Transcriber’s Note

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

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

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

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

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

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

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

Moses and Aaron:

Civil and Ecclesiastical
RITES,

Used by the ancient Hebrews; observed,
and at large opened, for the clearing of
many obscure TEXTS thorowout the
whole SCRIPTURE.

Which Texts are now added to the end of the Book.

Wherein likewise is shewed what
Customs the Hebrews borrowed from
Heathen people: And that many Heathenish
Customs, originally, have been unwarrantable
imitations of the HEBREWS.

The Eleventh Edition.

By Thomas Godwyn, B.D.

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

TO THE
RIGHT HONOURABLE
WILLIAM

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

All Grace and Happiness.

Right Honourable,

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

From Kensington,
Feb. 21. 1624.

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

Tho. Godwyn.

THE ARGUMENT OF EACH BOOK and CHAPTER.

[The first Book.]
Of Persons.

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

[2.] Publicans, their Office, who the chief.

[3.] Prosolytes, who, how made.

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

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

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

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

[8.] Nazarites and Rechabites.

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

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

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

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

[13.] Gaulonitæ, and Herodians, what they were.

[The second Book.]
Of Places.

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

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

[3.] Gates of Jerusalem.

[4.] Groves and High-places.

[5.] Cities of Refuge.

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

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

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

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

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

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

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

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

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

[9.] Their Sabbatical year.

[10.] Their Jubilee, their use thereof.

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

[The fourth Book.]
Of their Idolatry.

[Chap. 1.] The beginnings of Idolatry.

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

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

[4.] Dagon.

[5.] The molten Calf.

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

[7.] Other Idol-gods mentioned in Scripture.

[8.] Sorts of divine revelation, Urim and Thummim.

[9.] Teraphim, what they were.

[10.] Sorts of Divination forbidden.

[The fifth Book.]
Of their Consistories.

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

[2.] Sorts of Excommunication.

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

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

[5.] Manner of electing Judges.

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

[7.] Their capital punishments what they were.

[8.] Punishments not capital.

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

[The sixth Book.]
Of Miscellaneous Rites.

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

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

[3.] Sorts of Tithes, manner of paying them.

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

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

[6.] Of their Oaths.

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

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

[9.] Their Measures.

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

Moses and Aaron.

The first Book
Treateth of Persons.

CHAP. I.
Of the form of the Hebrewes Common-wealth until Christ his coming, and when the Scepter departed from them.

The form and state of Government hath been subject to change and variation amongst all Nations, but especially amongst the Jewes, where these changes are observable.

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

In Moses his days then did this prerogative of primo geniture cease: and as Aaron and his posterity was invested with the right and title of Priests; so Moses, and after him Joshua, ruled all the people with a kind of Monarchical authority. For Moses was among the righteous as King, Deut. 32. 5.

After Joshua succeeded Judges; their Officers were of absolute and independent authority, like unto Kings, when once they were elected. But there were long vacancies, and chasms commonly between the cessation of the one, and the election of the other: yea for the most part, the people never chose a Judge, but in time of great troubles, and imminent dangers; which being over-past, he retired to a private life. After that Gideon had delivered the people out of the hand of the Midianites, he being offered the Kingdom, replyed, I will not reign over you, neither shall my Child reign over you, Judg. 8. 23. That of Samuel, that he judged Israel all the days of his life, 1 Sam. 7. 15. was[1] extraordinary. In this respect, their Judges symbolize with the Roman Dictators. This state of Regiment continued amongst them by the computation of S. Augustine[2], three hundred twenty nine years. In these vacancies or distances of time between Judge and Judge, the greater and weightier matters were determined by that great Court of the Seventy called the Senadrin; in which respect the form of Government may be thought Aristocratical. Kings succeeded the Judges, and they continued from Saul unto the Captivity of Babylon, that is,[3] about 502 years.

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

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

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

From the Captivity unto the coming of Christ, (which time is thought[4] to have been five hundred thirty six years) the state of the Jewes became very confused. Sometimes they were ruled by Deputies and Vicegerents, who had not supream authority in themselves, but as it pleased the Persian Monarchs to assigne them; they were termed[5] ‎‏ראשי גליות‏‎ Rasche galiuth, αἰχμαλωτάρχαι Heads of the Captivity. Of this sort was Zorobabel and his successors, who are reckoned in the Hebrew Chronicles[6] to be these, Mesullam, Hananiah, Berachiah, and Hosadiah. All which are thought to have reigned under the Persian Monarchy, and to have been of the Posterity of David: as likewise the other succeeding ten chief Governours after Alexander the Great. In the last of these ten, the government departed from the House of David, and was translated to the Macchabees, who descended from the Tribe of Levi. They were called Maccabæi, from Judas Maccabeus,[7] and he had this name ‎‏מכבאי‏‎ Macchabæus, from the Capital Letters of this Motto, written in his Ensigne or banner, ‎‏מי כמוך באלים יהוה‏‎ Quis sicut tu inter Deos, O Domine? Where the first letters are, M, C, B, A, I. Among the Maccabees, soveraign authority continued until Herod the Askalonite his reign, at what time our Saviour Christ was born, according to Jacobs prophecy: The Scepter shall not depart from Judah, nor a Law-giver from between his feet, untill Shiloh, that is, the[8] Messias come, Gen. 49. 10.

[4] Vide Funcii Chronol.

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

[6] Seder Olam minus.

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

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

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

Some take Judah,

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

2. For the Two Tribes[10] which cleaved to Rehoboam; because in that division of the People, these Two Tribes alone were called Jews, and that from Judah, and that never before this division.

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

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

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

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

Some take Scepter,

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

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

[12] Patres plerique omnes.

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

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

Some are of opinion[14], that the Scepter taken in the second acception, began to be given to Judah, that is, to the Two Tribes cleaving to Rehoboam, at the time of that division of the People: and that their Scepter was not taken from them until the destruction of Jerusalem; because, that after Herods time until then, their Laws remained in force, their Priesthood continued, and their Common-wealth, though it were much defaced, yet not quite overthrown.

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

Some are of opinion[15], that the Scepter taken in the second acception, began to be given to Judah, that is, to the Twelve Tribes, from the time of Moses; and that this Scepter was not taken from them until the Destruction of Jerusalem: not in Herod, because he was a Jew (in that he was a Proselyte) for a Jew is a name, say they, of Profession, not of Countrey or Nation.

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

Some are of opinion[16], that the Scepter taken in the second acception, began to be given to Judah, that is to the Twelve Tribes, from the time of Moses, and that it was taken from them in Herods time: yet so, that in Herods time, this was but begun, and inchoate, and at the destruction of Jerusalem it was fulfilled and consummate.

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

Some are of opinion[17], that the Scepter taken in the first acceptation, began to be given to Judah, that is to the Twelve Tribes, from the time of Moses, and that it was taken from them fully in Herods time. The former opinions make the coming of the Messias to be a fore-runner of the departure of the Scepter: this, makes the departure of the Scepter to be a fore-runner or token of the Messiah his coming, which I take to be the principal thing aimed at in the prophecy. This opinion, as it is more generally received than the others, so upon juster grounds. Now the Scepter was departed and given to a Proselyte, never so before,[18] yea now also the Law-giver was departed from between Judahs feet, and now the Messiah born.

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

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

CHAP. II.
Of the Publicans.

Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations concerning the persons there inhabiting: and first concerning the Publicans, who were, in the latter times, an heterogeneous Member of that Common-wealth. After that the Jews became Tributary to Rome, (which[19] was effected by Pompey threescore years before the Birth of our Saviour) certain Offices were appointed by the Senate of Rome, unto whom it belonged, as well among the Jews as in other Provinces, to collect, and gather up such custome-money or tribute, as was exacted by the Senate. Those that gathered up these publique payments, were termed Publicani, Publicans; and by reason of their covetous exactions, they commonly were hated by the People of the Provinces:[20] Every Province had his several Societie, or company of Publicanes: Every Society his distinct Governour: in which respect it is, that Zacheus is called by the Evangelists, ἀρχιτελώνης princeps Publicanorum, the chief Receiver of the tribute, or chief Publican, Luke 12. 2. And all the Provincial Governours in these several Societies, had one chief[21] Master residing at Rome, unto whom the other subordinate Governours gave up their accounts. These Publicans were hated in all Provinces, because of their exactions; but chiefly in the Commonwealth of the Jews, because though it were chiefly maintained by the Galileans, yet it was generally inclined unto by the Jews, That tribute ought not to be payed by them: this hatred is confirmed by that Rabbinical proverb,[22] Take not a Wife out of that family wherein there is a Publican, for such are all Publicans. Yea a faithful Publican was so rare at Rome it self, that one Sabinus for his honest managing of that Office, in an honourable remembrance thereof, had certain images erected with this superscription[23]; Καλῶς τελωνήσαντι, For the Faithful Publican. And therefore no marvel, if in the Gospel, Publicans and sinners go hand in hand.

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

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

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

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

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

It is now generally received as a truth undoubted, that not only Heathen people, but sometimes Jews themselves became Publicanes. Tertullian was of another opinion,[24] and thought that all the Publicans were Heathens; but he hath been in that long since confuted by Jerome[25], and reason it self perswadeth the contrary. First, Matthew who was a Publican, was afterwards an Apostle, and therefore unlikely to have been an Heathen. Secondly, Zacheus his name was a pure Hebrew name having no affinity with Roman names. Thirdly, the ground or principal argument on which Tertullian built, was meerly[26] erroneous.

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

[25] Jeronym. epist. ad Damasum.

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

CHAP. III.
Israelites, Prosylites.

The whole Common-wealth of Israel consisted of two sorts of men, Hebrews and Prosylites; he that was born an Hebrew, either by Fathers or Mothers side, was an Hebrew; but he that was born so of both, was an Hebrew of the Hebrews; such a one was Saint Paul, Phil. 3. 5. He that was born a Prosylite either by Fathers or Mothers side, was termed Ben-gar, the son of an he-Prosylite; or Ben gara, The son of a she-prosylite; but he that was by Fathers and Mothers side a Prosylite, was termed[27] Bagbag, that is, the son of he and she Prosylites.

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

The Hebrews were of two sorts; some lived in Palestina, and used the Hebrew Text, these were called Hebrews or Jews; others were dispersed in divers places of Greece, they used the Greek translation, and thence were termed Έλληνισταὶ[28] Grecists. S. Luke mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of the Græcists, towards the Hebrews, Acts 6. 1. Where note the difference between Ἕλληνες, and Έλληνισταὶ, the Græcians, and the Græcists. The Græcians are used by Saint Paul, to signifie all the Heathen people, and stand in opposition with Hebrews in the general acception, containing both Græcists, or dispersed Hebrews, and also those of Palestina: the Græcists were both by birth and religion Hebrews standing in opposition with Hebrews; in the strict acception, taken for those of Palestina.

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

The whole body of Israel was divided into twelve Tribes, and publique Records were kept, wherein every ones Genealogy was registred, to manifest unto what particular tribe he belonged. These records Herod burnt, hoping that in after ages he might be thought originally an Israelite, if those publike Monuments might not be produced against him. Thus much Eusebius[29] plainly delivereth of him. I am of opinion, that another reason might be admitted; namely, That no distinction either of Tribe or Family, might appear; but, all being unfounded, and amongst the rest Davids, (unto whose Family by a peculiar right this Scepter belonged) Herod and his posterity might be the better secured of the Kingdom.

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

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

First, the kinds of Prosylites were two; ‎‏גר ברת‏‎ Ger berith, Prosylitus fœderis, A Prosylite of the Covenant. He submitted himself unto the Circumcision, and to the whole Mosaical Pædagogy.[30] The Rabbies term such a one ‎‏גר צדק‏‎ Ger tsedeck, Proselytum justitiæ, A Prosylite of righteousness. Secondly, ‎‏גר שער‏‎ Ger sahagnar, Proselytus portæ, A Prosylite, or stranger within thy gates, Deut. 14. 21. Of him also we read in the fourth Commandment. He was suffered to dwell amongst them; whence he is also called ‎‏תושב‏‎ Toschab, Incola, an Inhabitant. He was not circumcised, neither did he conform himself to the Mosaical rites, and ordinances, only he was tyed to the obedience of those Commandments, which among the Hebrew Doctors go under the name of Noahs seven Commandments;[31] which they reckon thus: 1. Judgements or Punishments for Malefactours. 2. Blessing the name of God; under this is contained the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering ones nakedness. 5. Shedding of blood. 6. Robery. 7. Eating of any member of a beast, taken from it alive. Of this sort, were Naaman the Syrian, the Eunuch, Cornelius, and those of whom we read, That there were dwelling at Jerusalem, Jews Men that feared God[32] of every Nation under Heaven, Acts 2. 5.

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

[31] Sheindler in pentaglot. p. 1530.

[32] Ἄνδρες εὐλαβεῖς.

Secondly, to the making of one to be a Prosylite of the Covenant according to the difference of sex; and the difference of times the Rites of initiation varied. To the making of[33] a Male-Proselyte, at first three things were required. 1. Circumcision.[34] 2. A kind of purification by water. 3. The blood of Oblation. This oblation was commonly two Turtles or Pigeons. To the making of a Woman Proselyte, were required only purification by water, and Oblation.[35] Now because the Jews have neither Altar, nor Sacrifice, they say that for the Males Circumcision, and purification by water sufficeth; and for the Females, only purification by water.[36] In Davids time, they say that many thousands of Prosylites were joyned unto the Church without Circumcision, by this purification.

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

[34] ‎‏במילה ובטבילה ובהוצאת דמים של קרבן‏‎.

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

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

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

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

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

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

[39] Casaub. advers. Baron. 27.

CHAP. IV.
Of their Kings.

We shall read of three sorts of Kings in the Old Testament. Melchisedeck was King and Priest; David King and Prophet; others simply Kings. Melchisedeck was King and Priest, David King and Prophet. The concurrence of Princely Sovereignty, and Holy Orders, in the same man, intimates that supreme Authority should alwayes be accompanied with care of Religion: In which respect Joash, when he was anointed King, received the Testimony, or Book of the Law, 2 King 11. 12. Neither did these two meet only in Melchisedeck & David, but the same man among the Heathens[40] was oftentimes King and Priest. And the Trismegistus had his name Ter maximus,[41] because he was Philosophus maximus, Sacerdos maximus, & Rex maximus. All Kings were not anointed, but onely those in whom succession was broken; and there the first of the family was anointed for his Successor, except in case of dissention, where there was required a renewed unction, for the confirmation of his Authority. For this reason it was, that Solomon was anointed as well as David, because of the strife between him and Adonijah.

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

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

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

As Kings were distinguisht from the People by many Ensigns of Honour, by their Crown, their Scepter, their Throne, &c. so likewise were they distinguished by their Apparel; that was the reason that Ahab entring into battel, changed his apparel, 1 Kings 22. 30. Though purple and white colours were not appropriated unto Kings,[42] yet these colours were in chief esteem, and principally used by them,[43] yea Purple above others was affected by the Emperours and Nobility of Rome; and white by the Nobility of the Jews: whence the Hebrews term their Noble men, and such as were of best rank ‎‏חורים‏‎ Chorim, Albatos, men clad in white; and on the contrary, men of meaner rank, ‎‏חשוכים‏‎ Chaschucim, Sordidatos, men clad with a foul garment. Hence is that of Saint James; If there come a man with a gold ring, and in goody apparel ἐν ἐσθήτι λαμπρᾷ, in a white garment, and there come also a poor man, ἐν ῥυπαρᾷ ἐσθῆτι, in a vile or foul raiment, James 2. 2. This may be the reason, why, when the Jews accused Christ of treason, Pilate his Souldiers clad him in purple, atth. 27. 28. and Herod the Tetrarch of Galilee put on him a white garment, Luke 23. 11. both therein applying themselves to the customs of their own Country, and in derision clothing him as a King.

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

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

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

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

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

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

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

In their Consecration they differed. First,[44] The High-priest was anointed: the materials of this Chrism or oyntment are prescribed, Exod. 30. 23. It was poured upon Aarons head, Levit. 8. 12. It ran down to his beard, and to the border of his garments, Psalm. 133. 2. The Second Priests were only sprinkled with this oyle, mixed with the blood of the Sacrifice, Levit. 8. 30. In this was typed out the unction of our Saviour, who was anointed with the oyl of Gladness above his Fellows, Psal. 45. 8. He was anointed above his Fellows, Extensive, and Intensive, Extensive, for though Aaron was anointed Priest, Saul anointed King, Elisha anointed Prophet, Melchisedeck King and Priest, Moses Priest and Prophet, David King and Prophet; yet none save only Christ, King, Priest, and Prophet. Intensive, he was anointed, we sprinkled. He was full of grace and truth, John 1. 14. And from his fulness we received grace for grace, ver. 16. And all Christians, especially Ministers, are unto God the sweet savour of Christ, 2 Cor. 2. 5.

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

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

These eight Garments the High-Priest used in his ordinary ministration, and they are termed by the Rabbies, ‎‏בגדי זהב‏‎, Bigde Zahab, Vestimenta aurea, Golden Vestments, because of their richness in comparison of other extraordinary Garments, which he wore onely once a year, when he entred into the Holy of Holies, upon the Propitiation day, Lev. 15. 4. 23. These latter are called ‎‏בגדי לבן‏‎ Bigde Laban, Vestimenta alba, White Garments; there were in number four. 1. A linnen breeches. 2. A linnen coat. 3. A linnen girdle. 4. A linnen Miter, Levit. 16. 4.

In the time of the Second Temple,[45] because the Chrism or holy Oyl could not be found, therefore, as formerly in respect of his unction, the High-Priest was called by the Talmudists, ‎‏מתרבה משחה‏‎ Mithrabe Mischa, Auctus unctione, The anointed; so when the Oyl was lost in regard of his Garments, he was termed, ‎‏מתרבה בגדים‏‎ Mithrabe Begadim, Auctus Vestibus, The cloathed. Those forementioned Garments[46] the High-Priest might not wear abroad in the City, unless some urgent occasion compelled him, as Simeon the just did, when he went forth to meet Alexander the Great.

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

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

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

The inferiour Priests had onely four Garments, which they used in their ministration. 1. A linnen breeches. 2. A linnen coat. 3. A linnen Girdle. 4. A linnen bonnet, Exod. 28.

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

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

In the time of their Consecration, certain pieces of the sacrifice were put into the Priests hand, Exod. 29. 9. The ceremony in the Christian Church, used by the Bishop unto the Minister in time of Ordination, that the Bishop giveth the Bible into the hands of the Minister, doth much resemble this. And both may signifie, that no man taketh this honour unto himself, but he that is called of God, as was Aaron, Heb. 5. 4. Hence Consecration in the Hebrew phrase is termed, Filling of the hand. And contrary to this did Jeroboams Priests, whosoever would, he Filled his own hand, 1 King. 13. 33. that is, He thrust himself into the Priesthood.

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

Secondly, the High-Priest might not mourn for the death of his neerest kin, Levit. 28. 10, 11. The phrases used there to express mourning are two. First, uncovering the Head. Secondly, Renting the Cloaths: Of both these somewhat is spoken in the Chapter of Burial; but concerning the latter it will not be amiss to note, that the Talmudists determine the matter thus; saying,[47] That it was lawful for the High-Priest to tear the skirt, or neither part of his Garment, but from the bosom downward it was unlawful: which if it be true, then it doth not necessarily follow, that Caiaphas did contrary to the law in renting his clothes, Matth. 26. 65. The inferiour Priests might mourn for these six; Father, Mother, Son, Daughter, Brother, and Sister, that had no Husband. Levit. 21. 2.

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

In the discharge of their Offices, the High-Priest, and other Priests agreed in these Particulars: First, they both burnt incense and offered sacrifices, 1 Chron. 6. 49. Secondly, they both sounded the Trumpets, the use whereof was two-fold; sometimes to sound an alarm in the war, sometimes, to assemble the people and their Rulers, Numb. 10. Thirdly, they both slew the sacrifice, 2 Chron. 29. 22. Fourthly, they both instructed the people, Malac. 2. 7. Fifthly, they both judged of leprosie, Levit. 13. 2.

For the more orderly performance of these offices, the High-Priest had his Suffragan,[48] called ‎‏סגן‏‎ Sagan, who in case of the High-Priest’s pollution, performed his office. Of this sort was Zephaniah, Jer. 52. 24. And of this sort Annas is thought to have been, when Caiaphas was High-Priest.[49] In this sense they interpret Annas and Caiaphas to have been High-Priests the same year, Luk. 3. 2. The High-Priest and his Sagan, resembled our Bishop and his Suffragan: The Patriarch of Constantinople and his Primore termed Protosyncellus, and amongst the Romans, the Centurion and his Optio: for the Lieutenants in war, who in case of necessity supplyed the Centurions place, were termed Optiones.

[48] Elias Thisbit.

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

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

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

Moreover, there are certain degrees observable among the Levites: First, their Initiation, when they were a month old, they were Initiated and presented unto God, Numb. 3. 15. Secondly their consecration, they were consecrated by imposition of hands, when they were five and twenty years old, Numb. 8. 24. From thence for five years following, they learned their Office. Those that imposed hands on them are said in the Text, Numb. 8. 10. to be the sons of Israel, Ghazkuni interpreteth that place, the First born of Israel. They were the Representive Church; and in allusion to this, the Church of Christ is called the Church of the First-born, Heb. 12. 23. At the same time the Levites were waved by the Priests, that is, as the Greek reads it,[50] Separated, which word is used for the Ministers of Christ,[51] Separate me Barnabas and Paul, Act. 13. 2. Thirdly, their Ministration, to carry up and down the Tabernacle, and this was at the thirtieth year of their age, until the fiftieth, Numb. 4. 3. Lastly, their vacation, or discharge from that laborious service of carrying the Tabernacle; notwithstanding even then they were to serve in their charge, to encamp round about the Tent, to sing, and to beware that no stranger came into the Temple,[52] and likewise to over-see and instruct younger Levites in the manner of Bishops. Unto these degrees the Apostle seemeth to have respect: They that have ministred well, get themselves a good degree, 1 Tim. 3. 13. The like kind of[53] degrees are observable among the Vestal Virgins: they remained in their Nunnery thirty years. Ten years they learned the Mysteries of their Profession; Ten years they exercised them; and Ten years they taught them others. From this custome of Imposing hands on the Levites hath flow’d the like custom, used by the Apostles in conferring Orders, Acts 6. 6. 1 Tim. 5. 22.

[50] Ἀφοριεῖ ἀαρὼν.

[51] Ἀφορίσατε.

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

[53] Dionys. Halycarnass. lib. 2.

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

[54] Æschines contra Ctesiphont.

[55] Herodian, p. 45.

There were[56] another sort of holy persons termed ‎‏אנשי מעמד‏‎ Ansche Magnamad, Viri stationarii; the Law requiring, that whosoever offered either gift or sacrifice, he should present it unto the Lord with his own hands, and stand by during the time of his oblation. Now, because all Israel could not stand by, for the narrowness of the Place, hence when an offering was made for all the people, certain selected Persons, chosen for that purpose, supplied the stead of all the People. They were divided, as the Priests and Levites, into twenty four ranks and orders, weekly to minister in the Temple, but the choice was not restrained to the Tribe of Levi, but was indifferently made out of the people. Every rank had one fore-man, chief above the rest, termed[57] Stationum Princeps, the Fore-man of the Station. The Nethinims office was to be hewers of wood, and drawers of water for the house of God, they were not Levites, no nor Israelites, but Gibeonites, whom because of their fraudulent dealing, Joshua made in this manner tributary, Josh. 9. 23. They were afterward called Nethinims, Ezra 2. 43. from ‎‏נתן‏‎ Nathan, which signifieth to give, because they were given to the service of the Temple. Their Office was vile and base, as appeareth by that proverbial speech; From the hewer of thy wood, unto the drawer of thy water. Deut. 29. 11.

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

[57] ‎‏ראש מעמד‏‎

CHAP. VI.
Of the Prophets.

There are divers names given unto the Expositors of the Law; and although the Particular year or time when each name began, be not clearly evidenced by Monuments of Antiquity, yet in general we may conceive three distinct periods of time; in which the names altered. First from Adam until Moses; Secondly, from Moses, till the peoples return from Babylon. Thirdly, from their return, until the dayes of Christ, and after. In the first period, as Adam was Prophet and Priest in his family, so afterward every first-born supplyed these two offices together with the princely office in their several families. That they ruled their families as Kings and instructed them as Prophets, is clear to any acquainted with Scripture; the greatest doubt is, what sufficient proof there is for their Priest-hood, Adams Priest-hood, is gathered hence,[58] because that Gen 4. 3. and 4. Abel and Cain are said to have brought their sacrifices: to have brought them, namely, unto Adam, who offered them unto God in their name. The Priest-hood of the first-born is gatherable hence, because the Levites were appointed to the service of the Altar, instead of the first-born, and as the λύτρον or price of redemption, Num. 3. 41. In the second period, though a private Catechetical exposition of the Law belonged to the Masters of Families, yet the publick Ministerial exposition thereof was appropriated to Priests and Prophets. In the third period, when Prophecy ceased, then the office of expounding Scripture was more common, and instead of Prophets came in a multitude of other Expositors; In general we may call them teachers of Israel, Joh. 3. 10. We may distinguish them into three several sorts. 1. Wisemen. 2. Scribes. 3. Disputers. The Apostle compriseth them all, 1 Cor. 1. 20. Where is the Wise? Where is the Scribe? Where is the Disputer? Unto any of these, or whatsoever other Doctor eminently gifted above others, the title Rabbi was prefixed. First, of their Prophets. Secondly, their Wisemen. Thirdly, their Scribes. Fourthly, their Disputers. Fifthly, their Rabbies.

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

To prophesie, or to be a Prophet, hath divers acceptions in Scripture. First, it is taken for the books and writings of the Prophets. They have Moses and the Prophets, Luk. 16. 29. Secondly, for the whole Word of God: no Prophesie in the Scripture is of any private motion, 2 Pet. 1. 20. Thirdly, those unto whom God vouchsafed familiarly to reveal himself, they are called Prophets: Abraham was a Prophet, Gen. 20. 7. and Miriam a Prophetess, Exod. 50. 20. Fourthly, ordinary Interpreters of the Word are called Prophets. He that receiveth a Prophet in the name of a Prophet, Mat. 10. 14. Lastly, it is taken for those, who are enabled by Divine Revelation, to lay open hidden secrets, transcending all possibility of humane search. Hence it is that Prophets in old time were called Seers, 1 Sam. 9. 9. And their Prophecy was termed a vision, Esay. 1. 1. because God extroardinarily enlightned their minds with the knowledge of these secrets.

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

For the propagation of Learning, Colledges and Schools were in divers places erected for the Prophets; their Scholars were termed[59] Filii prophetarum, children of the Prophets, 2 Kin. 6. 1. unto which phrase there is allusion, Matt. 11. 19. Wisdom is justified of her children: by reason of this Relation the Prophet sometimes is called a Father; Elisha cryed out, My Father, my Father, 2 King. 2. 12. The Targum[60] expoundeth that place, Rabbi, Rabbi; as much as to say, my Master, my Master: And in truth the Rabbies grew very ambitious of the name Father, which was the reason of our Saviours speech, Matth. 23. 6. Call no man Father upon earth.

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

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

The Scripture[61] sometimes joyneth to the name of the Prophet, the name of his Father, as Hosea the son of Beeri, Hos. 1. 1. And such a one the Hebrews confess to be both a Prophet, and the son of a Prophet. Sometimes it mentioneth the Prophets name, but not the Fathers; such a one they confess to be a Prophet, but not the son of a Prophet: Sometimes it mentioneth with the Prophet, the name of the City where he prophesied, and then it followeth, that he was a Prophet of that City. When a Prophet is mentioned without the name of the City, then he is thought to be a Prophet of Jerusalem.

[61] Kimchi in præfat. ad Hoscham.

2. Wisemen: This title though in it self it be general and common to all Doctors, and Teachers of the Law; yet for many years before our Saviours Incarnation,[62] it was either arrogated by the Pharisees, or else by the ignorant multitude appropriated unto them, for an opinion of their extraordinary wisdom, in teaching of Traditions, which they preferred beyond the Law. Hence the Pharisees were called[63] Masters of the Traditions: And hence was that councel of R. Eleezer to his Scholars,[64] that they should forbid their children from the study of the Bible, and place them between the knees of their wisemen. Likewise[65] hence, when any of their Doctors did read Lectures, their saying was, οἱ σοφοὶ ἡμῶν δευτεροῦσι, Our wisemen do teach traditions. The like ambition we shall find among the Grecians, all of them striving to be intituled Σοφοὶ, Wisemen: and hence, whensoever the chief of them had pleased the people in performance of their Orations, or any other publick business, they were honoured with a Grand Σοφῶς, that is, with a loud acclamation of σοφῶς, σοφῶς, Well done, or wisely done; until Pythagoras, in dislike of such swelling Titles, stiled himself Philosophus, a Lover of wisdom; which kind of modesty was afterward practised by the Hebrew Doctors; for they in after times, to avoid the suspicion of arrogancy, refused the name of ‎‏חכמים‏‎ Chacamim, Wisemen,[66] and stiled themselves, ‎‏תלמידי חכמים‏‎ Discipuli sapientium, Learners of wisdom.

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

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

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

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

[66] Elias Thisbit.

3. Scribes: This name was given to two sorts of men, some meerly Laicks, others Clergy-men. The body of the Laick Scribes, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe of Simeon. In this sense we read not of Scribes in the Scripture, although the ground of their first institution hath been taken thence, namely, from those words which Jacob used unto Simeon and Levi; I will divide them in Jacob, and scatter them in Israel, Gen. 49. 7. So that as Levi had no portion, but lived dispersed among the other Tribes, by the benefit of the Altar.[67] In like manner Simeon had no portion in the judgement of the Hebrews, but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriated to them, I leave to the inquiry of others; certain I am that the Simeonites had their own inheritance by lot, Josh. 19. 1. And the prophecy concerning their being scattered is thought to have been accomplished in this, that the inheritance of the Simeonites, was taken out of the portion of the children of Judah, Josh. 19. 9. Furthermore it is certain, that if not all Scriveners, yet those publick Notaries, who were imployed in drawing Deeds, and writing Contracts (be they of what Tribe they will) they were called by the name of Scribes. Unto this there is allusion, Psal. 45. 1. My tongue is as the pen of a swift Writer, or ready Scribe. Out of the body of these I conceive certain choice men to have been elected for publick imployments; some to attend the King, as his Secretaries, termed, γραμματεῖς βασιλέως, the Kings Scribes, 2 Kin. 12. 10. Such were Sheia, 2 Sam. 20. 25. And Shaphan, 2 Kin. 22. 3. Others to attend the publick Courts and Consistories: they much resembled our Clarks of Assizes, these were termed, γραμματεῖς λαοῦ the Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.

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

The second sort of Scribes belonged to the Clergy; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, Scribes of the Law, Esra. 7. 9. Expounders of the Law, Luk. 7. 30. and Doctors of the Law, Luk. 5. 17. Their Office was to write, read, and expound the Law of Moses to the people. The name was a name of Office, not of Sect. Of this sort was Esdras, Esra 7. 6. who though he were a Levite, yet[68] others there were of the Tribe of Judah, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the Hebrews as the Magi were among the Chaldeans; the Quindecemviri among the Romans, for expounding Sybilla’s Oracles: Or the Canonists in the Church of Rome. The word ‎‏סופרים‏‎ Sopherim, translated Scribes signifieth Numberers, or Computers, and is applyed to the Masorites, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the Bible; which, as it is an argument of their industry,[69] so likewise of Gods providence, in the preservation of his truth inviolable. As the Wise men in their Preaching pressed Traditions; so the Scribes clave to the written word, whence they were termed[70] Text-men, or Masters of the Text. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, Mat. 9. The Scribes accused him of blasphemy, v. 3. The Pharisees of eating with Publicans and sinners, v. 11. The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

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

[69] Augustin. in Psal. 40.

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

3. The Disputer.[71] He insisted upon Allegories, and searched out mystical interpretations of the Text. Hence himself was termed Durschan, and his exposition, or Homily, Midrasch; and their School, Beth Hammidrasch: They were counted the profoundest Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from strength to strength, is interpreted,[72] from their Temple to their Beth-Hammidrasch, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint Paul. The Wise men were teachers of Traditions, the Scribes teachers of the Text according to the literal interpretation, and the Disputers teachers of Allegories and Mysteries; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι, 1 Tim. 4. Hence is it, that such an expositor is termed συζητητὴς, A Disputer. These three sorts of Preachers, which S. Paul termeth, the Wiseman, the Scribe and the Disputer, 1 Cor. 1. 20. are by the Hebrews named ‎‏חכם‏‎ Ghacham, ‎‏סופר‏‎ Sopher, ‎‏דרשן‏‎ Darschan.

[71] Vide Thisbit. in ‎‏דרש‏‎

[72] Targum, Ps. 84. 7.

CHAP. VII.
Of their Title Rabbi.

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and Rabban, were in especial use: they all are derived from ‎‏רבב‏‎ Rabab, signifying, multiplicatus fuit, and they sound as much as πολυμαθέστατος, that is, a Master, or Doctor eminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73] that Rabbi is a more excellent title than Rab, and Rabban more excellent then Rabbi; and the simple name without any title, as Haggai, Zachary, Malachy, was more excellent than Rabban. About this time they used a set form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎, Talmid, a Disciple, in respect of his Learning; ‎‏קטן‏‎ Katan, a Junior, in respect of his minority; ‎‏בחור‏‎ Bachur, that is, one chosen, or elected in respect of his election, or cooptation, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made a Graduate ‎‏חבר‏‎ Chaber, a Companion to a Rabbi. This imposition of hands, they termed ‎‏סמכה‏‎, vel ‎‏סמיכות‏‎, Semicah, or Semicuth, which Ceremony they observed in imitation of Moses towards Joshua. The Lord said unto Moses, Take thou Joshua the son of Nun, in whom is the Spirit, and put thine hand upon him, Numb. 27. 18. At which time he that imposed hands on him, used this form of words,[74] I associate thee, and be thou associated. After this when he was worthy to teach others, then was he called Rabbi, and whereas in his minority, his own name being suppressed, he was called onely by his Fathers name, the son of N. When he was made Graduate by imposition of hands, then was he called by his own name, N. the son of N. And afterward when he was thought worthy to teach, then was the Title Rabbi prefixed, after this manner; Rabbi N. the son of N. For example, Maimonides; at first was termed onely Ben Maimon, the son of Maimon; after his degree, then was he called by his own name, added to his fathers, Moses Ben Maimon, Moses the son of Maimon: at last being licenced to teach, then was he called ‎‏רמבם‏‎ Rambam, which abbreviature consisting of Capital Letters, signifeth, Rabbi Moses Ben Maimon, Rabbi Moses the son of Maimon. So Rabbi Levi, the son of Gersom, in his minority was called the son of Gersom, afterward Levi the son of Gersom at last, ‎‏רלבג‏‎ Ralbag, Rabbi Levi the son of Gersom. This distinction of Scholars, Companions, & Rabbies, appeareth by that speech of an ancient Rabbi, saying,[75] I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars. That every Rabbi had Disciples, and that his own Disciples, and other well-wishers stiled him by the name of Rabbi, in the dayes of our Saviour, needeth no proof. Judas came to Christ and said, God save thee Rabbi, Mat. 26. 49. In like manner Johns Disciples came and saluted John by the name of Rabbi, John 3. 26. and Christ by the name of Rabbi, John 1. 38. But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus.[76] The chief Rabbies sate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected, Mat. 23. 6. Their Companions sate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. Saint Paul was brought up at the feet of Gamaliel, Act. 22. 2. And Mary sate at Jesus feet, and heard his word, Luk. 10. 39. The positure of their body differed according to their degrees. The Rabbi is described[77] to be ‎‏יושב‏‎ Joscheb, one that sitteth: the Companion, ‎‏מוטת‏‎ Muteth, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that of sitting: The Scholar was termed[78] ‎‏מתאבק‏‎ Mithabek, one that doth lie along in the dust, and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Masters: This same custom it is thought,[79] Saint Paul laboured to bring into the Christian Church, 1 Cor. 14. Their Scholars were not all of equal capacity, whence they said,[80] some had conditionem spongiæ, others clepsydræ, others sacci fæcinacei, and others cribri. Some resembled the Sponge, and suck’d in all that they heard without judgment; others the Hour-Glass, they took in at one ear, and let out at the other; others the Winesack, through which Wine is so drained from the dregs, that only the dregs remain behind: Lastly, others the Rying-sieve, which in winnowing lets out the courser seed, and keepeth in the corn.

[73] Aruch in voce ‎‏אביי‏‎

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

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

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

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

[78] Pirke Aboth. cap. 4.

[79] Ambros. 1 Cor. 14.

[80] Pirke Aboth. cap. 5.

CHAP. VIII.
Of their Nazarites and Rechabites.

There are two sorts of Votaries mentioned in the Old Testament; Rechabites, Jerem. 35. and Nazarites, Numb. 6. I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of Nazarites. The first are these Votaries, termed so from ‎‏נזר‏‎ Nazar, to separate, because they separated themselves from three things; First, from Wine, and all things proceeding from the Vine. Secondly, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation. Thirdly, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termed Naziræatum dierum, this, Naziræatum seculi: of that sort was Paul, and those four with him, Acts 21. 24. Of this sort was Sampson Judges 13. and John Baptist. The just number of days, how long the former of these two separated themselves, is not expressed in Scripture, but the Hebrew Doctors[81] determine them to be thirty, because it is said, Num. 6. 5. Domino sanctus, ‎‏יהיה‏‎ erit; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort of Nazarites, were so termed from ‎‏נצר‏‎ Natsar, from whence cometh Natsareth, or Nazareth, the name of a certain Village in Galilee; where Christ was conceived and brought up: Hence our Saviour himself was called a Nazarene, or Nazarite, Mat. 2. 23. and those that embraced his Doctrine, Nazarites, Acts 24. 5. Afterward certain Hereticks sprung up, who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites: so[82] they joyned together Christ and Moses, the Law and the Gospel; Baptism and Circumcision: of the beginning of these we shall read, Acts 15. 2. Then came down certain from Judæa, and the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. These Hereticks were called Nazarites, either of malice by the Jewes, to bring the greater disgrace upon Christian religion; or else because at first they were true, though weak Nazarites, that is, Christians mis-led by Peters Judaizing at Antioch, Gal. 2. 11. And hence it is[83] that the Church at Antioch, in detestation of this new-bred heresie, fastened upon them by the name of Nazarites, forsook that name, and called themselves Christians, Acts 11. 26. Symmachus, that famous Interpreter of the Old Testament, was a strong Defender of this heresie, and[84] from him in after times they were named Symmachiani. The Jews had them in as great hatred as the Samaritanes; whereupon[85] three times every day, at morning, noon-tide, and evening, they closed their Prayers with a solemn execration, Maledic Domine Nazaræis. Lastly, another sort of Nazarites there were, so termed from ‎‏נזר‏‎ Nazar, signifying to abolish or cut off;[86] because they did abolish and cut off the five books of Moses, rejecting them as not Canonical.

[81] Sheindler, in Pentaglot.

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

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

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

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

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

CHAP. IX.
Of the Assideans.

It is much controverted, whether the Assideans were Pharisees or Essenes, or what they were. Were I worthy to deliver my opinion, or, as the Hebrews Proverb is, To thrust in my head among the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon, we shall find the word ‎‏חסידים‏‎ Chasidim, (translated Assidæi, Assideans) to signifie the same as, ‎‏צדיקים‏‎ Tsaddikim, Just, or good men: both were used promiscuously, the one for the other, and both stood in opposition to the ‎‏רשעים‏‎ Reschagnim, that is, ungodly or wicked men. At this time the whole body of the Jews were distinguished into two sorts, Chasidim, and Reschagnim, good, and bad.

After their captivity, the Chasidim began to be distinguished from the Tsadikim.[87] The Tsadikim gave themselves to the study of the Scripture. The Chasidim studied how to add unto the Scripture.[88] Secondly, The Tsadikim would conform to whatsoever the Law required. The Chasidim would be holy above the Law. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, &c. they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those were Chasidim who would say, What is mine, is thine; and what is thine, is thy own: those Reschagnim, which would say, What is thine is mine; and what is mine, is my own. And it is probable, that the middle sort mentioned in the same place, who would say, what is mine, is mine; what is thine, is thine own, were the very Tsadikim.

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

[88] Pirke Aboth. c. 5.

At this time the body of the Jews were distinguished into three sorts, in respect of holiness. First, Reschagnim, ἀσεβεῖς, Wicked and ungodly men. Secondly, Tsadikim, δίκαιοι, Just and righteous men. Thirdly, Chasidim, who are sometimes translated ὅσιοι, Holy men, and that for the most part:[89] but sometimes also ἀγαθοὶ, Goodmen: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the ungodly. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die, Rom. 5. 6, 7. The gradation standeth thus; Some peradventure would die, for one of the Chasidim, a good man: scarcely any, for one of Tsadikim, a just, or righteous man; for the Reschagnim, or ungodly, none would die: Yet Christ dyed for us ungodly, being sinners, and his enemies.

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

Now as long as these Works of supererogation remained arbitrary, and indifferent, not required as necessary, though preferred before the simple obedience to the Law; so long the heat of contention was not great enough to breed Sects and Heresies: But when once the Precepts and Rules of supererogation were digested into Canons, and urged with an opinion of necessity; then from the Chasidim issued the brood of Pharisees;[90] and also from them (as it is probably thought) the Heresie of the Essenes, both obtruding unwritten Traditions upon the People, as simply necessary, and as a more perfect rule of sanctity than the Scripture. At this time the Tsadikim in heat of opposition rejected not only Traditions, but all Scripture, except only the five books of Moses; for which reason they were called Karaim. Some are of opinion,[91] they rejected only traditions, and embraced all the books of Scripture: Which opinion soever we follow; they had their name ‎‏קראים‏‎, Karaim, Textuales, Scriptuarii, i. Text-men, or Scripture-readers, because they adhered to Scripture alone, withstanding and gain-saying Traditions with all their might. And if we follow the latter, then all this while the Karaim were far from Heresie: but in process of time, when from Sadock, and Baithus, these Karaim learned to deny all future rewards for good works, or punishment for evil, or resurrection from the dead; now the Karaim became compleat Sadduces, and perfect Hereticks, taking their denomination from their first Author Sadok. The time of each Heresies first beginning, shall be more exactly declared in their several Chapters.

[90] Joseph. Scalig. Trihæres. c. 22.

[91] Joseph. Scalig. ib.

CHAP. X.
Of the Pharisees.

There are[92] three Opinions concerning the Etymology of the name Pharisee. The first are those which derive it from ‎‏פרש‏‎ Parash, Expandere, Explicare; either from the enlarging and laying open their Phylacteries, or from their open performance of good works in publick view of the People, as being ambitious of mans praise. Secondly, from ‎‏פרש‏‎ Parasch, Exponere, Explanare; because they were of chief repute; and counted the profoundest Doctors for the exposition of the Law, so that they were termed[93] Peruschim, quia Poreschim; Pharisees, because they were Expounders of the Law. Thirdly, others derive the name from the same Verb, but in the conjugation Piel, where it signifieth dividere, separare, to separate.[94] In this acception, by the Greeks they were termed ἀφωρισμένοι, we may English them Separatists. Their separation is considerable, partly in the particulars unto which, partly in those from which they separated.

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

[93] Gorionides. c. 22.

[94] Suidas.

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

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

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

[96] Suidas.

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

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

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

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

Thirdly,[98] From the customs and manners of the world. This heresie of the Pharisees seemeth to have had its first beginning in Antigonus Sochæus. He being a Pharisee, succeeded Simon the Just; who was Coetanean with Alexander the Great: he lived three hundred years before the birth of Christ.

[98] Thisbites.

The Pharisees were[99] not tied to any particular Tribe or Family, but indifferently they might be of any; S. Paul was a Benjaminite; Hyrcanus was a Levite.[100] Each Sect had its Dogmata, his proper Aphorisms, Constitutions, or Canons: so the Pharisees had theirs. My purpose is, both concerning these and the other Sects, to note onely those Canons, or Aphorisms, wherein chiefly they were heretical, and one differing from the other.

[99] Chrys. Mat. 15.

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

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

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

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

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

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

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

Fourthly, They did stifly maintain the Traditions of their Elders. For the better understanding what their Traditions were, we must know that the Jews say the Law was twofold,[104] one committed to writing, which they called ‎‏תורה שבכתב‏‎ Thorah schebitchtah, The written Law; the other delivered by tradition, termed by them, ‎‏תורה בעל פה‏‎ Thorah begnal pe. They say both were delivered by God unto Moses upon Mount Sanai, the latter as an exposition of the former, which Moses afterward delivered by mouth to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets to those of the great Synagogue, from whom successively it descended to after-ages. These Traditions were one of the chief Controversies between the Pharisees, and the Sadduces.[105] The Pharisees said, Let us maintain the Law which our fore fathers have delivered into our hands, expounded by the mouth of the wise men, who expounded it by tradition. And lo, the Sadduces said, Let us not believe or hearken to any tradition or exposition, but unto the Law of Moses alone. The Traditions which they chiefly urged, were these;

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

[105] Gorionides, c. 29.

1. They would not eat until they washed their hands, Why do thy Disciples transgress the Tradition of the Elders? for they wash not their hands when they eat bread, Mat. 15. 2. This washing is said to have been done πυγμῇ Mar. 7. 3. that is, often, as some translate the word, taking πυγμῇ in this place, to signifie the same as πύκα in Homer, frequenter. Others translate the word accurate, diligenter, intimating the great care and diligence they used in washing: with this the Syriack Text[106] agreeth. Others[107] think that there is, in the phrase, allusion unto that rite or manner of washing in use among the Jews, termed by them ‎‏נטילת ידים‏‎ Netilath iadaim, the lifting up of their hands. The Greek word πυγμὴ is thought to express this rite, because in this kind of washing, They used to joyn the tops of the fingers of each hand together with the thumb, so that each hand did after a sort resemble τὴν πυγμὴν i. a fist. This Ceremony was thus performed: First, they washed their hands clean. Secondly, they composed them into the fore-mentioned form. Thirdly, they lifted them up, so that the water ran down to the very elbows. Lastly, they let down their hands again, so that the water ran from off their hands upon the earth.[108] And that there might be store of water running up and down, they poured fresh water on them when they lifted up their hands, and poured water twice upon them when they hanged them down. Unto this kind of washing Theophylact seemeth to have reference, when he saith, that the Pharisees did[109] cubitaliter lavare, wash up to their elbows. Lastly, others[110] interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby denoted to be by rubbing one hand closed in the plain or hollow of the other. All imply a diligent and accurate care in washing: the ceremonious washing by lifting up the hands, and hanging them down, best expresseth the superstition, which only was aimed at in the reproof, though all the sorts of washing, to the Pharisee were superstitious, because they made it not a matter of outward decency and civility, but of religion, to eat with washt or unwasht hands, urging such a necessity hereof,[111] that in case a man may come to some water, but not enough both to wash and to drink, he should rather chuse to wash than to drink, though he die with thirst. And it was deemed amongst them as great a sin to eat with unwasht hands, as to commit fornication. This Tradition of washing hands, though it were chiefly urged by the Pharisees, yet all the Jews maintained it, as appeareth by the places quoted.

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

[107] Joseph. Scalig. Tribær. c. 7.

[108] Munster. in Deut. 8.

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

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

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

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

2. When they came from the Market they washt, Mar. 7. 4. The reason thereof was, because they there having to do with divers sorts of people, unaware; they might be polluted. The word used by Saint Mark, is, βαπτίσωνται, they baptized themselves: implying the washing of their whole body. And it seemeth that those Pharisees who were more zealous than others, did thus wash themselves alwayes before dinner. The Pharisee marvelled that Christ had not first washed himself before dinner, Luke 11. 38. Unto this kind of superstition St. Peter is thought to have inclined, when he said, Lord, not my feet only, but also my hands, and my head, John 13. 9. Thus finding his modesty disliked, when he refused to have his feet wash’d by his Lord and Master; now he leapeth into the other extream, as if he had said, Not my feet only, but my whole body. Hence proceeded that Sect of the Hemerobaptistæ, i.e. Daily baptists, so called[112] because they did every day thus wash themselves.

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

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

4. They held it unlawful to eat with sinners, Mat. 9. 11. yea, they judged it a kind of pollution to be touched by them, Luke 7. 39. If this man were a Prophet, he would surely have known who, and what manner of woman this is which toucheth him, for she is a sinner. Of such a people the Prophet speaketh: They said, stand a part, come not near to me, or (as the words may be rendred)[113] Touch me not, for I am holier than thou, Esay. 65. 5. The like practice was in use among the Samaritanes,[114] who if they met any stranger, they cryed out, μὴ πρόσψαυσον, Ne attingas, Touch not.

[113] ‎‏אל תגע בי‏‎ Ne attingas me.

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

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

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

[116] Drusius in Luc. 18. 13.

6. They made broad their Phylacteries, and inlarged the borders of their garments, Matth. 23. 5. Here three things are worthy our consideration. First, What these Phylacteries were. Secondly, What was written in them. Thirdly, Whence they were so called. Epiphanus[117] interpreteth these Phylacteries to be πλατέα σήματα πορφύρας, purple studs, or flourishes, woven in their garments: as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear, termed, by reason of those broad-studs and works woven in it, Laticlavium: but seeing that these Phylacteries were additaments and ornaments, whereof there were[118] two sorts, the one tied to their Fore-heads, the other to their Left-hands; hence it followeth, that by these Phylacteries could not be meant whole garments, or any embosments, or flourishings woven in the cloth. Generally they are thought to be schedules or scroles of parchments, whereof, as I noted, there were two sorts; Phylacteries for the Fore-head, or Frontlets, reaching from one Ear to the other, and tied behind with a thong; and Phylacteries for the hand, fastned upon the Left-arm above the Elbow on the inside, that it might be near the heart. Both these sorts were worn, not by the Pharisees only,[119] but by the Sadduces also, but with this difference; The Pharisees, haply for greater ostentation, wore their Hand-Phylacteries above their Elbows: the Sadduces on the palms of their Hands.[120] Nay, all the Jews wore them, our Saviour Christ not excepted. The command was general, Exod. 13. 9. It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes. So that it is not the wearing of them which our Saviour condemned, but the making of them broad, whereby they would appear more holy than others.

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

[118] Moses Kot. præcept. affirm. 22.

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

[120] Scal. Trihæres. p. 258.

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

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

1. The first began, Sanctifie unto me all the firstborn, &c. Exod. 13. 2. to the end of the 10. verse.

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

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

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

These four Sections written in scrols of Parchment, and folded up, they fastned to their fore-heads and their left-arms: those that were for the fore-head, they wrote in four distinct pieces of parchment[122] especially, and if they wrote it in one piece; the length of every Section ended in one column, and they did put them into one skin, in which there was the proportion of four houses or receptacles, and not into four skins: every receptacle was distinct by it self; and those that were for the hand, were written in one piece of Parchment principally, the four Sections in four columns; but if they wrote them in four pieces, it was at length, and they put them in a skin that had but one receptacle.[123] In time of persecution when they could not openly wear these Phylacteries, then did they tye about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.

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

[123] Munster. de præcept. affirm.

Touching the name Moses calleth them ‎‏טוטפות‏‎ Totaphot, which word hath almost as many Etymologies, as Interpreters; the most probable in my opinion, is, that they should be so called per Antiphrasin, from ‎‏טטף‏‎ Incedere, to go or move, because they were immoveable: Hence the Septuagint translate them, ἀσάλευτα Immoveable ornaments. The Rabbins call them Tephillim, Prayer ornaments:[124] others call them Pittacia, & Pittaciola, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, Phylacteries, from φυλάττω, to conserve or keep. First, because by the use of them, the Law was kept and preserved in memory. Secondly, because the Pharisees superstitiously conceited, that by them, as by Amulets, Spells, and Charms, hanged about their necks themselves might be preserved from dangers. The word φυλακτήριον signifieth a Spell; and Hierome testifieth, that the Pharisees had a such a conceit of these ornaments: In which place he compareth the Pharisees with certain superstitious women of his time, who carried up and down, upon the like ground, pervula evangelia, & crucis ligna, short sentences out of the Gospel, and the reliques of the Cross. The same superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of[125] Saint John’s Gospel about their necks. And in the year of our Lord 692. certain Sorcerers were condemned for the like kind of Magick, by the name of[126] φυλακτήριοι, that is, Phylacterians.

[124] Hieronym. in Mat. 23.

[125] Scalig. Tribær. cap. 70.

[126] Concil. quini Sexti, Canon 61.

Thus much of their Phylacteries: In the same verse is reproved the inlarging of their borders.[127] That which we read borders in the Gospel, is called, Num. 15. 38. ‎‏ציצות‏‎ Tsitsith, Fringes: and ‎‏גדילים‏‎ Gedelim, Deut. 22. 10. which word we likewise translate in that place, Fringes. They were in the fore-quoted places commanded, and our Saviour Christ himself did wear them, Luk. 8. 44. The latter Hebrew word signifieth a large Fringe, which agravateth the superstition of the Pharisees, in making their Fringes larger, when the Law had allowed them large. This literal exposition I take to be most agreeable with the Text, though to inlarge in Greek and Latine[128] sometimes, signifieth to boast, vaunt, or brag of a thing; and in this sense it may very well fit a Pharisee. The reason of this command was, to put them in mind of the Commandments, Numb. 15. And for the furtherance of this duty,[129] they used sharp thorns in in their Fringes, that by the often pricking of the Thorn, whether they walked or sate still, they might be the more mindful of the Commandments.

[127] Vide D. Kimchi. Radic.

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

[129] Hieron. in Mat. 23.

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

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

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

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

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

5. Pharisæus mortarius; so called because he wore a hat in manner of a deep Mortar, such as they use to bray spice in, in so much that he could not look upward, nor of either side; onely downward on the ground, and forward or forthright.

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

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

CHAP. XI.
Of the Sadduces.

To omit other Etymologies of the name, there are two onely which have shew of probability. Some[131] derive it from Sedec, Justitia; as if they had been Justitiaries, such as would justifie themselves before Gods Tribunal. There are[132] that derive it, and that upon more warrantable grounds, from Sadoc, the first Author of the heresie; so that the Sadduces were so called from Sadoc, as the Arrians from Arrius, the Pelagians from Pelagius, the Donatists from Donatus, &c.

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

[132] ἀπὸ αἱρεσιάρχου Σαδὼκ ὀνομάζεται. Theophylact.

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

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

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

[135] Epiph. hæres. 13.

The occasion of this heresie was this.[136] When Antigonus taught, that we must not serve God as servants serve their Masters, for hope of reward, his scholars Sadoc and Baithus understood him, as if he had utterly denied all future rewards or recompence attending a godly life, and thence framed their heresie, denying the resurrection, the world to come, Angels, Spirits, &c.

[136] Aboth. cap. 1.

Their Dogmata, Canons, or Constitutions, were, 1. They rejected[137] the Prophets, & all other Scripture save only the five books of Moses. Therefore our Saviour when he would confute their errour, concerning the resurrection of the dead, he proves it not out of the Prophets, but out of Exod. 3. 6. I am the God of Abraham, the God of Isaac, and the God of Jacob, Mat. 22. 32.

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

2. They rejected[138] all traditions. Whence, As they were called ‎‏מינין‏‎ Minæi, i. Heretiques, in respect of the general opposition between them and Pharisees. First, because the Pharisees were in repute the only Catholicks. Secondly, because in their Doctrine, the Pharisees were much nearer the truth than the Sadduces: so in this respect of this particular opposition, in the ones rejecting, the others urging of traditions, the Sadduces were termed[139] ‎‏קראים‏‎ Karaim, Biblers, or Scripturists.

[138] Elias de ‎‏שרק‏‎.

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

3. They said there was no reward for good works, nor punishment for ill, in the world to come. Hence Saint Paul perceiving that in the Councel the one part were Sadduces, the other Pharisees, he cried out, Of the hope of the reward expected, and of the resurrection of the dead, I am called in question, Act. 23. 6.

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

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

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

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

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

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

The Samaritanes and the Sadduces are of near affinity: but yet they differ. First[142] The Samaritanes sacrificed at the Temple built upon Mount Gerizim, but the Sadduces sacrificed at Jerusalem. Secondly, The Samaritanes allowed no commerce with the Jews, John 4. 9. yea, the mutual hatred between the Samaritans and the Jews was so great, that it was not lawful for the Jews to eat or drink with the Samaritans. How is it that thou being a Jew, askest drink of me which am a woman of Samaria, Joh. 4. 9. Nay, whereas liberty was granted unto all Nations of the earth to become Proselites to the Jewes, so did the Jews hate the Samaritanes, that they would not suffer a Samaritan to be a Prosylite. This appeareth by that solemn Excommunication,[143] termed Excommunicatio in secreto nominis tetragrammati: the form thereof: as it was applyed (say they) by Ezra and Nehemiah unto the Samaritanes, was thus, They assembled the whole Congregation into the Temple of the Lord, and they brought 300 Priests, and 300 Trumpets, and 300 books of the Law, and as many boys, and they sounded their Trumpets and the Levites singing cursed the Samaritanes by all the sorts of Excommunication, in the mystery of the name Jehovah, and in the Decalogue, & with the curse of the superiour house of judgement, and likewise with the curse of the inferiour house of judgement, that no Israelite should eat the bread of a Samaritane, (whence they say, he which eateth of a Samaritans bread is as he who eateth swines flesh) and let no Samaritane be a Prosylite in Israel, and that they should have no part in the resurrection of the dead. R. Gersom[144] forbade the breaking open of the Letters, under the penalty of this Excommunication. This proveth what formerly was said; namely, that between the Jews and the Samaritanes there was no commerce; but the Sadduces familiarly conversed with the other Jews, even with the Pharisees themselves; yea, both sat together in the same Council, Acts 23. 6. Now the Samaritanes and Sadduces agree. 1. In the rejection of all the others traditions. 2. In the rejection of all other Scriptures, save only the five Books of Moses. 3. In the denial of the Resurrection, and the consequences, as future punishments, and rewards according to mens works. But the Samaritanes held that there were Angels, which the Sadduces denied. For the proof of these agreements and disagreements between them, read Epiphanius, hæres. 9. & 14.

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

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

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

Touching the Samaritanes, there are three degrees of alteration in their Religion observable. First, the strange Nations, transplanted by Salmanesar into Samaria, when Israel was carried away captive into Assyria, worshipped every one the God of their own Countries, 2 King. 17. Secondly, when they saw they were devoured by Lyons, because they feared not the Lord, the King of Assyria sent one of the Priests which was taken captive, to instruct them in the true worship of God: which manner of worship though they received, yet they would not lay aside their former Idolatry, but made a mixture of Religions, worshipping the living God, and their own dumb Idols. Thirdly, Manasses, brother to Jaddus the High priest, in Jerusalem, being married to Sanballat, the Horonite’s Daughter, by reason of Nehemiah’s charge of putting away their strange Wives, being driven to that exigent, that he must either put away his Wife, or forgo the hope of the Priest-hood; by Sanballat’s means he obtained leave from Alexander the Great, to build a Temple[145] upon Mount Gariazim, one of the highest Mountains in Samaria, whither many other Apostated Jews fled, together with Manasses being made their High-Priest; and now the Sect of the Samaritanes (between whom and the Jews there was such hatred) began, now all those fore-mentioned errors were maintained: And of this Hill it is, that the woman of Samaria speaketh John 4. 20. Our Fathers worshipped in this Mountain, &c.

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

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

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

[146] Gorionides, cap. 29.

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

CHAP. XII.
Of the Essenes.

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

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

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

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

The[149] Pythagoreans professed a communion of goods: So the Essenes.[150] they had one common purse or stock, none richer, none poorer than other; out of this common treasury, every one supplyed his own wants without leave, and administred to the necessities of others: only they might not relieve any of their kindred without leave from their Overseers. They did not buy or sell among themselves, but each supplyed the others want, by a kind of commutative bartring: yea, liberty was granted to take one from another what they wanted, without exchange. They performed Offices of service mutually one to another; for mastership and service cannot stand with communion of goods: and servants are commonly injurious to the state of their Masters, according to that saying of R. Gamaliel,[151] He that multiplyeth servants, multiplieth thieves. When they travelled, besides weapons for defence, they took nothing with them, for in whatsoever City or Village they came, they repaired to the Fraternity of the Essenes, and were there entertained as members of the same. And if we do attentively read Josephus, we may observe that the Essenes of every City joyned themselves into one common Fraternity or Colledge. Every Colledge had two sorts of Officers: First, Treasurers, who looked to the common stock, provided their diet, appointed each his task, and other publick necessaries. Secondly, Others, who entertained their strangers.

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

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

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

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

[152] Justin. lib. 20.

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

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

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

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

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

[156] Laert. in vita Pythagoræ.

[157] Philo Judæus.

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

[158] Suidas. It. Laertius.

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

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

[160] Suidas.

[161] Philo de vita contemplativa.

7. The Pythagoreans used θυσίαις ἀψύχαις inanimate Sacrifices.[162] So did the Essenes:[163] they sent gifts to the Temple, and did not sacrifice, but preferred the use of their holy water before sacrifice, for which reason the other Jews forbad them all access unto the Temple.

[162] Laertius in vita Pythag.

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

8. The Pythagoreans ascribed all things to fate or destiny.[164] So did the Essenes.[165] In this Aphorism all three Sects differed each from other. The Pharisees ascribed some things to Fate, and other things to Mans Free-will. The Essenes ascribed all to Fate, nothing to mans free will. The Sadduces wholly deny Fate, and ascribed all things to the free will of man.

[164] Suidas.

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

9. The Pythagoreans the first five years were not permitted to speak in the School:[166] but were initiated per quinquennale silentium,[167] and not until then suffered to come into the presence of, or sight of Pythagoras. To this may be referred the Essenes silence at Table straightly observed, so that Decem simul sedentibus, nemo loquitur invitis novem; Drusius[168] renders it, that ten of them sitting together, none of them spake without leave obtained of the nine. When any did speak, it was not their custome to interrupt him with words, but by nods of the head, or beckenings, or holding their finger, or shaking their heads, and other such like dumb signs and gestures, to signifie their doubtings, disliking, or approving the matter in hand. And to the time of silence amongst the Pythagoreans, that it must be for five years, may be referred the initiation of the Essenes; for amongst them none were presently admitted into their society, with full liberty, but they under went four years of tryal and probation. The first year they received Dolabellum,[169] Perizoma, & vestem albam, a spadle, with which they digged a convenient place to ease Nature; a pair of breeches, which they used in bathing or washing themselves; a white garment, which especially that Sect affected. At this time they had their commons allowed them, but without, not in the common dining Hall. The second year they admitted them to the participation of holy matters, and instructed them in the use of them. Two years after they admitted them in full manner, making them of their Corporation, after they had received an Oath, truly to observe all the Rules and Ordinances of the Essenes. If any brake his oath, an hundred of them being assembled together, expelled him, upon which expulsion commonly followed death within a short time; for none having once entred this Order, might receive alms or any meat from other; and themselves would feed such a one, only with distastful herbs, which wasted his body, and brought it very low: sometimes they would re-admit such a one being brought near unto death; but commonly they suffered him to die in that misery.

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

[167] Laertius in Pythagor.

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

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

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

[170] Philo item Joseph.

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

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

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

[172] Joseph. ib.

[173] Philo de vita contemplat.

13. They abstained from marriage, not that they disliked marriage in it self, or intended an end or period to procreation: but partly, in wariness of womens intemperance; partly, because they were perswaded that no woman would continue faithful to one man. This avoiding of marriage is not to be understood generally of all the Essenes, for they disagreed among themselves in this point. Some were of the opinion before noted: others married for propagation. Nihilominus autem cum tanta ipsi moderatione conveniunt, ut per triennium explorent valetudinem fœminarum; & si constanti purgatione apparuerint idoneæ partui, ita eas in matrimonia asciscunt. Nemo tamen cum prægnante concumbit, ut ostendant, quòd nuptias non voluptatis, sed liberorum causa inierint. Thus the latter sort preserved their Sect by the procreation of children: the former sort preserved it by a kind of adoption of other mens children, counting them as near Kinsmen, and tutoring them in the Rules of Discipline, as Josephus witnesseth. Pliny[174] addeth also, that many other of the Jews, when they began to be struck in years, voluntarily joyned themselves unto them, being moved thereunto, either because of the variable state and troubles of the world, or upon consideration of their own former licentious courses, as if they would by this means exercise a kind of penance upon themselves.

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

Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. Some[175] make them as ancient as the Rechabites, and the Rechabites to have differed only in the addition of some rules and ordinances from the Kenites, mentioned Judg. 1. 16. And thus by consequence the Essenes were as ancient, as the Israelites departure out of Egypt: for Jethro, Moses father-in-law, as appeareth by the Text, was a Kenite: but neither of these seemeth probable. For the Kenites are not mentioned in Scripture, as a distinct order or sect of people, but as a distinct family, kindred, or Nation, Numb. 24. 21. Secondly, the Rechabites, they neither did build houses, but dwelt in Tents; neither did they deal in husbandry, they sowed no seed, nor planted Vineyards, nor had any, Jer. 55. 7. The Essenes, on the contrary, they dwelt not in tents, but in houses;[176] and they imployed themselves especially in husbandry. One of the Hebrew Doctors[177] saith, that the Essenes were Nazarites: but that cannot be, because the Law enjoyned the Nazarites, when the time of the Consecration was out, to present themselves at the door of the Tabernacle or Temple, Num. 6. Now the Essenes had no access to the Temple. When therefore, or from what Author this Sect took its beginning, is uncertain. The first that I find mentioned by the name of an Essene, was one Judas,[178] who lived in the time of Aristobulus the Son of Joannes Hyrcanus, before our Saviours Birth about one hundred years: Howsoever the Sect was of greater antiquity;[179] for all three, Pharisees, Sadduces, and Essenes, were in Jonathan’s time, the brother of Judeas Macchabeus, who was fifty years before Aristobulus. Certain it is, that this Sect continued until the daies of our Saviour, and after; for Philo and Josephus speaks of them as living in their times. What might be the reason then, that there is no mention of them in the New Testament? I answer; First, The number of them seemeth not to have been great, in Philo and Josephus his time,[180] about four thousand, which being dispersed in many Cities, made the Faction weak: and haply in Jerusalem when our Savior lived, they were either few or none. Secondly, if we observe histories we shall find them peaceable and quiet, not opposing any, and therefore not so liable to reproof as the Pharisees and Sadduces, who opposed each other, and both joyned against Christ. Thirdly, why might they not as well be passed over in silence in the New Testament, (especially containing themselves quietly without contradiction of others) as the Rechabites in the Old Testament, of whom there is mention only once, and that obliquely, although their Order continued about three hundred years before this testimony was given of them by the Prophet Jeremy; for between Jehu (with whom Jonadab was Coetanean) and Zedekiah, Chronologers observe the distance of many years. Lastly, though the name Essenes be not found in Scripture,[181] yet we shall find in S. Paul’s Epistles many things reproved, which were taught in the School of the Essenes. Of this nature was that advice given unto Timothy, 1 Tim. 5. 23. Drink no longer water, but use a little wine. Again, 1 Tim. 4. 3. Forbidding to marry, and commanding to abstain from meats is a Doctrine of Devils; but especially Coloss. 2. in many passages the Apostle seemeth directly to point at them, Let no man condemn you in meat and drink, v. 16. Let no man bear rule over you, by humbleness of mind, and worshipping of Angels, vers. 18. τί δογματίζεσθε; Why are ye subject to Ordinances? ver. 20. The Apostle useth the word δόγματα, which was applyed by the Essenes to denote their Ordinances, Aphorisms, or Constitutions. In the verse following he gives an instance of some particulars, Touch not, taste not, handle not, vers. 21. Now the Junior company of Essenes might not touch their Seniors. And in their diet, their taste was limited to bread, salt, water, and hyssop. And these ordinances they undertook, διὰ πόθον σοφίας saith Philo, for the love of wisdom: but the Apostle concludeth, vers. 23. That these things had only, λόγον σοφίας, a shew of wisdom. And whereas Philo termeth the Religion of the Essenes, by the name of θεραπεία, which word signifieth religious worship, the Apostle termeth in the same verse, ἐθελοθρησκείαν, Voluntary-religion, or will-worship: yea, where he termeth their Doctrine πατρίαν φιλοσοφίαν, a kind of Philosophy received from their Fore-fathers by Tradition, Saint Paul biddeth them beware of Philosophy, vers. 8.

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

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

[177] Scalig. in Trihær. cap. 23.

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

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

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

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

We formerly observed two sorts of Essenes; Practicks and Theoricks: both agreed in their Aphorisms, or Ordinances; but in certain circumstances they differed.

1. The Practicks dwelt in the Cities; The Theoricks shunned the Cities, and dwelt in Gardens, and solitary Villages.

2. The Practicks spent the day in manual Crafts, keeping of Sheep, looking to Bees, tilling of Ground, &c. they were τεχνίται, Artificers. The Theoricks spent the day in meditation, and prayers, whence they were by a kind of excellency, by Philo termed, ἱκέται, Supplicantes.

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

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

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

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

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

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

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

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

Other Factions there were among the Jews, which are improperly termed Sects. Of these there were principally two. First, Gaulonitæ. Secondly, Herodiani. The Gaulonitæ had their names from one Judas, who sometimes[183] was called Judas Gaulonites, sometimes[184] Judas Galilæus, of whom Gamaliel speaketh, Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute. The tribute here spoken of, was that made by Cyrenius, sometimes called Quirinius: the name in Greek is one and the same, but differently read by Expositors. This Cyrenius was sent from Rome by Augustus, into Syria, and from thence came into Judæa, where Coponius was President, and there he raised this Tax; which taxation is unadvisedly by some confounded with that mentioned, Luke 2. 1. Both were raised under Augustus, but they differed. First, this was only of Syria and Judæa; that in Saint Luke was universal, of the whole world. Secondly, this was, when Archelaus, Herods son, was banished into Vienna, having reigned nine years; that, under Herod the Great: Whence there is an observable Emphasis, in that Saint Luke saith, it was the first taxing, having reference unto this second.

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

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

The occasion[185] of this Faction was thus: When Cyrenius levied this Tax, and seized upon Archelaus, Herod’s sons goods; then arose this Judas opposing this Tribute; and telling the people, that Tribute was a manifest token of servitude, and that they ought to call none Lord, but only him who was Lord of Lords, the God of heaven and earth. Whence those that adhered unto him were called Gaulonitæ; they were also called Galileans.[186] It was their blood that Pilate mixed with their sacrifices, Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans. The reason of this mixture is thought[187] to be, because the Galileans forbad sacrifices to be offered for the Roman Empire, or for the safety of the Emperour; whereupon, Pilate being incensed with anger, slew them whilst they were sacrificing.[188] To this faction belonged those murderers, termed Σικαριοὶ, mentioned, Acts 21. 18.

[185] Joseph. loco superius citato.

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

[187] Theophylact. in Luc. 13.

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

Concerning the Herodians, those that number them among Hereticks, make the heresie to consist in two things: First, in that they took Herod the Great for the promised Messias; because in his Reign, he being a stranger, the Scepter was departed from Judah; which was the promised time of the Messiah his coming. Secondly, they honoured him with superstitious solemnities annually performed upon his Birth-days. Of Herod his Birth-day the Poet speaketh,

—— —— —— Cum

Herodis venere dies, unctaque fenestra,

Dispositæ pinguem nebulam vomuere lucernæ,

Portantes violas, rubrumque amplexa catinum,

Cauda natat thynni, tumet alta fidelia vino.

Pers. Sat. 1.

Now whether this latter may be referred to Herod the Great, I much doubt; because I find not any Author among the Ancients to speak of Herod the Great his Birth-day: It was another Herod, Tetrarch of Galilee, otherwise called Antipas, whose Birth-day we read celebrated, Mark 6. 21. The former point, that the Herodians received Herod as their Messiah, though it hath many grave Authors[189] avouching it, yet others[190] justly question the truth thereof; for if the Herodians were Jews (as most think) how then could they imagine, that Herod, a stranger, could be the Messiah, seeing that it was so commonly preached by the Prophets, and known unto the People, that the Messiah, must be a Jew born, of the Tribe of Judah, and of the house of David?

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

[190] Hieron. Mat. 22. 17.

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

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

To omit many other conjectures utterly improbable, I incline to Saint Hierom, whose Opinion is,[192] that the Herodians were those who stood stifly for tribute to be paid to Cæsar. It concerned Herod, who at first received his Crown from Cæsar, to further Cæsar’s tribute, not only in way of thankfulness, but also in way of policy, to prevent a possible deposing or desceptring; for it was in Cæsar’s power to take away the Crown again when pleased him. Now, in respect that Herod saught to kill Christ, and the Herodians with the Pharisees took counsel against him; unto this our Saviour might have reference, saying, Mar. 8. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod. Viz. Of their contagious Doctrine, and fox-like subtleties.

[192] Hieron. Mat. 22. 17.

THE SECOND BOOK
TREATETH OF PLACES.

CHAP. I.
Their Temple.

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

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

There were in the same tract of ground three hills, Sion, Moria, and Mount Calvary. On Sion was the City and Castle of David; on Moria was the Temple, and on Mount Calvary Christ was crucified. But[193] all these three were generally called by the name of Sion; whence it is, that though the Temple were built on Moria, yet the Scripture speaketh of it commonly, as if it were upon Mount Sion.

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

In their Temple there are these three things considerable: First, the Sanctum Sanctorum, the Holy of Holies; answerable to our Quire in the Cathedral Churches. Secondly, the Sanctum, the Sanctuary; answerable to the Body of the Church. Thirdly, the Atrium, the Court; answerable to the Church-yard.

In the Holy of Holies there were the Golden Censer, and the Ark of the Testament, Heb. 9. 4.

In[194] the Ark there were three things: First, the pot of Manna; secondly, Aaron’s rod that budded; thirdly, the Tables of the Testament, Heb. 9. 4. Thus they were in Moses his time; but afterwards in the days of Solomon, onely the Tables of the Law were found in the Ark, 1 King. 8. 9.

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

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

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

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

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

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

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

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

The Court for the people was sometimes called the outward Court, sometimes the Temple, sometimes Solomon’s Porch, because it was built about with Porches, into which the people retired in rainy weather: It had Solomon’s name, either to continue his memory, or because the Porches had some resemblance of that Porch which Solomon built before the Temple, 1 King. 6. 3. Jesus walked in the Temple, in Solomon’s Porch, John 10. 23. All the people ran unto the Porch which was called Solomon’s, Acts 3. 11. That is, this outward Court.

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

This Court of the people went round about the Temple, and though it was one entire Court in the days of Solomon, yet afterward it was divided by a low wall, so that the men stood in the inward part of it, and the women in the outward. This division is thought to have been made in Jehosaphat’s time, of whom we read, that he stood in the House of the Lord, before the new Court, 2 Chron. 20. 5. that is, before the Womens Court.

There was an ascent of fifteen steps or stairs between the womens Court and the mens,[196] upon these steps the Levites sung those fifteen Psalms immediately following the one hundredth nineteenth, upon each step one Psalm, whence those Psalms are entituled, Psalmi graduales, Songs of degrees.

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

In the Womens Court stood their Treasuries, or Alms-box, as appeareth by the poor Widows casting her two Mites into it, Luk. 21. 1. In Hebrew it is termed ‎‏קרבן‏‎ Korban, the Chest of Oblation; the word signifieth barely, an Oblation, or Offering, and accordingly S. Luk. 21. 4. saith, they all of their superfluities cast into the offerings; that is into, the Korban, or Chest of offerings. In Greek it is termed γαζοφυλακεῖον whence cometh the Latine word, Gazophylacium, a Treasury. That set up by Jehoiada, 2 King. 12. 19. seemeth to have been different from this, and to have been extraordinary, only for the repairing of the Temple; for that stood beside the Altar in the Priests Court; and the Priests, not the parties that brought the gifts, put it into the Chest. Sometimes the whole Court was termed Gazophylacium, a Treasury. These words speak Jesus in the Treasury, John 8. 20. It is worth our noting, that the Hebrew word ‎‏צדקה‏‎ Tsedaka, signifying Alms, signifieth properly Justice; and thereby is intimated, that the matter of our alms should be goods justly gotten: And to this purpose they called their Alms-box ‎‏קופה של צדקה‏‎ Kupha-Sehel-Tsedaka, the Chest of Justice; and upon their Alms-box they wrote[197] this abreviature ‎‏מביא‏‎, A gift in secret pacifieth anger, Prov. 21. 14.

[197] Buxtorf. de abbrev. in ‎‏מביא‏‎

In Herod’s Temple there were[198] four Porches; the meaning is, four Courts, one for the Priests, another for men, another for women, and a fourth for such as were unclean by legal pollutions, and strangers. This outmost Court for the unclean and strangers, was separated from the womens Court, with a stone wall of three Cubits high, which wall was adorned with certain pillars of equal distance, bearing this Inscription:[199] Let no stranger enter into the holy place.

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

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

The Temple at Jerusalem was thrice built. First, by Solomon: Secondly, by Zorobabel: Thirdly, by Herod. The first was built in seven years, 1 King. 6. 37. The second in forty six years: It was begun in the second year of King Cyrus, Ezra 3. 8. It was finished in the ninth year of Darius Hystaspis.[200] The years rise thus;

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

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

Herod’s Temple was finished in eight years.[201] It is greatly questioned among Divines, of which Temple that speech of the Jews is to be understood, John 2. 20. Forty and six years was this Temple in building. Many interpret it of the second Temple, saying, that Herod did only repair that, not build a new: but these disagree among themselves in the computation; and the Scripture speaketh peremptorily, that the house was finished in the sixth year of the Reign of King Darius, Ezra 6. 15. and Josephus speaketh of Herod’s building a new Temple, plucking down the old.[202] It seemeth therefore more probable, that the speech is to be understood of Herod’s Temple, which, though it were but eight years in building, yet, at that time, when this speech was used, it had stood precisely forty six years,[203] for so many years there are precisely between the eighteenth year of Herod’s Reign, (at which time the Temple begun to be built) and the year of Christ his baptisme, when it is thought that this was spoken; all which time the Temple was more and more adorned, beautified, and perfected, in which respect it may be said to be so long building.

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

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

[203] Vide supputationem Funccianam. an. 3747.

The ancient men are said to weep, when they beheld the second, because the glory thereof was far short of Solomon’s, Ez. 3. 12. It was inferiour to Solomon’s Temple: First, in respect of the building, because it was lower and meaner.[204] Secondly, in respect of the Vessels, being now of brass, which before were of pure gold. Thirdly, in respect of five things, lost and wanting in the second Temple, all which were in the first. First, there was wanting the Ark of God.[205] Secondly, Urim and Thummim; God gave no answer by these two, as in former times. Thirdly, Fire, which in the second Temple never descended from heaven to consume their burnt offerings, as it did in the first. Fourthly, the Glory of God appearing between the Cherubims, this they termed ‎‏שכינה‏‎ Schecina, the habitation, or dwelling of God, and hereunto the Apostle alludeth, In him dwelleth the Fulness of the Godhead bodily, Coloss. 2. 9. Bodily; that is, not in Clouds and Ceremonies, as between the Cherubims, but essentially. Lastly, the Holy Ghost; namely, enabling them for the gift of Prophecy; for between Malachy and John the Baptist, there stood up no Prophet, but only they were instructed per filiam vocis, which they termed ‎‏בת קול‏‎ Bath Kol, an Eccho from heaven; and this was the reason why those Disciples, Act. 19. 2. said, We have not so much as heard whether there be an Holy Ghost.

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

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

Here it may be demanded, How that of the Prophet Haggai is true; The glory of this last house shall be greater then the first, Hag. 2. 10. I answer, Herod’s Temple which was built in the place of this, was of statelier building than Solomon’s, and it was of greater glory, because of Christ his Preaching in it.

Herod’s Temple was afterwards so set on fire by Titus his souldiers,[206] that it could not be quenched by the industry of man: at the same time[207] the Temple at Delphos, being in chief request among the Heathen people, was utterly overthrown by earth-quakes and thunder-bolts from Heaven, and neither of them could ever since be repaired. The concurrence of which two Miracles evidently sheweth, that the time was then come, that God would put an end both to Jewish Ceremonies, and Heathenish Idolatry; that the Kingdom of his son might be the better established.

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

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

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

The word Synagogue is from the Greek, συνάγω to gather-together; and it is applyed to all things whereof there may be a collection, as συναγωγὴ γάλακτος, copia lactis, συναγωγὴ πολέμοιο; collectio quæ sunt ad bellum necessaria. God standeth in Synagoga Deorum, the Assembly of Judges: but Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawful to pray, preach, and dispute, but not to sacrifice. In Hebrew it was called, ‎‏בית הכנסת‏‎ Beth Hacneseth, the House of Assembly. The Temple at Jerusalem was the Cathedral Church; the Synagogues, as petty Parish Churches belonging thereunto.

Concerning the time when Synagogues began, it is hard to determine. It is probable that they began when the Tribes were settled in the promised Land. The Temple being then too far distant from those which dwelt in remote places, it is likely that they repaired unto certain Synagogues instead of the Temple. That they were in David’s time appeareth; They have burnt all the Synagogues of God in the land, Psal. 74. 8. And Moses of old time had in every City, them that preached him, being read in the Synagogues every Sabbath day, Act. 15. 21.

In Jerusalem there were[208] four hundred eighty Synagogues, besides the Temple; partly for Jews, partly for strangers: one for strangers was called the Synagogue of the Libertines, Act. 6. 9. Whence it had that name, whether from the Roman Libertines, such as had served for their freedom, being opposite to the Ingenui, those that were free-born; (for many of those Libertines became Proselites, and had their Synagogues[209]) or whether it were from Lubar,[210] signifying an high-place; (for as their Temple, so their Synagogues and Schools were built on hills and high-places) because it is said, Prov. 1. 21. Wisdome calleth in high-places: I leave to the judgment of the Reader.

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

[209] Philo in legat. ad Caium.

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

[210] Vide Tremel. Acts 6. 9.

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

Their Synagogues had[212] many Inscriptions; over the gate was written that of the Psal. 118. 20. This is the gate of the Lord, the righteous shall enter into it. In the walls, these and the like sentences; Remember thy Creator, & enter into the house of the Lord thy God in humility. And prayer without attention is like a body is like a body without a soul. And silence is commendable in time of prayer.

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

As the Courts of the people before the Temple were distinguished by a wall into two rooms, the one for men, the other for women: so in the Synagogues, the women were separated from the men,[213] by a partition of Lattice, or wire-work.

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

In the Synagogues the Scribes ordinarily taught, but not only they, for Christ himself taught in them, &c. He that gave liberty to preach there, was termed ἀρχισυναγώγος. The Ruler of the Synagogue. There was also a Minister who gave the book unto the Preacher, and received it again, after the Text had been read. Christ closed the book, and gave it again unto the Minister, Luke 4. 20. This is probably he, whom they called ‎‏שליח צבור‏‎ Sheliach Tsibbur, the Minister or Clerk of the Synagogue.

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

Their School sometimes is called ‎‏בית‏‎ Beth, an house, simply, as appeareth by that saying;[214] Octodecim res de quibus contentio fuit inter domum Sammai, & domum Hillel, ne Elias quidem abolere posset. Those 18 matters controverted between the house of Sammai, and the house of Hillel, Elias himself could not decide; that is, between their two Schools. Sometime it is called ‎‏בית המדרש‏‎ Beth Hammidrasch, an house of subtle and acute exposition. Here points were more exactly and punctually discussed, than in the Synagogue, or Temple; whence they held it a profounder place for exposition, than the Temple: To this purpose tend those sayings,[215] They might turn a Synagogue into a School, but not a School into a Synagogue, for the sanctity of a School is beyond the sanctity of a Synagogue. And that groweth from Vertue to vertue, Psa. 84. 7. they interpret[216] a kind of promotion, or degree, in removing from their Temple to their School. In their Temple, their Sermons were, as it were, Ad populum; in their Schools, Ad Clerum.

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

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

[216] Paraphrast. Chal. in hunc locum.

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

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

The Scholars when they learned any thing, were said to receive it: Hear my Son, and receive my words, Prov. 4. 10. Hence is that of the Apostle: This is a true saying, and by all means worthy to be received, 1 Tim. 1. 15. that is, learned. The like phrase of speech are in use among the Latines.[217]

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

Whether their Oratories or places of prayer called Proseuchæ, were different places from their Schools, or Synagogues, I have not yet learned. That some of these were without the City, that proveth nothing, for so might Synagogues and Schools too. Epiphanius treateth of those Oratories,[218] but there he speaketh not one word to shew the lawfulness of civil businesses to be done in them: could that be proved, a difference would easily be shewn. Some say[219] they were Synagogues, others[220] Schools. Of this house of prayer, mention is made, Acts 16. 13. in which S. Paul sate down and spake unto the woman: which gesture intimateth rather preaching than praying: true, all gesture was in use for prayer; standing, kneeling, sitting: Abraham stood before the Lord, Gen. 18. 22. that is, he prayed. The Publican stood afar off and prayed, Luke 18. 13. Whence by way of Proverb they say,[221] Sine stationibus non subsisteret mundus; Were it not for standing, the World could not stand, Stephen kneeled, Acts 7. 60. David sate before the Lord, and said, 2 Sam. 7. 18. Yet sitting, when the speech is to the people, not to the Lord, implieth preaching, not prayer. It is probable, that as at the gate of the Temple, so at the gate of these Oratories, the poorer sort of people assembled to expect alms: Whence some use the word[222] Proseucha, to signifie an Hospital.

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

[219] Beza. Act. 16. 13.

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

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

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

The[223] Talmudists taxed the peoples negligence in prayer, saying they used three sorts of Amen, and all faulty. A faint Amen, when they prayed without fervency. A hasty Amen, when they said Amen, before the prayer was done. A lazy Amen, when they pronounced it at length, as if they were asleep, dividing the word A-men. The first they termed ‎‏יתומה‏‎ Jethoma, pupillum. The second ‎‏חטופה‏‎ Chetupah, Surreptitium. The third, ‎‏קטועה‏‎ Ketugna, Sectile, quasi in duas partes sectum per oscitantiam.

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

CHAP. III.
Of the Gates of Jerusalem.

The gates of the whole circuit of the[224] wall about Jerusalem were nine: The Sheep-gate, Neh. 3. 1. This was near the Temple, and thorow it were led the Sheep which were to be sacrificed, being washed in the Pool Bethsada near the gate: The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself. Some[225] think that these two Gates, and likewise the Horse gate, Nehem. 3. 28. were so called, because they were in manner of three several Market places, and at the one Gate, Sheep, at the other, Fish, and at the third, Horses were sold. The Old gate was so called, because it was supposed to have remained from the time of the Jebusites, and not to have been destroyed by the Assyrians; it was near Calvary, and without this Gate Christ was crucified. Concerning the other Gates little is spoken.

[224] Scheindler pentaglot.

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

Touching the Gates of the Temple, there were[226] two of principal note, both built by Solomon, the one for those that were new married, the other for mourners and excommunicate persons. The mourners were distinguished from the excommunicate persons, by having their lips covered with a skirt of their garment; none entered that gate with their lip uncovered, but such as were excommunicate. Now the Israelites which one the Sabbath days sate between those Gates said unto the new married: He, whose Name dwelleth in this house, glad thee with children. Unto the mourner, He, which dwelleth in this house, glad and comfort thee. Unto the excommunicate, He, which dwelleth in this house, move thy heart to harken to the words of thy fellows.

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

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

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

The ancient Heathens did not only not build Temples,[227] but they held it utterly unlawful so to do. The reason of this might be, because they thought no Temple spacious enough for the Sun, which was their chief God. Hence came that saying,[228] Mundus universus est Templum Solis; The whole world is a Temple for the Sun. Moreover, they thought it unfit to straiten, and confine the supposed Infiniteness of their fancied Deities within walls; and therefore when after-times had brought in the use of Temples, yet their God Terminus, and divers others of their Gods were worshipped in Temples open roofed, which were therefore called ὕπαιθρα. This I take to be the reason why they made choice of Hills and Mountains, as the convenientest places for their Idols. These consecrated Hills, are those high places which the Scripture so often forbids. Afterwards, as the number of their Gods encreased; so the number of their consecrated hills was multiplied, from which their Gods and Goddesses took their names; as Mercurius Cyllenius, Venus Erycina, Jupiter Capitolinus. At length to beautifie these holy hills, the places of their idolatrous worship they beset them with trees, and hence came the consecration of Groves, and Woods, from which their Idols many times were named.[229] At last some choice and select Trees began to be consecrated.[230] Those French Magi, termed Dryadæ, worshipped the Oak, in Greek termed Δρῦς, and thence had their names. The Etrurians worshipped an Holm-tree; and[231] amongst the Celtæ, a tall Oak was the very Idol or Image of Jupiter.

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

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

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

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

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

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

CHAP. V.
The Cities of Refuge.

These places of Refuge, appointed by God, differed from those of Hercules, and Romulus, and other Heathens; because God allowed safety only to those, who were guiltless in respect of their intention: but the others were common Sanctuaries, as well for the guilty as the guiltless. If any man did fortuitously or by chance kill another man, in such a case liberty was granted unto the offender to fly; at first, unto the Altar for refuge, as is implied by that text of Scripture, If any man come presumptuously unto his Neighbour, to slay him with guile, thou shalt take him from mine Altar, Exod. 21. 14. Yea, we may conjecture this custome of refuge to have continued in force always, by the practice of Joab, 1 King. 2. 28. Notwithstanding, lest the Altar might be too far distant from the place where the fact might be committed, it is probable that therefore God ordained certain Asyla, or Cities of Refuge, which for the same reason are thought to have been[232] equally distant one from the other in Canaan: The Cities were in number six; Bezer of the Reubenites Country, Ramoth of Gilead, in the Gadites, and Golan in Bashan, of the Manassites: these three Moses separated beyond Jordan, Deut. 4. 41, 43. The other three, appointed by Joshua in the Land of Canaan, were Cadesh in Galilee in Mount Naphthali; Schechem in Ephraim, and Kiratharba (which is Hebron) in the Mountain of Judah, Josh. 20. 7. There are other Cities of like nature: God promised the Israelites, upon condition of their obedience, after their Coasts were inlarged; but it seemeth that disobedience hindred the accomplishment thereof, for the Scripture mentioneth not the fulfilling of it.

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

Concerning these Cities, the Hebrews note from these words, Thou shalt prepare the way, Deut. 9. 3. That the Senate, or Magistrate in Israel, were bound to prepare the ways to the Cities of Refuge, and[233] to make them fit, and broad, and to remove out of them all stumbling-blocks and obstacles: and they suffered not any Hill or Dale to be in the way, nor water-streams, but they made a Bridge over it, that nothing might hinder him that fled thither. And the breadth of the way to the Cities of Refuge, was not less than two and thirty Cubits, and at the partitions of the ways, they set up in writing, Refuge, Refuge: that the man-slayer might know and turn thitherward. On the fifteenth of the moneth Adar, or February, every year the Magistrates sent messengers to prepare the ways.

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

Furthermore it was provided, that two or three wise men should be imployed, to perswade the Avenger of blood, if haply he did pursue the man-slayer on the way, that he should offer no violence, until the Cause were heard and examined. The manner of examination was thus; The Consistory or Bench of Justices, who lived in that quarter where the murder was committed,[234] placed the party being brought back from the City of Refuge, in the Court, or Judgment-Hall, and diligently enquired and examined the cause, who if he were found guilty of voluntary murder, then was he punished with death, but if otherwise the Fact were found casual, then did they safely conduct the party back again to the City of Refuge, where he enjoyed his liberty, not only within the walls of the City, but within certain Territories and bounds of the City, being confined to such and such limits, until the death of the High Priest, that was in those days, at what time it was lawful for the offender to return and come into his own City, and unto his own house, even unto the City from whence he fled, Josh. 20. 6. By this means the offender, though he was not punished with death, yet he lived for the time a kind of exile, for his own humiliation, and for the abatement of his wrath, who was the avenger of blood. The Areopagitæ[235] had a proceeding against mans slaughter not much unlike, punishing the offender ἀπενιαυτισμῷ, with a years banishment: Why the time of this exilement was limited to the death of the High Priest at that time, is not agreed upon by Expositors. But it is most probably thought, that the offender was therefore confined within that City as within a Prison, during the High Priest’s life,[236] because the offence did most directly strike against him, as being amongst men, ἄρχηγος, Ac princeps sanctitatis, The chief God on earth.

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

[235] Masius in Jos. cap. 20.

[236] Masius ibid.

THE THIRD BOOK TREATETH OF DAIES and TIMES.

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

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

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

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

Their night was divided into four quarters, or greater hours, termed four Watches, each Watch containing three lesser hours. The first they called Caput vigiliarum, the beginning of the watches, Lam. 2. 19. the second was the middle watch, Judg. 7. 19. not so termed, because there were only three watches, as Drusius[237] would perswade, but because it dured till midnight. The third watch, began at midnight, and held till three of the clock in the morning. If he come in the second, or third watch, Luk. 12. 38. The last, called the morning watch, Exod. 14. 24. began at three of the clock, and ended at six in the morning. In the fourth watch of the night, Jesus went out unto them, Mat. 14. 25. These Watches also were called by other names, according to that part of the night which closed each watch. The first was termed ὀψὲ, the even. The second, μεσονύκτιον Midnight. The third ἀλεκτοροφωνία, Cock-crowing. The fourth πρωῒ, the Dawning. Ye know not when the Master of the house will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning, Mark 13. 35.

[237] Drus. Judic. 7. 19.

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

Where note, that the three first quarters had their names from the hour of the day, which closed the quarter (for they began their count of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the last was called the eleventh hour, by our Saviour Christ; whereas among the common people, it either was called, or should have been called, by proportion with the rest, the twelfth hour; to intimate unto us, that though God in his mercy accept labourers into his Vineyard eleven hours of the day, yet he seldome calleth any of the twelfth; for that is rather an hour to discharge servants, than to admit new.

Some Expositors finding mention of the dawning of the day, in this Parable, vers. 1.[238] They reckon the 4 quarters of the day after this manner. Hora prima, Hora tertia, Hora sexta, Hora nona. Where first they err, in taking the dawning of the day for the first hour of the day; for πρωὶ the dawning, signifieth the last quarter of the night, called the Morning watch. Secondly, they err in making the last quarter of the day to be the ninth hour, for what then shall become of the eleventh hour, mentioned in the same Parable?

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

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

Lastly, This sheweth that the hours among the Jews were of two sorts; some lesser, of which the day contained twelve: others greater, of which the day contained four, as hath been above shewn: the lesser are termed hours of the day, Are there not twelve hours of the day? John 11. 9. The greater, some term hours of the Temple, or hours of prayer. Peter and John went up into the Temple, at the ninth hour of prayer, Acts 3. 1. But in truth there are but three hours of prayer, the third, the sixth, and the ninth.[239] The third instituted by Abraham, the sixth by Isaac, and the ninth by Jacob. The third hour the Holy Gost descended upon the Apostles, Acts 2. 15. About the sixth Peter went up to the house-top to pray, Acts 10. 9. At the ninth, Peter and John went into the Temple, Acts 3. 1.

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

From these greater hours of the day and night, the Canonical hours,[240] in use in the Roman Church, had their beginning; each Canonical hour containeth three lesser hours, so that in the whole night and day there are eight Canonical hours. At six of the clock in the evening began the first, and that is termed Hora vespertina; or vespertinum simply, (officium being understood) their Vespertine. At nine of the clock at night began the second, and that is termed Completorium, their Completory. At midnight began the third, Nocturnum, their Nocturn. At three of the clock in the morning, began their Matutinum, their Matines. The Canonical hours for their day-service were named, Hora prima, tertia, sexta, nona. Their first hour began from six of the clock in the morning, and held till nine: the third from nine till twelve, the sixth from twelve till three, the ninth from three till six at night.

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

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

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

The Hebrews at first measured their moneths according to the course of the Sun, whence they are called Menses solares; and then every moneth consisted of thirty daies. The waters prevailed from the seventeenth day of the second moneth, Gen. 17. 13. unto the seventh day of the seven moneth, Gen. 8. 4. that is, full five moneths. If we will number the daies, they were an hundred and fifty, Gen. 7. 24. Whereby it appeareth, that every moneth contained full thirty daies. After the Israelites departure out of Egypt, then they measured their moneths by the course of the Moon; they are termed Menses Lunares: they contained either thirty daies, and then they were called Menses pleni, full moneths: or twenty nine daies, and then they were called Menses cavi, Deficient Moneths.

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

[241] Vide Kalendarium Hebraicum Munsteri pag. 62.

Before their captivity in Babylon, they counted their moneths without any name, according to the number. The First, Second, Third moneth, &c. After their return from Babylon, they called them by these names:

Before their coming out of Egypt, they began their year in the moneth of Tisri,[242] and thus they continued it always after, for civil affairs, for their date of buying, selling, their Sabbatical years, years of Jubile, &c. After their coming out of Egypt, they began their year in the moneth Nisan, and so continued it for the computation of their greatest Feasts.

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

CHAP. II.
Of their Feasts.

Before we descend to their particular Feasts; First we will see their manner of Feasting in general. Their ordinary meals, as they were not many in a day, so neither were they costly. They were called Arucoth,[243] which word signifieth properly, such fare as Travellers and Way-faring men use on their journeys. The word is used, Jer. 40. 5. So the chief Steward gave him victuals, and a reward, and let him go. Likewise, Pro. 15. 17. Better is a dinner of green herbs where love is. The extroardinary and more liberal kind of entertainment, by way of Feasting, was commonly called Mischte,[244] from their liberal drinking at such meetings. There was also another kind of feasting, wherein they made merry together, eating the remainders of their Sacrifices; this they termed Chag.[245] From this custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Love-feasts to succeed the Lords Supper:[246] In both these greater and more solemn Feasts, there were some Ceremonies used by them, as preparatory to the Feast, others in their giving thanks, others in their gesture at Table.

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

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

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

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

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

Their Salutations were testified either by words, or some humble gesture of the body. By words, and then these were the usual forms; The Lord be with you: or The Lord bless you, Ruth. 2. 4. From the last of these, blessing is often taken in Scripture for saluting. If thou meet any,[247] bless him not, or if any bless thee, answer him not again, saith Elisha to Gehazi, 2 King. 4. 29. The sense is, as our English renders it, Salute him not. Sometimes they said, Peace be unto thee; peace be upon thee, Go in peace, and such like: When ye come into an house salute the same; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you, Matth. 10. 12, 13. By gesture; their salutations were signified sometimes by prostrating the whole body; sometimes by kissing the feet, Luke 7. 38. commonly by an ordinary kiss.[248] Moses went out to meet his father-in-law, and did obeysance, and kissed him, Exod. 18. 7. Moreover, Joseph kissed all his Brethren, and wept upon them, Gen. 45. 15. This Saint Paul calleth an holy kiss, 1 Cor. 16. 20. S. Peter, a kiss of charity, 1 Pet. 5. 14. Tertullian[249] calleth it Osculum pacis, A kiss of peace. These were kisses which a Cato might give, and a Vestal receive: Of this sort the Jews had three kinds;[250] A kiss of salutation,[251] which hath been specified by some of those former instances. A kiss of valediction:[252] Wherefore hast thou not suffered me to kiss my sons and my daughters, Gen. 31. 28. A kiss of homage;[253] the word signifieth a kiss of state or dignity, but it was to testifie their homage, and acknowledgment of their Kings Soveraignty. Then Samuel took a Vial of Oyl, and poured it upon Saul’s head, and kissed him, 1 Sam. 10. 1. And unto this they refer that in the second Psalm, Kiss the son, least he be angry. These salutions, howsoever they were such as were used mutually, sometimes in their meetings abroad upon the way, yet were they such, as were used also in their entertainment, as clearly appeareth by many of those fore quoted examples.

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

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

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

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

[251] ‎‏נשיקות פרקים‏‎ Neshikoth pharukim, Oscula propinquorum.

[252] ‎‏נשיקות פרושות‏‎ Neshikoth parusoth, Oscula separationis.

[253] ‎‏נשיקות גדולה‏‎ Neshikoth gedola, Oscula magnitudinis.

The second Ceremony preparatory was washing their feet.[254] And the man brought the men into Joseph’s house, and gave them water, and they did wash their feet, Gen. 43. 34. This office was commonly performed by servants, and the meanest of the family, as appeareth by our Saviour Christ, who to leave an example of humility behind him, washed his Disciples feet, Joh. 13. 5. And Abigail, when David took her to wife, said Behold, let thine hand-maid be a servant to wash the feet of the servants of my Lord, 1 Sam. 25. 41. For this purpose they had certain Vessels in readiness for such imployments: that which our Saviour used, we translate a Basin, John 13. 5. He poured out water into a Basin. The word νιπτὴς there used signifieth in general a Washpot, and is there used for that which in strict propriety of speeches, the Grecians termed ποδόνιπτρον, (i.) A Washpot for our feet; Some may here make the question, whence this water was poured? I see no inconvenience, if we say, that there were usually in their Dining-rooms greater vessels, from which they poured out into lesser, according as they needed; of which sort it is not improbably thought[255] that those Water-pots were mentioned, John 2. 6. There were set there six Water-pots of stone, after the manner of the purifying of the Jews. By purifying there, understand this complemental washing of which we treat: Now if we consider the washing of their hands, usual and commendable in it self, though superstitiously abused by Scribes and Pharisees, and the washing of their feet, before and after meal, (for our Saviour washed his Disciples feet after supper) which second washing, the Hebrews say it was in use only at the Passover, there must needs be use of grate store of water in their greater Feasts; and therefore no marvel, if many and capacious vessels stood in readiness. Farther, we are to note, that as the office was servile and base, so the vessel: which observation giveth light to that, Psal. 60. 8. Moab is my wash pot; that is, the Moabites shall be basely subject unto me, as the pot in which I wash my feet.

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

[255] Stukius. lib. conviv.

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

After these ceremonies of preparation had been performed, than they proceeded to giving thanks. The Master of the house sitting down together with his Guests, took a cup full of wine in his right hand, and therewith begun his consecration, after this manner;[256] Blessed be thou, O Lord our God, the King of the world, which createst the fruit of the Vine. Having said thus, he first lightly tasted of the Wine, and from him it pass’d round the Table. This grace of thanksgiving, they call[257] Bircath haiaiin, the blessing of the cup. With this Christ himself seemeth to have begun his supper; He took the cup and gave thanks, and said, Take this and divide it among your selves, for I say unto you I will not drink of the fruit of the Vine, until the Kingdom of God shall come, Luk. 22. 17, 18. After the blessing of the cup, the Master of the house took the bread, which they did Scindere, but not Abscindere, lightly cut for the easier breaking thereof, but not cut in sunder; and holding this in both his hands, he consecrated it, with these words; Blessed be thou, O Lord our God, the King of the world, which bringest forth bread out of the earth. This consecration of bread they termed,[258] Bircath halechem. After the consecration, he brake the bread, whence the master of the house, or he who performed these blessings in his stead, was termed[259] Habotsagn, (i. the breaker:) the bread being broken, he distributed to every one that sat at the table a morsel, which being done, then they began to feed upon the other dishes that were provided. This Rite of blessing both the Cup and the Bread, they observed only in their solemn Festivales; otherwise they consecrated the Bread alone, and not the Cup. In their Feast time, they seasoned their meat with good conference, such as might either yield matter of instruction, or exercise their wits; which practice was also observed in their Christian love feasts.[260] Of the first sort, was that Parable proposed by our blessed Saviour at a Feast, Luk. 14. 7. Of the second, was Sampson’s Riddle, which he proposed unto his Companions, Judg. 14. 12. At the end of the Feast, they again gave thanks, which was performed in this manner, either by the Master of the house himself, or by some guest, if there were any of better note at the table: He taking a cup of Wine in both his hands, began thus: Let us bless him who hath fed us with his own, and of whose goodness we live: Then all the guests answered; Blessed be he of whose meat we have eaten, and of whose goodness we live. This grace they called[261] Bircath Hamazon. And this is thought[262] to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples: After this he which began the Thanksgiving proceedeth, Blessed be he, and blessed be his name, &c. annexing a longer prayer, in which he gave thanks: First, for their present food. Secondly, for their deliverance from the Egyptian servitude. Thirdly, for the Covenant of Circumcision. Fourthly, for the Law given by the Ministry of Moses. Then he prayed, that God would have mercy: 1. On his people Israel. 2. On his own City Jerusalem. 3. On Sion the Tabernacle of his Glory. 4. On the Kingdom of the House of David his Anointed. 5. That he would send Elias the Prophet. Lastly, That he would make them worthy of the daies of the Messiah, and of the life of the world to come.

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

[257] ‎‏ברכת היין‏‎

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

[259] ‎‏הבוצע‏‎

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

[261] ‎‏ברכת המזון‏‎

[262] Vid. P. Fag. in præc. Hebr.

This prayer being ended, then all the Guests which sate at the Table, with a soft and low voice, said unto themselves in this manner, Fear the Lord all ye his holy ones, because there is no penury to those that fear him: The young Lyons do want and suffer hunger, but those that seek the Lord want no good thing. Afterward, he which began the thanksgiving, blessing the cup in the same form of words as he used at the first sitting down saying; Blessed be thou, O Lord God, the King of the world, which createst the fruit of the Vine: and therewith he drank a little of the Wine, and so the cup passed round the table. Thus they began and ended their Feast, with the blessing of a cup: this cup they termed ‎‏כוס הלל‏‎ Cos hillel, Poculum ὑμνήσεως, A cup of thanksgiving; and both these cups are mentioned by Saint Luke; and, which is worth our observation, the word of Consecration whereby it was instituted, as part of the Blessed Sacrament in the New Testament, were added only to the last cup. This cup is the New Testament in my blood, which it is shed for you. After all this, they sung[263] Hymns and Psalms, which also was practised by our blessed Saviour, Mark 14. 26. So that howsoever he used not any superstitions either then practised, or since added by after Jewes, (as the drinking of four cups of wine,[264] or the breaking of the bread with all ten fingers,[265] in allusion to the ten Commandments, &c.) yet in the beginning, and ending, we see his practice suitable with theirs. If any desire a larger discourse of these Blessings, noted out of the Rabbines, let him read P. Fagius[266] his Comment on Deut. 8. 10. From whom I have borrowed a great part of what herein I have delivered. If any shall here object, that I seem to make the blessed Sacrament of our Lords Body and Blood, a Jewish Ceremony; I answer, no: For as a kind of initiatory purification by water, was used before by the Jews of old, and no Proselite was admitted into the Church of the Jews, without this purification: yet it was no more a Sacrament to them, than Circumcision was to Turks and Saracens. Thus, neither was breaking the bread Sacramental to the Jew, but then it became a Sacrament, when Christ said of it; This is my body. This cup is the New Testament in my blood, &c. Luke 22. 19. The Jews could not say, The cup of blessing which we bless, is it not the Communion of the Blood of Christ? 1 Corinthians 10. 16.

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

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

[265] Sebastian Munster. Mat. 26.

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

The last thing considerable in their Feasts, is their gesture. In the days of our Saviour it is apparent,[267] that the gesture of the Jews was such as the Romans used. The table being placed in the middest, round about the table were certain beds, sometimes two, sometimes three, sometimes more, according to the number of the guests; upon these they lay down in manner as followeth. Each bed contained three persons, sometimes four, seldom or never more. If one lay upon the bed, then he rested the upper part of his body upon the left elbow, the lower part lying at length upon the bed: but if many lay on the bed, then the uppermost did lie at the beds head, laying his feet behind the second’s back: in like manner the third or fourth did lye, each resting his head in the others bosom. Thus John leaned on Jesus bosom, John 13. 23. This first is an argument of special love towards him whom the Master of the house shall take into his own bosome, John, he was the beloved Disciple. Secondly, an argument of parity, amongst others, resting in one anothers bosom. Many shall come from the East and West; and shall sit down with Abraham, and Isaac, and Jacob, Mat. 8. 11. And where shall they sit? In Abraham’s bosom, Luke 16. 22. that is, they shall all sit at the same table, be partakers of the same glory. Thus Christ, he was in the bosom of his Father, John 1. 18., that is, in the Apostles phrase, He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whence their manner of sitting was termed[268] Mesibah, a sitting round; and their phrase of inviting their guests to sit down, was, Sit round: We will not sit round until he come hither, 1 Sam. 16. 11. Again, Thy children shall be as Olive-plants round about thy table, Psal. 128. 3. This custom of lying along upon a bed, when they took their meat, was also in use in Ezekiel’s time; Thou satest upon a stately bed, and a table prepared before it, Ezek. 23. 41. And[269] whether this were the custome of the ancient Hebrews, I leave to be discussed by others. But unto this also doth Amos allude; They laid themselves down upon cloaths laid to pledge by every Altar, Amos 2. 8. that is, the garments[270] taken to pledge they use in stead of beds, when at their Altars they eat things sacrificed to Idols: Yea, the plucking off their shooes when they went to table, implieth this custom of lying at the Table, to have been very ancient. The plucking off their shooes seemeth to have been generally received, when they were in Egypt; for this cause is it that they had a strict charge in eating the Passover, to have their shooes on their feet, for greater expedition. The reason why they usually pluckt them off, was, for the clean keeping of their Beds on which they lay. Here, seeing the rule of observing the Passover requireth, that it should be eaten with their shooes on their feet, which argueth rather standing than lying upon a bed: it may be demanded, Whether Christ transgressed not against the first Institution thereof, in the manner of his sitting at the table? Tremelius answereth thus; and, in my mind, fully:[271] We must know, saith he, that Exod. 12. it was commanded, after what manner they, ready to depart out of Egypt, should eat the Passover at that time; for the necessity of that time so required, namely, an hasty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of the Paschal should be renewed every year, those words are not added. Wherefore all the Hebrew Doctors, both ancient and modern, do teach with one joynt consent, that the Commandment of sprinkling the door-posts with blood, of having on their shooes, of girding their loyns, of taking staves in their hands, and eating the Lamb in hast; did not extend it self to the generations following, but only to have concerned that very night, wherein they departed out of Egypt:[272] Yea, it was an ancient tradition amongst them, that when they did in after-times eat the Passover, they would sit down, or lean upon a bed, as our Saviour and his Disciples did, in token of their deliverance obtained.

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

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

[269] Philo. Jud. p. 383.

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

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

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

The parties that gave entertainment at their Feasts were two:[273] 1. The Master of the house. 2. The Master of the Feast; they differed thus: The Master of the house was termed ‎‏בעל הבית‏‎ Baal habeth, ὀικοδεσπότης, Pater familias. The Master of the Feast was termed ‎‏בעל משתה‏‎ Baal mischte, ἀρχιτρίκλινος, Triclinii Præfectus. The Master of the Feast was the chief servant, attending the Master of the house in time of the Feast. Others[274] add a third sort, whom they would have to be Præfecti morum, in Greek they were termed ὀινόπται. Their Office was thought to have been the inspection of the Guests, that none should disorder themselves by drinking too much; whence they were called ὀφθαλμοὶ the eyes of the Feast. Such kind of Officers were in use in Ahasuerosh his Court, Esth. 1. 8. and likewise among the Athenians;[275] but whether any such belonged unto the Jews is justly doubted.

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

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

[275] Athenæus, l. 10.

The ancient Jews, they were both Hospital, ready to entertain, and also liberal in their entertainment: Their Hospitality is commended throughout the Scripture, though now it be grown out of use among them, as appeareth by that Proverbial speech concerning the entertainment of a friend:[276] That the first day he is Oreach, a guest: the second Toreach, a burden: the third Barach, a runnagate. Their liberality appeared by remembring the poor at their Feasts, by sending them portions. Send portions unto them for whom nothing is prepared, Neh. 8. 10. This[277] was afterwards practised by Heathens, who in their solemn Feasts did not onely entertain their Guests for the present, but did also allow them certain junkets to carry away with them. These they termed ἀποφόρητα: and likewise, unto their friends who were absent they sent portions, which they termed μερίδας. This observation giveth light to that Canon in the Laodicean Counsel, which forbiddeth the Christians in their love feasts, μέρη αἴρειν, to send portions, the reason of which prohibition, I conceive to be three-fold. First, that Christians might not symbolize with Heathen people. Secondly, That none presuming that their portions should be sent them, might absent themselves. Thirdly, that those present (especially the poorer sort, as it often falleth out) might not be injured, by having the best of their provision sent away in such portions.

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

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

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

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

CHAP. III.
Of their Sabbath.

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

The week days are termed by the Hebrew, ‎‏חולים‏‎ Cholim, prophane days; by the Greek ἐνεργοὶ, working days: but when they speak of them altogether, τὸ μεταξὺ σαββάτων, the space of time between two Sabbaths.[278] This was the time upon which the Gentiles desired to hear Paul Act. 13. 42. In respect of the different degrees of holiness on days, the Sabbath-day is not unfitly compared to a Queen, or rather to those whom they termed Primary wives; other Feast days to Concubines, or half wives; working-days, to hand-maids.

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

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

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

[280] ‎‏באת השבת‏‎

The preparation to the Sabbath begun at[281] three of the clock in the afternoon; the Hebrews called this ‎‏ערב השבת‏‎ Gnereb haschabbath, the Sabbath eve. By the ancient Fathers it was called[282] cœna pura; the phrase is borrowed from Pagans, whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses, to prepare themselves by a strict kind of holiness; at which time of their preparation they did pertake of a certain Supper, which as it consisted of choice meats, such as those Heathens deemed more holy than others: so it was eat with the observation of Holy Rites and Ceremonies: Hence they themselves were said at this time of their preparation to be in In casto, and their preparatory Supper termed, Cœna pura. Thus we see the reason why the Fathers called the Sabbath-eve, Cœnam puram. By the Evangelists it was called παρασκευὴ, A preparation, Mark 15. 42. For distinction sake, we may call that fore-time of the day προπαρασκευὴ, A fore-preparation. For the whole day was a kind of preparation, as will appear by the particulars then forbidden. First on this day they might go no more than three Parsas; now a Parsa contained so much ground as an ordinary man might go ten of them in a day. Secondly, Judges might not then sit in Judgment upon life and death, as is shewn in the Chapter of Translation of Feasts.[283] Thirdly, all sorts of Artificers were forbidden to work, only three excepted, shoomakers, Taylors, and Scribes; the two former for repairing of apparel, the other for fitting themselves by study to expound the Law the next day, and these were permitted but half the preparation time to work.

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

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

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

The best and wealthiest of them,[284] even those that had many servants, did with their own hands further the preparation; so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, and such like.

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

In old time[285] they proclamed the Preparation with noise of Trumpets, or Horns; but now the modern Jews proclaim it by the Sexton, or some under Officer of the Church, whom they call ‎‏שליח צבור‏‎ Scheliach tsibbur, The Messenger of the Congregation.

[285] Buxtorf Synagog. Judaic. ibid.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[295] ‎‏מסכנות נפש דוחה שבת‏‎

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[303] Vid. Munster ad Levit. 22.

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

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

[305] Aben Ezra, Exod. 12.

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

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

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

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

[308] ‎‏חרוסת‏‎

[309] Moses Kotsensis, fol. 118

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

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

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

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

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

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

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

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

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

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

[318] Vid. P. Fag. ibid.

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

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

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

It may further be demanded, whether the Passover consisted of two suppers, one immediately succeeding the other? Some affirm it, and their reasons are these: First, say they, the Passover was eaten standing, but Christ used another gesture. This argument of all other is the weakest, for Christ used the gesture of lying on his body, as well in the eating of the Passover, as at the consecration of the Sacrament, and the Jews, generally after the first institution, in all their Passovers, used rather this posture of their body, than the other of standing, in token of rest and security, as appeareth in the Chapter of Feasts. Secondly, they say, the Paschal Lamb was wont to be rosted; but in the last Passover which our Saviour celebrated, there was Jus cui intingebatur panis, Broth into which he dipped the bread. This reason is as weak as the former, because though there was a command to eat the Paschal Lamb rosted; yet there was no prohibition to joyn their ordinary supper with the eating thereof, and that might admit broth: but, as it is shewn above, the matter into which the sop was dipped, was thought to be the sauce Charoseth. Thirdly, they urge John 13. 2. That the first supper was done, when Christ arose and washed his Disciples feet, and after that he gave Judas the sop, which must argue a second sitting down. This foretelling his Disciples, that one of them should betray him, is likewise by Saint Luke recited after the consecration of the Sacrament. This is the strongest argument, and yet not of sufficient validity, because by a kind of Prolepsis, or anticipation of time, it is not unusual, in the Scripture, to relate that first, which according to the truth of the History, should be last. Thus John 11. mention is made of Mary which anointed the Lord, yet her anointing of him followeth in the next Chapter. And this same History of betraying Christ, Saint Matthew, and Saint Mark recite it before the consecration of the Sacrament. Whence the Jews have a Proverb,[320] Non esse prius aut posterius in scriptura; That first and last, must not be strictly urged in Scripture. Together with these answers, consider how improbable it is, that ten persons (for sometimes they were so few) should eat a second supper, after they had eaten A Lamb of the first year, which might be an year old. It is evident also by that of Barabbas, that it was a received custom on the Passover, to let loose and enlarge one Prisoner or other. Concerning the reason hereof, the conjecture is three-fold, Some think this custom to have been used in memory of Jonathan the son of Saul, when the people rescued him from the hands of his Father. Others say that the reason hereof was, that the Feast might be celebrated with the greater joy and gladness. Others more probably think, it was done in remembrance of their deliverance from the Egyptian bondage.

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

Again, here is to be observed, that the Jews, speaking of their Passover, did sometimes speak according to their civil computation, wherein they measured their days from Sun-rising to Sun-rising: sometimes according to their sacred computation, which was from Sun-set to Sun-set. This serveth for the reconciliation of that, Numb. 12. 18. which seemeth to make the fourteenth day of the first month, the first day of unleavened bread. And Josephus[321] telleth us that they numbered eight days for that Feast. In like manner the Disciples are said to come unto Christ the first day of unleavened bread, saying unto him, Where wilt thou that we prepare for thee to eat the Passover? Mat. 26. 17. as if the first day of unleavened bread, were before the Passover. All these are true according to the computation of their civil days, though according to the computation of their Holy-days, the feast of unleavened bread began the fifteenth day, and continued seven days only, and the Passover was before the feast of unleavend bread.

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

In the last place we must know, that there was permitted a second Passover to those who could not be partakers of the first, by reason either of their uncleanness by a dead body, or of their far distance from the place where it was to be offered. This was to be observed in the second month, the fourteenth day thereof, according to all the Ordinances of the first Passover, Numb. 9. Touching that permission of a second Passover, to those that were in a journey far off: the Hebrew of this word far off, hath extraordinary pricks over it, for special consideration. Hereby the Lord might intimate, that we Gentiles which were unclean, even dead in trespasses and sins, and far off, Ephes. 2. 13. should be made nigh by the blood of Christ, and so partakers of him, the second Passover. Of this legal Ordinance the Hebrews say,[322] What is this journey far off? fifteen miles without the walls of Jerusalem, who so is distant from Jerusalem, on the fourteenth day of the first month, fifteen miles or more, when the Sun riseth, Lo, this is a journey far off; if less than this, it is not a journey far off, for he may come to Jerusalem by after midday, though he go on foot, easily. The Agreement between the Paschal Lamb and Christ standeth thus,

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

CHAP. V.
Of their Pentecost

This Feast was called πεντεκοστὴ, the Pentecost; which word signifieth the fiftieth day, because it was observed upon the fiftieth day after the second of the Passover, which was the sixteenth of Nisan. Here in the first place we must note, that the fourteenth of Nisan was τὸ πάσχα, the Passover; the fifteenth ἑορτὴ τοῦ πάσχα, the Feast of the Passover: or πρώτη τοῦ πάσχα,[323] the first of the Passover: the sixteenth was δευτέρα τοῦ πάσχα, the second of the Passover; or the morrow after the Passover, Levit. 23. 11. which is all one, as if it had been said, the morrow after the feast of the Passover; for in those feasts which consisted in many daies, the first and the last were termed Sabbaths. Now these fifty daies were in truth the appointed time of their Harvest, their Harvest, being bounded as it were, with two remarkable daies, the one being the beginning, the other the end thereof: the beginning was δευτέρα τοῦ πάσχα the second of the Passover; the end was πεντεκοστὴ, the fiftieth day after, called the Pentecost. Upon the δευτέρα, then they offered[324] a sheaf of the same fruits of their harvest, Levit. 23. 10. Upon the Pentecost, then they offered two wave loavs, Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation, whereby all the after-fruits throughout the Land were sanctified,[325] it being from thence afterward lawful, and not before, to reap the Corn, the two loavs being not only an Eucharistical Oblation, but also a token of the Harvest finished and ended. In the second place we are to know, that they did count these fifty daies by numbring the Weeks from the δευτέρα, whence it was called a Feast of weeks. The manner how they counted the weeks, was, according to the number of the Sabbaths following the δευτέρα. Thus the first Sabbath following they called δευτερόπρωτον σάββατον: the second, δευτεροδεύτερον: the third δευτερότριτον, &c. So that[326] all the Weeks and Sabbaths, during the time of the Pentecost; as the first, second, third, and fourth, &c. took their denomination from δευτέρα, which observation giveth light to that of S. Luke, Luke 16. 1. where there is mention of a Sabbath termed δευτερόπρωτον, that is, the second first Sabbath, and by it is meant the Sabbath next after the sixteenth of Nisan, which was the δευτέρα. Seeing that these fifty daies did measure out the time of their Harvest, it will not be amiss to observe the difference betwixt their Harvest and ours, which chiefly consisted in their anticipation of time; for both the Canaanites and the Ægyptians began their Harvest about the first of April,[327] it was quite finished in May.

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

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

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

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

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

CHAP. VI.
The Feast of Tabernacles

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

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

[329] ‎‏חג הסכות‏‎ Chag hasuccoth.

Concerning these Booths, the Jews write thus:[330] They ought to be made in the open Air, not within doors, nor under the shelter of a Tree; they ought not to be covered with cloaths, nor to be made too close with the thickness of the Boughs, but with such holes that the Sun and the Stars might be seen thorow them, and the rain likewise descend thorow them. In these they ought to dwell those seven days, as in their houses; they ought to furnish them with houshold-stuff to ly under them, and sleep under them; only in rainy weather, then they had liberty to eat and sleep in their houses, untill the rain was over-past. Feeble persons also, which could not endure the smell of the earth, were permited to stay at home. In Nehemiah’s time they made their Booths, some upon the roof of their houses (for their houses were made flat above) Deut. 22. 8. Some in their Courts, some in their streets, Nehem. 8. 15.

[330] Munster Levit. 23.

Plutarch making mention of this Festivity, saith,[331] that these Booths were made principally of Ivy boughs: but the Scripture reckoneth up four distinct kinds, Levit. 23. 40. which are thought to be, 1. The Cittern tree. 2. The Palm-tree. 3. The Myrtle tree. 4. The willow of the brook. The Rabbins teach,[332] that every man brought every morning his burden of the boughs of these four Trees, otherwise he fasted that day. And this burden they termed[333] Hosanna: in allusion unto this the people cutting down branches from the Trees, and strewing them in the way when our Saviour did ride into Jerusalem, cried, saying, Hosanna to the Son of David, Mat. 21. 9. Plutarch scoffing the Jews, compares this Feast with that drunken Festival in the honour of Bacchus, in which the Bacchides ran up and down with certain Javelings in their hands, wrapped about with Ivy, called θυρσοὶ and in this respect he termeth this feast of the Jews θυρσοφορίαν A bearing about of these Thyrsi. That feast which the Athenians term Εἰρεσιώνη, was not much unlike.

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

[332] P. Fag. Levit. 23.

[333] Elias Thisbit.

Moreover on the next day after this feast, they compassed the Altar[334] seven times with Palm-boughs in their hands, in the remembrance of the overthrow of Jericho: for which reason, or else because that Palm branches were the chief in the bundle, it was called Dies Palmarum, Palm Feast.

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

Concerning the reason of this Feast; some are of opinion, that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud, when they travelled thorow the Wilderness, under the shadow of which they travelled, as under a safe Booth or Tent. Onkelos in his Chaldee Paraphrase, seemeth to incline to this opinion. Where the Hebrew readeth; That your posterity may know, that I have made the children of Israel to dwell in Booths, Lev. 23. 43. The Chaldee rendereth it, That your posterity may know that I have made the children of Israel to dwell in the shadow of Clouds.[335] Others think[336] it was instituted as a solemn thanksgiving unto God for their Vintage, which was gathered in at that time of the year; thence it is that they conceive those Psalms of David, which are entituled ‎‏על הגתית‏‎ pro torcularibus, to have been composed for this feast. Others speak more probably, who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles; the Text is clear, Levit. 23. 43.

[335] ‎‏במטלת עננין‏‎

[336] Theophylact. John 5.

The Sacrifices which were offered these seven daies, are prescribed: Numb. 29. from the thirteenth verse to the thirty fourth, where we shall read every day the like Sacrifice, but only with this difference, that upon the first day they offered thirteen young bullocks, upon the second twelve, upon the third eleven, and so forward, ever diminishing the number by one. The reason of which diminution, the Jews deliver to be this:[337] the whole number of bullocks to be offered at this solemnity was seventy, according to the Languages of the seventy Nations, (for whom, as they teach, these sacrifices were performed) signifying thereby, that there should be a diminution of those Nations, until all things were brought under the government of the Messias who was the expectation and Hope of the Gentiles.

[337] Hospinian. de Orig. hujus fest.

The two and twentieth of the month Tisri, was in truth a distinct feast, as appeareth, Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles, it hath been always counted the last day of that Feast. And not only the boughs, but the days of this whole feast of Tabernacles were termed[338] Hosannoth, from the usual acclamations of the people, whiles they carried Boughs up and down. And this eighth day was called Hosanna Rabba, the great Hosanna, or the great day of the feast. John 7. 37. Upon this day[339] they did read the last Section of the Law, and likewise began the first, least they might otherwise seem more joyful in ending their Sections, than willing to begin them. Upon this day also,[340] by the Institution of the Prophet Haggæus and Zachary, and such like Prophetical men, they did with great solemnity and joy, bring great store of water from the River Shiloah to the Temple, where it being delivered unto the Priests, it was poured upon the Altar, together with Wine, and all the people sung that of the Prophet Esay. 12. 13. With joy shall ye draw water out of the Wells of salvation. Our Saviour is thought to have alluded unto this, in that speech which he used on this very day, John 7. 38. He that believeth in me, out of his belly shall flow rivers of waters of life.

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

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

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

It is worth our noting also, that whereas God commanded the Observation of this Feast on the fifteenth of the seventh month Tisri; Jeroboam, that he might work in the people a forgetfulness of the true Worship of God, appointed[341] the celebration of a Feast in the eighth month, on the fifteenth day thereof, which is thought to be this very feast of Tabernacles.

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

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

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

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

Notwithstanding, this feast of Trumpets differed from other New Moons. First, in respect of their sacrifices; in their ordinary New Moons they offered (besides the daily sacrifice) two Bullocks, one Ram, seven Lambs, for burnt-offerings; with their meat and drink-offering, and a Goat for a sin-offering, Num. 28. 11, 15. But at this New-Moon, which was the beginning of their year, they offered all the aforesaid sacrifices, and over and besides them, one Bullock, one Ram, and seven Lambs, for burnt-offerings, and a Goat for a sin-offering, umb. 29. 1, 6. Secondly, in Other New Moons they blowed no Trumpets: In this they blowed[342] from the Sun rising till night: whence we learn what New Moon it is that David speaketh of, Psal. 81. 3. Blow the Trumpet in the New Moon, in the time appointed, at our feast day.

[342] Sheindler, in voce ‎‏שפר‏‎

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

First, the Hebrews think[343] it was done in memory of Isaac his deliverance, and that they did therefore sound Rams horns, because a Ram was sacrificed instead of him. Secondly, Basil[344] is of opinion, that the people were hereby put in mind of that day, wherein they received the Law in Mount Sinai with blowing of Trumpets. Thirdly, others think it was to put them in rememberance of the Resurrection, which shall be with the sound of Trumpets; He shall send his Angels with a great sound of a Trumpet, Mat. 24. 31.

[343] P. Fag. Levit. 23.

[344] Basil. in Psal. 80.

There are three things considerable in New Moons.[345] First, σύνοδος, the conjunction of the Moon with the Sun. Secondly, ἐξαυγασμὸς, the waxing of the Moon. Thirdly, σχῆμα μηνοειδὲς, the prime of the Moon. In the first it was quite dark; in the second it did open it self to receive the Sun-beams: In the last it did appear, corniculata, horned.

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

Because in all these three degrees of the change, there was a kind of mutual participation both of the Old and New Moon: Hence the Jews observe two daies,[346] namely, the last of every moneth, and the first day of the next following. Now because the thirtieth was the last in their longest months; Hence Horace calleth these last days, Tricesima Sabbata: The first days they termed, Neomenias, new Moons.

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

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

Translation of daies was threefold.[347] First, Lunary: Secondly, Politik: Thirdly, Mixt.

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

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

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

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

Thirdly, When the conjunction was over past before noon-tide, namely, in any of those first 18 hours, then the New Moon was celebrated the same day.[348] But if it continued but one minute after twelve of the clock at noon, then the feast was translated to the day following, because otherwise they should begin their Holy-day in the time of the old Moon. And this translation they noted with this abbreviation ‎‏יה‏‎, that is, 18, because of those eighteen hours which occasioned it.

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

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

[349] Munst. Calend. p. 139.

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

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

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

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

The several species or kinds of Politick translation, were five. The first, ‎‏אדו‏‎ Adu. The second, ‎‏בדו‏‎ Badu. The third, ‎‏גהז‏‎ Gahaz. The fourth, ‎‏זבד‏‎ Zabad. The fifth, ‎‏אגו‏‎ Agu. For the understanding of these abbreviatures, we must know, that in these made words the letters only stand for numbers, and are applied to the seven daies of the week, thus ‎‏א‏‎ 1. Sunday. ‎‏ב‏‎ 2. Munday. ‎‏ג‏‎ 3. Tuesday. ‎‏ד‏‎ 4. Wednesday. ‎‏ה‏‎ 5. Thursday. ‎‏ו‏‎ 6. Friday. ‎‏ז‏‎ 7. Saturday: which was the Jews Sabbath.

Their rules touching Politick translation, stood thus.[351] First, that neither their New-years-day, which was the first of the month Tisri, neither their Feast of Tabernacles, which was the fifteenth day of the same month, should be celebrated on Adu, that is on Sunday, or Wednesday, or Friday. Not on Sunday, or Friday, because then the weekly Sabbath must needs concur with it, either going immediately before, or following after: not on Wednesday, because then the Feast of expiation, which is the tenth of that month, would fall on Friday the day going immediately before their weekly Sabbath. This instance is only concerning the first of Tisri, which is called the Feast of Trumpets: but it holdeth also, by way of consequence, in the fifteenth day, which is the Feast of Tabernacles, because the fifteenth must always necessarily be of the same day of the week that the first is. Therefore if the first be not Adu, the fifteenth cannot be Adu.

[351] Adu.

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

[352] Badu.

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

[353] Gahaz.

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

[354] Zabad.

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

[355] Agu.

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

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

‎‏בטו תקפט‏‎ Batu Takphat,[356] is a word invented for help of memory; each letter is a numeral, and may be thus resolved, ‎‏ב‏‎ 2. ‎‏טו‏‎ 15. ‎‏תקפט‏‎ 589. The meaning is, that in the year following Annum Embolymæum (wherein one whole month was ingrafted) if the point of the change happened upon the second day of the week, that is, Munday not before the fifteenth hour, and the 589 moment, the Feast of the New Moon was translated unto Tuesday. How both the Lunary and Politick translation work in this change, read Scaliger, de emend. temp. lib. 2. pag. 87.

[356] Batu takphat.

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

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

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

[357] Munst. Calend. pag. 45.

The Feast of Tabernacles was observed in the month Tisri, and therefore that could not be observed the morrow after the Sabbath, as appeareth by the rule Adu. The Passover was observed in the month Nisan, and therefore that might be observed the morrow after the Sabbath, as appeareth by the rule Badu. If any ask the reason why the Passover might be observed the next day after the Sabbath, seeing the Feast of Tabernacles might not? I take it to be thus; All the after translations depended upon the first translation of the first New Moon in Tisri; but that could not be so changed, as to prevent all concurrence of two Feasts; and thus to have their Passover sometimes to follow their Sabbath, they thought the most convenientest ordering of the year, because though not all meetings of two Sabbaths, yet most were hereby prevented.

This tract of translation of Feasts, it serveth partly to open the customs of the Jews: partly to give light for the understanding of that great dispute among Divines, whether our Saviour did anticipate the Passover. The Greek Church holds,[358] that he kept a Passover by himself with his Disciples, on the thirteenth day of the month, when unleavened bread was not yet to be used; and thence they do both use and urge a necessity[359] of leavened bread in the Lords supper: But this opinion we reject. First, because it accordeth not with the truth of Evangelical History. Secondly, because it plainly maketh Christ to be a transgressor, not a fulfiller of the Law. Others say,[360] that because that year their Passover fell on Friday, hence the feast was translated unto Saturday by the rule Badu. Their inference is that Christ kept the fourteenth day of the month, which was Friday, and the Jews kept Saturday. He kept Gods Command, they the tradition of the Elders. Lastly, others more probably hold,[361] that both Christ and the Jews did eat the Passover the same day and hour; namely, on Friday, or the fourteenth day of the month, if we count the beginning of Friday according to the manner of the Jews, from six a clock at night on Thursday. Friday morning he was judged, and crucified; and in the afternoon, about three of the clock, when the preparation of the Sabbath began, he was buried; There laid they Jesus, because of the Jews preparation, John 19. 24.

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

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

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

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

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

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

The Sheep and Bullocks offered upon this day, are called the Passover, Deut. 16. 2. And of this we are to understand S. John, Joh. 18. 28. They themselves went not into the common Hall, lest they should be defiled, but that they might eat the Passover. So that this eating of the Passover is not understood of the Paschal Lamb. But some may question, How they should have been defiled by entring into the common Hall? The answer is,[362] that upon Holy-day-eves, which they termed days of preparation, they held it unlawful for their Judges to sit on life and death. Hence it is that they brought Jesus to Pilate the Roman Deputy. Secondly, they withdrew themselves out of the common Hall. Thirdly, for this reason they said, It is not lawful for us to put any man to death, Joh. 18. 31. that is, upon this, or such like day;[363] for though their high Court of Sanedrim were put down at this time, yet all power in cases of life and death was not taken from them, as is implied in the words following; It was that the word of Jesus might be fulfilled, which he spake signifying what death he should die, ver. 32. Which text intimateth, that that unlawfulness was urged by the special providence of God, that he might be crucified, being judged by Pilat: for if the Jews had judged, they used no such kind of death towards Malefactors. Again, Stephen was condemned by them to be stoned, Act. 7. And they complained before Felix, that when they were about to proceed against Paul according to their own Law, the chief Captain Lysias with violence took him out of their hands, Acts 24. Which argueth, that all power in causes capital was not taken from them: But of this see the Chapter, Of their capital punishments.

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

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

CHAP. VIII.
The Feast of Expiation.

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

The Ceremonies at this time to be performed, concerned either the People and the Priest, or the Priest alone. Those which concerned the People and the Priest, consisted in the afflicting of their souls by fasting. Whence this Feast was also called[364] Dies Jejunii, the Fasting Day, Jer. 36. 6. Which serveth for the understanding of that, Act. 27. 9. Sailing was now dangerous, because the Feast was already past; that is, the Feast of Expiation was now past, and Winter was at hand.

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

Those Ceremonies which concerned the Priest alone, were two: First, then the High-priest entred into the Holiest of Holies, which was peculiar unto this day. Secondly, he being about to sacrifice for himself and his house, he took unto him a young Bullock for a sin-offering, and a Ram for a burnt offering, putting on his Priestly Robes: After he had washed himself in water; he took of the Congregation two He-goats for a sin-offering, and a Ram for a burnt offering. The two He-goats he presented before the Lord at the door of the Tabernacle, casting lots which of them should be sacrificed, which let scape alive. This last was termed[365] the scape Goat, because the other being slain, this was sent alive into the Wilderness. The Greek Interpreters call this Goat ἀποπομπαῖον, Malorum depulsorem, A defender from evils; which name the Heathens applied to their Tutelar Gods. They intimated, that when the scape Goat carried away the sins of the people into the Wilderness, he likewise carried away all those evils which belonged unto those sins. And for the securing the people in this point, the Lord commanded the High priest to confess in the name of all the people, and to disburden the sins of the whole Congregation upon the head of the scape Goat. The form of Confession, according to the relation of the Hebrew Doctors, was this:[366] O Lord, thy People, the House of Israel, they have sinned, they have done wickedly, they have transgressed before thee; I beseech thee now, O Lord, pardon the sins, iniquities, and transgressions, with which the People, the House of Israel have sinned, done wickedly, and transgressed before thee, as it is written in the Law of thy servant Moses: that in that day he shall make Attonement for you, that he might cleanse you, and that you might be clean from all your iniquities before the Lord.

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

[366] P. Fag. Lev. 16.

The modern Jews now (because there can be no proper sacrifice, the Temple of Jerusalem being destroyèd) the men they take a white Cock on this day, the women a Hen.[367] This Cock they swing three times about the Priests head, saying, Gallus Gallinaceus hic commutatio erit pro me: that is, This Cock shall be a propitiation for me. After that they kill the Cock; acknowledging themselves worthy of death; and then they cast the intrals upon the top of the house, that some Raven or Crow might carry both them, and together with them, their sins into the Wilderness. And least they might seem to be mad without reason, they assign the cause why they make choice of a Cock, at this time, to be this: This word[368] Gebher in the Holy Language signifieth a Man, in their Talmud it signifieth a Cock. Now, say they, the Justice of God requires, that as Gebher sinned, so Gebher should make satisfaction. From this Feast of Expiation it is probable, that the Grecians used a yearly Expiation of their Cities, which was performed on this manner: Certain condemned persons were brought forth with Garlands upon their heads, in manner of sacrifices, these they would tumble from some steep place into the Sea, offering them up to Neptune, using this form of words,[369] περίψημα ἡμῶν γενοῦ, Sis pro nobis peripsema: As if he had said, Be thou a Reconciliation or Propitiation for us. The like kind of Expiation was used among them in time of any Pestilence, or contagious infection; for removal of such diseases, they then sacrificed certain men unto their Gods, such men they termed καθάρματα.[370] These two words are used by the Apostle, 1 Cor. 4. 13. and they are translated filth and off-scouring: We are made as the filth of the World, and as the off-scouring of all things. The words signifie properly the filth or dirt scraped off mens shooes, or from the pavement of the ground: But in Budæus his opinion,[371] the Apostle had allusion unto those kinds of Expiations in use amongst the Heathens. As if he had said, We are as despicable and as odious in the sight of the people, as much loaded with the revilings and cursings of the multitude, as those condemned persons, who were offered up by way of publick Expiation.

[367] Buxtorf. Synagog. cap. 20.

[368] ‎‏גבר‏‎

[369] Suidas in voce περίψημα.

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

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

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

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

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

The observation of this Feast consisted chiefly in two things. First, in the not tilling or manuring of their ground, whence it was called Scabath Haarets,[372] the Sabbaths of the Land, Levit. 25. 6. Secondly, in the Creditors discharging their debtors, and releasing their debts, and thence it was called Shemita laihova,[373] The Lords release, Deut. 15. 2.

[372] ‎‏שבת הארץ‏‎

[373] ‎‏שמיטה ליהוה‏‎

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

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

Seeing every seventh year, debts, according to Gods Command were to be remitted, some might demand whether this might not much endamage their Estates if they did lend? or harden their hearts not to lend?

Answ. It could not endamage their Estates, for it is a most infallible Maxime: No man is a loser by serving God. Whence the Hebrews themselves interpret this to be rather Mandatum probationis, A command of tryal, such as Abrahams offering up of Isaac was, which God commanded, not intending that he should be sacrificed, but that Abrahams love might be tryed; rather than Mandatum obedientiæ, A command of obedience. To this purpose speaketh Aben Ezra, interpreting these words, Save when there shall be no poor among you. Deut. 15. 4. That is, saith he,[374] as if the Lord had said, Know that that which I have commanded thee, that thou shouldest not exact of thy Brother, will be needless. If all Israel, or the greater part obey the voice of God, then there shall be no poor amongst you, to whom it shall be needful for thee to lend; yea, all of you shall be able to lend to many Nations.

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

The reasons why this Feast was instituted, are thought to be: First, to teach the people to depend upon Gods providence by faith; for though the owner of the field might gather, even on that year, for the maintenance of himself and his family, Levit. 25. 6. yet he was neither to sow his field, thereby to make his Harvest the greater; nor to hedge his field, or lock up his Corn-yard, thereby to enjoy the propriety, but to let all be common, and every mans hand equal in every place. Secondly, they were hereby put in mind of that happy estate which Adam enjoyed in his Innocency, when the earth brought forth her encrease without manuring. Lastly, it shadowed forth that everlasting Sabbath which we expect in the Heavens. And some conjecture[375] this to be the ground of Rabbi Elias his opinion,[376] that the world should continue for six thousand years, but the seventh thousand should be the great Sabbatical year. The six thousand years answered the six working daies of the week, the seventh answered our Sabbath, according to that, A thousand years are but as one day with the Lord, 2 Pet. 3. 8. Elias his words are these; Six thousand years the world shall be, and again it shall be destroyed: Two thousand shall be void, two thousand under the Law, and two thousand under the Messias.[377] The substance of this Prophecy, howsoever we reject it as too curious, yet seeing that a Jew spake it, it may serve to prove against them: First, That the Messias is already come: Secondly, That Moses his Law ceased at his coming.

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

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

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

CHAP. X.
Of their Jubilee.

This is the last Festival which God commanded the Jews, it was celebrated every fiftieth year. It is commanded, Lev. 25. 8. Thou shalt number seven Sabbaths of years unto thee, &c. The English word Jubilee is derived from the Hebrew ‎‏יובל‏‎ Jobel, signifying a Ram; it signifieth a Rams horn. Seven Priests shall bear before the Ark seven Trumpets of Rams horns, Josh. 6. 4. Where the word Jobelim is used, and is expounded by the Chaldee Paraphrast, Rams-horns. Marbachius is of opinion, that this year was called their Jubilee, from Jubal,[378] the first inventer of musical instruments, of whom we read, Gen. 4. 21. Jubal was the Father of all such as handle the Harp and Organ. Other Authors deliver other reasons of the name, but it is most probable that this year was termed the year of Jubilee from Jobelim, the Rams-horns then sounded. There were five main uses of this Feast.

[378] Marbach. in Levit. 25.

First, for the general release of Servants. Secondly, for the restoring of Lands and Tenements unto their first Owners, who formerly sold them. Thirdly, hereby a true distinction of their Tribes was preserved, because Lands returned unto their Owners in their proper Tribe, and Servants to their own Families. Fourthly, some are of opinion,[379] that as the Grecians did compute their times by the number of Olympiads, the Romans by their Lustra, the Christians by their Indictions: So the Jews by their Jubilees. Lastly, it did mystically shadow forth that spiritual Jubilee, which Christians enjoy under Christ, by whose blood we have not only a re-entry into the Kingdom of Heaven, which we had formerly forfeited by our sins (and this was haply signified by the Israelites re-entry upon their Lands formerly sold) but also the sound of the Gospel, which was in this Feast typed out unto us by the noise of the Trumpets, is gone thorowout the world. And thus the Lord God hath blown the Trumpet, as Zacharies phrase is, Zach. 9. 14. But neither this release of servants, nor restoring of Lands, was until the tenth day of the first month Tisri,[380] at which time it was proclaimed by the sound of Trumpets, or Rams horns; the nine first daies of this month the Servants feasted and made merry, and wore Garlands, in token of their liberty approaching.

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

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

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

Pur is a Persian word, and signifieth a Lot, whence this Feast of Lots is called Purim, i.e. κληρωτήρια, A Lottery: It began on the fourteenth of Adar, and continued till the end of the fifteenth, Esth. 9. 21. It was instituted by Mordecai, in remembrance of the Jews delivery from Haman, before whom lots were cast day by day, and month by month, for the destruction of them. In these two daies they read the History of Hester in their Synagogues; and as often as they hear mention of Haman, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Hamans head.[381]

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

The Feast of Dedication, termed in the New Testament, Ἐγκαίνια[382] a Feast wherein something is renewed; because those things only are reputed consecrated, which are separated from their common use, and dedicated to some new and holy use. We shall read of many things consecrated in the Old Testament; the Tabernacles, the Temple, Priests, Altars, Vessels and Garments: but there was no anniversary or yearly solemnity appointed to be observed in remembrance of their Consecration. The Consecration therefore which we now speak of, being a yearly Festival, was the Consecration of the altar appointed by Judas Maccabæus to be observed from year to year, for the space of eight days, from the five and twentieth of the month Cisleu, which answereth in part to our December, 1 Macchab. 4. 59. Of this Saint John speaketh; and as he mentioneth our Saviours presence there, so he intimateth the time to be about December. It was at Jerusalem the feast of the Dedication, and it was winter, John 10. 22. &c.

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

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

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

THE FOURTH BOOK
OF THEIR IDOLATRY.

CHAP. I.
The beginnings of Idolatry.

The Infiniteness of Gods Majesty far transcendeth the capacity of created Natures; and if we consult not with Gods own Oracles, though the sense of a Deity may be imprinted even in an Atheists heart, yet so far shall he be from all right understanding of God, that he will adore the creature instead of the Creator: and when he hath multiplied the number of his gods, according to the number of the Stars in heaven, and creeping things on earth; yet still his heart will be doubtful, whether he hath worshipped the true God, nay whether the true God be not utterly unknown. For this reason the Marriners in Jonahs ship cried every man unto his God, Jonah 1. 5. Every man to his own God; and lest they might all mistake the true God, they awaken Jonah to call upon his God. This uncertainty[383] attending Idolatry, caused the Heathens to close their Petitions with that general, Dii deæque omnes.[384] The Arabians perceiving the insufficiency of their known Gods, dedicated their Altars, Ignoto Deo, To the unknown God. At Athens, Saint Paul found an Altar with the same inscription, Acts 17. 23. Hence other Neighbour-Countries were wont to swear[385] by him that was unknown at Athens. From this doubt and distrust among the Athenians, what God was, and who he was, sprang another uncertainty amongst them, as dangerous as the other, dividing and sharing that undividable Unity of the Godhead, between I know not what Compeers and Equals, so that they had other Altars mentioning a plurality of gods:[386] the inscription being θεῶν ἀγνώστων, the Altar of the unknown Gods, yea, the compleat and entire inscription of that Altar which Saint Paul saw, is thought to have been thus,[387] To the gods of Asia, Europe, and Africa; to the unknown and strange, God. Which observation implieth their practice to have symbolized with other Heathens in that forementioned closure; Dii Deæque omnes, O all ye Gods and Godesses, help. This distrust I think to be the chief reason why they worshipped the unknown God; though I deny not but the Altars might bear this Title, to conceal the name of their Tutelar God, unto whose protection they had committed themselves: because the Heathen people generally conceited,[388] that if the gods name, to whom they dedicated a City, were known, then the Enemies might by some magical incantation or charm, call him forth, and cause him to foresake the City: For the better preventing of which manner of evocations, the Tyrians, the Lacedemonians, and other Nations[389] fettered and chained their gods, that they might not depart. Again, it might be done in imitation of the Jews, who about the time of our Saviour his Incarnation, held it unlawful to pronounce that Essential Name of God, Jehovah, and instead thereof would read Adonai. The occasion of this concealment of the name Jehovah, I take to have been originally, to prevent the blaspheming of that holy Name among the Heathens, who had learned from that name to denominate their Idols, Jove Ἰαὼ Iaoth, Ἰαώια, &c.[390] Hence afterward the forbearing the Name became superstitious, and so far prevailed, that they corrupted the Text for the defence thereof, Ex. 3. 15. This is my name ‎‏לעולם‏‎ legnolam, for ever: they read ‎‏לעלם‏‎ legnalem, to be concealed.[391] Though I deny not but that name was always in some sense ineffable: namely, as Pliny saith,[392] the names of the African people and Towns were ineffable, that is, such as other Languages could not express without circumlocutions.

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

[384] Gyrald. Syntagm. 17.

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

[386] Pausanias in Atticis.

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

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

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

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

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

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

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

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

Of the Idol Moloch we read in divers places of Scripture, 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch, sometimes Molech, sometimes Milcom. He was the reputed god, not only of the Ammonites, but of the Moabites also.[393] He had his name from ‎‏מלך‏‎ Melac, signifying to rule or reign. The Seventy Elders translate him, ἄρχων, βασιλεὺς, a Prince, or King. Such King-Idols were Adram-melech, and Anam-melech, the gods of Shephervaim, unto whom that people burnt their Children in fire.

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

I take Moloch and Baal to be one and the same Idol, they were both names of supremacy and rule, ‎‏בעל‏‎ Baal signifieth a Lord or Master. And ‎‏מלך‏‎ Moloch, a King or Prince. They had both the same manner of sacrifice, they burnt their Sons for burnt-offerings unto Baal likewise, Jer. 19. 5. yea, they built the high places of Baal, which are in the Valley of Benhinnom, to cause their Sons and their Daughters to pass thorow the fire unto Moloch, Jer. 32. 35. In which Text the place of sacrifice is noted to be one and the same, common to both Idols, and Moloch put into the end of the verse, to explain Baal in the beginning thereof.