the rest the others sitting round about beneath in such manner that the Father of the Iudgement Hall sat next to the Nasi on the right hand The lesser consistory was subdiuided into two sorts one consisted of twenty three Aldermen and two such Consistories there were in Ierusalem the one at the doore of the Court before the Temple the other at the doore of the Mountaine of the Temple yea in euery Citie throughout Israel where there were sixscore housholders such a Consistory was erected the other sort of lesser Courts consisted onely of a Triumuirat three Aldermen and this was erected in the lesser Cities which had not the number of sixscore housholders The k Moses Kotsens ibid. second difference betweene the greater Consistory and the lesser was in respect of the place The seuenty sat onely at Ierusalem within the Court of the Temple in a certaine house called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lischath hagazith The paued chamber because of the curious cut stones wherewith it was paued by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pauement Pilat sat downe in the iudgement seat in a place called the pauement Ioh. 19. 13. The other Consistories sat all in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sat hence is that Mat. 16 18. The gates of hell shall not ouercome it that is neither the strength nor policie of Satan Lastly they differed in respect of their power and authority the Consistorie of seuenty receiued l Deut. 17. 8. appeales from the other inferiour Courts from that there was no appeale againe the Consistorie of three sat not on life and death but onely on petty matters as whipping pecuniary controuersies and such like the other of twenty three sat on life and death but with a restrained power they had not authority to iudge an whole tribe the high Priest false Prophets and other such weighty matters this belonged onely to the seuenty in Ierusalem m Cunaus de rep Hebr. pag. 109. Hence is that O Ierusalem Ierusalem which killest the Prophets Luk. 13. 34. The meanes how they tryed a false Prophet was thus they obserued the iudgements which he threatned and the good which he prophesied to a place if the iudgements tooke not effect this did not argue him a false Prophet because God was mercifull as in the case of Ezekiah and the people might repent as the Nineuites did but if he prophesied good and that came not to passe they iudged him a false Prophet The ground of this triall they make the words of Ieremiah The Prophet which prophesieth of peace when the word of the Lord shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him Ier. 28. 9. The Colledge or company of these seuenty exercised iudgement not onely vnder the Kings and Iudges n P. Galatin lib. 4. cap. 5. but their authority continued in times of vacancies when there was neither Iudge nor King to rule Israel and it continued vntill o Ioseph Antiq. lib. 14. cap. 17. Herod put them downe and destroyed them to secure himselfe of the Kingdome Here some may obiect that there were no such Courts or their liberty much infringed in Samuels time For he went from yeere to yeere in circuit to Bethel and Gilgal and Mizpeh and iudged Israel in all those places 1 Sam. 7. 16. To which I take it we may say that as the Emperours of Rome had power to ride Circuits and keepe Assises which was done without any infringement of the liberties of their Senat So the Kings and Iudges in Israel had the like power and yet the authority of their Courts stood firme This kinde of iudging by keeping of Assises the Romans termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. V. Properties required in Iudges and the manner of their election THe Law of God required these properties in Iudges 1. Wisedome 2. Vnderstanding 3. Integrity 4. Courage Deut. 1. 13. Other are reckoned Exod. 18. 21. namely 5. The feare of God 6. Loue of truth 7. Hating of couetousnesse to these may be added the eighth namely hauing no respect of persons Deut. 1. 17. These two last especially the Heathens required in their Iudges whence the a Plutarch de Iside Thebans painted Iustice without hands and without eyes to intimate that Iudges should receiue no gifts nor be swaied with sight of persons The b Moses Kots i◠Sanhedrin Iewes adde many more 1. That they should be free from all blemish of body 2. That they should be skilled in the seuenty languages to the intent that they might not need an Interpreter in the hearing of Causes 3. That they should not be far strooken in yeeres which likewise was required by the Romans in their Iudges as appeareth by that common adage Sexagenarius de ponte 4. That they should be no Eunuches because such commonly were cruell 5. That they should be Fathers of children which they thought was a speciall motiue to mercy 6. That they should be skilfull in Magicke without the knowledge of which they were not able to iudge of Magicians That there might be a sufficient supply of able men to succeed in the roome of the Iudges dying there sat c Moses Kotsens ibid. three benches of others beneath whom they called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipu◠sapientum Talmidi Chacamim Schollers of the wisemen out of these they made their election and two of these alwaies accompanied the condemned person to the place of execution Their inauguration of Iudges was twofold At first by imposition of hands vpon the head of the party after the example of Moses laying hands on Ioshua this imposition of hands was not held lawfull e Petr. Galatin lib. 4. cap. 5. except it were in the presence of fiue or three Iudges at the least Afterwards it was by saying a certaine verse f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon in Sanhedrin cap. 4. Loe thou art associated and power is giuen thee to iudge of penalties Hence is that saying of Galatinus out of the Talmud Institutie iudicum aut manu fiebat aut nomine tantum Obserue here that Samuc which I render associated doth not alwaies signifie a man licensed to the discharge of some publique office by the imposition of hands for here it is applied to those who were not admitted by imposition of hands No the reason why these words Semica and Semicuth are generally by all expositors Iewes and Christians translated the imposition of hands is because this solemne kinde of licensing termed Semica or Semicuth was in old time vsed onely towards two sorts of men in their admission towards Rabbies and towards Iudges which kinde of permission because it was not performed towards either of them without this ceremony of imposing hands hence these two words haue beene translated the imposition of hands
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectile quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Ierusalem THe gates of the whole circuit of the a Sheindler pentaglot wall about Ierusalem were 9. The sheepe-gate Nehem. 3. 1. This was neare the Temple and through it weare lead the sheepe which were to bee sacrificed being washed in the poole Bethesda neare the gate The fish-gate Neh. 3. 3. before this Iudas is thought to haue hanged himselfe b Stukius conuiu lib. 2. c. 11. Some thinke that these two gates and likewise the horse-gate Nehem 3. 28. were so called because they were in manner of three seuerall market places and at the one gate sheepe at the other fish and at the third horses were sold The oldgate was so called because it was supposed to haue remained from the time of the Iebusites and not to haue beene destroyed by the Assyrians it was neare Caluarie and without this gate Christ was crucified Concerning the other gates little is spoken Touching the gates of the Temple there were c R. Iuda in l. Musar vid. druâ—â—i praeterit Ioan. 9. 22. two of principall note both built by Solomon the one for those that were new maried the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by hauing their lip couered with a skirt of their garment none entred that gate with their lip vncouered but such as were excommunicate Now the Israelites which on the Sabboth daies sate betweene those gates said vnto the new maried Hee whose name dwelleth in this house glad thee with children vnto the mourner Hee which dwelleth in this house glad and comfort thee vnto the excommunicate Hee which dwelleth in this house moue thy heart to hearken to the words of thy fellowes Among the Iewes the gates were places of chiefest strength so that they being taken or defended the whole citie was taken or defended and they were chiefe places of iurisdiction for in them Iudges were wont to sit and to decide controuersies hence proceeded those phrases The gates of hell shall not preuaile against c. And Thy seede shall possesse the gates of his enemies CHAP. IV. Of their groues and high places THe ancient Heathens did not onely not build Temples a Hospin de Orig. Templ p. 1. but they held it vtterly vnlawfull so to doe The reason of this might be because they thought no Temple spatious enough for the Sunne which was their chiefe God Hence came that saying b Alex. ab Alex. l. 2. c. 22. Mundus vniuersus est templum Solis The whole world is a Temple for the Sunne Moreouer they thought it vnfit to streighten and confine the supposed infinitenesse of their fancied Deities within walls and therefore when after times had brought in the vse of Temples yet their God Terminus and diuers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be the reason why they made choise of hills and mountaines as the conuenientest places for their Idolatry These consecrated hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods increased so the number of their consecrated hills was multiplied from which their Gods and Goddesses tooke their names as Mercurius Cyllenius Venus Erycina Iupiter 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 groues and woods from which their Idolls many times were named c Populus Alcidae gratissima vitis Iaccho Formosae myrtus Veneri sua Laurea Phoebâ— Virg. Eclog. 7. At last some choise and select trees began to be consecrated d Plin. nat hist lib. 16. cap. 44. Those French Magi termed Dryadae worshipped the Oake in Greeke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holme tree And e Maximus Tyrius Serm. 38. fol. 225. edit Steph. amongst the Celtae a tale Oake was the very Idoll or image of Iupiter Among the Israelites this Idolatry began vnder the Iudges Othniel and Ehud Iudges 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the groue 1 King 18. 19. and Idolls of the groue that is peculiar Idolls vnto whom their groues were consecrated 2 King 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches make speciall choise of some particular Saints by whose names they call them as Saint Peters Church Sainâ— Pauls Saint Andrews c. So they consecrated their groues vnto particular Idolls whence in profane authors we reade of Diana Nemorensis Diana Arduenna Albunea Dea all receiuing their names from the groues in which they were worshipped yea the Idoll it selfe is sometimes called by the name of a groue Iosiah brought out the groue from the house of the Lord 2 King 23. 6. It is probable that in this Idoll was pourtraied the forme and similitude of a groue and thence was called a groue as those siluer similitudes of Dianaes Temple made by Demetrius were termed Temples of Diana Act. 19. 24. CHAP. V. Their cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety onely to those who were guiltlesse in respect of their intention but the others were common sanctuaries as well for the guilty as the guiltlesse If any man did fortuitously or by chance kill another man in such a case liberty was granted vnto the offender to fly at first vnto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously vpon his neighbour to slay him with guile thou shalt take him from mine Altar Exod. 21. 14. Yea we may coniecture this custome of refuge to haue continued in force alwaies by the practise of Ioab 1 Kings 2. 28. Notwithstanding least the Altar might be too farre distant from the place where the fact might be committed it is probable that therefore God ordeined certaine Asyla or cities of refuge which for the same reason are thought to haue beene a R. Salom. Iarchâ— Deut. 19. 3. equally distant one from the other in Canaan These cities were in number six Bezer of the Reubenites countrey Ramoth in Gilead of the Gadites and Golan in Bashan of the Manassites These three Moses separated beyond Iordan Deut. 4. 41. 43. The other three appointed by Ioshua in the land of Canaan were Cadesh in Galile in mount Naphtali Shechem in Ephraim and Kirath-arba which is Hebron in the mountaine of Iudah Iosh 20. 7. Three other cities of like nature God promised the Israelites vpon condition of their obedience after their coasts were enlarged but it seemeth their disobedience hindred the
being read in the Synagogues euery Sabboth day Act. 15. 21. In Hierusalem there were a Sigonius de rep Hebr. l. 2. c. 8. foure hundred eighty Synagogues beside the Temple partly for Iewes 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 serued for their freedome being opposite to the Ingenui those that were free-borne for many of those Libertines became Proselytes and had their b Philo in legat ad Caium Synagogues or whether it were from c Vide Tremel Act. 6. 9. Lubar signifying an high place for as their Temple so their Synagogues and Schooles were buâ—t on hills and high places because it is said Prouerbs 1. 21. Wisdome calleth in high places I leaue to the iudgement of the Reader Out of Ierusalem in other cities and prouinces were many Synagogues there were Synagogues in Galile Mat. 4. 23. Synagogues in Damascus Acts 9. 2. Synagogues at Salamis Acts 13. 5. Synagogues at Antiochia Acts 13. 14. Yea their tradition is that d Maimon in Tephilla c. 11. §. 1. Wheresoeuer ten men of Israel were there ought to be built a Synagogue Their Synagogues had e Buxtorf de abbreuiatur pag. 73. 181. 174. many inscriptions ouer the gate was written that of the Psalm 118. 20. This is the gate of the Lord the righteous shall enter into it In the walls these and the like sentences Remember thy Creator and enter into the house of the Lord thy God in humilitie And Praier without attention is like a body without a soule And Silence is commendable in time of praier As the Courts of the people before the Temple were distinguisht by a wall into two roomes the one for men the other for the women so in the Synagogues the women were separated from the men f Talmud in tract Suta cap. vlt. vide Buxtorf Synag c. 9. p. 240. by a partition of lattice or wireworke In the Synagogues the Scribes ordinarily taught but not onely they for Christ himselfe taught in them c. Hee that gaue liberty to preach there was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue There was also a Minister who gaue the booke vnto the Preacher and receiued it againe after the text had beene read Christ closed the booke and gaue it againe to the Minister Luke 4. 20. This is probably him whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliach Tsibbur the Minister or Clerke of the Synagogue Their Schooles were different from their Synagogues Paul hauing disputed for the space of three moneths in the Synagogue because diuers beleeued not but spake euill of that way he departed from them and separated the disciples disputing daily in the Schoole of one Tyrannus Act. 19. 8 9 10. Their Schoole sometimes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth an house simply as appeareth by that saying g Drusius de tribus sect l. 2. c. 10. Octodecim res de quibus contentio fuit inter donum Sammai domum Hillel ne Elias quidem abolere posset Those eighteene matters controuersed betweene the house of Sammai and the house of Hillel Elias himselfe could not decide that is betweene their two Schooles Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hamidrasch an house of subtill and acute exposition Here points were more exactly and punctually discussed than in the Synagogue or Temple whence they held it a profounder place for exposition than the Temple to this purpose tend those sayings h Maimon Tephilla c. 11. §. 14. They might turne a Synagogue into a Schoole but not a Schoole into a Synagogue for the sanctitie of a Schoole is beyond the sanctitie of a Synagogue And that grouth from vertue to vertue Psal 84. 7. * Paraphrast Chal. in hunc locum They interpret a kinde of promotion or degree in remouing from their Temple to their Schoole In their Temple their Sermons were as it were Ad populum in their Schooles Ad clerum As they had Synagogues so likewise Schooles in euery citie and prouince and these were built also vpon hills There is mention of the hill Moreh Iudges 7. 1. that is the Hill of the Teacher The Masters when they taught their Schollers were said to giue Giue vnto the wise and he will be wiser Prou. 9. 9. The Schollers when they learned any thing were said to receiue it Heare my sonne and receiue my words Prou. 4. 10. Hence is that of the Apostle This is a true saying and by all meanes worthy to bee receiued 1 Tim. 1. 15. that is learned the like phrases of speech are in vse among the i Da si graue non est Hor. l. 2. satyr 8. Sed tamen iste Deâ—â—s qui sit da Tytere nobis Virg. Bucol Accipe nunc Danaum infidias Virg. Aeneid l. 2. Latines Whether their Oratories or places of praier called Proseuchae were different places from their Schooles or Synagogues I haue not yet learned That some of these were without the citie that proueth nothing for so might Synagogues and Schooles too Epiphanius treateth of these k Epiphan Tom. 2. l. 3. c. 80. Oratories but there he speaketh not one word to shew the lawfulnesse of ciuill businesses to be done in them could that be proued a difference would easily be shewen Some say they were l Beza Act. 16. 13. Synagogues others m Philo Iud. de vitâ Mosis p. 530. Schooles Of this house of praier mention is made Acts 16. 13. in which Saint Paul sate downe and spake vnto the women which gesture intimateth rather preaching than praying true all gesture was in vse for praier standing kneeling sitting Abraham stood before the Lord Gen. 18. 22. that is he praied The Publican stood a farre off and praied Luke 18. 13. whence by way of prouerb they said n R. Iuda in lib. Musar vid. Drus praet Mat. 6. 5. Sine stationibus non subsisterit mundus Were it not for standing the world could not stand Steuen kneeled Acts 7. 60. Dauid 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 praier 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 almes whence some vse the word o Quá te quaero proseucha Iuuen. Sat. 3. Proseucha to signifie an hospitall The p Caninius de locis N. Testam c. 5. p. 38. Talmudists taxed the peoples negligence in praier saying they vsed three sorts of Amen and all faulty A faint Amen when praied without feruency A hastie Amen when they said Amen before the praier was done A lazie Amen when they pronounced it at length as if they were a sleepe diuiding the word A-men The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iethoma pupillum The
the sinnes of the people and by the performance of certaine rites and ceremonies expiate them and make an attonement vnto God for them The Ceremonies at this time to bee 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 soules by fasting Whence this feast was also called a Iosephus de bell Iud. p. 43. Dies ieiunij The fasting day Ier. 36. 6. Which serueth for the vnderstanding of that Acts 27. 9. Sayling was now dangerous because the Feast was already past that is the feast of Expiation was now past and winter was at hand Those Ceremonies which concerned the Priest alone were two First then the high-Priest entred into the Holiest of Holies which was peculiar vnto this day Secondly he being about to sacrifice for himselfe and his house he tooke vnto him a young bullocke for a sinne offering and a ram for a burnt offering putting on his Priestly robes after he had washed himselfe in water he tooke of the Congregation two he-goats for a sinne-offering and a ram for a burnt offering The two he-goats hee presented before the Lord at the doore of the Tabernacle casting lots which of them should be sacrificed which let scape aliue This last was termed the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazazal ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnez capra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azal abâ—jâ— K. D. Kimchi in radic Scape-goat because the other being slaine this was sent aliue into the wildernesse The Greeke Interpreters call this goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from euils which name the Heathens applied to their Tutelar Gods They intimated that when this Scape-goat caried away the sinnes of the people into the wildernesse hee likewise caried away all those euills which belonged vnto those sinnes And for the securing the people in this point the Lord commanded the High Priest to confesse in the name of all the people and to disburden the sins of the whole Congregation vpon the head of the Scape-goat The forme of Confession according to the relation of the Hebrew Doctors was this c P. Fag Leuit. 16. O Lord thy people the house of Israel they haue sinned they haue done wickedly they haue transgressed before thee I beseech thee now ô Lord pardon the sinnes iniquities and transgressions with which the people the house of Israel haue sinned done wickedly and transgressed before thee as it is written in the Law of thy seruant Moses That in that day he shall make attonement for you that he might cleanse you and that you might bee cleane from all your iniquities before the Lord. The moderne Iewes now because there can be no proper sacrifice the Temple of Ierusalem being destroyed the men they take a white cocke on this day the women an hen d Buxtorf Synagog c. 20. This cocke 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 cocke acknowledging themselues worthie of death and then they cast the intralls vpon the top of the house that some Rauen or Crow might carrie both them and together with them their sinnes into the wildernesse And lest they might seeme to bee mad without reason they assigne the cause why they make choyce of a cocke at this time to be this This word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gebher in the holy language signifieth a man in their Talmud it signifieth a cocke Now say they the iustice of God requires that as Gebher sinned so Gebher should make satisfaction From this feast of Expiation it is probable that the Grecians vsed an yeerely Expiation of their cities which was performed on this manner Certaine condemned persons were brought forth with garlands vpon their heads in manner of sacrifices these they would tumble from some steepe place into the sea offering them vp to Neptune e Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing this forme of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis pro nobis peripsema As if they had sayd Bethou a reconciliation or propitiation for vs. The like kinde of expiation was vsed among them in time of any pestilence or contagious infection for the remouall of such diseases they then sacrificed certaine men vnto their Gods * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus Scholiast in Aristophan Plut. pag. 48. such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words are vsed by the Apostle 1 Cor. 4. 13. and they are translated filth 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 pauement of the ground But in f Budaeus annot reliq in Pandect De poenis p. 334. Budaeus his opinion the Apostle had allusion vnto those kindes of expiations in vse among 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 reuilings and cursings of the multitude as those condemned persons who were offered vp by way of publique expiation Now seeing at this feast principally the High Priest was a type of Christ it will not bee amisse to note the agreement betweene the type and the truth Aaron 1. The high-Priest went into the Holiest of all Leuit. 16. 3. 2. Hee went once a yeare Exod. 30. 10. 3. Hee with the bloud of goats and calues Heb. 9. 12. 4. He alone Heb. 9. 5. Hee cloathed with his Priestly robes Leu. 16. 4. 6. He tooke two goats Leu. 16. 7. The goat did beare the peoples iniquities Christ 1. Christ our High-Priest went into the holy place namely the heauens Hebr. 9. 12. 2. Hee entred once Heb. 9. 12. 3. Hee by his owne bloud Heb. 9. 12. 4. He alone hath trodden the wine-presse Is 63. 3. 5. Hee ordained and sealed to this office by his father from all eternitie 6. He tooke two natures the impassibilitie of his Godhead was shadowed by the Scape-goat his sufferings in his manhood by the goat that was sacrificed Theodoret Quaest 22. in Leuit. Christ was made sin for vs 2 Cor. 5. 22. CHAP. IX The Sabbaticall yeare or Seuenth yeares rest AS euery seuenth day was a Sabbath day so euery seuenth yeare was a Sabbaticall yeare Leuit. 25. And as the Sabbath day signified that they themselues were the Lords and therefore they abstained from their owne worke to doe the Lords So the Sabbaticall yeare was to signifie that both they and their land was the Lords The obseruation of this feast consisted chiefly in two things First in the not tilling or manuring of their ground whence it was called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabath Haarets the Sabbath of the land Leuit. 25. 6. Secondly in the Creditors discharging their debtors and releasing
Tabernacle the Temple Priests Altars Vessels and Garments but there was no anniuersary or yearely solemnity appointed to bee obserued in remembrance of their consecration The consecration therefore which wee now speake of being an yearely festiuall was the consecration of the Altar appointed by Iudas Maccabaeus to be obserued from yeare to yeare for the space of eight daies from the fiue and twentieth of the moneth Caslew which answereth in part to our December 1 Macab 4. 59. Of this Saint Iohn speaketh and as he mentioneth our Sauiours presence there so he intimateth the time to bee about December It was at Ierusalem the feast of the Dedication and it was winter Iohn 10. 22 c. The reason of this feast was in remembrance of that great mercy which God shewed vnto his people in deliuering them from the tyranny of Antiochus and the Idolatry which he had forced vpon them setting vp the Idol of Iupiter in the Temple of God and abolishing the true worship of God These two feasts are of humane institution and others might be added vnto them but little is to bee added or nothing at all to that which is deliuered concerning them in the places of Scripture where they are mentioned THE FOVRTH BOOKE Of their Idolatry CHAP. I. The beginnings of Idolatry THe infinitenesse of Gods maiesty farre transcendeth the capacity of created natures and if wee consult not with Gods owne Oracles though the sense of a Deitie may be imprinted euen in an Atheists heart yet so far shall he be from all right vnderstanding of God that hee will adore the creature in stead of the Creator and when he hath multiplied the number of his gods according to the number of the starres in heauen and creeping things on earth yet still his heart will be doubtfull whether hee hath worshipped the true God nay whether the true God be not vtterly vnknowne For this reason the mariners in 〈◊〉 ship cried euery man vnto his god 〈◊〉 1. 5. Euery man to his owne god and lest they might all mistake the true God they awaken Ionah to call vpon his God This a Seru. in Georgic lib. 1. vncertainty attending Idolatry caused the Heathens to close their petitions with that generall Dij deaeque omnes b Gyrald Syntagm 17. The Arabians perceiuing the vnsufficiency of their knowne gods dedicated their altars Ignoto Deo To the vnknowne God At Athens Saint Paul found an Altar with the same inscription Act. 17. 23. Hence other neighbour countries were wont to sweare c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian in Philopatride by him that was vnknowne at Athens From this doubt and distrust among the Athenians what God was and who he was sprang another vncertainty amongst them as dangerous as the other diuiding and sharing that vndiuidable vnity of the Godhead betweene I know not what compâ—irs and equalls so that they had other altars mentioning a pluralitie of gods d Pausanias in Atticis the inscription being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The altar of the vnknowne Gods yea the compleat and entire inscription of that altar which Saint Paul saw is thought to haue beene thus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Act. Apost 17. 23. It. Hieronym Tit. 1. 12. To the Gods of Asia Europe and Africa to the vnknowne and strane God Which obseruation implieth their practise to haue symbolised with other Heathens in that forementioned closure Dij Deaeque omnes O all ye Gods and Goddesses helpe This distrust I thinke to be the chiefe reason why they worshipped the vnknowne God though I deny not but the altars might beare this title to conceale the name of their Tutelar god vnto whose protection they had committed themselues f Alex. ab Alex. lib. 6. cap. 4. Tyraquell in illuâ— locum because the Heathen people generally conceited that if the gods name to whom they dedicated a citie were knowne then the enemies might by some magicall incantation or charme call him forth and cause him to forsake the citie For the better preuenting of which manner of euocations the Tyrians the Lacedemonians and other g Macrob. Saturn lib. 3. cap. 9. Nations fettered and chained their gods that they might not depart Againe it might be done in imitation of the Iewes who about the time of our Sauiour his incarnation held it vnlawfull to pronounce that essentiall name of God Iehoua and in stead thereof would reade Adonai The occasion of this concealement of the name Iehoua I take to haue beene originally to preuent the blaspheming of that holy name among the Heathens who had learned from that name to denominate their Idols h Vid. Macrob. Satur lib. 1. cap. 18. It. Irenaeum lib. 2. cap. vlt. Item Origen contra Cels lib. 6. fol. 76. col 3. loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hence afterward the forbearing the name became superstitious and so farre preuailed that they corrupted the text for the defense thereof Exod. 3. 15. This is my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolam for euer i Vid. P. Galatin lib. 2. cap. 10. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnalam to be concealed Though I deny not but that name was alwaies in some sense ineffable namely as k Plin. in Prooem lib. 5. hist natur Pliny saith the names of the Affrican people and townes were ineffable that is such as other languages could not expresse without circumlocutions As those forementioned Idolatrous names were nothing else but so many deprauations of the name Iehoua so the Originall of many other ensuing kindes of Idolatrie proceeded at first from a misconstruction of Scripture They hauing learned by tradition that the Sun Moone Stars had a kinde of Lordship and rule ouer day and night times and seasons Hence the superstitious ignorance of those people deified those lights of Heauen and worshipt them as gods Afterward corruption preuailing their Apotheosis or god-making Ceremonies were extended to sublunarie creatures partly as Symbola or representatiue signes of those greater and more glorious lights for this reason the Chaldeans worshipt fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vr of the Chaldeans mentioned Gen. 11. which signifieth fire or light is thought to be the verie god of the Chaldeans though in that place the name Vr be applied to some chief citie from the name of the Idoll Yea the god of Nabor Gen. 31. 53. is thought to be no other partly also the inferiour creatures were canonized for gods in way of thankfulnesse for the benefits receiued from them for which reason the sea the windes the aire the earth and fruits of the earth became deified At last well-deseruing men nay Crocodiles Serpents Rats Cats Dogs Garlicke and Onions were reputed gods CHAP. II. Of Moloch Adram-Melech Anam-Melech Baal The Tabernacle of Molech Chiun Remphan Horses consecrated to the Sunne Thamuz OF the Idoll Moloch wee reade in diuers places of Scripture 1 King 11. 2 King 23. 10. Leuit.
had his distinctiue titles and different rites of worship sometimes occasioned by the place as Baal-Peor Numb 25. 3. sometimes from the benefit obtained as Baal-Tsephon Exod. 14. 1. and Baal-Zebub 2 King 1. 2. sometimes for some other reason as Baal-Berith Iudg. 8. 33. Baal-Peor is thought to be that a Hieronym ad Hos c. 9. Idem prodidit Isidor Orig. lib. 8. Priapus that obscene Idoll so famous in prophane authors He was called Peor from the hill Peor mentioned Num. 23. 28. as likewise his Temple wherein he was worshipped standing vpon the same hill was called Beth-Peor Deut. 3. 29. He was worshipped by the Moabites and Midianites the Idoll Chemosh Ier. 48. 7. is thought to be the b Hieronym in Isai l. 5. c. 15. same and I take it to be applied to Baal-Peor by way of contempt as if one should say their blinde god according to that in the Psalme They haue eies and see not For the first letter c Philo Iud. l. 2. Allegoriar p. 79. Caph signifieth quasi and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musch palpare to groape or feele about in manner of blinde men Baal-Tsephon is thought by the d â—â— Fag Exod. â—â— Hebrews to haue beene an Idoll made by the Egyptian Magicians and placed in the wildernesse to obserue and stoppe the Israelites in their departure from Egypt whence it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsephon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsapha signifying to watch and obserue in manner of a watchman wee may call him Baal speculator as among the Romans because Iupiter stayed the Romans when they were flying he was called e Rosin lib. 2. antiq Rom. cap. 5. Iupiter stator Baal-zebub soundeth as much as the Lord of the flies or a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianz. orat 2. contr Iulian p. 102. Master-flie which hath power and authority ouer the rest in which respect the Prince of the Deuils in the Gospell is termed Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebub signifieth a flie g Plin. lib. 10. cap. 28. This Idoll was worshipped by the Cyrenians but principally by the Ekronites because whensoeuer they sacrificed vnto him the swarmes of flies which at that time molested the country dyed But it is certaine that this was not the alone reason for they were wont to repaire to him as to an Oracle 2 King 1. 2. wee may call him Iupiter muscarius or Hercules muscarius k Clemens Alexandr in protreptic for the inhabitants of the city Elis sacrificed to Iupiter vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. A driuer away of flies and the Romans to Hercules vnder the same name Some Greeke copies in the Gospell read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul which change is interpreted to bee for to shew the greater contempt of the Idoll as if they should say Iupiter stercoreus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebel signifieth stercus and Beel or Baal signifieth Dominus Baal-Berith was the Idoll of the Shechemites of his Temple we reade Iudg. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith signifieth a couenant so that Baal-Berith may be translated Iupiter foederatus i. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuaginta interpr Iud. 8. 33. The God vnto whom they bound themselues by couenant Concerning Bel and the Dragon little is spoken besides what we reade in that of the Apocrypha where the History is described CHAP. IV. Of Dagon THe a R. Dauid 1 Sam. 5 Hebrew Doctors say that this Idoll Dagon was made from the nauill downeward in forme of a fish but from the nauill vpward in forme of a man This they collect from the 1 Sam. 5. 4. The two palmes of his hands were cut off vpon the threshold And furthermore they say the Idoll Dagon had his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dag signifying in the holy language a fish according to which description we may english him the Philistims Neptune or * Triton non absimilem habuisse figuram singitur Frons hominem praefert in pristim desinit aluus Pier. Hierogl lib. 31. pag. 218. Triton Others deriue the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagan signifying corne and they b Philo Byblius apud Euseb de praepar lib. 1. cap. 7. say that he first inuented the vse of the plough and corne whence they translate him Iupiter aratrius In this respect wee may call him the Philistims Saturne because antiquity makes c Pier hieroglyph lib. 32. p. 228. idem lib. 56. Saturne the first inuentor of husbandry and therefore paints him with an hooke or sithe in his hand as being the fittest hieroglyphick for husbandry Both opinions haue their Authors and no sufficient proofe hath beene produced to ouerthrow either d R. Leui. 1 Sam. 5. Yea their are not wanting among the Iewes themselues that say this image of Dagon was made in the forme of a man Notwithstanding Scaliger his coniecture is not improbable that those who interpret Dagon Iupiter aratrius or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might mistake and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadai signifying Ager A field for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schaddai being the very name of God signifying Omnipotens Almighty CHAP. V. Of the molten calfe THe history of the molten calfe is at large set downe Exod. 32. where wee reade that by reason of Moses his long absence the people desired of Aaron Gods to be made whereupon Aaron made for them the molten calfe The reason why they worshipped God rather in the similitude of a calfe then of any other creature is generally by expositors conceiued to be from the corruptions learned among the Egyptians who worshippped their Idol a Plin. nat hist l. 8. c. 46. Herodot l. 2. Solin c. 35. aut aliorum distinctione 45. Apis otherwise called b Alex. Genial dier lib. 6. c. 2. Serapis in a liuing Oxe and likewise in an image made in the forme and similitude of an Oxe with a bushell on his head This Oxe was remarkable for certaine notes and markes whereby it was differenced from all others It was black bodied it had a white forehead a white spot behinde and a knot vnder his tongue for the more curious fashioning and polishing of these markes in the molten calfe Aaron may seeme to haue made vse of his c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stylo sculptorio grauing toole d Plin. hist lib. 8. c. 46. It. Alex. Gâ—nial dier l. 6. c. 2. The Egyptians repaired vnto this Oxe for the resolution of matters doubtfull as to an Oracle and the manner of consulting with him was thus The party that repayred vnto him tendred a bottle of hay or grasse which if he receiued then it betokened a good and happy euent if otherwise he refused it then it did portend some euill to come Thus they turned their glory into an Oxe that eateth grasse Psal 106. 20. The Hebrew word in the Psalme translated an Oxe is e 〈◊〉 〈◊〉 〈◊〉
veile by the name of power especially seeing it was in token of subiection The Apostle being an Hebrew of the Hebrewes might haue respect vnto the Hebrew word z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velamen multeris a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subiecit Radid signifying a veile which commeth from the root Radad to beare rule and authority and so might vse the Greeke word signifying a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power in the same sense as the Hebrews did And in truth what was this subiection to the husband but a kinde of power and protection deriued vnto the wife in comparison of her former state being a virgin and therefore in case her husband was â—ealous of her amongst other tokens of sorrow shee was commanded to stand at her triall with her b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sine Radid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic ego interpretor verba Maimon in Sota c. 3. §. 5. head vncouered Numb 5. 18. intimating thereby that if shee could not then cleere her selfe she was from thence forward depriued of all power which heretofore she enioyed by the meanes of her husband After the mariage was finished sometimes there was permitted a bill of diuorce this the Hebrewes called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepher Kerithuth A bill of cutting off because the woman is by this meanes cut off from her husbands family d Maimon de diuort c. 1. §. 1. Ten things were thought requisite as the root and foundation of a diuorce 1. That a man put her not away but of his owne will 2. That hee put her away by writing not by any other thing 3. That the matter of the writing be to diuorce her and put her away out of her possession 4. That the matter of that diuorcement be betweene him and her 5. That it be written by her name 6. That there be no action wanting after the writing thereof saue the deliuery of it vnto her 7. That he giue it vnto her 8. That he giue it her before witnesses 9. That hee giue it her by the Law of diuorces 10. That it bee the husband or his deputy that deliuereth it vnto her The forme or copy of this bill of diuorcement was as it followeth e e Haec forma reperitur opud Mosem Kotsensem fo 1. 33. Aliud exemplar ibidem habetur It. in Mose Aegyptio part 2. fol. 59. vnde desumpta est haec testium subscriptio quam apposuimus vpon such a day of the weeke such and such of the moneth N. such or such an yeare of the creation of the world according to the computation which we vse here in this Citie N. situate neere the riuer N. that I of the Country N. the sonne of Rabbi N. of the Country N. But now I dwelling in such or such a place neere such or such a riuer haue desired of mine owne free will without any coaction and haue diuorced dismissed and cast out thee thee I say thee my wife N. of the Country N. the daughter of Rabby N. dwelling in such or such a Country and dwelling now in such or such a place situate neere such or such a riuer which hast beene my wife heretofore but now I doe diuorce thee dismisse thee and cast thee out that thou maiest be free and haue the rule of thy selfe to depart and to marry with any other man whom thou wilt and let no man be refused by thee for mee from this day forward for euer Thus be thou lawfull for any man and this shall be to thee from me a bill of separation a bill of diuorce and a letter of dismission According to the Law of Moses and Israel N. the sonne of N. witnesse N. the sonne of N. witnesse This bill was written by a f Solomon Iarchi Hos cap. 1. 10. Scriuener or publique notary And g Maimon de diuort cap. 11. §. 18. furthermore a woman being diuorced or otherwise a widow it was not lawfull for her to marry againe till shee had taried ninetie dayes besides the day of her diuorce or of her husbands death and her last espousals to the end that it might bee knowne whether she were with childe or no and that there might be proofe whether it were the seed of her first husband or of her second It was a common custome among the Romans about the time of our Sauiours birth euen for the women to diuorce their husbands and to marrie againe at their pleasure Of this Heathen Authors speake Sic fiunt octo mariti Quinque per autumnos Iuuenal Satyr 6. vers 230. Et nubet decimoiam Thelesina viro Martial lib. 8. h Senec. 3. de Ben f. 16. Non consulum sed maritorum numero annos suâ—s computant c. The bill tenderd by the woman was termed i Plutarch in Alcibiade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of forsaking not letters of cutting off or putting away This same practise was in vse also among the Hebrews Hence is that saying of our Sauiour If a woman shall put away her husband and bee married to another c. Mark 10. 12. Now although at that time humane lawes forbad not mariages renewed with others vpon such diuorces yet Gods law condemned both such diuorces and such mariages and before God persons marying after such diuorcements were reputed digamites that is to haue two husbands or two wiues For this reason a Minister aboue others is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The husband of one wife 1 Tim. 3. 2. And the woman she is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wife of one husband 1 Tim. 5. 9. In which texts second mariages in case of the husbands or wiues death are no more forbidden then the Poet forbade them in the like phrase Vnico gaudens mulier marito Horat carmin 3. 14. Note in the last place that among the Iewes the bridewoman also brought a dowrie to her husband it was sometimes more sometimes lesse it was called by the k Elias Thiâ—bit It. Solomon Iarchi Gen. 31. 15. Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nedunia Raguel gaue with his daughter Sarra halfe his goods seruants and cattell and money Tob. 10. 10. CHAP. V. Of their Burials AT the time of a mans death before his buriall many ceremonies were obserued First the next of the kinne closed the eyes of the deceased body Ioseph shall put his hands vpon thy eyes Gen. 46. 4. This was likewise practised both by the Romans and the Grecians Ille meos oculos comprimat ille tuos Ouid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad II. Secondly they washed the body being dead Tabitha died and when they had washed her they laid her vp in an vpper chamber Acts 9. 37. The Baptization or washing at such a time was threefold The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 34. 26. A washing from the pollution contracted by the touch of a dead carcasse so that
with vowels and accents or whether they were added by the Masorites for the vnderstanding of which it will be needfull first to enquire who the Masorites were Secondly what their worke was and then to deliuer in a proposition what may bee probably thought in this point First concerning the Masorites wee are to know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar signifieth Tradere To deliuer and Masora a tradition deliuered from hand to hand to posteritie without writing as the Pythagoreans and Druides were wont to doe but by the figure Synecdoche it signifieth those Criticall notes or Scholion written in the margine of the Bible and those that were the authors of those criticall obseruations were termed Masoritae Masorites Concerning these authors who they were there are two opinions Some k Ahen Esra vid. Buxtorf comment Major c. 3. thinke that they were certaine learned Iewes liuing in the citie Tiberias they termed them Sapientes Tiberiadis The wisemen of Tiberias These wise men are thought to haue added these marginall notes vnto the Hebrew Bibles l Elias Leuita in praesat tertia l. Masoreth â—ammasoreth sometime after the finishing of the Babylon Talmud which was about the yeare of our Lord 506. This opinion is vnlikely for these two reasons 1. m Buxtorf in comment Masor c. 7. Because we cannot finde in histories the continuance of any colledge or schoole in Tiberias so long but rather that degrees in learning ceased there within foure hundred yeeres after our Sauiour his birth 2. n Buxtorf in comment Masor c. 8. In both Talmuds mention is made of the Masora and the things contained therein Others therefore more probably say o R. Asarias R. Gedalia Buxtorf in comment Masor c. 11. that the Masorites were that Ecclesiasticall Senate or Councell held by Esra Haggi Zacharie Malachie and diuers others assembled for the reformation of the Church after their returne from Babylon they are called Viri Synagogae magnae This Councell continued at least forty yeares for Simeon the iust who went out in his Priestly robes to meet and pacifie Alexander the Great comming in hostile manner against Ierusalem p Pirke Aboth c. 1. was the last of that Councell and that was aboue three hundred yeeres before the birth of our Sauiour Esra was the President or chiefe of this Councell he was of such repute among the Iewes that they paralleld him with Moses saying q Talmud l. Sanhedrim c. 2. f. 21. Dignus erat Esra quòd data fuisset lex per manus eius Israeli si non praecessisset eum Moses In the second place wee are to consider the worke what the men of this great Synagogue being the true Masorites did their worke may be reduced to these particulars 1. When this great Councell was assembled they among whom Esra was chiefe who was assisted with the inspiration of Gods spirit r Buxtorf in comment Masor c. 11. determined what bookes were Canonicall what spurious and Apocryphall Secondly Å¿ Tertullian l. de habit muliebr Chrysostom hom 8. ad Hebraeos Irenaeus aduers haeres lib. 3. c. 25. Augustin de mirab sacrae script l. 2. circa finem the authentique and canonicall bookes were purged by them of all errors crept into the Text in time of their captiuitie Thirdly they t Genebrard l. 2. Chronolog digested the old Testament into twentie two bookes according to the number of the Hebrew letters Fourthly they distinguisht it into great sections and verses for though the law was not so confusedly written without any space or note of distinction betweene word and word that it seemed all one continued verse or as the Kabbalists speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theba achath one word vntill the time of the Masorites yet it was not so distinguisht into Sections and Verses as now we haue it Fifthly They added their censures and criticall obseruations concerning the irregularity of many words in respect of the vowells and accents Sixthly they numbred the verses words and letters of euery booke to preuent all possibility of corrupting the Text in future times for now they saw the gift of prophecie should cease Lastly they noted the different writing and different reading for the vnderstanding of which we must know that in the Hebrew text many words are written with more many with fewer letters than they are pronounced u Sunt octo voces quae scriptae sunt in textu sed non leguntur quas adducit Masora Ruth 3. 12. many words written in the text which are not pronounced c. In the margine the difference is expressed whence the difference in the text they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethib Scriptionem the writing the difference in the margine they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri Lectionem the reading because they doe reade according to that in the margine x Contra hos disputat Eliaâ— Leuita in praefat 3. l. Masoreth hammasoreth This difference is thought by some to be a correction of the Bible according to seuerall copies after their returne from Babylon but that it is of diuine authority containing many mysteries knowne to Moses and the Prophets successiuely though many of them vnknowne to our age and that it was not any correction but the difference it selfe primarily and purposely was intended by the Prophets and holy pen-men of the Scripture euidently appeareth by the diuersity of readings in those bookes which were written by Haggi Zacharie Malachie Daniel and Esra they being the Authors of their owne bookes needed no correction at that time themselues being present yet in them this different reading is vsed In the third place the proposition followeth namely Seeing that the Masorites passed their censure on many words for their irregularity in their vowels and accents therefore The vowels originally were not from the Masorites but of the same antiquity with their words and in truth otherwise they had beene a body or carcasse without a soule CHAP. VIII Israels pitching of their tents or of their camps WHiles the Israelites wandered thorow the Wildernesse their Church was a Tabernacle and their habitations Tents so that their whole Campe might be termed a moueable Citie It was diuided into three parts In the centre or middle of all was the tabernacle it selfe with its courts this they termed the Campe of the Diuine Maiestie Next round about pitcht the Priests and Leuites to whom the charge of the tabernacle belonged and therefore the nearest adioyning place of habitation might be the conuenientest for them this was called the Campe of Leui. In the vtter parts round about Leui the twelue Tribes pitcht their tents this they termed the Campe of Israel The first Campe resembled a great Cathedrall Church with its Church-yard The second a priuileged place about the Church as it were for Colledges for the habitation of the Clergy The third the body of a citie wherein the townesmen or laity dwelt The forme of the whole is probably thought to