deputy that delivereth it unto her4 ,the form or copy of this bill of divorcement was as followeth1#fhh ,upon such a day of the week1 such and such of the month ,n4 such or such an year of the ,creation of the world1 according to the computation which we use here in this ,city ,n4 scituate near the ,river ,n4 that ,i of the ,country ,n4 the son of ,rabbi ,n4 of the ,country ,n4 ,but now ,i dwelling in such or such a place1 near such or such a river1 have desired of my own free will1 without any coaction1 and have divorced dismissed and cast out thee1 thee ,i say1 thee my wife ,n4 of the country ,n4 the daughter of ,rabbi ,n4 dwelling in such or such a country1 and dwelling now in such or such a place1 scituate near such or such a river1 which hast been my wife heretofore1 but now ,i do divorce thee1 dismiss thee1 and cast thee out1 that thou mayst be free1 and have the rule of thy self1 and to depart1 and to marry with any other man whom thou wilt1 and let no man be refused by thee for me from this day forward for ever4 ,thus be thou lawful for any man1 and this shall be to thee from me1 a bill of separation1 a bill of divorce1 and a letter of dismission1 according to the law of ,moses and ,israel4 ,n4 the son of ,n4 witness4 ,n4 the son of ,n4 witness4 #fhf ,grce 4 #fhg ,maimon4 de divort4 c4 #a4 sect4 #e4 #fhh ,hc forma reperitur apud ,mosem ,kotsensem4 fol4 #acc4 ,aliud exemplar ibidem habetur4 ,it4 in ,mose ,egyptio4 part4 #b4 fol4 #ei4 unde desumpta est hc testium subscriptio quam opposuimus4 ,this bill was written by a ,scrivener1 or publick ,notary4#fhi ,and furthermore1#fij a woman being divorced1 or otherwise a widow1 it was not lawful for her to marry again1 till she had tarried ninety days1 besides the day of her divorce1 or of her husbands death1 and her last espousals3 to the end it might be known1 whether she were with child or no1 that there might be proof1 whether it were the seed of her first husband1 or of her second4 #fhi ,solomon ,jarchi4 ,hos4 c4 #a4 #aj4 #fij ,maimon4 de divort4 cap4 #aa4 sect4 #ah4 ,it was a common custome among the ,romans1 about the time of our ,saviours birth1 even for the women to divorce their ,husbands1 and to marry again at their pleasure4 ,of this1 ,heathen ,authors speak3 ----,sic fiunt octo mariti1 ,quinque per autumnos4 ,juvenal4 ,satyr #f4 verse #bcj4 ,et nubet decimo jam ,thelesina viro4 ,martial4 lib4 #h4 ,non consulum1 sed maritorum numero annos suos computant1 c4#fia ,the bill tendred by the woman1 was termed#fib 1 letters of forsaking2 not letters of cutting off1 or putting away4 ,this same practise was in use also among the ,hebrews4 ,hence is that saying of our ,saviour3 ,if a woman shall put away her husband1 and be married to another1 c4 ,mark #aj4 #ab4 ,now although1 at that time1 humane laws forbad not marriages renewed with others upon such divorce1 yet ,gods law condemned both such divorces1 such marriages1 and1 before ,god1 persons marrying after such divorcements were reputed digamites1 that is1 to have two husbands1 or two wives4 ,for this reason1 a ,minister above others is commanded to be 2 ,the husband of one wife1 #a ,tim4 #c4 #b4 ,and the woman she is commanded to be 1 ,the wife of one husband1 #a ,tim4 #e4 #i4 ,in which text1 second marriages 7in case of the ,husbands or ,wives death7 are no more forbidden1 than the ,poet forbade them in the like phrase4 ,unico gaudens mulier marito4 ,horat4 ,carmin4 #c4 #ad4 #fia ,senec4 #c4 de ,benef4 #af4 #fib ,plutarch4 in ,alcibiade4 ,note in the last place1 that among the ,jews the ,bride-woman also brought a dowry to her husband2 it was sometimes more1 sometimes less2 it was called by the ,rabbins#fic ,nedunia3 ,raguel gave with his daughter ,sarah half his goods1 servants and cattel1 and money1 ,tob4 #aj4 #aj4 #fic ,elias ,thisbit4 ,it4 ,solom4 ,jarchi4 ,gen4 #ca4 #ae4 ,,chap4 ,v4 ,of their ,burials4 ,at the time of a mans death1 before his ,burial1 many ceremonies were observed4 ,first1 the next of the kin closed the eyes of the deceased body4 ,joseph shall put his hands upon thy eyes1 ,genes4 #df4 #d4 ,this was likewise practised both by the ,romans and the ,grcians4 ,ille meos oculos comprimat1 ,ille tuos4 ,ovid4 4 ,homer4 ,iliad4 #aa4 ,secondly1 they washed the body being dead4 ,tabitha died1 and when they had washed her1 they laid her in an upper-chamber1 ,act4 #i4 #cg4 ,the baptization or washing at such a time was threefold4 ,the first was 1 ,eccles4 #cd4 #bf4 ,a washing from the pollution contracted by the touch of a dead carkass2 that if haply any ignorantly and unawares became thus unclean1 then was he by a kind of washing to be made clean again4 ,the second was 1 a baptization or washing of the dead ,corps it self4 ,thus ,tabitha was washed3 neither is the word 1 unusually applied to common washings1 as ,mar4 #g4 #d4 we read of the washing of cups1 pots1 vessels1 tables1 the ,greek is 4 ,the first of these washings was proper to the ,jews3 this second in use with ,jews ,christians1#fid and ,heathens3#fie the third 7which was 1 a baptization for the dead1 #a ,cor4 #ae4 #i47 proper to some amiss-led ,christians4 ,it may be demanded1 what manner of ,baptism this was8 with submission of my judgment1 ,i understand this place with ,s4 ,ambrose#fif of a ,sacramental washing1 applied unto some living man in the name and behalf of his friend1 dying without ,baptism1 out of a superstitious conceit1 that the ,sacrament thus conferred to one alive1 in the name of the deceased1 might be available for the other dying unbaptized4 ,as if the ,apostle did wound those superstitious ,corinthians with their own quills1 and prove the ,resurrection of the dead from their own erroneous practice1 telling them in effect1 that their superstitious custome of baptizing the living for the dead1 were vain and bootless1 if there were no resurrection1 and therefore the ,apostle useth an emphatical distinction of the persons1 in the next immediate verse1 saying1 why are we also in jeopardy every hour8 he inferreth the resurrection by force of a double argument2 the first drawn from their superstitious baptization for the dead3 the second1 from the hourly jeopardy and peril wherein we1 that is1 himself and other ,christians are4 ,so that as that ,father noteth1 the ,apostle doth not hereby approve their doing1 but evinceth their hope of the resurrection from their own practice1 though erroneous4 ,that there was ,vicarium tale ,baptisma 7as ,tertullian#fig calleth it7 in use among the ,marcionites1 is evident1 yea1 and among the ,corinthians#fih also3 the manner thereof is thus described3#fii ,when any ,catechumenist died1 some living person placed under the bed of the deceased1 they came unto the deceased party1 and asked him whether he would be baptized3 then he replying nothing1 the party under the bed answered for him1 saying that he would be baptized3 and thus they baptized him for the dead1 as if they acted a play upon the ,stage4 #fid ,tertullian4 ,apolog4 c4 #dg4 ,it4 ,euseb4 hist4 lib4 #g4 c4 #ag4 #fie ,corpusque lavant frigentis ungunt ,virg4 lib4 #f4 neid4 #fif ,ambros4 #a ,cor4 #af4 #bi4 #fig ,tertul4 lib4 de resur4 carnis4 #fih ,epiphan4 de ,corinthian4 hres4 #bh4 #fii ,chrysost4 #a ,cor4 #ae4 ,the third ceremony used by the ,jews towards the dead party1 was the embalming of the corps1 which for the main thereof1 it is probable they learned from the ,egyptians1 for we find ,joseph to be the first that practised it1 ,gen4 #ej4 #b4 ,the ,egyptian manner of embalming was thus3#gjj they took out the bowels of the dead1 they cleansed them and washed them with the wine of ,dates1 and after that again with odors3 then filled they the bowels with pure ,myrrh beaten1 and ,cassia1 and other ,odors 7except ,frankincense7 and sewed them up4 ,after this they seasoned the corps hidden in ,nitre seventy days1 not longer3 after seventy days they washed the corps1 and wrapped it in fine linnen cloth gummed1 which gum the ,egyptians often used instead of glew4 ,the ,greeks termed this 4 ,and the use thereof was for the preservation of the body1 that it might not putrifie2 and therefore when the ,funeral ,obsequies were not long delayed1 they used another kind of embalming1 namely1 an external and outward application of ,spices and ,odours1 without the unbowelling of the corps4 ,this the ,greeks termed 4#gja ,this was used toward our ,saviour ,christ1 ,john #ai4 #dj4 #gjj ,herodot4 ,euterp4 #gja ,usurpatur tamen in scripturis1 lata significatione1 ad denotandum utramque condituram4 ,imo 4 occurrit4 ,gen4 #ej4 #bf4 pro eo1 quod in ,hebr4 ,et aromatibus condiverunt4 ,sometimes they did use to burn the corps1 preserving onely the bones in some urn or pitcher1 ,amos #f4 #aj4 ,but commonly they interred the whole body1 and buried it in the earth4 ,the ancient ,jews if they received not from their ,ancestors1 then would they purchase a burial place themselves1 for the burial of them and their family4 ,the form of that place was thus3 ,it was a vault hewed out in a rock1#gjb six cubits long1 and four broad1 in which eight other cells or lesser holes 7or as some say1 thirteen7 were made1 as so many distinct receptacles1 or tombs for the dead bodies to be laid in3 as often as they buried any1 they were wont to roll a great stone to the mouth of the cave4 ,the cave or vault it self they termed from the act of burial1 ,keber1#gjc which signifieth a place of burial1 or from its form1 ,magnara1#gjd a den or cave4 ,these several cells or receptacles in which the body was laid1 they called cucim1#gje graves1 tombs3 and the stone they named ,golel1#gjf a rolling stone4 ,this giveth great light to that in the ,gospel4 ,joseph took the body of ,christ1 and wrapped it in a clean linnen cloth1 and put it in his new tomb1 which he had hewen out in a rock1 and rolled a great stone to the door of the ,sepulchre1 ,mat4 #bg4 #ei1 #fj4 ,these caves or vaults the wealthier sort would paint1 garnish1 and beautifie at the mouth or enterance of them3 hence cometh that phrase1 ,sepulchra dealbata1 painted tombs4 ,as often as they had an occasion to mention or speak of any friend deceased1 they used that in the ,proverbs1 ,the memory of the just is blessed1 ,prov4 #aj4 #g4 ,hence the ,rabbies1#gjg in their quotations of any worthy ,author deceased1 usually subjoyn this honourable commemoration1 ,n4 ,benedict memori1 ,n4 such or such a one of blessed memory4 #gjb ,talmud ,seder4 ,nez4 in ,bavabathra4 cap4 #f4 #gjc #gjd #gje #gjf #gjg ,memoria ejus sit in benedictione4 ,but their usual ,epitaph or inscription upon their ,sepulchers1 was1#gjh ,let this soul be bound up in the ,garden of ,eden1 or in the bundle of the living1 ,amen1 ,amen1 ,amen1 ,selati4 #gjh ,sheindler in ,the latter ,jews have been strangely conceited concerning the place of burials1 and are perswaded that if an ,israelite be buried in any strange country1 out of the promised ,land1 he shall not be partaker so much as of ,resurrection1 except the ,lord vouchsafe to make him hollow passages1 under the earth1 thorow which his body by a continual volutation and rolling1 may be brought into the land of ,canaan4 ,the ground hereof is taken from the charge of ,jacob unto his son ,joseph1 that he should not bury him in the land of ,egypt1 but in ,canaan4 ,for which charge they assign three reasons4#gji ,first1 because he foresaw by the spirit of ,prophecy1 that the dust of that land should afterward be turned into lice4 ,secondly1 because those who died out of the holy ,land should not rise again without a painful rolling and tumbling of their bodies thorow those hollow passages4 ,thirdly1 that the ,egyptians might not idolatrously worship him4 #gji ,solom4 ,jarchi4 ,gen4 #dg4 #bi4 ,they made a feast at their burials1 which is stiled ,the bread of men1 ,ezek4 #ad4 #ag4 ,and a cup of consolation1 ,jer4 #af4 #g4 because it was administred to comfort those that were sad of heart4 ,it much resembled the ,roman ,silicernium4 ,from those two places last quoted1 we may observe1 that at the burial of their friends1 they used these ceremonies which follow2 some to testifie1 some to augment their grief4 #a4 ,cutting themselves1 that is1 wounding or cutting any part of their body1 with any kind of ,instrument4 ,this practice was learned from the ,heathens1#gaj who were wont not only to scratch their face1 but to punch and prick certain parts of their body with a needle1 and then cover it over with ink1 which they used as a special ceremony in their superstitious worship1 and therefore it is forbid1 ,deut4 #ad4 #a4 ,secondly1 making themselves bald1#gaa which was done divers manner of ways2 either by shaving their hair1 or plucking it off with their hands1 or by impoisoned plaister to make it fall off4 ,other ,nations were wont to shave off the hair of their head1 and to offer it in the behalf of the dead3 they did sometimes shave their cheeks1 sometimes their eye-lids3 and this also1 being an ,heathenish custome1 was likewise forbidden in ,israel1 ,deut4 #ad4 #a4 ,thirdly1 going bare headed1 that they might cast dust or ashes upon their heads1 signifying thereby that they were unworthy the ground on which they went4 ,fourthly1 going barefooted for their greater humiliation4 ,fifthly1 the covering of their lips1 for that was a special sign of sorrow and shame1 ,the ,seers shall be ashamed1 c4 they shall all cover their lips1 for they have no answer of ,god1 ,mich4 #c4 #g4 ,if it be demanded1 how they covered their lips8 ,it is thought#gab they did it by casting the skirt of their cloak1 or garment over them4 ,sixthly1#gac renting their cloaths4 ,seventhly1 putting sackcloth about their loyns1 ,gen4 #cg4 #cd4 ,these were general tokens of grief1 used upon all extroardinary occasions of sorrow4 ,two other there were1 more proper to burials1 to augment their grief4 ,first1 ,minstrels1 who with their sad tunes inclined the affections of the people to mourning4#gad ,of these there were two sorts3 ,some playing on pipes1 others sounding trumpets4 ,at the funeral of ,noblemen1 or old men1 they used a trumpet3 at the funeral of the common people1 or children1 they used a pipe4#gae ,in this respect it is said2 ,that ,jesus1 when he raised ,jairus his daughter1 cast out the ,minstrels1 ,mat4 #i4 #bc4 ,secondly1 women hired to sing at burials for the same purpose1 and likewise by outward significations of sorrow1 to move the company1 and more strongly to affect them1 ,call for the mourning women1 c4 and send for skilful women1 ,jer4 #i4 #ag4 ,these the ,romans called1 ,prficas1 quasi in hoc ipsum prfectas1 ,chief or skilful mourners4 #gaj ,gentes1 quasdam corporis partes acu vulnerabant1 vel alias incidebant atramentumque superponebant1 quod in cultum dmonum suorum fiebat1 prcipietur ergo ne ullo pacto sicut gentes ferirent carnes suas2 quemadmodum sacerdotes ,cybeles de ,sororum1 ut refert ,lucianus4 ,p4 ,fag4 ,deut4 #ad4 #a4 ,unguibus ora soror fdans pectora pugnis4 ,virg4 lib4 #d4 neid4 #gaa ,sectis fratri imposuere capillos4 ,ovid4 ,met4 #c4 #gab ,d4 ,kimchi ,aben4 ,esra ,p4 ,fag4 ,lev4 #ad4 #de4 #gac ,scissque ,polyxena pall4 ,juvenal4 ,satyr4 #aj4 #gad ,majoris tatis funera ad tubam proferre solebant3 minoris vero tatis ad tibias4 ,servius4 neid4 lib4 #e4 #gae ,tibia cui teneros suetum deducere manes ,lege ,phrygum mesta4 ,statius4 ,theb4 lib4 #f1 ver4 #aba4 ,,chap4 ,,vi4 ,of their ,oaths4 ,the manner of swearing was sometimes by lifting up their hands towards heaven2 ,abraham said to the ,king of ,sodom1 ,i have lifted up my hand unto the ,lord2 that is1 ,i have sworn1 that ,i will not take from a thred1 even to a shoe-latchet1 ,gen4 #ad4 #bb4 ,unto which custome the ,psalmist seemeth to allude1 ,psal4 #ajf4 #bf4 ,he lifted up his hand1 that is1 he swore4 ,sometimes he that took the ,oath did put his hand under the others thigh1 which administred the ,oath4 ,we read this manner of administration to have been used by ,abraham1 ,gen4 #bd4 #b4 and ,jacob1 ,gen4 #dg4 #bi4 ,which ceremony some#gaf interpret to be as a token of subjection2 others#gag as a mystery of circumcision2 the sign wherof they bore about that place of their body3 ,others#gah more probably think it to be a mysterious signification of ,christ the promised seed1 who was to come out of ,abrahams loyns1 or thigh2 as the like phrase is used1 ,gen4 #df4 #bf4 the souls that came out of ,jacobs thigh4 ,sometimes also the manner of deposing1 was to stand before the ,altar1 #a ,kings #h4 #ca4 ,which was also the custome of the ,athenians1#gai the ,carthaginians1#gbj and the ,romans4#gba #gaf ,aben ,esra4 ,gen4 #bd4 #b4 #gag ,solomon ,jarchi1 ibid4 #gah ,august4 qust4 super ,gen4 #fb4 #gai ,alex4 ab4 ,alex4 lib4 #e4 cap4 #aj4 #gbj ,livius dec4 #c4 lib4 #a4 ,it4 ,valer4 ,max4 l4 #i4 c4 #c4 #gba ,jures licet ,samothracum1 nostrorum aras4 ,juvenal4 ,satyr4 #c4 ,the object of a lawful ,oath was1 and is1 onely the ,lord3 whence he that took the ,oath was said to confess unto ,god1 compare ,isa4 #de4 #bc4 with ,rom4 #ad4 #aa4 ,and the ancient form of imposing an ,oath was this1 ,give glory to ,god1 ,josh4 #g4 #ai4 ,john4 #i4 #bd4 ,now ,god was glorified by an ,oath1 because thereby there was a solemn confession and acknowledgement of ,gods ,omni-presence1 that he is present in every place3 of his ,omniscience1 that he knoweth all secrets3 of his truth1 that he is a maintainer of truth1 and an avenger of falshood3 of his justice1 that he is willing2 and his omnipotency1 that he is able to punish those that by swearing shall dishonour him1 ,and as the object of a lawful oath was onely ,god3 so it is implied1 that it was not rashly or unadvisedly to be undertaken1 but by a kind of necessity imposed2 for the ,hebrew word is a ,passive1 and signifieth to be sworn1 rather than to swear4 ,in corrupter times they were wont to swear by the creatures1#gbb but the ,jews chiefly by ,jerusalem1 by the ,temple1 by the gold of the ,temple1 by the ,altar1 and the gift on the ,altar4 ,this gift in ,hebrew was termed ,corban1#gbc and it was one of those oaths which in our ,saviour ,christs time the ,scribes and ,pharisees accounted principally obligatory4 ,if any swore by the ,altar1 it was nothing3 but if any swore by the oblation of the ,altar1 he was bound to perform it1 ,matth4 #bc4 #ah4 ,yea1 although ,gods law enjoyned honour1 and relief toward parents2 yet if they had bound themselves by this oath ,corban1 that they would not help or relieve their parents1 they taught they were discharged4 ,whence1 saith their ,talmud1#gbd ,every one ought to honour his father and mother1 except he hath vowed the contrary4 ,and it is evident#gbe that the ,jews did often by solemn vows and oaths bind themselves1 that they would never do good to such1 or such a man4 ,we must furthermore know that usually to their oaths there was an execration1 or conditional curse annexed1 which sometimes was expressed1 as1 if ,i do not do thus and thus1 then the ,lord do so to me1 and more also1 #a ,sam4 #ad4 #dd4 ,also #a ,kin4 #bj4 #aj4 ,sometimes it is understood1 as1 ,i have sworn1 if ,i take from a thred to a shoo-latchet1 ,gen4 #ad4 #bb4 then let the ,lord do so to me1 and more also2 this1 or the like1 is understood and maketh the former part of the oath to sound negatively2 as if ,abraham had said1 ,i have sworn1 ,i will not take from a thread to a shoo-latchet4 ,in like manner1 ,psal4 #ie4 ,i have sworn1 if they shall enter into my rest2 that is1 ,they shall not enter into my rest1 ,heb4 #c4 #ah4 ,this helpeth the exposition of that difficult place1 ,mat4 #ae4 #e4 which we read1#gbf ,by the gift that is offered by me thou maist have profit3 but if we conceive it thus1 according to the form of the oath ,corban1 ,by ,corban if thou receive any profit by me1 and understand the execration implyed3 ,then let ,god do thus1 and much more to me2 the sense will be thus2 ,by ,corban thou shalt receive no profit by me4 ,this exposition is as agreeable to the scope of the place1 as it is to their form of swearing1 and plainly sheweth how the ,pharisees by their traditions transgressed the ,commandment of ,god4 ,for ,god commanded1 saying1 ,honour thy father and ,mother4 ,but the ,scribes and ,pharisees said2 ,whosoever should say to father or mother seeking relief1 ,by ,corban thou shalt receive no profit from me1 he was discharged4 #gbb ,allium1 porrum cepas inter deos jure jurando habuerunt ,egyptii1 ,plin4 lib4 #ai4 c4 #f4 ,item4 ,juvenal4 ,sat4 #ae4 #gbc 4 ,inter qu sacramenta1 cum quibusdam aliis etiam jusjurandum quod ,corban appellatur1 enumerat ,joseph4 contra ,appion4 l4 #a4 p4 #adg4 #gbd ,talmud4 ,hierosolymit4 tract4 de votis cap4 #aj4 #gbe 1 4 ,jurejurando se obstringunt huic vel illi homini nihil se commodi prstituros6 ,philo ,jud4 de specialibus legib4 p4 #eie4 #gbf 1 1 ,per ,corbam1 si quicquam tibi prodero3 interpretor 1 ,si quicquam quemadmodum 4 ,si quisquam1 ,mat4 #aj4 #ad4 ,mat4 #bc4 #ah4 ,et execratione subaudita sensus emergat1 ,per ,corbam nihil tibi prodero1 ,cterum1 si quis urgeat1 quod in fonte sit 1 non per ,corban1 vel 1 sciendum quod similis ellipsis in jurandi formulis non est inusitata1 hinc valet per domicilium hoc4 ,vide ,drusium de tribus sectis l4 #b4 cap4 #ag4 ,,chap4 ,,vii4 ,of their ,writing1 ,masorites1 and their ,work4 ,writing in no ,nation came to its perfection on a sudden1 but by degrees3 ,the ,opinions of the ,ancients concerning the ,authors and ,inventers of letters are different4 ,some say#gbg ,cadmus brought the use of letters into ,greece3 others say1#gbh ,palamedes3 some say1#gbi ,radamanthus brought them into ,assyria3 ,memnon into ,egypt3 ,hercules into ,phrygia3 and ,carmenta into ,latium4 ,likewise some say the ,phnicians had first the knowledge and use of letters4 ,phnices primi 7fam si credimus7 ausi ,mansuram rudibus vocem signare figuris4 ,lucan4 #gbg ,plin4 l4 #g4 c4 #ef4 ,diodor4 ,sicul4 l4 #f4 c4 #e4 #gbh ,servius4 lib4 #b4 neid4 #gbi ,alex4 ,genial4 l4 #a4 c4 #cj4 ,others say the ,ethiopians3#gcj others the ,assyrians4#gca ,but upon better grounds it is thought1#gcb that ,moses first taught the use of letters to the ,jews1 and that the ,phnicians learned them from the ,jews1 and the ,grecians from the ,phnicians4 #gcj ,diodor4 ,sicul4 l4 #d4 #gca ,plin4 l4 #g4 c4 #ef4 #gcb ,euseb4 prpar4 ,evang4 lib4 #ah4 ,in like manner1 the matter upon which men wrote1 in ruder times was different4 ,some wrote on rinds of trees1 whence ,liber1 signifying originally a rinde of a tree1 is now used for a book3#gcc some wrote on tile-stone with a bone instead of a pen2 some on ,tables2 this last was chiefly in use among the ,jews1 the ,decalogue was was written in two tables4 ,again1 write these things upon a table1 ,esay4 #cj4 #h4 1 saith the ,septuagint1 as if the writing-tables at that time were made of ,box-trees4 ,they used not then pens or quills1 but a certain instrument or punch1 made of ,iron or ,steel1 called ,stylus1 it was sharp at one end1 for the more convenient indenting or carving of the characters1 and broad at the other1 for the scraping or blotting out what had been written3 whence sprang that ,proverbial speech3#gcd ,invertere stylum1 to unsay what he had said1 or to blot out what he hath written3 ,scribe stilo hominis3 write with the pen of man1 ,esay4 #h4 #a4 ,afterward before they came to bind up books in manner as now we have them1 they wrote in a roll of ,paper or ,parchment1 which sometimes was ten cubits broad1 and twenty long1 ,zac4 #e4 #b4 ,this they called ,megilla1 in ,hebrew1 from ,galal1 to roll1 ,volumen in ,latine1 in ,english a volumn1 from volvo1 to roll4 ,in the volumn of the book it is written1 ,psal4 #dj4 #g4 ,and ,christ closing the ,book1 gave it to the ,minister1 ,luk4 #d4 #bj4 the word is 1 complicans folding1 or rolling it up3 and vers4 #ag4 1 explicans1 unfolding1 or opening it4#gce ,these volumns were written not with one entire continued writing1 but the writing was distinguished into many spaces1 columns or platforms1 like unto so many ,are3 these platforms1 filled with writing1 were instead of so many pages in a book3 and thus we are to understand that ,jer4 #cf4 #bc4 ,when ,jehudi had read three or four leaves1 he cut it with a pen-knife1 c4 ,these leaves were nothing else but such spaces1 and platforms in the roll4 ,after this manner the ,jews reserve the ,law written in such rolls1 and with such spaces1 in their ,synagogues at this day4 #gcc ,diogen4 ,laert4 in vit ,cleanthis4 #gcd ,erasm4 in ,adag4 #gce ,buxtorf4 institut4 epist4 p4 #d4 ,it is much controversed1 whether the ,jews did from the beginning write with vowels and accents1 or whether they were added by the ,masorites2 for the understanding of which1 it will be needful1 ,first1 to enquire who the ,masorites were3 ,secondly1 what their work was2 and then to deliver in a proposition what may be probably thought in this point4 ,first1 concerning the ,masorites1 we are to know that ,masar signifieth tradere1 to deliver1 and ,masor a tradition1 delivered from hand to hand to posterity without writing1 as the ,pythagoreans and ,druides were wont to do2 but by the figure ,synecdoche1 it signifieth those critical notes or ,scholion1 written in the margine of the ,bible1 and those that were the ,authors of those critical observations were termed ,masorit1 ,masorites4 ,concerning these ,authors1 who they were there are two opinions4 ,some#gcf think that they were certain learned ,jews living in the ,city ,tiberias1 they termed them ,sapientes ,tiberiadis1 the wise men of ,tiberias4 ,these wise men are thought to have added these marginal notes unto the ,hebrew ,bibles#gcg some time after the finishing of the ,babylon ,talmud1 which was about the year of our ,lord1 #ejf4 ,this opinion is unlikely for these two reasons4 #a4gch ,because we cannot find in ,histories1 the continuance of any ,colledg or ,school in ,tiberias so long1 but rather that degrees in learning ceased there within four hundred years after our ,saviour his birth4 #b4gci ,in both ,talmuds mention is made of the ,masora1 and the things contained therein4 ,others therefore more probably say1#gdj that the ,masorites were that ,ecclesiastical ,senate or ,council held by ,esra1 ,haggai1 ,zachary1 ,malachi1 and divers others assembled for the reformation of the ,church after their return from ,babylon2 they are called ,viri ,synagog magn4 ,this ,council continued at least forty years3 for ,simeon the just1 who went out in his ,priestly robes1 to meet and pacifie ,alexander the ,great1 coming in hostile manner against ,jerusalem1#gda was the last of that ,council1 and that was above three hundred years before the birth of our ,saviour4 ,esra was the ,president or ,chief of this ,council2 he was of such repute among the ,jews1 that they parallel'd him with ,moses1 saying1#gdb ,dignus erat ,esra1 quod data fuisset lex per manus ejus ,israeli1 si non prcessisset eum ,moses4 #gcf ,aben ,esra vid4 ,buxt4 commen4 ,masor4 c4 #c4 #gcg ,elias ,levita in prfat4 tertia l4 ,masoreth hammasoreth4 #gch ,buxtorf4 in comment4 ,masor4 c4 #g4 #gci ,buxtorf4 in comment4 ,masor4 c4 #h4 #gdj ,r4 ,asarias4 ,r4 ,gedalia4 ,buxtor4 in comment4 ,masor4 c4 #aa4 #gda ,pirke ,aboth4 c4 #a4 #gdb ,talmud4 ,sanhedrim4 c4 #b4 fol4 #ba4 ,in the second place we are to consider the work1 what the men of this great ,synagogue1 being the true ,masorites1 did3 their work may be reduced to these particulars4 #a4 ,when this great ,council was assembled1 they1 among whom ,ezra was chief 7who was assisted with the inspiration of ,gods ,spirit7#gdc determined what ,books were ,canonical1 what spurious and ,apocryphal4 ,secondly1#gdd the authentick and ,canonical ,books1 were purged by them1 of all errors crept into the ,text in time of their captivity4 ,thirdly1#gde they digested the ,old ,testament into twenty two books1 according to the number of the ,hebrew letters4 ,fourthly1 they distinguisht it into great ,sections and ,verses2 for though the ,law was not so confusedly written1 without any space or note of distinction between word and word that it seemed all one continued verse1 or as the ,kabbalists speak1 ,theba achath1 one word1 until the time of the ,masorites2 yet it was not so distinguisht into ,sections and ,verses1 as now we have it4 ,fifthly1 they added their censures and critical observations1 concerning the irregularity of many words1 in respect of the vowels and accents4 ,sixthly1 they numbered the verses1 words1 and letters of every ,book1 to prevent all possibility of corrupting the ,text in future times2 for now they say1 the gift of ,prophesie should cease4 ,lastly1 they noted the different writing1 and different reading1 for the understanding of which we must know1 that in the ,hebrew ,text many words are written with more1 many with fewer letters1 than they are pronounced2 many words written in the ,text which are not pronounced1 c4#gdf ,in the margin the difference is expressed3 whence the difference in the ,text they term ,cethib1 ,scriptionem1 the writing2 the difference in the margin they term ,keri1 ,lectionem1 the ,reading3 because they do read according to that in the margin4 ,this difference is thought by some#gdg to be a correction of the ,bible1 according to several copies after their return from ,babylon3 but1 that it is of ,divine ,authority1 containing many mysteries known to ,moses1 and the ,prophets successively 7though many of them unknown to our ,age7 and that it was not any correction1 but the difference it self primarily and purposely was intended by the ,prophets1 and holy ,penmen of the ,scripture1 evidently appeareth by the diversity of readings in those books which were written by ,haggai1 ,zachary1 ,malachi1 ,daniel1 and ,esra3 ,they being the ,authors of their own books1 needed no correction at that time1 themselves being present1 yet in them this different reading is used4 #gdc ,buxtorf4 in comment4 ,masor4 c4 #aa4 #gdd ,tertull4 l4 de habit4 muliebr4 ,chrysost4 hom4 #h4 ad ,hebros4 ,irenus adver4 hres4 lib4 #c4 c4 #be4 ,august4 de mirab4 sacr1 script4 l4 #b4 circa finem4 #gde ,genebrard4 l4 #b4 ,chronolog4 #gdf ,sunt octo voces qu script sunt in textu1 sed non leguntur quas adducit4 ,masora1 ,ruth4 #c4 #ab4 #gdg ,contra hos disputat ,elias ,levita in prfat4 #c4 l4 masoreth hammasoreth4 ,in the third place1 the ,proposition followeth2 namely1 ,seeing that the ,masorites passed their censure on many words for their irregularity in their vowels and accents2 therefore1 the vowels originally were not from the ,masorites1 but of the same antiquity with their words2 and in truth1 otherwise they had been a body or carkass without a soul4 ,,chap4 ,,viii4 ,of ,israels pitching their ,tents1 or of their ,camps4 ,whiles the ,israelites wandred thorow the ,wilderness1 their ,church was a ,tabernacle2 and their habitations1 ,tents3 so that their whole ,camp might be termed a moveable ,city4 ,it was divided into three parts4 ,in the centre or middle of all was the ,tabernacle it self1 with its ,courts1 this they termed the ,camp of the ,divine ,majesty4 ,next round about1 pitcht the ,priests and ,levites1 to whom the charge of the ,tabernacle belonged1 7and therefore the nearest adjoyning place of habitation might be the convenientest for them7 this was called the camp of ,levi4 ,in the utter parts1 round about ,levi1 the twelve ,tribes pitcht their ,tents2 this they termed the ,camp of ,israel4 ,the first ,camp resembled a great ,cathedral ,church1 with its ,church-yard4 ,the second a ,priviledg-place about the ,church1 as it were for ,colledges for the habitation of the ,clergy4 ,the third1 the body of a ,city1 wherein the ,towns-men or ,laity dwelt4 ,the form of the whole1 is probably thought to be four-square1 some say twelve miles long1 and twelve miles broad4#gdh #gdh ,uziel4 ,num4 #b4 #c4 ,in the ,eastern part pitched these three ,tribes1 ,judah1 ,issachar1 and ,zebulon4 ,on the ,south-side1 ,reuben1 ,simeon1 and ,gad4 ,on the ,west1 ,ephraim1 ,manasses1 and ,benjamin4 ,on the ,north1 ,dan1 ,asher1 and ,napthali3 and these made up the outward ,camp1 termed the ,camp of ,israel4 ,between each ,tribe1 in every one of those four quarters1 there were distant spaces like ,streets1 where there was buying and selling as in a market1 and tradesmen in their shops in manner of a ,city leading to and fro4#gdi ,this ,camp is thought#gej to be round a mile distant from the ,tabernacle1 that is a ,sabbath daies journey2 and this is gathered from ,josh4 #c4 #d4 where the distance between the ,people and the ,ark is commanded to be two thousand cubits4 #gdi 4 ,joseph4 l4 #c4 ,antiq4 c4 #aa4 p4 #ig4 #gej ,tradunt ,hebri1 filios ,israelita castrametatos fuisse in circuitu tabernaculi ut unum milliare interfuerit 7i47 spacium mille passuum1 hoc erat iter ,sabbati4 ,p4 ,fag4 ,num4 #b4 #c4 ,after this1 pitched the ,camp of ,levi3 in the ,eastern part ,moses1 ,aaron1 and the ,priests2 in the ,south the ,cohathites2 in the ,west the ,gershonites2 in the ,north the ,merarites4 ,in the middle was the ,camp of the ,divine ,majesty4 ,unto this ,david alludeth3 ,god is in the middest of her1 she shall not be moved1 ,psal4 #df4 #e4 ,after the same manner the parts of the ,city ,jerusalem were distinguished1 when the ,commonwealth was setled4#gea ,from the gate of ,jerusalem1 to the mountain of the ,temple1 was the ,camp of ,israel2 from the gate of the mountain of the ,temple1 to the gate of the ,court 7which was otherwise called ,nicanors gate7 was the ,camp of ,levi3 from the gate of the ,court1 and forward1 was the ,camp of the ,divine ,majesty4 #gea ,maimon4 in ,bethhabchirab4 c4 #g4 sect4 #aa4 ,furthermore we are to know1 that the twelve ,tribes had between them four principal ,banners1 or ,standards2 three ,tribes to one ,standard3 for which reason1 the ,church is said to be terrible as an ,army with banners1 ,can4 #f4 #d4 ,the ,hebrew word ,banner1 ,numb4 #b4 #b4 the ,greek#geb translateth ,order and so the ,caldee calleth it ,tekes#gec 7a word borrowed of the ,greek 7 order3 ,whence the ,apostle taketh his phrase1 ,every man in his own order1 #a ,cor4 #ae4 #bc4 #geb 4 #gec ,quisque juxta ordinatam suam aciem4 ,every banner was thought to be of #c colours1#ged according to the colours of the precious stones in the brest-plate1 bearing the names of their ,patriarchs4 ,but this proportion will not hold in all1 seeing ,levi 7who is not here among the other ,tribes7 was in the breast-plate one of the twelve3 and ,joseph there graved on the ,beril hath here two ,tribes1 ,ephraim and ,manasses1 unto whom two colours cannot be allowed from the breast plate4 #ged ,jonathan ,uzel4 ,num4 #b4 #c4 ,each ,banner had its several motto1 or inscription4 ,in the first ,standard was written1 from ,num4 #aj4 #be4 ,rise up1 ,lord1 and let thine enemies be scattered1 and let them that hate thee flee before thee4 ,it is moreover taught by the ,hebrews1#gee that each ,standard had a distinct sign engraven in it4 ,reubens ,standard had the ,image of a ,man3 ,judahs the ,image of a ,lion3 ,ephraims the ,image of an ,ox3 and ,dans the ,image of an ,eagle4 #gee ,dicunt in vexillo ,reuben fuisse imaginem hominis3 in vexillo ,jehudah imaginem leonis3 in vexillo ,ephraim imaginem bovis3 in vexillo ,dan1 imaginem aquil ,p4 ,fag4 ,numb4 #b4 ,aben ,esra1 ibidem4 ,these same four creatures are used by ,ezekiel1 ,ez4 #a4 #aj4 to describe the nature of ,angels4 ,every ,cherubim is said to have four faces3 the face of a man2 to shew his understanding2 of a ,lion1 to shew his power2 of an ,ox1 to shew his ministratory office2 of an ,eagle to shew his swiftness in the execution of ,gods will4#gef ,the same description of ,angels you may find1 ,rev4 #d4 #f4 #gef ,angeli ex hoc versu definiri possunt2 sunt enim spiritus intelligentes1 ut homo1 potentes ut ,leo1 ministratorij ut ,bos1 celeres ut aquila4 ,tremel4 in ,ezek4 #a4 ,by the same four1 in the opinion of many of the ,fathers1#geg are shadowed forth the four ,evangelists4 ,the man shadowed ,s4 ,matthew1 because he begins his ,gospel with the ,generation of ,christ1 according to his humanity3 ,the ,lyon ,s4 ,mark1 because he beginneth his ,gospel1 from that voice of the ,lion roaring in the ,wilderness1 ,vox clamantis in deserto3 ,the ,ox ,s4 ,luke1 because he beginneth with ,zacharias the ,priest3 and the ,eagle ,s4 ,john1 who soaring aloft beginneth with the ,divinity of ,christ4 #geg ,hieronym4 ad initium sui commentarii in ,mat4 ,it4 ,gregor4 homil4 #d4 in ,ezek4 ab ,hieronim4 dissentit4 ,d4 ,augustinus in ,mattho ,marco1 nam in ,leone ,mattheum1 ,marcum1 in homine putat adumbratum4 ,august4 de consensu ,evangelist4 l4 #a4 c4 #f4 ,thus have we seen how they pitch'd their camps1 their marching followeth3 and here we are to consider1 first1 their marching in their journeys thorow the ,wilderness4 ,secondly1 their marching in their battels4 ,concerning their marching in their journeys1 they either moved forward1 or abode still1 according to the moving or standing of the ,cloud1 which conducted them3 the manner thereof is described1 ,numb4 #aj4 and summarily we may view it thus3 when ,god took up the ,cloud1 ,moses prayed1 and the ,priests with ,trumpets blew an alarm1 then ,judah the first ,standard rose up1 with ,issachar and ,zebulon1 and they marched foremost3 then followed the ,gershonites and ,merarites1 bearing the boards and coverings of the ,tabernacle in wagons2 the ,trumpets sounded the second alarm1 then ,reuben1 ,simeon1 and ,gad rose up and followed the ,tabernacle1 and after them went the ,kohathites1 in the midst of the twelve ,tribes1 bearing on their shoulders the ,ark1 ,candlestick1 ,table1 ,altar1 and other holy things4 ,at the third alarm rose up the ,standard of ,ephraim1 ,manasses1 and ,benjamin1 and these followed the ,sanctuary3 unto this ,david hath reference1 when he prayeth1 ,psa4 #hj4 #b4 ,before ,ephraim1 ,benjamin1 and ,manasses1 stir up thy strength1 and come and save us4 ,at the fourth alarm1 arose the ,standard of ,dan1 ,asher1 and ,napthali3 and to these was committed the care of gathering together the lame1 feeble1 and sick1 and to look that nothing was left behind3 whence they are called the gathering ,host1 ,josh4 #f4 #i4 unto this ,david alludeth3 when my ,father and my ,mother forsake me1 the ,lord will gather me1 ,psal4 #bg4 #aj4 ,concerning their marching in ,war3 ,first1 the ,priests sounded the alarm with ,trumpets1 ,num4 #aj4 #i4 this they termed3 ,therugnah4#geh ,secondly1 one ,priest was selected out of the rest1 to stir up the hearts of the people1 and by a kind of hortatory ,oration1 to encourage them to the war1 ,deut4 #bj4 #b4 him they called ,unctum belli1 the anointed of the battel4 ,thirdly1 they marched on by five and five in battel-array1 ,exo4 #ac4 #ah4 so the ,original signifieth in that place4#gei #geh ,clangor1 ,vociferatio4 ,hebri duplicem clangorem esse statuunt alterumque vocari alterum quorum ille quabilis est vox1 hic citus concisusque fragor1 ille ad convocandos ctus1 hic ad accendendos millitum animos facit4 #gei ,in the last place1 we are to consider how they were to deal in besieging a ,town2 for the conceiving whereof1 note these two propositions4 #a4 ,they were to offer peace unto all ,forreigners1 and ,canaanites1 ,deut4 #bj4 #aj4 ,and this is clearly signified ,josh4 #aa4 #ai4 ,there was not a ,city that made peace with the ,children of ,israel1 save the ,hivites1 the inhabitants of ,gibeon1 all other they took in battel4 ,for it was of the ,lord to harden their hearts4 ,yet here ,moab and ,ammon are excepted2 ,israel must not seek their peace1 ,deut4 #bc4 #f4 #b4 ,they were to make covenant with none of the seven ,nations1 ,deut4 #g4 #b4 ,exod4 #bc4 #cb4 #cd4 #ad4 ,with ,forreigners they might1 ,josh4 #i4 #ag4 peradventure you dwell among us1 and how shall we make a covenant with you8 ,not1 how shall we make peace with you8 ,some may question1 what the difference was between making peace1 and making a covenant8 ,i answer1 two fold4 #a4 ,the making of peace was a naked stipulation1 or promise1 mutually made for the laying aside of all hostile affections towards each other2 whereby life on both sides might be secured4 ,making a covenant1 was a solemn binding of each other1 to performance of this mutual promise by outward ceremonies1#gfj of cutting a beast in twain1 and passing between the parts thereof1 ,jer4 #cd4 #ah4 as if they would say2 ,thus let it be done to him1 and thus let his body be cut in two1 who shall break this covenant8 ,secondly1 peace was not concluded by the ,israelites1 but only upon these terms1 ,that the ,people should become tributary unto them1 ,deut4 #bj4 #aa4 ,the making of a covenant was upon equal terms1 without any condition either of tribute or service1 as is gatherable from the ,covenant made by ,joshua with the ,gibeonites1 where there is no mention of any condition at all1 ,josh4 #i4 #gfj ,hc est causa cur ,hebri ,fdus facere dicant 7i47 ,dividere1 aut dissecare fdus1 quemadmodum apud ,latinos1 dicitur percutere fdus1 qu locutio fluxit ab antiquo fderis faciendi more3 ,sacerdos enim feriebat porcum silice1 dicens1 ,sic ,jove feriatur is1 qui sanctum hoc fregerit fdus1 ut ego hunc porcum ferio4 ,livius4 ,decad4 #a4 l4 #a4 p4 #ag4 ,this difference seemeth to me warrantable1 and serveth to reconcile many places of ,scripture1 as where ,god saith1 ,offer peace to all1 and make a covenant with none4 ,secondly1 ,it sheweth the fraud of the ,gibeonites to be greater than is commonly conceived1 for they sought not peace simply1 but a covenant4 ,make a league with us1 ,josh4 #i4 #f4 ,thirdly1 ,it salveth that common ,objection made in defence of unadvised ,oaths1 to prove them obligatory1 though unlawful4 ,the ,argument is framed thus2 ,the covenant which ,joshua made with the ,gibeonites unadvisedly1 was unlawful3 but that was observed by him1 and the breach thereof1 when ,saul slew the ,gibeonites1 punished by ,god1 #b ,sam4 #ba4 #a4 ,therefore1 c4 ,i say it salveth that ,objection3 because if we diligently observe ,joshua's practise1 we shall find unadvised ,oaths to be so far1 and only so far binding1 as they agree with ,god's words4 ,god's word required the ,gibeonites should have their lives secured1 because they accepted peace2 ,thus far therefore the covenant was still of force4 ,god's word required1 that the ,canaanites1 after the acceptation of peace1 should become tributary2 here the covenant was not of force1 and therefore ,joshuah made them hewers of wood1 and drawers of water1 which is a kind of tribute in the language of the ,scripture1 a tribute of the body1 though not of the purse3 in which sense the gyptian ,task-,masters are in the ,original called ,tribute-masters1 ,exod4 #a4 #aa4 ,,chap4 ,,ix4 ,their ,measures4 ,measures in use among the ,hebrews1 and so among all other ,nations1 are of two sorts3 some ,mensur applicationis1 measures of application1 as1 a span1 a cubit1 a yard1 and the like4 ,secondly1 ,mensur capacitatis1 measures of capacity1 as pints1 quarts1 pecks1 bushels1 c4 ,measures of application1 mentioned in ,scripture1 are these that follow 7in which there might be no deceit2 the ground of these measures was the breadth of so many1 or so many barley corns middle sized1 laid by one another7 ,etsbang1 ,digitus1 a finger1 an inch4#gfa ,it containeth the breadth of six barley corns joyned together where they are thickest3 though in round-reckoning it goeth for an inch1 yet in accurate speaking four fingers make three inches4#gfb ,of this there is mention1 ,jer4 #eb4 #ba4 #gfa ,arias ,mont4 ,thubal ,cain4 #gfb ,quatuor digiti constituunt tres pollices4 ,fran4 ,iunius in ,ezek4 #dj4 #e4 ,palmus1 ,this was two fold2 ,palmus minor1 and ,palmus major4 ,the lesser containeth the breadth of four fingers1 7i47 three inches1 the ,hebrews term it1 ,tophach1 the ,greeks 3 the greater is termed ,zereth1 by the ,greeks 2 in ,latine ,spithama1 ,dodrans4 ,it containeth the measure that is between the thumb and the little finger stretcht out1 a span4 1 ,pagnam1 ,pes1 a foot4 ,it containeth twelve inches4#gfc #gfc ,quatuor ,palmos2 scil4 minores4 ,pet4 ,martyr4 #a4 ,reg4 c4 #f4 ,amma1 ,cubitus1 a ,cubit4 ,we shall find in ,authors mention of four kinds of ,cubits4 #a4 ,cubitus communi1 this was the measure from the elbow to the fingers end4 ,it contained a foot and half1 or half a a yard1 it is called the common ,cubit4 #b4 ,cubitus sacer1 ,an holy ,cubit1 this was a full yard1 containing two of the common ,cubits1 as appeareth by comparing #a ,kin4 #g4 #ae4 with #b ,chron4 #c4 #ae4 ,in the first place1 the pillars are reckoned each of them eighteen cubits high3 in the second place they are reckoned five and thirty cubits high2 which1 together with the basis1 being one ordinary cubit high1 doubleth the number3 so that the first ,text is to be understood of holy cubites2 the second of common cubits4 #c4 ,cubitus regis1 the ,kings cubit2 this was three fingers longer than the common cubit3#gfd ,whereas the common cubit is termed cubitus viri1 the cubit of a man1 ,deut4 #c4 #aa4 ,onkelos doth improperly term it1 cubitum regis1 the ,kings cubit4 ,lastly1 there was cubitus geometricus1 ,a geometrical cubit1 it contained six common cubits1#gfe and according to these cubits1 it is thought that ,noah's ,ark was built4 #gfd ,herodot4 lib4 #b4 in descrip4 ,bab4 #gfe ,orig4 hom4 #b4 in ,genes4 ,it4 ,aug4 de ,civitat4 ,dei1 lib4 #ae4 cap4 #bg4 ,some make the difference between the cubit of the sanctuary1 and the common cubit1 to be thus2 ,the common cubit1 they say1 contained fifteen inches1#gff the holy cubit eighteen inches4#gfg ,but that the holy cubit contained two common cubits1 hath been evidently proved2 and it is probable1 that those who make the difference to be only three inches1 have mistaken the ,kings cubit1 for the holy cubit4 #gff ,quinos palmos4 #gfg ,sex palmos4 ,chebel1 ,funiculus1 a line or rope4 ,the just length thereof is unknown3 the use thereof was to measure grounds2 whence it is sometimes taken for the inheritance it self4 ,the lines are fallen to me in pleasant places1 ,psal4 #af4 #f4 ,that is1 mine inheritance4 ,kaneh1 ,arundo1 the ,reed4 ,the use of this was to measure buildings2 the length thereof was six cubits and an hand-breadth1 ,ezek4 #dj4 #e4 ,the cubits in this place are interpreted#gfh ,kings cubits3 it was less liable to deceipt than the ,rope1 because it could not be shortened or lengthened1 by shrinking or stretching3 hence the ,canon or rule of the holy ,scripture is mystically typed out by this ,reed1 ,ezek4 #dj4 and ,revel4 #ba4 #ae4 #gfh ,tremelius in hunc locum4 ,to these may be added other measures1 wherewith they measured their wayes and walks4 ,the least of these was ,tsagad1 passus1 a pace4 1 ,stadium1 a furlong4 ,it is often mentioned in the ,new ,testament1 not at all in the ,old4 ,it contained one hundred twenty five paces1#gfi which is the eighth part of our mile4 ,some think it to be called so1 1 from standing1 because ,hercules ran so much ground before he stood still4 #gfi ,isidor4 ,milliarium1 a mile2 ,it containeth with us a thousand paces1 but much more among the ,hebrews4 ,their word ,barah1 translated often ,milliarium1 properly signifying a dinner or meal1 and being applyed unto journeys1 walks or ways1 it signified so much ground as usually is gone1 or conveniently may be travelled in half a day1 between meal and meal1 or bait and bait4 ,the word is read1 ,gen4 #ce4 #af4 ,when there was 7 ,cibrath haarets7 about half a daies journey of ground4 ,the ,greek in that place hath an uncouth word 2 doubtless it was made from the ,hebrew's ,cibrath1 and signifieth half a daies journey4 ,their measures of capacity1 termed ,mensur capacitatis1 were of two sorts2 some for dry things as ,corn1 ,seed1 c4 ,some for liquid things1 as ,wine1 ,oyl1 c4 ,in both1 that there might be a just proportion observed1 all their measures were designed by a set number of ,hens eggs-shells of a middle size4 ,in my parallelling of them with our measures1 where ,i speak of ,bushels1 half ,bushels1 ,pecks1 c4 ,i am to be understood according to ,winchester measure1 as we phrase it3 such a bushel contained eight gallons4 ,where ,i speak of gallons1 pottles1 quarts1 c4 ,i am to be understood according to our ,ale-measure1 thereby ,i avoid fractions of number4 1 ,kab1 ,kabus1 a ,kab4#ggj ,this contained twenty four eggs1 it held proportion with our ,quart4 ,the least measure mentioned in ,scripture1 is the fourth part of a ,kab1 #b ,kings #f4 #be4 ,the famine in ,samaria was so great1 that a fourth part of a ,kab of ,doves dung was sold for five pieces of silver4 ,the ,rabbines have a ,proverb1 that ten ,kabs of speech descended into the world1 and the women took away nine of them4#gga #ggj ,arias ,mont4 ,thubal ,cain4 #gga ,vid4 ,buxtorf4 ,lexic4 in ,omer4 ,it contained#ggb one ,kab and an half1 and a fifth part of a ,kab1 that is1 three pints and a half pint1 and a fifth part of an half pint4 ,it was the tenth part of an ,ephah1 ,exod4 #af4 #cf4 #ggb ,alsted4 prcog4 theol4 l4 #b4 p4 #ehh4 ,seah1 1 a ,satum2 ,the ,latine ,interpreters commonly render it by ,modius4 ,it contained#ggc six ,kabs1 that is a ,gallon and half4 ,we translate the word in general1 a measure3 ,to morrow this time1 a measure 7that is1 a ,satum7 of fine flower shall be sold for a ,shekel1 #b ,kings #g4 #a4 #ggc ,vide ,buxtorf4 ,lexic4 in ex opere ,r4 ,alphes4 tractat4 de ,pasch4 chap4 #e4 fol4 #agf4 ,ephah4 ,it contained#ggd three ,sata1 that is1 half a bushel1 and a pottle4 #ggd ,arias ,mont4 ,thubal ,cain4 ,lethec4 ,it contained#gge fifteen ,modios 7i47 ,sata2 that is1 two bushels1 six gallons1 and a pottle4 ,mention of this is made1 ,hos4 #c4 #b4 ,it is there rendred in ,english1 half an ,homer4 #gge ,epiph4 de mensur4 ,ponderib4 ,homer4 ,it is so called from ,chamor1 ,asinus1 an ,ass1 because this measure contained so much grain or corn as an ,ass could well bear4 ,it contained ten ,ephahs1 ,ezek4 #de4 #aa4 that is1 forty five gallons or five bushels1 and five gallons4 ,cor1 ,corus4 ,the ,cor1 and the ,homer1 were of the same quantity1 ,ezek4 #de4 #ad4 ,it was not only of liquid things1 ,luke #af4 #g4 ,these measures of which we have spoken hitherto1 the ,hebrews used in measuring dry things3 ,three other measures there were1 which they used for liquid or moist things4 ,log4 ,it contained#ggf six egg-shells4 ,it was of the same quantity as the fourth part of a ,kab1 half a pint4 #ggf ,buxtorf4 in loco superius citato4 ,hin4 ,it contained#ggg the quantity of seventy two egg-shells1 so that it was of our measure three quarts4 #ggg ,buxtorf4 ib4 ,bath2 1 ,bathus1 the ,bath4 ,it was of the same capacity with the ,ephah1 the tenth part of an ,homer1 ,ezek4 #de4 #ad4 ,the ,latine ,interpreters commonly render it ,cadus4 ,hieron#ggh writing upon ,ezekiel1 renders it ,vadus4 ,decima pars ,cori1 inquit1 in speciebus liquidis vocatur ,bathus1 sive ,vadus4 ,i sometimes thought there had been some error in the print1 namely1 ,vadus1 put for ,cadus3 ,but now ,i find the ,greeks to use both 1 and 1 for this measure1 and from the last of these ,greek words1 that ancient ,father reads it1 ,vadus4 ,sometimes our ,english renders it1 in general1 a measure1 ,luk4 #af4 #f4 ,it contained four gallons and a half4 #ggh ,hieron4 ,ezek4 #de4 ,all these measures were proper to the ,hebrews3 ,i find three others mentioned in the ,n4 ,t4 taken from other ,nations4 2 ,sextarius4 ,we ,english it1 in general1 a ,pot1 ,mar4 #g4 #d4 ,it was of the same quantity with the ,log1#ggi if we understand it of the ,roman ,sextarius4 ,it was somewhat more1 if we understand it of the ,attick ,sextarius3 undecim ,attici sextarii quabant ,romanos duodecim4 ,in probability we are to understand the ,roman measure1 so that it contained six eggs1 that is1 half a pint4 #ggi ,alsted4 prcog4 ,theol4 p4 #efa4 1 ,chenix1 a measure1 ,rev4 #f4 #f4 ,it signifieth properly that measure of corn1 which was allowed servants for their maintenance every day4 ,whence was occasioned that speech of ,pythagoras3 ,super ,chnice non sedendum4 ,that is1 we must not rest upon the provision which sufficeth for a day1 but we must take care for the morrow4 ,it contained#ghj four ,sextarii1 that is1 a ,quart4 #ghj ,budus de asse4 lib4 #e4 1 ,metretes1 ,joh4 #b4 #f4 ,it is translated a ,firkin4 ,it was a measure in use among the ,athenians4 ,it was of the same quantity with ,cadus1#gha and ,cadus 7as before was noted7 was equal to the ,hebrew ,bath1 so that it contained four ,gallons and an half4 #gha ,budus de asse4 lib4 #e4 ,,chap4 ,x4 ,their ,coyns4 ,first of brazen ,coyns4 ,that they might have just ,coyns and ,weights they weighed both them and their weights by ,barley-corns4 1 ,minutum1 a ,mite1 ,luk4 #ba4 #b4 ,mar4 #ab4 #db4 ,the latter ,hebrews call it 1 the ,syriack 7i4 ,octava1 the eighth part of ,assarium17 ,it weighed half a barly-corn4#ghb ,it valued of our mony1 three parts of one c4 #ghb ,moses ,kotsens4 f4 #abd4 col4 #d4 ,quadrans1 a ,farthing4 ,it was a ,roman coyn1 weighing a grain of barly2 it consisted of two mites4 ,the poor ,widow threw in two mites which makes a farthing1 ,mark4 #ab4 #db4 ,by consequence it valued of ours c4 4 1 ,assarius1 vel assarium4 ,it was a ,roman coyn1 weighing four grains4 ,the ,rabbins call it ,isor1 and say1 that it containeth#ghc eight mites4 ,of this we read1 ,mat4 #aj4 #bi4 ,are not two ,sparrows sold for 7an ,assarium87 our ,english readeth it1 for a farthing8 ,it valueth of ours1 in precise speaking1 qa4--q4 #ghc ,drusius in prter4 ,luc4 #ab4 #ei4 ,their silver ,coyns4 ,gerah4 ,it was the twentieth part of the shekel of the ,sanctuary2 ,a shekel is twenty ,gerahs1 ,exod4 #cj4 #ac4 ,it was the least silver coyn among the ,hebrews2 it valued of ours #a d4 ob4 ,agorath3 ,we ,english it in general1 a piece of silver1 #a ,sa4 #b4 #cf4 ,but it appeareth by the ,chaldee paraphrase1 that it is of the same value with ,gerah2 that paraphrase renders both ,megna2 by the ,greek they are both rendred the value therof therfore is #a d4 ob4 ,keshitah4 ,the word signifieth a lamb1 and is used for a certain coyn among the ,hebrews1 on the one side whereof the ,image of a lamb was stamped2 our ,english reads it in general1 a piece of mony4 ,jacob bought a parcel of a field for an hundred pieces of mony1 ,gen4 #cc4 #ai4 ,in the original it is1 for an hundred lambs4 ,but it is apparent1 that ,jacob paid mony2 for ,s4 ,stephen saith1 he bought it for mony1 ,act4 #g4 #af4 ,in the judgment of the ,rabbines1#ghd it was the same that ,obolus1 twenty of them went to a shekel2#ghe so that the value thereof was #a d4 ob4 #ghd ,r4 ,solom4 ,gen4 #cc4 #ai4 ,it4 ,r4 ,david4 in lib4 radic4 ,it4 ,levi ben ,gers4 ,gen4 #cc4 #ai4 #ghe ,drus4 ad diffic4 loca1 ,gen4 p4 #aai4 ,ceseph1 ,argenteus1 a piece of silver3 as the ,romans numbred their sums by ,sesterces1 insomuch that ,nummus is oftentimes put absolutly to signifie the same as ,sestertius3 ,so the ,hebrews counted their sums by shekels1 and the ,grecians by ,drachm3 ,hence ,argenteus1 a piece of silver1 being put absolutely in the ,bible1 if mention in that place be of the ,hebrew coyns1 it standeth for a shekel1 and valueth #b s4 #f d4 if it stand for the shekel of the sanctuary3 if it stand for a common shekel1 then it valueth #a s4 #c d4 ,but if mention be of the ,greek coyns1 as ,acts #ai4 #ai4 then it signifieth the ,attick ,drachma1 which valueth of our money #a d4 ob4 1 ,luk4 #ae4 #h4 ,it was a quarter of a shekel1#ghf and thus by consequence it valued of ours #g d4 ob4 #ghf ,breerwood de nummis4 1 ,didrachmon2 ,mat4 #ag4 #bd4 ,we ,english it tribute money3 ,the ,syriack readeth ,duo ,zuzim2#ghg now that coyn which was termed ,zuz by the ,hebrews1 was answerable to the ,roman ,denair2 whence it appeareth1 that it valued of ours #a s4 #c d4 #ghg 1 ,stater4 ,we ,english it a piece of money at large1 but it contained precisely two didrachmas4 ,for the tribute money to be paid for each person1 was ,didrachmum1 as is evident1 ,mat4 #ag4 #bd4 and this ,stater was paid for two1 namely1 for ,christ and ,peter1 the value of it therefore was1 #b s4 #f d4 1 ,denarius1 a peny4 ,this was their tribute money1 ,mat4 #bb4 #ai4 ,there were two sorts of pence#ghh in use among them3 the common peny1 which valued of ours #g d4 ob4 ,and the peny of the ,sanctuary1 which valued #a s4 #c d4 ,for it was answerable to their ,didrachmum2 and of this last we must understand ,s4 ,matthew in this place1 for their tribute mony was ,didrachmum1 as before hath been noted out of ,mat4 #ag4 #bd4 ,this ,didrachmum or half shekel was formerly paid by the ,isrlites every year after they were #bj years old2#ghi towards their ,temple1 ,exod4 #cj4 #ac4 ,csar by taking away this money from the ,temple1 and changing it into a tribute for his own ,coffers1 did in truth take away from ,god that which was ,god's4 ,hence in that question proposed unto ,christ1 ,is it lawful to give tribute unto ,csar1 or not8 ,christ answereth1 ,render unto ,csar the things that are ,csar's1 and unto ,god the things that are ,god's4 ,this very tribute afterward was paid by the ,jews#gij toward the ,roman capital1 by vertue of a ,decree made by ,vespasian4 #ghh ,tremel4 ,mat4 #bb4 #ai4 #ghi ,aben ,esr4 ,nehem4 #aj4 #cb4 #gij ,joseph4 de bello1 lib4 #g4 cap4 #bf4 ,zuz1 ,it was the fourth part of a shekel of silver3#gia it valued therefore of ours1 #g d4 ob4 #gia ,elias ,thisbit4 ,shekel1 ,siclus1 a shekel3 it was twofold2 ,siclus regius1 the ,kings shekel1 of common use in buying and selling1 it valued #a s4 #c d4 ,and ,siclus ,sanctuarii2 the shekel of the ,sanctuary1 it valued #b s4 #f d4 ,the shekels of the ,sanctuary were of two stamps4 ,the one was always in use among the ,jews3 the thirty pieces of silver which ,judas received1 are thought to be #cj shekels of the ,sanctuary4 ,it had stampt on the one side1 the pot of ,manna1 or as others think1 ,aarons censer or ,incense-cup3 the inscription on this side was ,shekel ,israel1 ,the shekel of ,israel3 on the reverse side was stampt ,aarons ,rod budding1 with this inscription about the ,coyn ,jeruschalaiim hakeduscha4 ,after the coming of our ,saviour1 the ,jews which were converted to the ,christian ,faith1 changed their shekel1#gib and on the first side stampt the ,image of ,christ1 with at the mouth of the ,image1 and in the pole1 which three letters made his name ,jesu4 ,on the reverse side there was no picture1 but the whole rundle was filled with this inscription1 7i47 ,messias rex venit cum pace1 lux de homine facta est vita4 ,in some ,coyns1 for the latter clause of that inscription is read 7i47 ,deus homo est factus4 #gib ,alsted prcog4 ,theol4 p4 #eej4 ,the ,king's shekel1 in ,david and ,solomon's time1 had stampt on the one side1 a kind of a ,tower standing between and 1 and underneath was 4 ,the whole inscription was1 ,jerusalem urbs sanctitatis3 ,on the reverse side1 the rundle was filled with this ,hebrew1 7i47 ,david rex1 filius ejus ,solomon rex4 ,the shekel again was divided into lesser ,coyns1 which had their denomination from the parts thereof4 ,thus we read of the half shekels1 ,exod4 #cj4 #ac4 ,the third part of a shekel1 ,nehem4 #aj4 #cb4 ,the quarter of a shekel1 #a ,sam4 #i4 #h4 ,their ,gold ,coyns4 ,zahab4 ,the ,english reads it1 a piece of gold1 #b ,kin4 #e4 #e4 ,by it is meant1 that which elsewhere is called ,siclus auri1 a shekel of gold1 #a ,chron4 #ba4 #be4 ,hence the one thousand seven hundred pieces of gold mentioned1 ,judg4 #h4 #bf4 the ,greek renders #agjj1 shekels of gold4#gic ,the weight of this ,coyn was two attick drams1#gid the value #ae s4 #gic 1 c4 #gid ,breerwood de nummis4 ,adarcon1 of this we read1 ,esra #h4 #bg4 ,it was also called ,drachmon1 of which we read ,esra #b4 #fi4 ,both these names seem to denote the same coyn2 if not1 yet both were of the same weight4 ,the ,greek interprets them both by 1 and our ,english accordingly renders both1 a dram1 which must be understood of the drams in use among the ,hebrews1 weighing two ,attick drams4 ,from the ,greek 1 ,drachmon seemeth to have had its name4 ,he conjectureth not amiss1 who thinketh#gie that ,adarcon was so called1 quasi ,daricon1 which was a certain coyn of gold in use among the ,persians and from ,king ,darius 7whose ,image one side thereof bore7 was named ,daricon1 and amongst the ,chaldans1 is often prefixed before a word1 as is amongst the ,hebrews4 ,the value of this ,coyn was of ours #ae s4 #gie ,breerwood de nummis4 ,their sums4 ,their sums were two ,maneh1 ,mina1 a ,pound4 ,in gold it weighed one hundred shekels4 ,this appeareth by comparing these ,texts1 #a ,kin4 #aj4 #ag4 ,tres ,manim three pound of gold went to one shield4 ,now we read1 #b ,chron4 #i4 #af4 ,three hundred shekels of gold went to one shield4 ,the name shekels is not expressed in the ,original1 but necessarily understood1 as appeareth in that which was spoken of ,zahab4 ,for it is a received rule1 that in ,scripture1 ,aurum being put with a numeral signifieth so many shekels of gold2 and so ,argentum in like manner4 ,the weight thereof then being #ajj shekels1 it followeth1 that the value was #ge l4 ,in silver1 their ,maneh weighed #fj shekels1 ,ezek4 #de4 #ab4 so that it valued #g l4 #aj s4 ,note1 that ,sheindler#gif was deceived1 in saying1 that the price or value of the ,maneh was changed in ,ezekiels time1 because it then valued #fj shekels3 for the difference is not between the sacred profane ,maneh1 as ,sheindler conceives1 but between the ,maneh of gold1 which was valued at #ajj shekels always1 and the ,maneh of silver1 which weighed #fj shekels1 according to the forequoted place in ,ezekiel4 #gif ,sheindler in ,the second sum was ,cicar1 ,talentum1 ,a ,talent4 ,this1 if it were of silver1 it contained in weight #cjjj shekels4 ,for1 those two verses being compared together1 ,exod4 #ch4 #be1 #bf4 sheweth1 that six hundred thousand men paying every man half a shekel1 the whole sum amounted to an hundred talents2 whence it followeth1 that a talent of silver amongst the ,hebrews was #cge l4 ,but a talent of gold 7the proportion of gold to silver being observed7 was twelve times as much1 so that it valued of ours #dejj l4 ,in this tract of their ,coyns we are to know three things4 ,first1 that as the ,romans1 in the former ages1 used s grave1 ,bullion money1 unstampt1 which in the ,mass or ,billot they weighed out in their payments1 and afterward s signatum1 coyned metals3 so the ,hebrews though at last they used1 coyned money1 yet at first they weighed their mony uncoyned2 ,abraham weighed to ,ephron the silver1 ,gen4 #bc4 #f4 ,hence the shekel had its name from ,shakal1 ponderare1 librare1 to weigh1 or put in the ballance4 ,secondly1 as the coyned shekel was twofold1 one for the use of the ,sanctuary2 the other for the use of the ,commonwealth2 and that of the ,sanctuary was double the price of the other2 so the weight of the shekel to be distinguisht after the same manner2 the shekel of the ,sanctuary weighed half an ounce ,troy weight2 the common shekel weighed a quarter of an ounce4 ,for example1 ,goliahs spears head weighed #fjj shekels of the ,sanctuary #a ,sam4 #ag4 #g4 that is1 twenty five pound weight3 ,absalom's hair weighed two hundred shekels after the ,kings weight1 #b ,sam4 #ad4 #bf4 that is1 four pound weight and two ounces4 ,yea1 the sums which ,i have reckoned only according to the ,sanctuary1 in common use1 according to the ,king's weight1 they abate half their value4 #c4 ,the lesser coyns were in general termed or in the singular number 1 ,joh4 #b4 #ae4 ,the word signifieth properly a small quantity or little piece of metal1 such as may be clipt off from coyns4 ,upon the first of the mon4 ,adar1 ,procla4 was made throughout ,israel1 that the people shold provide their half shekels1 wch were yearly paid toward the service of the ,temple1 according to the commandment of ,god1 ,ex4 #cj4 #ac4gig ,on the #be4 of ,adar1#gih then they brought tables into the ,temple 7that is1 into the outward ,court where the people stood7 on these tables lay these 1 or lesser coyns1 to furnish those who wanted half shekels for their offrings1 or that wanted lesser pieces of mony in their payment for oxen1 sheep1 or doves1 which likewise stood there in a readiness in the same court to be sold for sacrifices3 but this supply of lesser coynes was not without an exchange for other mony or other things in lieu of mony1 and that upon advantage4 ,hence those that sat at these tables1 as chief bankers or masters of the exchange1 they were termed 1 in respect of the lesser coyns which they exchanged3 in respect of the exchange it self1 they were termed 1 for signifieth the same in ,greek as ,cambium in ,latine1#gii whence those ,letters of exchange1 which the ,latines call ,literas ,cambii1 the ,greek call 1 ,tickets of exchange3 in respect of the ,tables at which they sate1 they are termed by the ,talmudists 1 ,schulcanim from ,schulchan ,mensa2 for the same reason they are sometimes termed by the ,greeks 1 and by the ,latines ,mensarii4 ,these are those changers of money which our ,saviour drove out of the ,temple4 #gig ,moses ,kotsens4 de ,siclis4 fol4 #abb4 col4 #b4 #gih ,moses ,kotsens4 ibid4 #gii 1 inquit ,pollux1 est vid4 ,dru4 ,annot4 in ,n4 ,t4 part4 alter4 ,,finis4 4 ,the ,names of ,authors cited in this ,,book4 ,a ,aben ,esra4 ,aboth4 vid4 ,pirke ,aboth4 schines4 ,alexander ,neopol4 ,alstedius4 ,ambrosius4 ,aquinas4 ,aristoteles4 ,arias ,montanus4 ,aristophanes1 ,aureli ,allobrogum1 #afjg ,artemidorus4 ,athenus4 ,augustinus1 ,coloni ,agrippin1 #afaf ,b ,baalturim4 ,beda4 ,bellarminus4 ,bertramus4 ,beza4 ,bodinus4 ,breerwood4 ,buxtorfius4 ,budus4 ,c ,caninius4 ,capnio1 vi4 ,reuchlin4 ,carion4 ,casaubonus4 ,clius ,rhodiginus4 ,chazkuni4 ,chemnitius4 ,chimchi1 alias1 ,r4 ,david ,kimchi4 ,chrysostomus4 ,clem4 ,alexandrinus4 ,cicero4 ,concilium quintum1 sextum4 ,cyrillus4 ,cyprianus4 ,cunus1 ,lugduni ,batavorum1 #afag ,d ,demosthenes1 ,venitiis1 #aeed ,diodorus ,siculus4 ,dionysius ,halicarnas4 ,drusius1 de tribus sectis1 ,franeker1 #afai4 ,e ,elias ,thisbites4 ,epiphanius4 ,erasmus4 ,euripides4 ,eustathius4 ,eusebius4 ,f ,funccius4 ,fagius4 ,firmicus4 ,g ,galatinus1 ,francofurti1 #afab ,gellius4 ,genebrardus4 ,gorionides4 ,gregor4 ,nazianzen4 ,gyraldus4 ,h ,herodianus4 ,herodotus4 ,hesiodus4 ,hieronymus1 ,basile1 #aeaf ,homerus4 ,horatius4 ,hospinianus1 ,tiguri1 #afaa ,i ,jalcut1 ,cracovi1 #aeie ,jansenius4 ,josephus1 ,aureli ,allobrog41 #afaa ,jonathan4 ,junius4 ,justin ,martyr4 ,justin1 histor4 ,juvenalis4 ,ilmedenu4 ,k ,kimchi4 vid4 ,chimchi4 ,l ,lactantius4 ,laertius4 ,levi ben ,gersom4 ,lipsius4 ,livius4 ,lucanus4 ,lucianus4 ,lyranus4 ,m ,macrobius4 ,magius4 ,maimonides1 lib4 ,jad4 ,venetiis1 #aegd ,masius4 ,maximus ,tirius4 ,montacutius4 ,moses ,kotsensis4 ,venetiis1 #aeeg ,munsterus4 ,musar4 ,modestus4 ,o ,oecumenius4 ,onkelos4 ,origines4 ,ovidius4 ,p ,philo ,judus1 ,coloni ,allobrog41 #afac ,pirke ,aboth4 ,plautus4 ,plinius4 ,pierius1 ,basile1 #aege ,plutarchus4 ,procopius4 ,prudentius4 ,r ,reuchlinus 7pro quo citatur ,capnio perperam7 ,francofurti1 #afab ,rosinus4 ,ruffinus4 ,s ,seder-olam minus4 ,septuaginta interpretes4 ,serarius4 ,scaliger1 ,de emend4 temp4 ,luteti1 #aehc ,trihres4 ,franeker1 #afai ,sheindler4 ,sigonius4 ,scholiastes ,aristophanis4 ,solomon ,jarchi4 ,solinus4 ,sozomenus4 ,statius4 ,stukius4 ,suetonius4 ,suidas4 ,syrius interpres4 ,t ,talmud ,babylonicum4 ,talmud ,hierosolymitanum4 ,targum ,uzielidis sive ,jonathanis4 ,targum ,onkelos4 ,targum ,hierosolymitanum4 ,tertullianus1 #afji ,theophylactus4 ,theodoretus4 ,theophrastus4 ,tholosanus4 ,thisbites4 ,tiraquellus4 ,toletus4 ,tremelius4 ,v ,vatablus4 ,valerius ,max4 ,varro4 ,virgilius4 ,x ,xenophon1 ,basile1 #aefi ,z ,zepperus4 ,zohar4 ,a ,,table ,,of ,,the ,several ,,texts of ,,scripture ,explained in the ,six ,books4 ,chap4 ,vers4 ,pag4 -------------------------------------- ,,genesis4 -------------------------------------- #d #c1 #d #bc #d #ba #acf #g #bd #hd #h #d ibid4 #i #be #a #aa #ca #adc #ad #bb #bde1 #bdg #ae #b #bcj #ag #bac #ag #ad #baf #ah #bb #gc #bj #g #bd #ba #aj #a #bb #b #adh #bc #b #afi #bc #af #bfi #bd #b #bde #bd #ec #bcj #bd #ee #bca #bd #ef #bcf #be #e1 #f #bcj #bi #bg #bcd #cj #bg #agc #cj #acc #ca #bh #hg #ca #cj #agj #ca #ec #adc #ce #ai #bfe #ce #af #bfa #cg #cd #bdd #ch #bd #b #da #a #bca #dc #af #ig #dc #bd #hh #dd #e #agc #de #ae #hg #df #d #bci #df #bf #bde #dg #bi #bde #di #c #b #di #g #bf #di #aj #c #ej #b #bda #ej #aj #bcd -------------------------------------- ,,exodus4 -------------------------------------- #a #aa #bdh #a #ad #aji #c #f #dg #c #ae #adb #g #aa #agd #ab #f #ajg #ab #ae #aaj #ab #bf1 #c #ajf #ab #bg #ajc #ac #bbc #ac #b1 #i1 #aa #db1 #dc #ac #ah #beg #ad #a #aed #ad #bd #ha #ae #bj #bd #af #bc #aja #af #cd #ag #af #cf #bfb #ah #g #hg #ah #ba #aic #ba #aj #bcf #ba #ad #gg #bb #a1 #b1 #d #bjc1 #bjd #bc #cb #cd1 #ad #beg #be #bb #fc #bh #ad1 #af #bh #af #afg #bi #d1 #i1 #bj #af1 #ag #cj #aj #fd1 #acc #cj #ac #bfe1 #bff1 #bfg1 #bgj #cj #bc #ac #ca #ad #bag #cb #aeg #cb #bj #aeh #cb #cd1 #aj #aeh1 #aei #cd #afa #ce #c #aja #ch #be1 #bf #bfi -------------------------------------- ,,leviticus4 -------------------------------------- #f #c #adf #h #ab1 #cj #ac1 #ad #aj #aj #ahj #ab #b1 #c #bad #ac #acj #ac #b #ah #ae #d1 #bc #ae #af #c1 #da #ae1 #acc #ah #ba #adc #ai #ah #ahe #ai #bc1 #bd #bah #bj #aj #aii #ba #b1 #aj1 #aa #ag #ba #ad1 #g1 #ag #af #bb #bg #ajg1 #bad #bc #aah #bc #e1 #f1 #g1 #h #ajd #bc #aj1 #aa1 #ag #aae1 #aaf1 #aah #bc #ag #bah1 #bbj #bc #bd #aba #bc #dj #aah #bc #dc #aai #bd #ac #aif #be #f1 #aj1 #ba #acd #be #h #acf #bf #cj #afa #bg #bi #bah #bg #cb #bbf -------------------------------------- ,,numbers4 -------------------------------------- #b #b #bed #c #ai #c #ae #bj #d #da #bc #e #c #bc #e #ah #bf #f #ca #f #e #cb #h #aj #bj #h #aa #bbj #h #bd #bj #i #aac #i #i #aie #aj #ah1 #bef #aj #b #ajb #aj #i #bef #aj #be #bee #aa #af1 #bf #aij1 #aia #ab #ah #aac #ae #de #ae #bj #bah1 #bai #ae #ce #aif #ae #ch #dd #ah #ab #bbj #ah #ab1 #ac #bah #ah #ae1 #af #bbc #ah #bf #bbj #ah #ca #bbe #bc #bh #aed #bd #ba #ee #be #c #aed #bg #ah #bi #bh #d #ajh #bh #aa1 #ae #aba #bh #af1 #ag #ajd1 #abh #bi #aai #bi #a1 #f #abb #cf #aj #aie -------------------------------------- ,,deuteronomy4 -------------------------------------- #a #ac1 #ag #aic #c #aa #bfj #c #bi #aed #d #da1 #dc #gg #f #d #dc #g #b #beg #h #h #bai #i #c #gh #i #ba #aei #aa #ac #dc #ad #ba #h #ad #ab #bdd #ad #ah #bbe #ad #bf ibid4 #ae #b1 #d #acd1 #ace #af #b #ajd1 #abh #af #f #aaa #ag #g #bja #ag #ab #agi #ah #d #bbj #ah #aj1 #aa #aga #ai #c #gh #ai #ae1 #ai #ahf #ai #ba #bjd #bj #aj #beg #bj #aa ibid4 #ba #f #dj #ba #ag #bcj #bb #e #afc #bb #h #aag #bb #ab #dd #bc #f #beg #be #b #bjg #be #b1 #c #bjf #bf #bbb #bf #ab #bbe #bh #bcc #bh #eh1 #ei #bjg #bi #aa #bc #bi #ae #ahf #cc #e #b -------------------------------------- ,,joshua4 -------------------------------------- #c #d #ajj1 #aed #f #d #acf #f #i #bef #g #ahb #g #ai #bdf #g #ai1 #bj #aig #i #f #beh #i #g #beg #i #bc #bb #aa #ai #beg #ai #a1 #i #bg #bj #f #gi #bj #g #gg -------------------------------------- ,,judges4 -------------------------------------- #a #af #ee #c #g #gf #g #a #gb #g #ai #ha #h #bc #b #h #bf #bfh #h #cc #aed #i #d #aee #ac #cb #ad #ahc #ad #aj1 #aa #bcb1 #bcc #ad #ab #ij #ag #e #agj -------------------------------------- ,,ruth4 -------------------------------------- #b #d #hg -------------------------------------- #a ,,samuel4 -------------------------------------- #b #cf #bfe #e #d #aef #g #ae #b #g #af #aic #i #h #bfg #i #i #bd #aj #a #hh #ad #dd #bdg #af #aa #id #ag #g #bfi #ai #ac #agj #be #da #hh #bh #agg #bh #f1 #g #afe #ca #aj #afj -------------------------------------- #b ,,samuel4 -------------------------------------- #b #a #afg #g #ah #gc #ad #bf #bgj #ah #ah #bai #bj #be #bg #ba #a #beh -------------------------------------- #a ,,kings4 -------------------------------------- #b #bh #gg #f #c #fe #f #cg #fg #g #ae #bfj #h #i #fc #h #ca #bde #aj #ag #bfh #aa #adc #aa #e #afj #ab #ab #bjg #ab #bh #aei #ac #cc #ag #ah #adg #ah #ai #gf #bj #aj #bdg #bj #ci #bjc #ba #i #aif #bb #cj #ab -------------------------------------- #b ,,kings4 -------------------------------------- #a #b #aed1 #aee #b #i #bcj #b #ab #be #d #bc #aba #d #bi #hg #e #e #bfg #e #ah #afd #f #a #be #f #be #bfb #g #a ibid4 #aa #ab #aa #ab #aj #bg #ab #ai #ff #ag #cj1 #ca #afd #ag #cc #di #ai #cg #afd #ba #g #gf #bb #c #bg #bc #d #ac1 #aha #bc #f #gf #bc #aj #adc #bc #aa #aej #bc #ac #afj -------------------------------------- #a ,,chron4 -------------------------------------- #f #di #ah #ba #be #bfh #bc #d #ai #bc #bd #bj #bd #ai #be #h #bj #bf ib4 #bf #bj #ai -------------------------------------- #b ,,chron4 -------------------------------------- #c #ae #bfj #e #ab #bj #f #ac #fe #i #af #bfh #ae #af #gf #ai #e1 #h1 #aa #ahj #bj #e #fe #bi #bb #ah #ca #f #bbd #ca #ac #bbf #ce #f #aaa -------------------------------------- ,,ezra4 -------------------------------------- #b #dc #bb #b #fi #bfh #c #h #bj1 #fg #c #ab #fh #f #ae #fg #g #f #bg #g #i ib4 #h #bg #bfh -------------------------------------- ,,nehemiah4 -------------------------------------- #c #a #gc #c #c1 #bh #gd #h #aj #if #h #ae #aah #h #ah #aai #aj #cb #bfg #aj #cg #bai #aj #cg1 #ch #bbd -------------------------------------- ,,esther4 -------------------------------------- #a #h #ie #i #ba #ach -------------------------------------- ,,psalms4 -------------------------------------- #a #ahh #ae #a #fb #af #f #bfj #ai #a #fc #ai #d1 #e #bcb #bc #e #hi #bf #f #dj #bg #aj #bef #dj #g #bdi #de #a #bg #de #h #ad #df #e #bed #eb #afd #ed ib4 #fj #h #hi #gd #h #gj #gf #aj #ahh #gh #ch #bjg #hj #b #bef #ha #c #abb #hd #g #bh1 #gb #ie #bdg #ii #a #fc #ajf #bj #aeg #ajf #bf #bde #aji #g #ahh #aaf #ac #ig #aah #bj #gj #aji #ca #ahg #abb #bbc #abh #c #id #acc #b #ad #ada #b #fd #ade #bcc -------------------------------------- ,,proverbs4 -------------------------------------- #a #ba #gj #c #bb #age #d #aj #gc #i #i #gb #aj #g #bdb #ad #bh #bbb #ae #ag #hf #bj #bf #baa #ba #ad #ff #ca #f #aih -------------------------------------- ,,canticles4 -------------------------------------- #f #d #bed -------------------------------------- ,,isaiah4 -------------------------------------- #a #a #bd #h #a #bdi #h #b #bae #ab #c #abj #ag #h #afa #ah #b #aec #bg #i #afa #cj #h #bdh #cj #bi #bbc #cg #ch #afd #ch #h #hd #de #bc #bdf #fc #c #acc #fe #e #da -------------------------------------- ,,jeremiah4 -------------------------------------- #g #ah #afj #i #ag #bde #af #g #ig1 #bdc #ai #e #add #bf #h1 #af #ahj #bh #i #aib #cb #ce #add #cd #ah #beg #ce #ca #ce #g #ef #cf #f #acj #cf #bc #bdi #dj #e #hf #dd #ag #afj #dh #a #afd #dh #g #aeg #eb #ba #bei #eb #bd #ah -------------------------------------- ,,lament4 -------------------------------------- #b #ai #ha -------------------------------------- ,,ezekiel4 -------------------------------------- #a #aj #bee #h #afc #h #ad #aeb #af #ch #aii #bj #ba #ig #ba #ba #agb1 #agg #bb #da #id #bd #ag #bdc #cg #bcc #dj #e #bfa #de #aa #bfb #de #ab #bfh #de #ac #bbb #de #ad #bfc -------------------------------------- ,,daniel4 -------------------------------------- #i #bd #hd -------------------------------------- ,,hosea4 -------------------------------------- #a #a #be #c #b #bfb #d #ab #aga1 #agg -------------------------------------- ,,amos4 -------------------------------------- #b #h #id #e #bf #adi #f #aj #bda #h #d #aba -------------------------------------- ,,jonah4 -------------------------------------- #a #e #aaj -------------------------------------- ,,mich4 -------------------------------------- #c #g #bdd -------------------------------------- ,,hab4 -------------------------------------- #b #aa #bjd -------------------------------------- ,,hagg4 -------------------------------------- #b #aj #fh -------------------------------------- ,,zachar4 -------------------------------------- #c #a #ahg #e #b #bdi #i #ad #acg #aj #b #aga -------------------------------------- ,,malach4 -------------------------------------- #b #g #ah -------------------------------------- ,,tob4 -------------------------------------- #a #g #bbd #a #g1 #h #bbe #g #ad #bce #aj #aj #aci -------------------------------------- ,,ecclesiastic4 -------------------------------------- #cd #bf #bbc -------------------------------------- #a ,,macchab4 -------------------------------------- #a #af #bag #d #ei #abc #e #db #bg -------------------------------------- #b ,,macchab4 -------------------------------------- #d #ai #aea #f #ai #baa -------------------------------------- ,,matthew4 -------------------------------------- #b #d #bg #b #bc #cb #c #ag #afh #d #bc #g #e #ahi #e #bb #adf #h #aa #ic #i #c1 #aa #bh #i #ae #bcb #i #bc #bdd #aj #ab1 #ac #hg #aj #ag #ahj #aj #bi #bfd #aj #ch #bji #aj #da #bd #aa #ai #be #ab #da #ahh #ad #be #ha #ae #b #ci #ae #e #bdg #af #ad #ch #af #ah #aib #ag #bd #bfe #ah #af #aha #bj #c1 #e1 #f #ha #ba #i #aah #ba #bc #ahj #bb #ai #bff #bb #bc1 #cb #dg #bc #e #da #bc #f #cj #bc #i #be #bc #ag #ajc #bc #ah #bdf #bc #bc #bbd1 #bbf #bd #ca #abb #be #bc #ahf #bf #c #ahj #bf #ag #aac #bf #di #cj #bf #fe #ag #bg #bd #dj #bg #be #aif #bg #bf #bji #bg #bh #ac #bg #cd1 #ch #aig1 #aih #bg #ei1 #fj #bdb #bh #a #hj -------------------------------------- ,,mark4 -------------------------------------- #f #ba #fa #f #bg #aif #g #c #ci #g #d #dj #g #d #bdj1 #bfc #h #ae #fa #aj #ab #bch #ab #ej #ab #db #bfd #ac #ce #ha #ad #a #ai #ad #bf #ib #ae #bc #aig #ae #be1 #cd #hb1 #aji #ae #db #ii -------------------------------------- ,,luke4 -------------------------------------- #a #e1 #i #ai #a #fa #bae #b #a #ei #c #b #ah #c #cg1 #ch1 #df #hi #d #ag1 #bj #bdi #d #bj #ga #e #ag #bg #g #cj ibid4 #g #ch #hg #g #cg1 #ch #df1 #hi #g #ci #da #h #dd #dd #aj #ci #ca #aa #ch #dj #ab #b #g #ab #ch #ha #ab #eh #ahg #ac #a #fj #ac #ae #ajb #ac #cd #aib #ad #g #ij #ae #h #bfe #af #a #aaf #af #f1 #g #bfc #af #bb #ic #af #bi #bd #ah #de #ah #f #aif #ah #aa #cg #ah #ab #da #ah #ac #gc #bj #bg #dg #ba #a1 #d #ff #ba #bj #bfd #bb #a #ajd1 #abh #bb #ag1 #ah #ij #bb #ai #ic #bc #aa #ac #bc #dd #hb -------------------------------------- ,,john4 -------------------------------------- #a #ad1 #af #ad #a #ah #ii -------------------------------------- ,,john4 -------------------------------------- #a #be #aa #a #ch #cj #b #f #hi1 #bfd #b #i #bcd #b #ae #bgj #b #bj #fg #c #aj #bc #c #bf #cj #d #i #dg #d #bj #ej #d #be #bae #g #bb #bad #g #cg #abj #g #ch ibid4 #g #di #cg #h #e #aii #h #bj #ff #i #bb #aha #i #bd #bdf #aj #c #af #aj #bb #aci #aj #bc #fe #aa #i #hj1 #hc #ac #b #aab #ac #e #hh #ac #i #da 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#ag #ahh #d #f #bee #f #f #bfd #ad #ad #agg #ba #ae #bfa ,,finis4 ,list of changes made ,source of corrections3 comparison with other editions of the same work1 and with the author's original source materials4 ,the corrections are to be read3 as found in this e-text2 as printed in the original ,,prefatory ,,material #c4 ,baal-,peor2 #c4 ,baal-,poor ,,main ,,text ,page #c 2 2 7word order error7 ,page #h ,bagbag2 ,baghag ,page #ae ,bigde ,zahab2 ,bidge ,zahab ,page #ah 2 ,page #bb ,ansche ,magnamad1 ,viri stationarii2 ,ansche1 ,magnamad1 ,vire stationarii ,page #bf 2 7as best possible to make out from the printing7 ,page #cc 2 2 ,page #ci said to have been done2 said to have bin done 2 ,syriack ,text2 ,syriack ,texth ,page #db ,phylacteries for the hand2 ,phylacteries for the head ,page #dc ,totaphot2 ,mitaphoth 2 ,page #dd 2 ,page #ej ,syriake2 ,syriaek ,page #eb they put on a suit2 they put one a suit could not be believed2 could not believed ,page #eg 2 ,the ,apostle useth the word2 ,the ,apostle useth the wound ,page #eh 2 ,page #ei 2 ,page #fa ,herod1 ,tetrarch2 ,herod1 ,tetartch ,page #fd with the twelve ,loaves2 which the twelve ,loaves ,page #ff 2 ,page #hj ,natural1 containing day and night2 ,matural1 containing day and night ,page #hd ,magnoloth2 ,magnoloch ,menses cavi2 ,menses cravi ,page #hf 2 ,mendose ponitur pro 2 ,mendose ponitur pro ,page #ij ,habotsagn2 ,hahotseong ,page #ib 2 ,page #ic ,the table being placed in the middest2 ,the table thing placed in the middest ,page #ig 2 2 ,page #ih 2 2 ,page #aje 2 80 omitted ,page #ajf this be kept2 this he kept ,page #aaj from the fourth to the sixth hour2 from the fourth of the sixth hour ,page #aah 2 ,thyrsi2 ,thyrisi 2 ,page #abb 2 ,page #abd 2 2 ,page #aca which name the ,heathens applied2 with name the ,heathens applied in the name of all the people2 in the name of the all people ,page #acb 2 2 ,page #adh ,baalites2 ,baabites ,page #aej 2 1 ,heircol2 1 ,hiercol ,page #aed ,latium2 ,latum ,page #aeg graving tool2 graving ,stool ,page #agb 1 ,kadim2 1 ,tzadim ,page #agc 2 ,page #ahd 2 ,page #ahh 2 2 ,page #ahi to keep one's standing2 to keep's one standing 2 7word order error7 ,page #aic 2 ,page #bac the thiopians1 the ,troglodit1 and the ,egyptians2 the thiopians1 the ,traglodit1 and the ,egyptians ,page #bae ,maher-shalal-hash-baz2 ,maher-shalal-haz-baz ,page #bag 2 ,page #bbj 2 2 2 ,page #bbg ,bushels in one year2 ,bushels in own year ,page #bbh ,mint1 ,anise and ,cummin2 ,mint1 ,anise and ,cummim ,page #bda 2 ,page #bej that the ,masorites were2 that the ,nasorites were ,page #bea ,theba achath2 ,theba agnath ,page #bec for the habitation of the ,clergy2 for the habition of the ,clergy twelve miles long2 twelves miles long ,page #bed ,in the middle was the ,camp of the ,divine ,majesty2 ,in the middle was ,camps of the ,divine ,majesty ,page #bfc ,paragraph on 8,bath01 rearranged lines1 which were printed out of order4 ,page #bff ,vespasian2 ,vespasion ,page #bfg 2 and 2 and 2 ,,footnotes ,footnote #bf in fonte spurius ille textus2 in fonte spurius illo textus ,footnote #bi ,eccles42 ,eccse4 ,footnote #cd 2 ,footnote #dd magnus ipse est2 magnus ipsa est ,footnote #ei ,eodem sensu ,grci appellant artis medica candidatos2 ,eodom sensu ,grci appellant artis medica condidatos ,footnote #gd 2 7as best possible to make out from the printing7 ,footnote #aac 2 ,footnote #abf ,concil4 quini ,sexti2 ,concil4 quinti ,sexti ,footnote #abh ,magnifice ''' ,varronem2 ,magnifico ''' ,varonem ,footnote #ach ,elias de is given in other editions as 4 ,footnote #aci l4 #c p4 #acj2 l4 #cd4 #acj4 ,footnote #bch recensionem2 recentionem ,footnote #bea 2 ,footnote #beb ,neshikoth parusoth1 ,oscula separationis42 ,neshekoth parishuth1 ,oscula seseparationis4 ,footnote #cbi 2 ,footnote #cfb 2 ,footnote #chb ' 2 ' ,footnote #chg 2 ,footnote #dad 2 ,footnote #dci 2 ,footnote #def 2 ,footnote #ead 2 ,footnote #ecd ,moses ,kotsen2 ,moses ,kimchi ,footnote #eec 2 ,footnote #eee 2 ,footnote #faf 2 ,footnote #fba ,mercerus2 ,macerus ,footnote #fca 2 ,footnote #fcf 2 ,footnote #ffc uxor2 uxor ,footnote #fhe ,sine ,radid2 ,sinie ,radid ,footnote #gja 2 ,footnote #gjg 2