weeke that is Munday not before the fifteenth houre and the 589. moment the feast of the new Moone was translated vnto Tuesday How both the Lunary and the Politicke translation worke in this change reade Scaliger de emend lib. 2. p. 87. Double translation is when the feast is translated not to the next but to some farther day as if the first day of the moneth Tisri should happen vpon Saturday here if the Moone hath not ouerpast her coniunction before the afternoone Lunary translation remooueth this feast till Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteene houres Politicke translation remooueth it till Munday as appeareth by the rule Adu forbidding Sunday Of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numerall and it may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thus In their common yeare when an whole moneth is not inserted if the point of the change happen vpon the third day of the weeke that is Tuesday not before the ninth houre and the 204. moment of an houre then the new Moone shall be translated to Thursday Note in the last place k Munster Calend p. 45. that 1080. moments make an houre The feast of Tabernacles was obserued in the moneth Tisri and therefore that could not be obserued the morrow after the Sabbath as appeareth by the rule Adu The Passeouer was obserued in the moneth Nisan and therefore that might be obserued the morrow after the Sabbath as appeareth by the rule Badu If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not I take it to be thus All the after translations depended vpon the first translation of the first new Moone in Tisri but that could not bee so changed as to preuent all concurrence of two feasts and thus to haue their Passeouer sometimes to follow their Sabbath they thought the most conuenientest ordering of the yeare because though not all meetings of two Sabbaths yet most were hereby preuented This tract of translation of feasts it serueth partly to open the customes of the Iewes partly to giue light for the vnderstanding of that great dispute among Diuines whether our Sauiour did anticipate the Passeouer The Greeke Church l Epiphan l. 2. Tom. 1. cap. 51. p. 147. holds that he kept a Passeouer by himselfe with his Disciples on the thirteenth day of the month when vnleauened bread was not yet to bee vsed and hence they doe both vse and vrge a necessitie m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit Casaubon exercit 16. p. 465. of leauened bread in the Lords Supper But this opinion we reiect First because it accordeth not with the truth of Euangelicall historie Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law n Munster in Matt. c. 26. Others say that because that yeere their Passeouer fell on Friday hence the feast was translated vnto Saturday by the rule Badu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Iewes kept Saturday Hee kept Gods command they the tradition of their Elders o Ioseph Scaliger de emend temp lib. 6. p. 266. Lastly others more probably hold that both Christ and the Iewes did eat the Passeouer the same day and houre namely on Friday or the fourteenth day of the month if wee count the beginning of Friday according to the manner of the Iewes from six a clocke at night on Thursday Friday morning hee was iudged and crucified and in the after-noone about three of the clocke when the preparation of the Sabbath began hee was buried There layed they Iesus because of the Iewes preparation Ioh. 19. 24. For reconciling the Euangelists in this point we must note these particulars which are more at large proued in the chapter of the Passeouer 1. The fourteenth day of the month on which the Paschall Lambe was eaten was called the first day of vnleauened bread the feast of vnleauened bread drew neere which is called the Passeouer Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeouer of the Lord and in the fifteenth day of this month is the feast Numb 28. 16 17. Some of them thought because Iudas had the bag that Iesus had said vnto him Buy those things that we haue need of against the feast Ioh. 13. 29. The sheepe and bullocks offered vpon this day are called the Passeouer Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall lest they should be defiled but that they might eat the Passeouer So that this eating of the Passeouer is not vnderstood of the Paschall Lambe But some may question how they should haue beene defiled by entring into the common hall The answer is that vpon p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maâ—mon lib. vlt. Iad c. Sanedrin §. 11. Holy day eues which they terme dayes of preparation they held it vnlawfull for their Iudges to sit on life and death Hence it is that they brought Iesus to Pilat the Roman Deputie Secondly they withdrew themselues out of the common hall Thirdly for this reason they said It is not lawfull for vs to put any man to death Ioh. 18. 31. q August Tract 114. in Ioann Ita hunc locum exponunt etiam Cyrill lib. 12. in Ioan. cap. 6. Chrysostom homil 82. in Ioan. Beda in cap. 18. Ioan. that is vpon this or such like day for though their high Court of Sanedriâ—â— were put downe 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 Iesus might be fulfilled which hee spake signifying what death hee should die vers 32. Which text intimateth that that vnlawfulnesse was vrged by the speciall prouidence of God that he might be crucified being iudged by Pilat for if the Iewes had iudged they vsed no such kinde of death towards malefactors Againe Steuen was condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their owne Law the chiefe Captaine Lysias with violence tooke him out of their hands Acts 24. Which argueth that all power in causes capitall was not taken from them But of this see the Chapter of their capitall punishments CHAP. VIII The feast of Expiation VPon the tenth day of the month Tisri answering to September with vs the feast of Expiation was commanded to be celebrated Leuit. 13. It was called the feast of Expiation because the High Priest did then confesse vnto God both his owne sinnes and
the Passeouer of the Lambe because on that day toward the euening the Israelites were commanded according to their families to roste a Lambe and eat it in their priuate houses Secondly it signifieth that yearely festiuitie which was celebrated on the fifteenth of Nisan it may bee called the Passeouer of sheepe and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeouer as the foureteenth of Nisan was called simply the Passeouer In the foureteenth day of the first moneth is the Passeouer of the Lord and in the fifteenth day of this moneth is the Feast Num. 28. 16 17. Toward this Feast wee are to vnderstand that Iosiah gaue vnto the people such a multitude of sheepe lambs kiddes 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 vnleauened bread drew nigh which is called the Passeouer Luke 22. 1. So that in this acception it contained the Feast of vnleauened bread also notwithstanding in proper speaking the Feast of vnleauened bread was a distinct Feast from the Passeouer First the Passeouer was to bee kept on the fourteenth day of the first moneth at Euen This was their second sacrament in which although they were enioyned to eat vnleauened bread with the lambe yet the feast of vnleauened bread began not till the morrow following being the fifteenth day of the same moneth and lasted seuen daies of which onely the first and last were holy conuocations wherein in they might doe no seruile worke Leuit. 23. 5 6 7 8. Secondly the Passeouer in the ages following its first institution might not be killed and eaten in any other place saue onely where the Lord did chuse to place his name which afterward was at Ierusalem but the feast of vnleauened bread the Hebrews thought themselues bound to keepe in euery place wheresoeuer they dwelt if they could not bee at Ierusalem and the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon de fermento Azymo c. 6. §. 1. eating of it they say depended not vpon the eating of the Passeouer but it was a commandement by it selfe The rites and ceremonies obserued by the Iewes in the eating of this sacrament their Paschal Lambe agreed with those generall ceremonies vsed in their solemne feasts They blessed the cup and blessed the bread and diuided it amongst the guests and washed the feet of those that sate at the table as is shewen in the chapter of feasts The particulars in which it differed from other feasts are deliuered in those interrogatories or questions proposed in way of Catechisme by some childe at the time of eating their Passeouer or rather in the answer made vnto the childe by him that blessed the table The question was thus What meaneth this seruice The forme of the answer was e Scalig. de emend temp l. 5. p. 270. How different is this night from all other nights for all other nights wee wash but once in this twice thus Christ when supper was ended washed his disciples feet in all other nights we eat either leauened or vnleauened bread in this onely vnleauened in other nights we eat any sort of herbs in this night bitter herbs in all other nights wee eat and drinke either sitting or lying but in this we lie along Then he proceedeth to declare that the Passeouer was in respect that the Lord passed ouer the houses of their fathers in Egypt Secondly hee held vp the bitter herbs in his hand and said These bitter herbs which wee eat are in respect that the Egyptians made the liues of our Fathers bitter in Egypt Thirdly hee held vp the vnleauened bread in his hand and said This vnleauened bread which wee eat is in respect that the dough of our fathers had not time to bee leauened when the Lord appeared vnto them and redeemed them out of the hand of the enemie This kinde of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeouer Hence the Apostle borroweth his phrase As often as ye shal eat this bread and drinke this cup yee shall declare or shew forth the Lords death 1 Cor. 11. 26. Concerning this Lambe they are charged thus Vpon the tenth of Abib euery one shall take a Lambe for an house a male of the first yeare without blemish and this he kept vntill the fourteenth day of the same moneth Exod. 12. 3 c. The Lambe it was either of sheepe or goats For an house the whole body of the Israelites was diuided into twelue tribes the tribes into families the families into houses if the house were too few for the eating of the Lambe then the next neighbour ioyned with them in the eating thereof The whole company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Saint Marke vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke the 6th All these words signifie a societie 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 Gospell the whole multitude sitting on the grasse seeme to be compared vnto a Garden and their seuerall societies or companies vnto so many beds in the garden The number of communicants in this Paschall society f Ioseph de bello Iud. lib. 7. c. 17. was neuer lesse than ten nor more than twenty It followeth in the text A male to note the masculine and peirlesse vertue of our Sauiour whom it did typically shadow forth g Heâ—raâ—cè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filium anni Sunt qui distinguilit inter Filium anni Filium anni sut Filium anni interpretantur qui annum vnum agit nec minor nec maior Filium vero anni sui qui est in anno primo licet eum nondum absob erit Sed Aben Esra negat absque Cabala posse 〈◊〉 quis sit filiâ—â— anni sui nam fieri potest inquit vt sit Vau adduitium siue paragogitum quale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similibus Of the first yeare which phrase they interpret thus That the Lambe after it was eight daies old and forward was allowable to be offered for the Passeouer but not before because it is said When a Bullocke or a Sheepe or a Goat is brought forth then it shall bee seuen daies vnder the damme and from the eighth day and thenceforth it shall be accepted for an offring made by fire vnto the Lord Leuit. 22. 27. And the reason of this law some of the Hebrews haue thought to be h Vid. Munster ad Leuit. 22. because in their opinion nothing in the world was absolutely perfect vntill a Sabbath had past ouer it Moreouer if it were an houre elder than an yeare it was vnlawfull because it is said A male of the first yeare Without blemish as
alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat foure degrees of this censure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those were censured with this degree who were onely barred the Lords Table as for entrance into the Church hearing the Word praying with the congregations they enioyed equall liberty with other Christians they might stand by and behold others receiue the sacrament but themselues did not partake thereof whence they were called Stantes 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this censure all that I reade of it is thus That hee that is thus censured hath admittance into the Church i Vid. Iustel loco citato but his place must be behinde the pulpit and he must depart with the Catechumeni that is such Pagans who were gained to the Christian faith but not fully admitted into the Church because they wanted baptisme and therefore that they might not pray promiscuously with other Christians there was a place behinde the quire of the Church in manner of cloysters allotted to them and was from them called k Hospin de Templis p. 88. Catechumenium This I take to be the place for this second degree of excommunication so that the force of this censure I thinke to consist in these three things First they were barred the Lords Table Secondly they might not stand by at the administration of the Lords supper which was allowed in the first degree and this appeareth clearely because the Catechumeni departed alwaies at the celebration of the communion for to them principally it was said Ite missa est Thirdly though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall downe on their knees and pray and were thence called Succumbentes yet this they might not doe in the congregation but only in that place behinde the quire or pulpit which was allotted to the Catechumeni and in this also this second degree differeth from the first The third sort of censure was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the party thus censured was permitted to come no farther than the Church porch where it was lawfull for him to heare the Scriptures read but not to ioyne in praier nor to approach the Lords Table whence such were termed Audientes The fourth and last sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons vnder this censure stood quite without the Church requesting those that entred in with teares and weeping to petition the Lord for mercy toward them whence they were called Plorantes Seeing it is commonly thought that Cain was censured by the first degree of excommunication called Niddui and that the last called Schammatha was of Enochs institution both these being of such antiquity I dare not say that the three degrees of Excommunication were borrowed from the three sorts of vncleannesse which excluded people out of the three l De quibus P. Fagius in num 5. 2. camps though there was an obseruable poportion between them Niddui may be paralleld with the exclusion out of the camp of God alone which befel those that were defiled by touch of the dead Cherem may be compared to the exclusion out of the campe of God and the campe of Leui which befell those that were defiled of an issue Schammatha may bee compared with the exclusion out of all three campes the campe of God the campe of Leui and the campe of Israel this befell those that were defiled of leprosie and from the Iewes it is probable that the Greeke and Latine Churches borrowed their degrees of Excommunication CHAP. III. Their ciuill Consistories what persons were necessarily present in them IN many things men might be sinfull in respect of Gods law though not liable to punishment in respect of mans Thou shalt not auenge nor be mindfull of wrong Leuit 19. 18. which the Hebrewes explaine thus To auenge is to deny a good turne to one who formerly denied him To be mindefull of a wrong is to doe a good turne to one who formerly would not doe so much for him but at the doing thereof to vpbraid the other of his vnkindnesse They illustrate it thus when Ruben saith to Simeon Lend me thy hatchet he answereth I will not lend him Afterward Simeon hath need to borrow an hatchet of Ruben and saith vnto him Lend me thy hatchet Simeon saith vnto him I will not lend him thou wouldst not lend me thine this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima Auengement Now when Ruben saith to Simeon lend me thy hatchet hee answereth I will not lend him afterward Simeon borroweth an hatchet of Ruben Ruben saith Loe I will lend it thee I will not deale with thee as thou dealtest with me this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira Mindefulnesse both these were sinfull but not liable to mans iudgement In all ciuill Courts fiue forts of persons were alwaies present 1. Iudges 2. Officers 3. Pleaders 4. Notaries 5. Witnesses In the supreme Court there was one that was chiefe ouer all the other Iudges they called him in Hebrew Nasi in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince His leaue was craued for the triall of actions The witnesses were at least two Deut. 19. 15. If they were false they punisht them with a Talio the same punishment which hee intended against his brother Deut. 19. 19. The Notaries were two a Moses Kotsens in Sanhedrim one stood on the right hand to write the sentence of absolution and what was spoken in defence of the party the other stood on the left hand to write the sentence of condemnation and the obiections against the party b Drus praeterit Mat. 25. Drusiu◠thinkes that Christ speaking of the last iudgement had reference to this Hee shall set the sheepe on the right hand and on the left the goats Matth. 25. 23. The Officers were in manner of Shreiffes they were present to execute what the Iudges determined whence they caried vp and downe * Moses Kotsens in Sanhedrim their staues and whips as the Consulls at Rome had roddes and axes caried before them for the readier execution of iustice In Hebrew they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoterim by the septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our English translation commonly Officers and by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doubtlesse there is allusion vnto them Luke 12. 58. When thou goest with thine aduersary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate as thou art in the way giue diligence that thou maiest be deliuered from him lest he hale thee to the Iudge and the Iudge deliuer thee to the Officer c. The Pleader was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal rib hee stood on the right hand of the party cited into the Court whether he pleaded for or against him The Lord shall stand on the right hand of the poore to saue him from those that iudge his soule Psalm 119. 31. that is the Lord shall pleade his cause And Satan stood at the right hand of Ioshua Zach. 3. 1. that is to accuse him or pleade against him When Saint Iohn
of burialls but concerning the latter it will not bee amisse to note that the Talmudists determine the matter thus saying c Vide Cunaeum de rep Heb. lib. 2. cap. 3. That it was lawfull for the High-Priest to teare the skirt or neather part of his garment but from the bosome downeward it was vnlawfull which if it bee true then it doth not necessarily follow that Caiaphas did contrary to the law in renting his clothes Matthew 26. 65. The inferiour Priests might mourne for these six Father Mother Sonne Daughter Brother and Sister that had no husband Leuit. 21. 2. In the discharge of their offices the High-Priest and other Priests agreed in these particulars 1. They both burnt incense and offered sacrifices 1 Chron. 6. 49. Secondly they both sounded the trumpets the vse whereof was twofold sometimes to sound an alarum in warre sometimes to assemble the people and their Rulers Num. 10. Thirdly they both slew the sacrifices 2 Chron. 29. 22. Fourthly They both instructed the people Mal. 2. 7. Fiftly They both iudged of leprosie Leuit. 13. 2. For the more orderly performance of these offices the High-Priest had his suffragan d Elias Thisbit called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan who in case of the High-Priests pollution performed his office Of this sort was Zephaniah Ier. 52. 24. And of this sort Annas is thought to haue beene when Caiaphas was High-Priest e Casaubor aduers Baron p. 242. It. Ioseph Scaliger in Prolegom ad Euseb In this sense they interpret Annas and Caiaphas to haue beene High-Priests the same yeere Luke 3. 2. The High-Priest and his Sagan resembled our Bishop and his Suffragan The Patriarke of Constantinople and his Primore termed Protosyncellus and amongst the Romanes the Centurion and his Optio for the Lieutenant in warre who in case of necessity supplied the Centurions place were termed Optiones That euery one of the Inferiour Priests might equally serue in his order King Dauid distributed the whole company of them into twentie foure rankes or courses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turm◠vices Nadab and Abihu being dead there remained onely two sonnes to Aaron namely Eleazar and Ithamar now as the succession of Priests was preserued in these two families so did Dauid at this time according to the number of people in each family make his diuision Eleazars family he diuided into sixteene ranks and Ithamars into eight the diuision was by Lot the first lot fell to Iehoiarib the second to Iedaiah the third to Harim c. 1 Chron. 24. Euery ranke or course serued weekely in the Temple by turne and the rankes receiued their names from those who at that time were the heads of the seuerall families and euer after retained the same names The chiefe of euery ranke was called Summus Sacerdos istius classis The chiefe Priest of that ranke Hence it is that we reade of many High-Priests assembled together Marke 14. 1. Furthermore we are to note that as the weekely courses fell out by lot so did they by lot determine each particular Priests seruice namely who should burne incense who slay the beasts who lay them on the Altar who dresse the Lamps c. Zacharias was of the course of Abia Luke 1. 5. that is of the eight course and his lot was to burne incense Luke 1. 9. The office of the Leuites was to pitch to take downe to beare vp and downe the Tabernacle and the vessells thereof Leui had three sonnes Gershon Cohath and Merari and accordingly the whole company of the Leuites were distinguisht into three orders Gershonites Cohathites and Merarites The Gershonites charge was to carry the couerings and hangings of the Tabernacle The chiefe things within the Sanctuary were committed to the Cohathites The wood-worke and the rest of the instruments were committed to the charge of the Merarites Numb 3. This was the office of the Leuites in Moses his time and whiles they were on their iourney in the wildernesse but afterward when they were setled in the promised land then Dauid changed their office appointing them some to haue the charge of the treasures of the Temple 1 Chron. 26. 20. others to be ouer-seers and Iudges others to bee Porters others Singers 1 Chron. 23. 4. The singers in time of singing were clad in linnen Robes or Surplesses 2 Chro. 5. 12. The Singers were diuided into twentie foure orders or courses 1 Chron. 25. 8. And the Porters into as many 1 Chron. 26. that both might supply their turnes weekely by lot as the Priests did In Moses time also their consecration beganne at the fiue and twentieth yeare of their age In Dauids at the twentieth 1 Chron. 23. 24. Ezra 3. 8. Here we may note the libertie granted vnto the Church in changing Ceremonies the office of the Leuites in Dauids time was not the same as in Moses and againe Moses and Dauid agreed not in the time of their consecration Againe in the Christian Church we shall finde in Matthias his election the vse of lots not so in Pauls or any other of the Apostles In their meetings vse of an holy kisse and at the Lords Supper vse of their loue feasts both now antiquated throughout Christendome Moreouer there are certaine degrees obserueable among the Leuites 1. Their initiation when they were a moneth old they were initiated and presented vnto God Numb 3. 15. Secondly their consecration they were consecrated by imposition of handes when they were 25. yeares old Numb 8. 24. From thence for the fiue yeares following they learned their office Those that imposed hands on them are said in the Text Numb 8. 10. to be the sonnes of Israel Chazkuni interpreteth that place the First borne of Israel They were the Representatiue Church and in allusion to this the Church of Christ is called the Church of the first borne Heb. 12. 23. At the same time the Leuites were waued by the Priests that is as the Greeke reades it f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated which word is vsed for the Ministers of Christ g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate mee Barnabas and Paul Acts 13. 2. Thirdly their Ministration to carry vp and downe the Tabernacle and this was at the thirtieth yeare of their age vntill the fiftieth Num. 4. 3. Lastly their vacation or discharge from that laborious seruice of carrying the Tabernacle notwithstanding euen then they were to serue in their charge to encampe round about the Tent to sing and to beware that no stranger came into the Temple h Francisc Iunius Analyt expos Num. 8. and likewise to ouersee and instruct younger Leuites in manner of Bishops Vnto these degrees the Apostle seemeth to haue respect They that haue ministred well get themselues a good degree 1 Tim. 3. 13. The like kinde of i Dionys Halicarnass lib. 2. degrees are obserueable among the Vestall Virgins they remained in their nunnery 30. yeeres Ten yeeres they learned the mysteries of their profession Ten yeeres
Practicks and Theoricks both agreed in their Aphorismes or Ordinances but in certaine 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 manuall crafts keeping of sheepe looking to bees tilling of ground c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers The Theoricks spent the day in meditation and praiers whence they were by a kinde of excellency by Philo termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplicantes 3. The Practicks had euery day their dinner and supper allowed them the Theoricks only their supper 4. The Practicks had for their commons euery one his dish of Water-gruell and bread The Theoricks onely bread and salt if any were of a more delicate pallat than other to him it was permitted to eat hyssop their drinke for both was common water Some are of opinion that these Theoricks were Christian Monkes but the contrary appeareth for these reasons 1. In that whole booke of Philo concerning the Theoricks there is no mention either of Christ or Christians of the Euangelists or Apostles 2. The Theoricks in that booke of Philo's are not any new Sect of late beginning as the Christians at that time were as is cleerely euidenced by Philo his owne words First in calling the doctrine of the Essenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Philosophy deriued vnto them by tradition from their forefathers Secondly in saying Habent priscorum commentarios qui huius sectae autores c. 3. The inscription of that booke is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Philo b Philo in principio lib. de legat ad Caium elsewhere calleth the whole Nation of the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which argueth that those Theoricks were Iewes not Christians CHAP. XIII Of the Gaulonitae and the Herodians OTher factions there were among the Iewes which are improperly termed Sects Of these there were principally two 1. Gaulonitae 2. Herodiani The Gaulonitae had their names from one Iudas who a Ioseph antiq l. 18. c. 1. sometimes was called Iudas Gaulonites b Ioseph lib. 18. c. 2. sometimes Iudas Galilaeus of whom Gamaliel speaketh Acts 5. 37. After this man arose vp Iudas of Galile in the daies of the tribute The tribute here spoken of was that made by Cyrenius sometimes called Quirinius the name in Greeke 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 Iudaea where Coponius was President and there he raised this tax which taxation is vnaduisedly by some confounded with that mentioned Luke 2. 1. Both were raised vnder Augustus but they differed First this was only of Syria and Iudaea that in Saint Luke was vniuersall of the whole world Secondly this was when Archelaus Herods sonne was banished into Vienna hauing reigned nine yeares that vnder Herod the Great whence there is an obseruable emphasis in that Saint Luke saith it was the first taxing hauing reference vnto this second d Ioseph loco superius citato The occasion of this faction was thus When Cyrenius leauied this tax and seazed vpon Archelaus Herods sonnes goods then arose this Iudas opposing this tribute and telling the people that tribute was a manifest token of seruitude and that they ought to call none Lord but onely him who was Lord of Lords the God of heauen and earth Whence those that adhered vnto him were called Gaulonitae they were also called Galileans e Oecumenius Act. 5. 37. It. Theophylact Luc. 13. 1. It was their bloud that Pilat mixed with their sacrifices Luke 13. 1. For Pilat had not authoritie ouer the nation of the Galileans The f Theophylact. in Luc. 13. reason of this mixture is thought to bee because the Galileans forbad sacrifices to be offered for the Roman Empire or for the safety of the Emperor whereupon Pilat being incensed with anger slew them whiles they were g Ioseph lib. 7. de bello cap. 28. p. 985. sacrificing To this faction belonged those murderers termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Act. 21. 38. Concerning the Herodians those that number them among Heretiques make the heresie to consist in two things First in that they tooke Herod the Great for the promised Messias because in his reigne he being a stranger the Scepter was departed from Iudah which was the promised time of the Messiah his comming Secondly they honoured him with superstitious solemnities annually performed vpon his birth-day Of Herod his birth-day the Poet speaketh Cùm Herodis venere dies vnctâque senestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alta fidelia vino Pers Sat. 1. Now whether this latter may be referred to Herod the Great I much doubt because I finde not any author among the ancients to speake of Herod the great his birth day It was another Herod Tetrarch of Galile otherwise called Antipas whose birth day we reade celebrated Marke 6. 21. The former point that the Herodians receiued Herod as their Messiah though it hath h Epiph. haeres 20. Theophylact. Matt. 22. 16. alij plures many graue Authors auouching it yet i Hieronym Matt. 22. 17. others iustly question the truth thereof for if the Herodians were Iewes as most thinke how then could they imagine that Herod a stranger could be the Messiah seeing that it was so commonly preached by the Prophets and knowne vnto the people that the Messiah mu◠be a Iew borne of the tribe of Iudah and of the house of Dauid Others say k Theodor. Beza Matt. 22. 16. that the Herodians were certaine flatterers in Herod his Court varying and changing many points of their religion with Herod their King To omit many other coniectures vtterly inprobable I incline to Saint Hierome whose opinion is l Hieronym Matt. 22. 17. that the Herodians were those who stood stifly for tribute to be paied to Caesar It concerned Herod who at first receiued his Crowne from Caesar to further Caesars tribute not onely in way of thankfulnesse but also it way of policie to preuent a possible deposing or disceptring for it was in Caesars power to take away the Crowne againe when pleased him Now in respect that Herod sought to kill Christ and the Herodians with the Pharises tooke counsell against him vnto this our Sauiour might haue reference saying Mark 8. 15. Beware of the leauen of the Pharises and of the leauen of Herod viz. of their contagious doctrine his foxelike subtilties THE SECOND BOOKE treateth of Places CHAP. I. Their Temple WHen the Israelites came out of Egypt Moses was commanded to build a Tabernacle for the place of Gods publique worship Afterward when they were setled in the promised land then Salomon was commanded to build a Temple These two shadowed the difference betweene the Iewes Synagogue and
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
generall Their ordinary meales as they were not many in a day so neither were they costly They were called a ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iter facere significat viaticum Aruchoth which word signifieth properly such fare as trauellers and waifaring men vse on their iourneys The word is vsed Ierem. 40. 5. So the chiefe steward gaue him vittailes and a reward and let him goe likewise Prou. 15. 17. Better is a dinner of greene hearbs where loue is The extraordinary and more liberall kinde of entertainment by way of feasting was commonly called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conuiuium Compotatio Dicitur a potando siue biâ—endo vt Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab altera eius parte Mischte from their liberall drinking at such meetings There was also another kinde of feasting wherein they made merry together eating the remainders of their sacrifices this they termed c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum celebris solennitas à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum celebrauit Chag From this custome of hauing a feast at the end of their sacrifices the Christians of the Primitiue Church instituted their loue feasts to d Chrysostom 1 Cor. 11. Hoc autem praecipio succeed the Lords Supper In both these greater and more solemne feasts there were some Ceremonies vsed by them as preparatory to the feast others in their giuing thanks others in their gesture at Table The ceremonies preparatory were principally these three 1 Salutation 2 Washing the feete of the guestes 3 pouring oyle on them Their Salutations were testified either by words or some humble gesture of the body By words and then these were the vsuall formes The Lord be with you or the Lord blesse you Ruth 2. 4. From the last of these blessing is often taken in scripture for saluting If thou meete any e Tertul. lib. 4. adu Marcâ—â— blesse him not and if any blesse thee answer him not againe saith Elisha to Gehazi 2 King 4. 29. The sense is as our English renders it Salute him not Sometimes they said Peace be vnto thee Peace be vpon thee Goe in peace and such like When yee come into an house salute the same and if the house be worthy let you peace come vpon it but if it be not worthy let your peace returne to you Matt. 10 12 13. By gesture their salutations were signified sometimes by prostrating the whole body sometimes by kissing the feet Luke 7. 38. commonly by an f Xenophon de institut Cyr. lib. 1. p. 17. It. lib. 5. p. 113. ordinary kisse Moses went out to meet his father in law and did obeysance and kissed him Exod. 18. 7. Moreouer Ioseph kissed all his brethren and wept vpon them Gen. 45. 15. This Saint Paul calleth an holy kisse 1 Cor. 16. 20. Saint Peter A kisse of charity 1 Pet. 5. 14. g Tertul. de orat c. 14. Tertullian calleth it osculumpacis A kisse of peace These were kisses which a Cato might giue and a Vestall receiue Of this sort the Iewes had h Vid. Drusium ad difficiliora loca Exod. c. 12. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth pharukim Oscula propinquorum 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikath pharishuth Oscula separatiâ—is 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth gedola Oscula magnitudinis three kindes 1. A kisse of saluation which hath beene specified by some of those former instances 2. A kisse of valediction Wherefore hast thou not suffered mee to kisse my sons and my daughters Gen. 31. 28. 3. A kisse of homage the word signifieth a kisse of state or dignity but it was to testifie their homage and acknowledgment of their Kings souereignty Then Samuel tooke a viall of oyle and powred it vpon Sauls head and kissed him 1 Sam. 10. 1. And vnto this they referre that in the second Psalme Kisse the sonne lest he be angry These salutations howsoeuer they were such as were vsed mutually sometimes in their meetings abroad vpon the way yet were they such as were vsed also in their entertainment as clearly appeareth by many of those fore-quoted examples The second Ceremony preparatory was i Lotio pedum ante dâ—scubitâ—m non sâ—lum Iudaeis sed gentibus ipsis erat vsitaâ—a lucus hic Iuus est hic accumbe ferte aquam peâ—â—bus Pâ—auâ—us Perâ— washing their feet And the man brought the men vnto Iosephs house and gaue them water and they did wash their feet Gen. 43. 24. The office was commonly performed by seruants and the meanest of the family as appeareth by our Sauiour Christ who to leaue an example of humility behind him washed his Disciples feet Ioh. 13. 5. And Abigail when Dauid tooke her to wife said Behold let thine handmaid bee a seruant to wash the feet of the seruants of my Lord 1 Sam. 25. 41. For this purpose had they certaine vessels in readinesse for such imploiments that which our Sauiour vsed we translate a Bason Ioh. 13. 5. He powred out water into a Bason The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed signifieth in generall a washpot and is there vsed for that which in strict propriety of speech the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. A washpot for our feet Some may heere make the question whence this water was powred I see no inconuenience if we say that there were vsually in their dining roomes greater vessels from which they powred out into lesser according as they needed of which sort it is not improbably k Stukins lib. conuiu thought that those water-pots were mentioned Iohn 2. 6. There were set there six waterpots of stone after the manner of the purifying of the Iewes By purifying there vnderstand this complementall washing of which we treat Now if we consider the washing of their hands vsuall and commendable in it selfe though superstitiously abused by Scribes and Pharises and the washing of their feet before and after meale for our Sauiour washed his Disciples feet after supper which second washing the Hebrews say it was in vse onely at the Passeouer there must needs be vse of great store of water in their greater feasts and therefore no maruell if many and capacious vessells stood in readinesse Farther we are to note that as the office was seruile and base so the vessell which obseruation giueth light to that Psal 60. 8. Moab is my Wash-pot that is the Moabites shall be basely subiect vnto me as the pot in which I wash my feet The third Ceremony preparatory was powring out of oyle A woman in the city brought an Alabaster box of ointment and stood at his feet behind him weeping and began to wash his feet with teares and did wipe them with the haires of her head and kissed his feet and annointed them with the ointment Luke 7. 37 38. It was also powred vpon the head whence in the same place Christ challengeth the Pharisee which entertained him Mine head with oyle thou diddest not annoint vers 46.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much vnlike Moreouer on the next day after this feast they compassed the altar h Hospinian de orig fest cap. 7 It. Munster in Calendar p. 150. seuen times with Palme boughes in their hands in the remembrance of the ouerthrow of Iericho for which reason or else because that Palme branches were the chiefe in the bundle it was called Dies palmarum Palme feast Concerning the reason of this feast Some are of opinion that it was instituted in memorie of that protection which the Lord vouchsafed the Israelites by the cloud when they trauelled thorow the wildernesse vnder the shadow of which they trauelled as vnder a safe boothe or tent Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posteritie may know that I haue made the children of Israel to dwell in boothes Leuit. 23. 43. The Chaldee rendreth it That your posteritie may know that I haue made the children of Israel to dwell i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shadow of clouds k Theophylact. Iohan 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage which was gathered in at that time of the yeere thence is it that they conceiue those Psalms of Dauid which are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to haue beene composed for this Feast Others speake more probably who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles the text is cleere Leuit. 23. 43. The sacrifices which were offered these seuen dayes are prescribed Numb 29. from the thirteenth verse to the thirtie fourth where we shall reade euerie day the like sacrifice but onely with this difference that vpon the first day they offered thirteen young bullocks vpon the second twelue vpon the third eleuen and so forward euer diminishing the number by one l Hospinian â— de â—rig huius fest The reason of which diminution the Iewes deliuer to bee thus the whole number of bullocks to bee offered at this solemnitie was seuentie according to the languages of the seuentie Nations for whom as they teach these sacrifices were performed signifying thereby that there would be a diminution of those Nations vntill all things were brought vnder the gouernment of the Messias who was the Expectation and Hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Nehem 8. 18. but yet because this immediatly followed the feast of Tabernacles it hath beene alwaies counted the last day of that Feast And not onely the boughes but the m Talmud tractat de festo Tabernaculorum cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Trâ—mâ—l Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth from the vsuall acclamations of the people whiles they caried the boughes vp and downe And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Ioh. 7. 37. n Buxtorf in abbreuiatur p. 253. Vpon this day they did reade the last Section of the Law and likewise began the first lest they might otherwise seeme more ioyfull in ending their sections than willing to begin them o Tremel Ioh. 7. 37. ex Talmud Vpon this day also by the institution of the Prophet Haggaeus and Zacharie and such like Propheticall men they did with great solemnitie and ioy bring great store of water from the riuer Shiloah to the Temple where it being deliuered vnto the Priests it was powred vpon the Altar together with wine and all the people sung that of the Prophet Es 12. 3. With ioy shall yee draw waters out of the wells of saluation Our Sauiour is thought to haue alluded vnto this in that speech which hee vsed on this verie day Ioh. 7. 38. He that beleeueth in me out of his belly shall flow riuers of waters of life It is worth our noting also that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri Ieroboam that hee might worke in the people a forgetfulnesse of the true worship of God appointeth the celebration of a feast in the eighth month on the fifteenth day thereof p Hospinian de orig huius fest p. 24. which is thought to be this verie feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New-Moones FOr the vnderstanding of the time when this Feast was to bee obserued wee must note the month Tisri was the seuenth month according to their sacred Computation and therefor it is commanded to be celebrated the first day of the seuenth month Leuit. 23. 24. But according to their ciuill Computation it was their first moneth so that this feast may be termed their New-yeares day The first day of euery moneth had its solemnities First they then repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath day 2 Kings 4. 23. Secondly it was then vnlawfull to buy and sell When will the new Moone bee gone that we may sell corne Amos 8. 5. Thirdly they had then speciall sacrifices ouer and aboue their daily sacrifices Notwithstanding this feast of Trumpets differed from other New moones First in respect of their sacrifices in their ordinary New moones they offered besides the daily sacrifice two bullocks one ram seuen lambs for burnt offerings with their meat and drinke offerings and a goat for a sinne offering Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare they offered all the foresaid sacrifices and ouer and besides them one bullocke one ram and seuen lambs for burnt offerings and a goat for a sin-offering Numb 29. 1. 6. Secondly in other new Moones they blowed no Trumpets In this they blowed a Sheindler invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Sunne rising till night Whence we learne what new Moone it is that Dauid speaketh of Psalm 81. 3. Blow the Trumpet in the new Moone in the time appointed at our feast day The reason in generall of this blowing and great noise of Trumpets I take to haue beene to make their New yeares day the more remarkable because from it all their deeds and contracts bore date and their Sabbaticall yeares and Iubiles were counted thence but why it should be made remarkable by the sound of Trumpets or Cornets there are three coniectures First the b P. Fag Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance and that they did therefore sound rams hornes because a ram was sacrificed in stead of him Secondly c Bas l. in Psalm â—0 Basil is of opinion that the people were hereby put in minde of that day wherein they receiued the law in mount Sinai with
their debts and thence it was called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemita laihoua The Lords release Deut. 15. 2. Seeing they were that yeare forbid to till their ground here question might bee made what they should eat then in the time of this intermission Answ I will command my blessing vpon you in the sixth yeare and it shall bring forth fruit for three yeares Leu. 25. 20 21. saith the Lord. Seeing euery seuenth yeare debts according to Gods command were to bee 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 seruing God Whence the Hebrewes themselues interpret this to be rather Mandatum probationis A command of triall such as Abrahams offering vp of Isaak was which God commanded not intending that he should be sacrificed but that Abrahams loue might bee tried rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Esra interpreting these words Saue when there shall be no poore among you Deut. 15. 4. c Aben Esra Deut. 15. 4. That is saith he as if the Lord had said Know that that which I haue commanded thee that thou shouldest not exact of thy brother will be needlesse If all Israel or the greater part obey the voice of God then there shall bee no poore amongst you to whom it shall be needfull for thee to lend yea all of you shall be able to lend to many nations The reasons why this feast was instituted are thought to be First to teach the people to depend vpon Gods prouidence by faith for though the owner of the field might gather euen on that yeare for the maintenance of himselfe and his family Leuit. 25. 6. yet he was neither to sow his field thereby to make his haruest the greater nor to hedge his field or locke vp his cornyard thereby to enioy the proprietie but to let all be common and euery mans hand equall in euery place Secondly they were hereby put in minde of that happy estate which Adam enioyed in his innocency when the earth brought forth her increase without manuring Lastly it shadowed forth that euerlasting Sabbath which we expect in the heauens d Vid. Hospinian de Orig. huius festi And some coniecture this to be the ground of Rabbi Elias his opinion e Talmud in Sanedrin c. Helec that the world should continue for six thousand yeares but the seuenth thousand should be the great Sabbaticall yeare The six thousand yeares answered the six working daies of the weeke the seuenth answered our Sabbath according to that A thousand yeares are but as one day with the Lord 2 Pet. 3. 8. Elias his words are these Six thousand yeares the world shall bee and againe it shall be destroied f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inamtatis duo millia legis duo millia dierum Messiae Talmud in Sanedrin c. Helec Two thousand shall bee void two thousand vnder the law and two thousand vnder the Messias The substance of this prophecy howsoeuer we reiect as too curious yet seeing that a Iew spake it it may serue to proue against them First That the Messias is already come Secondly That Moses his law ceased at his comming CHAP. X. Of their Iubile THis is the last festiuall which God commanded the Iewes it was celebrated euery fiftieth yeare It is commanded Leuit. 25. 8. Thou shalt number seuen Sabbaths of yeares vnto thee c. The English word Iubile is deriued from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iobel signifying a ram it signifieth also a rams horne Seuen Priests shall beare before the Arke seuen Trumpets of rams hornes Iosh 6. 4. where the word Iobelim is vsed and is expounded by the Chaldee Paraphrast rams hornes Marbachius is of opinion that this yeare was called their Iubile c Marbach in Leuit 25. from Iubal the first inuenter of musicall instruments of whom we reade Gen. 4. 21. Iubal was the Father of all such as handle the Harpe and Organ Other Authors deliuer other reasons of the name but it is most probable that this yeare was termed the yeare of Iubile from Iobelim the rams hornes then sounded There were fiue maine vses of this feast First for the generall release of seruants Secondly for the restoring of lands and tenements vnto their first owners who formerly sold them Thirdly hereby a true distinction of their Tribes was preserued because lands returned vnto their owners in their proper Tribe and seruants to their owne Families d Hospinian de Orig fest c. 9. Fourthly Some are of opinion that as the Grecians did compute their times by the number of Olympiads the Romans by their lustra the Christians by their Indictions So the Iewes by their Iubiles Lastly it did mystically shadow forth that spirituall Iubile which Christians enioy vnder Christ by whose bloud wee haue not onely a reentry into the Kingdome of heauen which we had formerly forfeited by our sinnes and this was haply signified by the Israelites reentry vpon their lands formerly sold but also the sound of the Gospell which was in this feast typed out vnto vs by the noise of Trumpets is gone throughout the world And thus the Lord God hath blowen the Trumpet as Zacharies phrase is Zach. 9. 14. But neither this release of seruants nor restoring of lands was e Moses Aegyptius in Halacha Schemita Veiobel c. 10. vntill the tenth day of the first moneth Tisri at which time it was proclaimed by the sound of Trumpets or rams hornes the nine first daies of this moneth the seruants feasted and made merry and wore garlands in token of their liberty approaching CHAP. XI The Feast of Purim and the feast of consecration or Dedication PVr is a Persian word and signifieth a lot whence this feast of lots is called Purim i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lottery it began on the fourteenth of Adar and continued till the end of the fifteenth Ester 9. 21. It was instituted by Mordecay in remembrance of the Iewes deliuery from Haman before whom lots were cast day by day and moneth by moneth for the destruction of them In these two daies they reade the history of Esther in their Synagogues and as often as they heare mention of Haman a Hospinian de fest fol. 33. ex Antonio Margarita in lib. de ceremoniis Iudaeorum they doe with their fists and hammers beat vpon the benches and boords as if they did knocke vpon Hamans head The feast of Dedication is termed in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas a feast wherein something is renewed because those things onely are reputed consecrated which are separated from their common vse and dedicated to some new and holy vse We shall reade of many things consecrated in the old Testament the
18. 21. He is sometimes called Moloch sometimes Molech sometimes Milcom He was the reputed god not onely of the Ammonites but of the a Lorinus in â— ex Oecumenio Moabites also Hee had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac signifying to rule or reigne The seuentie Elders translate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or King Such King-Idols were Adram-Melech and Anam-Melech the Gods of Shephernaim vnto whom that people burnt their children in fire I take Moloch and Baal to be one and the same Idol they were both names of supremacy and rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal signifieth a Lord or Master And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech a King or Prince They had both the same manner of sacrifice they burnt their sonnes for burnt offerings vnto Baal likewise Ier. 19. 5. yea they built the high places of Baal which are in the vally of Benhinnom to cause their sonnes and their daughters to passe thorow the fire vnto Molech Ier. 32. 35. In which text the place of sacrifice is noted to be one and the same common to both Idols and Molech put in the end of the verse to explaine Baal in the beginning thereof Some thinke them to be different because the b Augustin super Iudic. quaest 16. Vide sis Eusebium de praepar lib. 1. cap. 7. planet Iupiter was worshipped vnder the name of Baal but the planet Saturne is probably thought to haue beene worshipped vnder the name of Moloch If wee diligently obserue histories we shall finde such a confusion of the planets that the Sunne as it was sometime called Baal somtimes Moloch so it was somtimes called c Plato apud Macrob Satur. lib. 1. cap. 23. vbi mendosè citatur è Timaeo Platonis quod est in Phaedro Iupiter sometimes d Assyrios Saturnum quem Solem dicunt Iunonemq coluisse constat Seruius in Aenâ—id 1. Saturne and concerning Baal this is euident hence Iupiter was called by the Phenicians Baal-samen which name is deriued from the Hebrew and soundeth as much as Iupiter Olympicus the Lord of Heauen For Baal signifieth Lord and Shamaim Heauen And what is this Lord of Heauen in the theologie of the Heathens other than the Sunne who may as well be stiled the King of Heauen as the Moone the Queene Yea Sanchoniatho as Eusebius in the forequoted place relates him taketh all these three for one namely the Sunne Iupiter and Baal-samen Concerning Saturne it is apparent that the Sunne was worshipped vnder his name but I finde some Expositors to interpret Moloch to be e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech dici volunt quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malach. i. Angelus Nuncius Proindè interpretantur Molech Mercurium Deorum nuncium Mercurie others f R. Leui. Leuit. 18. 21. Mars these are but few and the grounds weake It is therefore more generally and more probably thought that he was Saturne because as to Moloch so to Saturne the Heathen people did sacrifice their g Macrob. Saturn lib. 1. c. 7. Sonnes and Daughters Secondly Saturnes Image differed not much from Molochs Of Saturnes thus we reade h Euseb de praepar lib. 4. cap. 7. It was made of brasse wonderfull for its greatnesse whose hands reaching towards the earth were so hollow readie to claspe that the youths which were compelled to come vnto him did fall as it were into a mightie ditch full of fire You shall reade in a manner the same description of Moloch Ialkut commenting on Ieremie writeth thus i Ialkut Ierem. 7. fol. 97. column 1. Though all other houses of Idolatrie were in Ierusalem yet Moloch was without Ierusalem in a place apart How was he made He was an image of brasse He had seuen chappels and he was placed before them hauing the face of a bullocke and hands spread abroad like a man that openeth his hands to receiue somewhat from some other and they set it on fire within for it was hollow and euerie man seuerally entred according to his offering After what manner whosoeuer offered a fowle went into the first chappell he that offered a sheepe into the second a lambe into the third a calfe into the fourth a bullocke into the fifth an oxe into the sixth and whosoeuer offered his sonne into the seuenth Thus Moloch and Saturne agree First in their sacrifice Secondly in the forme of their Images Now these seuen chappells built for Moloch may well resemble those k Orig. contra Celsum lib. 6. fol. 74. col 4. It. Gyrald in Deorum Syntagm 7. p. 223. seuen gates with which the Persians honoured the Sunne and as the seuen gates did so might the seuen chappels mystically expresse the seuen planets whereof the Sunne was Molech i. the King and Prince When they sacrificed their sonnes vnto this Idoll they did beat vpon tabrets and drums that the cry of the childe might not bee heard by the father Thereupon was the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toph signifying a drumme as likewise from the cry of the children it was called Gehenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a valley and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring or crying Some may make the question whether that the phrase The fire of Gehenna Matth. 5. 22. had its originall from this fire wherewith the children were burnt vnto Moloch I answer that in this phrase there was not respect onely vnto this fire though by the bitter cries and eiulations of poore infants the restlesse torments of hell might be shadowed yet the perpetuitie and euerlastingnesse of hellish paines I take to be signified herein by allusion vnto that l D. Kimchi Psal 27. 13. other fire kept continually burning for the consuming of dead carcasses and the filth brought out of Ierusalem For Gehenna was reputed a contemptible place without the Citie in the which they burnt by meanes of a fire continually preserued there the carcasses filth and garbidge of the Citie The m Capâ—io de Kabala p. 644. Kabbalists treating of Gehenna in this metaphoricall sense as it is applied to the paines of hell doe distinguish of it saying That there is Gehenna superior and inferior By the first they vnderstand bodily torments inflicted vpon the bodies of sinners in this world By the second they vnderstand the paines of the soule in the world to come n P. Galatinus lib. 12. c. 6. They say likewise that there are Septem Gehennae mansiones Seuen degrees or mansion places in Gehenna 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Of these seuen receptacles he that will mis-spend his time may reade according to the quotation It is much controuersed among expositors whether the children in this sacrifice were burnt in the fire or onely initiated and consecrated to Moloch passing in the middest of two fires in signe of their consecration It is probable that both
great horse to be lead vp and downe the which was called Equus Solis The second enquiry is what Idoll was meant by Chiun and Remphan otherwise in ancient copies called Repham Not to trouble the Reader with the various interpretations of expositors much lesse with the bold aduentures of others in correcting the text By Chiun wee are to vnderstand Hercules who in the Egyptian language was called Chon by Repham wee are to vnderstand the same Hercules for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim in the holy tongue signifieth Giants By Hercules wee may vnderstand the planet of the Sunne there are Etymologists which deriue Hercules his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heircol Illuminauit omnia the Greeke a Heracles quid aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. aeris gloria quae porro alia est aeris nisi solis illuminatio Macrob. Satur. l. 1. c. 20. Etymologie holds correspondency with the Hebrew and both signifie that vniuersall light which floweth from the Sunne as water from a fountaine Adde hereunto that b Euseb de praep l. 3. c. 4. p. 71. Porphyry interpreteth Hercules his twelue labours so often mentioned by the Poets to be nothing else but the twelue signes of the Zodiak through which the Sunne passeth yearely But some may question whether the name of Hercules was euer knowne to the Iewes It is probable the name was for Hercules was the god of the Tyrians from whom the Iewes learned much Idolatry as being their neere neighbours Yea it is apparant that in the time of the Macchabees the name was commonly knowne vnto them for Iason the High Priest sent three hundred drachmes of siluer to the sacrifice of Hercules 2 Maccab. 4. 19. Thirdly it followeth that we should enquire what this starre of Remphan was It is probably c Oecumenius Act. 7. 43. thought that it was a certaine starre painted in the forehead of Molech Neither was it vnusuall for the Heathen people to paint their Idolls with such Symbolica additamenta d Sueton. in Iul. c. 88. It. Plin. hist l. 2. c. 25. Horat. l. 1. Ode 12. Iulius Caesar his image had a starre depicted on the Crowne of his head The Sunne was also worshipped by the house of Iuda vnder the name Tamuz for e Hieronym comment 3. in Ezek. Tamuz saith Hierome was Adonis and f Pier. hierogl l. 9. p. 68. Adonis is generally interpreted the Sunne from the Hebrew Adon signifying Dominus the same as Baal or Moloch formerly did namely the Lord or Prince of the Planets The moneth which wee call Iune was by the Hebrews called Tamuz and the entrance of the Sunne into the signe Cancer was in the Iewes Astronomy termed Tekupha Tamuz the reuolution of Tamuz Concerning Adonis whom sometimes ancient Authors call Osiris there are two things remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death or losse of Adonis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the finding of him againe As there was great * Nunquamque satis quaesitus Osiris Semper enim perdunt semper inueniunt Lucan lamentation at his losse especially amongst the “ Plutarch in Alcibiade women so was there great ioy at his finding By the death or losse of Adonis we are to vnderstand the departure of the Sunne by his finding againe we are to vnderstand his returne Now hee seemeth to depart twice in the yeare First when hee is in the Tropicke of Cancer in the farthest degree northward Secondly when he is in the Tropicke of Capricorne in the farthest degree southward answerable vnto these two departures which may bee termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparitions or losses of the Sunne there are two returnes immediatly succeeding which may be termed likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the findings or new appearings of the Sunne Hence we may note that though the Egyptians celebrated their Adonia in the moneth of Nouember when the Sunne began to be farthest Southward and the house of Iuda theirs in the moneth of Iune when the Sunne was farthest Northward yet both were for the same reasons and in substance they agreed And of this the Prophet Ezekiel is thought to haue spoken Ezek. 8. 14. There sate women weeping for Tamuz Thâ—se solemnities were chiefly obserued betweene the Byblienses and the Alexandrini g Procopius in Isaiam ad c 18. It. Cyrillus l. 2. Tom. 2. in Isaiam the manner was thus When the Byblienses solemnised the death or losse of Adonis at that time the Alexandrini wrote a letter this letter was inclosed in an Arke of bulrushes therein they signified that Adonis whom they lamented was found againe this arke being after the performance of certaine rites and ceremonies committed to the sea forthwith it was caried by the streame to Byblus vpon the receipt whereof the lamentation of the women was turned into ioy h Iulius Maternus Firmicus l. de errore profan religion Others say that this lamentation was performed ouer an Image in the night season and when they had sufficiently lamented a candle was brought into the roome which ceremony might mystically signifie the returne of the Sunne then the Priest with a soft voice muttered this forme of words i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmicus ibid. Trust yee in God for out of paines saluation is come vnto vs. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Dan. Kimchi in radic There are likewise of the Iewes that say their Tamuz was an image whose eies they filled with Lead which Lead being molted by the meanes of fire vnder it the image it selfe seemed to weepe There l Procop. in Isai 18. are that thinke the Prophet alludeth vnto those letters inclosed in those fore-mentioned bulrush arkes Is 18. 2. when he speaketh of Embassadours sent by the sea euen in vessels of reeds vpon the waters But I rather approue the literall sense for by reason of the shelfes and dangerous rockes in the riuer Nilus it was not vnusuall for men to saile in hulkes and vessels made of a kinde of great bulrush which by the Egyptians was termed Papyrus and these kinde of ships m Plin. hist lib. 6. c. 22. Papyraceae naues CHAP. III. Of Baal-Peor Baal-Tsephon Baal-Zebub Baal-Berith Bel and the Dragon WHom the Hebrews called Baal the Babylonians called Bel and although the Planet of the Sunne onely at first might be worshipped vnder that name yet at last it became a common name to many other Idolls according to that There are many gods many Baalims or Lords 1 Cor. 8. 5. As the same Idoll Iupiter had different names and different rites of worship occasioned sometimes from the different places as Iupiter Olympius from the hill Olympus Iupiter Capitolinus from the Capitoll hill Iupiter Latialis from that part of Italy which is called Latium Sometimes from the different benefits which he was supposed to bestow on men as Iupiter Pluuius because he gaue raine Iupiter Lucetius because he gaue Light Iupiter Altitonans from thundring So Baal
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 〈◊〉 〈◊〉 〈◊〉
in whom I am well pleased Matth. 3. 17. It was in truth the prolegue preface or type of that true voice of the Father that eternall word which reuealed his Fathers will vnto mankinde These were the extraordinary meanes by which God reuealed himselfe to his people of old ordinarily hee reuealed himselfe by his written word Notwithstanding the Hebrews say that the law euen from the first time of its deliuery vnto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora Schebictab the written law the other deliuered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere To receiue or learne They say both were deliuered by God vnto Moses in mount Sinai but this latter was deliuered from Moses to Ioshua from Ioshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successiuely to after-ages till at last it was digested into one booke containing principally precepts and directions for those Israelites which inhabited the Holy Land It is called Talmud Ierosolymitanum It was composed in the yeare of our Lord 230. This because it containeth but a few constitutions is but of little vse About 500 yeares after Christ then was there a more full and exact collection of their constitutions for direction of those Iewes which dwelt in Babylon and other forraigne places this is termed Talmud Babylonicum and is of greatest vse among Authors it containeth the body of their ciuill and canon law This traditionall law they hold to be as authentique as their written word and that Moses receiued it from God when he receiued the law for say they were it not for this exposition the Decalogue it selfe might haue beene deliuered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens in praefat In hora veloci In lesse than an houre Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth these subtilties or mysteries which are obserued from the different writing of some letters in the Scripture from the transposing of them from a mysticall kinde of Arithmetique c. This was neuer wholly committed to writing Some instances we haue Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weepe for Sara Here “ Baal Turim because the letter Caph is lesse than the rest they note that Abraham wept but a little for Sara because shee was old Againe the letter Aleph is found six times in the first verse of Genesis hence R. Elias collected that the world should endure but six thousand yeares because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth an Anathema or excommunication by a Metathesis or transposition of the letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Iewes computation make 248. which in their anatomie they finde to be the iust number of members in a mans body Their conclusion hence is that if an excommunicated person doe truly repent then his Cherem is turned into Rachem his curse turned into a blessing if hee doe not repent then his Cherem entereth into Ramach the curse entereth into all his members to the vtter destroying of the whole man Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch signifieth a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha A woman Hence they note that in the name of the man there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod which is not in the name of the woman in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He which is not in the name of the man both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah one of the names of God these being taken away in both names there remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire to shew that as long as man and wife agree God is with them but when they disagree fire is betweene them Thus we see what vaine mysteries their Kabbalists obserue CHAP. IX Their Teraphim COncerning the Teraphim two things are especially to bee enquired First what they were Secondly for what vse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph signifieth in generall the compleat Image of a man Michal tooke an image a Teraphim and laid it in the bed 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens priuate vse in their owne houses so that these images seeme to haue beene their Penates or Lares their household Gods wherefore hast thou stollen my Gods my Teraphim Gen. 31. 30. And this man Micah had an house of Gods and made an Ephod and Teraphim Iud. 17. 5. Because of the worship exhibited to these Idolls hence from the Hebrew Taraph or as some reade it Tharaph commeth the Greeke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship The manner how these Images were made is fondly conceited thus among the Rabbies They b R. Eliezer vid. Eliam Thisbit killed a man that was a first borne sonne and wrung off his head and seasoned it with salt and spices and wrote vpon a plate of gold the name of an vncleane spirit and put it vnder the head vpon a wall and lighted candles before it and worshipped it With such Laban spake say they But without controuersie the Teraphim which Michal put in the bed was a compleat statue or image of a man The vse of these Images was to consult with them as with Oracles concerning things for the present vnknowne or future to come To this purpose they were made by Astrologers c Aben Esra Gen. 31. vnder certaine constellations capable of heauenly influences whereby they were enabled to speake The Teraphims haue spoken vanity Zach. 10. 2. And among other reasons why Rahel stole away her Fathers Images this is thought to be one That Laban might not by consulting with these Images discouer what way Iacob tooke in his flight CHAP. X. The seuerall sorts of Diuination forbidden WEE shall finde Deut. 18. 10 11. those Diuiners which are by the Law forbidden distinguished into seuen kindes not because there were no other but they were the most vsuall 1. An obseruer of times 2. An Inchanter 3. A Witch 4. A Charmer 5. A consulter with familiar spirits 6. A Wizard 7. A Necromancer To these we may adde an eight out of Hos 4. 12. consulting with the staffe And a ninth out of Ezek. 21. 21. A consulter with intrals 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obseruer of times a Iarchi Leuit. 19. 26. one that distinguisheth times and seasons saying such a day is good or such a day is naught such an houre such a weeke such a
Princes or secular Iudges sitting in the gate he was absoluted and discharged vers 16. yea although the tyranny of Antiochus and the troublesome times ensuing had bred such a confusion in matters of gouernment among the Iewes that an euident distinction can hardly be found in the new Testament yet some footsteps and imperfect tokens of both courts are there obseruable Principally Matth. 21. 23. It Matth. 26. 3. The chiefe Priests and the Elders of the people are named as two distinct Consistories and each Consistory seemeth to bee differenced by its proper name the secular Consistorie termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A councell the spirituall termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue They will deliuer you vp to the councells and they will scourge you in their Synagogues Mat. 10. 17. Hence that great assembly of Prophets and holy men called together by Esra for the reformation of the Church after their returne from Babylon is called Synagoga magna Their great Synagogue The office of the Ecclesiasticall Court was to put a difference betweene things holy and vnholy and betweene cleane and vncleane Leuit. 10. 10. and to determine appeales in controuersies of difficulty It was a representatiue Church Hence is that Dic Ecclesiae Mat. 18. 16. Tell the Church because vnto them belonged the power of Excommunication the seuerall sorts of which censure follow in the next Chapter Onely here take notice that as in the ciuill Consistories consisting of seuentie Iudges which was the supreme Court there were two sate as chiefe namely one whom they termed Nasi the Lord chiefe Iustice and the other whom they termed Ab beth din the Father of the Senate so in the Ecclesiasticall Consistory the high Priest and his Sagan or second high Priest sate chiefe there 2 King 23. 4. b Moses Kotsens in Sanhedrin That the high Priest sate in the Sanhedrim necessarily is an error for he was not elected into that company except he were a man of extraordinary wisedome Againe note that sometimes both Consistories assembled together as often as the matters to be determined were partly Ceremoniall partly Ciuill partly belonging to the Church partly to the Common-wealth which being not noted causeth the Courts not to bee distinguished by many Expositors This meeting and ioyning of both Consistories often appeareth in the Gospell The chiefe Priests and the Elders meet together CHAP. II. Of their Excommunication THey had three degrees of excommunication The first was called in the N. T. a casting out of the Synagogue Ioh. 9. 22. by the Iewes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat haec vox Separationem Elongationem deducitur à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separauit Hinc etiam proscriptus profligatus aut separatus quispiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui i. a separation or putting away b Buxtorf ex Rabbinis Epistol Hebr. p. 55. It signified a separation from all commerce or society with any man or woman for the distance of foure cubits also from eating or drinking with any from the vse of the mariage bed from shauing washing or the like according to the pleasure of the Iudge and the quality of the offence It was offorce thirty dayes yet so that they might bee shortened vpon repentance Hee that was thus excommunicated had power to bee present at Diuine seruice to teach others and learne of others he hired seruants and was hired himselfe but alwaies on condition of the foresaid separation If hee remained impenitent according to the pleasure of the Iudge his punishment was increased either to the doubling or the tripling of the time or to the extending of it to his liues end his male children were not circumcised if he died without repentance then by the sentence of the Iudge a stone was cast vpon his coffin or beire to shew that he was worthy to be stoned They mourned not for such a one with solemne lamentation they followed him not vnto the graue nor buried him with common buriall The second was called in the N. T. a giuing one ouer to Satan 1 Cor. 5. 5. By the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherem For the better vnderstanding of this word we must know that it is not vsed in this sense in the Old Test There we shall finde it applyed to persons or to things if to persons then it signifieth a deuoting of them to God by their death Leuit. 27. 29. If to things then it signifieth a deuoting of them vnto God by separating them from ordinary vse hence it is that Achan is punisht for stealing the deuoted thing Iosh 7. c Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitradit homines sacros Persons thus deuoted were termed by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deuoted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding in the Apostles time both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a second degree of excommunication differing from the former First because it was not done in a priuate court but published in the audienee of the whole Church Secondly maledictions and curses were added out of the law of Moses At the publishing hereof candles were tinned and when the curses were ended they put out the candles in token that the excommunicate person was depriued the light of heauen This kinde of excommunication was exercised against the incestuous person 1 Cor. 5. 5. And against Hymenaeus and Alexander 1 Tim. 1. 20. The third was called in the N. Test by the Syriake name Maranatha 1 Cor. 16. That is the Lord commeth Maran signifieth the Lord and Atha commeth and this they say was instituted by Enoch Iudg. 14. The Iewes called it Schammatha the etymology of which word I finde to be twofold Some say it soundeth as much as Maran-atha the Lord commeth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit Schem signifying the Lord and Atha commeth e Elias Thisbites in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others say it soundeth There is death Scham signifying there and Mitha death Hence we may render it an excommunication to death f Bertram de Politia Iudaic. cap. 2. p. 21. And this is thought to be the reason of that phrase 1 Ioh. 5. 16. There is a sinne vnto death i. which deserueth excommunication to death g Buxtorf Epist Hebr. p. 59. in dorso epistolae subjici solebat haec abbreuiatura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. prohibitum est per an ithema K. Gersom luminis capitiuitatis scil resignare has literas R. Gersom forbad the breaking open of letters vnder the penalty of all three sorts of excommunication And this was termed Excommunication in secrete nominis tetragrammati see the forme hereof in the Chapter of the Sadduces In the Greeke Church there were h Vid. Iustelli notas in codâ—cem canonum Eccles vniuers ad canon 25. Bellarminus de poenit l. 1. c. 22. Casubon Exercit. p. 552. obseruant qumtum gradum quem ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
was dead CHAP. VIII Punishments not capitall THe lesser punishments not capitall in vse among the Hebrewes are chiefly foure 1. Imprisonment 2. Restitution 3. Talio 4. Scourging Imprisonment Vnder this are comprehended the prison stockes pillory chaines fetters and the like all which sorts of punishment seeing they differ very little or nothing at all from those which are now in common vse with vs they need no explication The Keepers of the prison if they let any commited vnto them escape were liable to the same punishment which should haue been inflicted on the party escaped This is gatherable from that 1 King 20. 39. Keepe this man if by any meanes he be missing then shall thy life bee for his life Concerning that Libera custodia which a Drus praeter 2. Tim. 1. 18. Drusius proueth to haue beene in vse among the Romans I much doubt whether any such custome were in vse among the Hebrewes That some kinde of prisoners at Rome did goe abroad with a lesser kinde offetters in the day time to their worke and so returne at night to their prison hath elsewhere beene obserued by mee And b Senec. epist 5. Non in lib. de tranquil cap. 10. queÌ„admodum citatur a Drusio Eadem catena custodiam militem copulabat The same chaine tied both the prisoner and the keeper Obserue the vnusuall significations of these two words Custodia a prisoner and Miles a keeper So that Drusius deliuered Seneca his meaning but not his words when hee repeats them thus Eadem catena tam reum quà m militem tenet Obserue further that the prisoner was tied by his right arme and the keeper by the left because the right arme is the stronger and therefore iustly remaineth free rather to the keeper than to the prisoner Hence is that c Senec. de tranquil cap 10. Tuforte leuiorem in sinistra putas catenam Because the keeper tied himselfe vnto the same chaine not in way of punishment but voluntarily for the saftier keeping of the prisoner Restitution This was commanded when goods were vniustly gotten or wrongfully detained Exod. 22. It was d Thom. Aquin. secunda secundae q. 62. threefold Restitution is threefold Secundum idem in identity when the very same thing is restored which is wrongfully gotten Secundum aequale when there is so much for so much in quantity restored the goods vniustly gotten being sold or lost Secundum possible when restitution is made according to that which a man hath not being able to satisfie the whole Restitution in identity was and is principally required Whence it is that if the theft whether Oxe or sheepe were found aliue vpon a man he restored but double Exod. 22. 4. but if they were killed or sold then fiue Oxen were restored for an Oxe and foure sheepe for a sheepe Exod. 22. 1. The Iewes were so precise in this kinde that if they had built an house with a beame or peece of timber vniustly gotten they would pull downe the house and restore the e Dauid Kimchi same beame or peece to the owner From this the Prophet Habbakuk doth not much dissent The stone shall cry out of the wall and the beame out of the timber shall answer it Habbak 2. 11. Among the Iewes he ought to bee sold that was not of sufficient worth to make restitution Exod. 22. 3. f Augustin epist 54. And Augustine saith of Christians that he which doth not make restitution according to his ability neuer repented And Non remittetur peccatum nisi restituatur ablatum Talio This was a punishment in the same kinde an eye for an eye and a tooth for a tooth hand for hand and foot for foot Deut. 19. 21. Talio is twofold Talio identitatis or Pythagorica which was according to the letter of the law when the offendor was punisht with the losse of an eye for putting out anothers eye c. Talio similitudinis or analogica which was when the price of an eye or some proportionable mulct is payed for an eye put out or any other member spoyled The g Oculum pro oculo id est pretium oculi Targum Ionath Deut. 19. 21. It. R. Solomon ibid. Hebrews vnderstand Talio similitudinis that the price of a maime should be payed not Talio identitatis not that the offender should be punisht with the like maime Because to punish like for like in identity is in some cases impossible as if a blinde man put out anothers eye or one toothlesse strike out anothers tooth In case of bodily maimes therefore the h Vid. Munster Exod. 22. â—… Hebrew Doctors say that the party offending was bound to a fiuefold satisfaction First for the hurt in the losse of the member Secondly for the dammage in losse of his labour Thirdly for his paine or griefe arising from the wound Fourthly for the charge in curing it Fifthly for the blemish or deformity thereby occasioned Munster rendreth those fiue thus Damnum sessio dolor medicina confusio The i A. Gellius lib. 11. cap. 1. Romans likewise had a Talio in their law but they also gaue liberty to the offender to make choise whether he would by way of commutation pay a proportionable mulct or in identity suffer the like maime in his body Scourging This was twofold either virgis with rods or flagellis with scourges This latter was more grieuous than the former as appeareth by that Ironicall speech k Cic. pro. Rabirio Porcia lex virgas ab omnium ciuium corpore amouit hic misericors flagella retulit Both were in vse among the Romans but onely the latter among the Hebrews This beating or scourging was commanded Deut. 25. 2 3. where the number of stripes was limited which the Iudge might not exceed Fortie stripes shall hee cause him to haue and not past The Iewes in many things laboured to seeme holy aboue the law For example where the Lord commanded a Sabbath to be sanctified they added their Sabbatulum that is they began their Sabbath about an houre sooner and ended about an houre later then the law required where the Lord forbade them to eat or drinke things sacrificed to Idols they l This bites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prohibited all drinking with Heathens because it is doubtfull whether it were offered to Idols or no. The Lord commanded them in the time of the Passeouer to put away leauen out of their houses they would not take the m This bit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name into their mouthes all the time of that feast The Lord commanded them to abstaine from eating swines flesh they would not so much as name it but in their common talke n Elias This bit ibid. would call a Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar acher Another thing In like manner the Lord commanded chiefe malefactors which deserued beating to bee punisht with fortie stripes they in their greatest corrections would giue but thirty nine Of the Iewes fiue
food Leuit. 19. 23 24. In which this order was obserued the three first yeeres after the tree had beene planted the fruits were counted vncircumcised and vncleane it was vnlawfull to eat them sell them or make any benefit of them on the fourth yeere they were accounted holy that is either a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos ea comedebat Aben Esra in hunc locum they were giuen to the Priests Numb 18. 12 13. or the owners did eat them before the Lord at Ierusalem as they did their second tithe and this b Talmud Bab. in Magnasher sheni cap. 1. latter is the common opinion of the Hebrews After the fourth yeere they returned to the vse of the owner we may call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply the first fruits Secondly they were inioyned to pay yeerely the first fruits of euery yeeres increase and these wee may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of them there were many sorts First first fruits in the sheafe Leuit. 23. 10. Secondly first fruits in two waue loaues Leuit. 23. 17. These two bounded their haruest that in the sheafe was offred in the beginning of haruest vpon the fifteenth of Nisan the other of the loaues at the end vpon their Pentecost and Leuit. 23. they are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thenuphoth that is shake offrings Thirdly there was a first of the dough Numb 15. 20. namely a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vzziel Num. 15. 20. foure and twentieth part thereof giuen vnto the Priests which kinde of offring was obserued euen when they were returned out of Babylon Nehem. 10. 37. vnto this Saint Paul hath reference Rom. 11. 16. If the first fruit bee holy the lumpe is also holy Fourthly they were to pay vnto the Priests the first fruits of the threshing floore Numb 15. 20. These two last are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therumoth that is heaue-offrings this the heaue-offring of the threshing floore the other the heaue-offring of the dough Numb 15. 20. Vnder the name of first fruits commonly authors treat of no other but this last and wholly omit all the former sorts before wee proceed to the explaining of the last note with me the difference of these two words Thenuphoth and Therumoth both signifie shake-offrings heaue-offrings or waue-offrings but with this difference d P. Fag in pentat The Therumoth was by a wauing of eleuation lifting the oblation vpward and downward to signifie that God was Lord both of heauen and earth The Thenuphoth was by a wauing of agitation wauing it to and fro from the right hand to the left from the East to the West from the North to the South by which kinde of agitation they acknowledged God to bee Lord of the whole world Now that we may know what these first fruits of the threshing floore were the Rabbies and others following them distinguish them into two sorts the first of these was first fruits of seuen things onely 1. Wheat 2. Barly 3. Grapes 4. Figges 5. Pomegranets 6. Oliues 7. Dates For all which the promised Land is commended Deut. 8. 8. e R. Solom Deut. 26. 2. It. Mos Kotsens fol. 201. col 4. These the Talmudists terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biccurim and when they treat of first fruits they treat of them vnder this name and vnderstand by the name of Biccurim no other These they say are the first fruits which the people are so often in the Law commanded to bring vp vnto the Sanctuary at the feast of Pentecost which was the end and closure of their haruest as was signified both by this oblation and likewise by that of the two waue loaues Leuit. 23. 17. The second was paid of Corne Wine Oyle and the Fleece Deut. 18. 4. Numb 18. 12. yea of all things else that the earth brought forth for mans food Thus their Doctors are to bee vnderstood where they say f Moses Aegypt in Iad part 3. tract de Therumoth cap. 2. Quicquid eduliorum ex terra incrementum capit obnoxium est primitijs Therumae decimis This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma an heaue offring the Greeke renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separation because this was a consecration or setting apart of the Lords portion In allusion vnto this I take Saint Paul to haue termed himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated vnto the Gospell Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron shall separate the Leuites so the Greeke renders it but the Originall is Aaron shall waue the Leuites Numb 8. 11. Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate mee Barnabas and Saul Acts 13. 2. Drusius deliuereth another reason as hath beene said in the Chapter of the Pharises But to proceed the Hebrews called this second paiment not onely Theruma simply but sometimes g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma gedola the great heaue offring in comparison of that tithe which the Leuites paid vnto the Priests for that was termed Theruma magnasher the heaue offring of the tithe Numb 18. 26. which though it were one of ten in respect of that portion which the Leuites receiued yet it was but one of an hundred in respect of the husbandmans stocke who paid the Leuites and thus was it a great deale lesse then the great heaue offring as will presently appeare This the Hebrews say the owners were not bound to bring vp to Ierusalem The Law prescribed no set quantity to bee paid either in the Biccurim or in the Theruma but by tradition they were taught to pay at least the sixtieth part in both euen in those seuen things also paid vnder the name of Biccurim or first fruits as well as in their heaue offring termed Theruma or Theruma gedola Thus the Talmudists doe distinguish the Biccurim from the Theruma gedola but in my opinion the Biccurim may bee contained vnder Theruma gedola and in truth both of them are nothing else but the heaue-offring of the floore formerly mentioned out of Num. 15. 20. My reasons are these 1. Scripture giueth no such leaue to keepe any part of their first fruits at home if that could be proued the distinction were warrantable 2. Scripture doth not limit first fruits vnto those seuen kindes which alone goe vnder the name of Biccurim 3. Themselues confound both members for in their Biccurim they say they paid 1. Wheat 2. Barley In their Theruma they say they paid corne as if vnder corne wheat and barly were not contained Some may say they paid their Biccurim in the eare whiles the haruest was yet standing and their Theruma in wheat and barley ready threshed and winnowed My reasons why it cannot be so are these 1. Because then they should pay twice a sixtieth part in their corne 2. Because the corne offred in the sheafe was but a little quantity and it was offred not at their Pentecost when their haruest ended but at their Passeouer when their haruest began Leuit. 23. 10. Whereas their Biccurim or
The ground hereof is taken from the charge of Iacob vnto his sonne Ioseph that hee should not bury him in the land of Egypt but in Canaan q Solom Iarchi Gen. 47. 29. For which charge they assigne three reasons First because he foresaw by the spirit of Prophecy that the dust of that land should afterward be turned into lice Secondly because those who died out of the holy land should not rise againe without a painefull roling and tumbling of their bodies through those hollow passages Thirdly that the Egyptians might not idolatrously worship him They made a feast at their burials which is stiled The bread of men Ezek. 24. 17. And a cup of consolation Ier. 16. 7. because it was administred to comfort those that were sad of heart It much resembled the Roman Silicernium From those two places last quoted we may obserue that at the buriall of their friends they vsed these ceremonies which follow some to testifie some to augment their griefe 1. Cutting themselues that is wounding or cutting any part of their body with any kinde of instrument r Gentes quasdam corporis partes acu vulnerabant vel aliâs incidebant atramentumque super ponebant quod in cultum daemonum suorum fiebat praecipitur ergo ne vllo pact sicut gentes ferirent carnes suas quemadmodum sacerdotes Cybeles Deae Syrorum vt refert Lucianuâ— P. Fag Deut. 14. 1. Vnguibus orasoror faedans pectora pugnis Virg. lib. 4. Aeneid This practise was learned from the Heathens who were wont not onely to scrarch their face but to punch and prick certaine parts of their body with an needle and then couer it ouer with inke which they vsed as a speciall ceremony in their superstitious worship and therefore it is forbid Deut. 14. 1. Secondly making themselues bald which was done diuers manner of waies either by shauing their haire or plucking it off with their hands or by empoysoned plaisters to make it fall of Other nations were wont to shaue of the Å¿ Sectos fratri imposuere capillos â—uid met 3. haire of their head and to offer it in the behalfe of the dead they did sometimes shaue their cheekes sometimes their eylids and this also being an Heathenish custome was likewise forbidden in Israel Deut. 14. 1. Thirdly going bare headed that they might cast dust or ashes vpon their heads signifying thereby that they were vnworthy the ground on which they went Fourthly going bare footed for their greater humiliation Fifthly the couering of their lippes for that was a speciall signe of sorrow and shame The Seers shall bee ashamed c. they shall all couer their lippes for they haue no answer of God Mich. 3. 7. If it bee demanded how they couered their lippes It is thought they did it t D. Kimchi Aben Esra p. Fag Leuit. 14. 45. by casting the skirt of their cloke or garment ouer them Sixthly u Scissâque Polyxena pallâ Iunenal Satyr 10. renting their clothes Seuenthly putting sackloth about their loynes Genes 37. 34. These were generall tokens of griefe vsed vpon all extraordinary occasions of sorrow Two other there were more proper to burialls to augment their griefe First minstrels who with their sad tunes inclined the affections of the people to mourning x Maioris aetatis funera ad tubam proferre solebant minoris verò aetatis ad tibias Seruius Aencid lib. 5. Of these there were two sorts Some playing on pipes others sounding trumpets At the funerall of Noble men or old men they vsed a trumpet at the funerall of the common people or children they vsed a y Tibia cui teneroâ— suetum deducere manes Lege Phrygâ— maesta Statius Theb. lib. 6. vers 121. pipe In this respect spect it is said That Iesus when he raised Iairâ—us his daughter cast out the minstrels Mat. 9. 23. Secondly women hired to sing at burials for the same purpose and likewise by outward significations of sorrow to moue the company and more strongly to affect them Call for the mourning women c. and send for skilfull women Ier. 9. 17. These the Romans called Preficas quasi in hoc ipsum praefectas Chiefe or skilfull mourners CHAP. VI. Of their oathes THe manner of swearing was sometimes by lifting vp their hands towards heauen Abraham said to the King of Sodome I haue lift vp my hand vnto the Lord that is I haue sworne that I will not take from a threed euen to a shooe latchet Gen. 14. 22. Vnto which custome the Psalmist seemeth to allude Psal 106. 26. He lifted vp his hand that is hee swore Sometimes hee that tooke the oath did put his hand vnder the others thigh which administred the oath Wee read this manner of administration to haue beene vsed by Abraham Gen. 24. 2. and Iacob Gen. 47. 29. Which ceremony a Aben Esra Gen. 24. 2 some interpret to bee as a token of subiection b Solomon Iarchi ibid. others as a mysterie of circumcision the signe whereof they bore about that place of their body c Augustin quaest super Gen. 62. others more probably thinke it to bee a misterious signification of Christ the promised seede who was to come out of Abrahams loynes or thigh as the like phrase is vsed Gen. 46. 26. the soules that came out of Iacobs thigh Sometimes also the manner of deposing was to stand before the Altar 1 King 8. 31. Which was also the custome of the d Alex. ab Alex. lib. 5. c. â—o Athenians the e Liuius dec 3. lib. 1 It. valer Max. lib 9. cap. 3. Carthaginians and the f Lareslicet Samothracum nostorum aras Iuâ—enal Satyr 3. Romans The obiect of a lawfull oath was and is onely the Lord whence hee that tooke the oath was said to confesse vnto God Compare Esay 45. 23. with Rom. 14. 11. And the antient forme of imposing an oath was this Giue glory to God Ios 7. 19. Iohn 9. 24. Now God was glorified by an oath because thereby there was a solemne confession and acknowlegement of Gods omnipresence that hee is present in euery place of his omniscience that hee knoweth all secrets of his truth that hee is a maintainer of truth and an auenger of falshood of his iustice that hee is willing and his omnipotency that hee is able to punish those that by swearing shall dishonour him And as the obiect of a lawfull oath was onely God So it is implyed that it was not rashly or vnaduisedly to be vndertaken but by a kinde of necessity imposed for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passiue and signifieth to be sworne rather than to sweare In corrupter times they were wont to sweare by the g Allium porrum cepas inter Deos iureiurande babuerunt Aegyptij Plin. lib. 19. c. 6. Item Iuuenalis Sat. 15. creatures but the Iewes chiefely by Hierusalem by the Temple by the gold of the Temple by the
be fouresquare a Vzâ—clid Num. 2. 3. some say twelue miles long and twelue miles broad In the Easterne part pitched these three tribes Iudah Issachar and Zabulon On the Southside Ruben Simeon and Gad. On the West Ephraim Manasses and Beniamin On the North Dan Asher and Naphtali and these made vp the outward Campe termed the Campe of Israel Betweene each tribe in euery one of those foure quarters there were distant spaces like streets where there was buying and selling as in a market and tradesmen in their shops in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph l. 3. Antiq. c. 11. p. 97. manner of a city leading to and froe This Campe is c Tradunt Hebraei filios Israelita castrametatos fuisse in circuitu tabernaculi vt vnum milliare interfuerit i. spacium mille passum et hoc erat iter Sabbati P. Fag Num. 2. 3. thought to bee round a mile distant from the tabernacle that is a Sabbath daies iourney and this is gathered from Ios 3. 4. where the distance betweene the people and the Arke is commanded to be two thousand cubits After this pitched the Campe of Leui In the Easterne part Moses Aaron and the Priests in the South the Cohathites in the West the Gershonites in the North the Merarites In the midle was the Campe of the Diuine Maiestie Vnto this Dauid alludeth God is in the middest of her she shall not bee moued Psal 46. 5. After the same manner the parts of the Citie Ierusalem were distinguished when the common wealth was setled d Maimon in Beth. habechirah cap. 7. §. 11. From the gate of Ierusalem to the mountaine of the Temple was the campe of Israel from the gate of the mountaine of the Temple to the gate of the Court which was otherwise called Nicanors gate was the Campe of Leui from the gate of the Court and forward was the Campe of the Diuine Maiestie Furthermore we are to know that the twelue Tribes had betweene them foure principall banners or standards three Tribes to one standard for which reason the Church is said to be terrible as an army with banners Canticl 6. 4. The Hebrew word Banner Num. 2. 2. The Greek translateth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order and so the Chaldee calleth it f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisque iuxta ordinatam suam aciem Tekes a word borrowed of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order Whence the Apostle taketh his phrase Euery man in his owne order 1 Cor. 15. 23. Euery banner was thought to be of three colours g Ionathan Vzid Num. 2. 3. according to the colours of the precious stones in the brest-plate bearing the names of their Patriarchs But this proportion will not hold in all seeing Leui who is not here among the other Tribes was in the brest-plate one of the twelue and Ioseph there graued on the Berill hath here two Tribes Ephraim and Manasses vnto whom two colours cannot be allowed from the brest-plate Each banner had his seuerall motto or inscription In the first standard was written from Numb 10. 25. Rise vp Lord and let thine enemies be scattered and let them that hate thee flee before thee h Dicunt in vexillo Rubenfuisse imaginem hominis in vexillo Iehudah imaginem leoniâ— in vexillo Ephraâ—m imaginem bouis in vexillo Dan imaginem aquilae P. Fag Num. 2. Aben Esra ibid. It is moreouer taught by the Hebrews that each standard had a distinct signe engrauen in it Rubens standard had the image of a man Iudahs the image of a Lion Ephraims the image of an Oxe and Dans the image of an Eagle These same foure creatures are vsed by Ezekiel 1. 10. to describe the i Angeli ex hoc versudefiniri possunt Sunt enim spiritus intelligentes vt homo potentes vtLeo ministratorij vt Bos celeres vt Aquila Tremel in Ezek. 1. nature of Angels Euery Cherubim is said to haue foure faces the face of a man to shew his vnderstanding of a Lion to shew his power of an Oxe to shew his ministratory office of an Eagle to shew his swiftnesse in the execution of Gods will The same description of Angels you may finde Reuel 4. 6. By the same foure in the opinion of many of the k Hieronym ad initium sui commentarij in Mat. It. Gregorious homil 4. in Ezek. Ab Hieronymo dissentit D. Augustinus in Matthaeo Marco nam in leone Matthaeum Marcum in homine putat adumbratum Augustin de consensu Euangelist lib. 1. c. 6. Fathers are shadowed forth the foure Euangelists The man shadowed Saint Mathew because hee beginneth his Gospell with the generation of Christ according to his humanitie The Lion Saint Marke because hee beginneth his Gospell from that voice of the Lion roaring in the wildernesse Vox clamantis in deserto The Oxe Saint Luke because hee beginneth with Zacharias the Priest And the Eagle Saint Iohn who soaring aloft beginneth with the Diuinitie of Christ Thus haue wee seene how they pitcht their Camps their marching followeth and here we are to consider First their marching in their iournies thorow the wildernesse Secondly their marching in their battles Concerning their marching in their iournies they either moued forward or abode still according to the mouing or standing of the cloud which conducted them The manner thereof is described Num. 10. and summarily we may view it thus when God tooke vp the cloud Moses praied and the Priests with their trumpets blew an alarme then Iudah the first standard rose vp with Issachar and Zabulon and they marched formost then followed the Gershonites and Merarites bearing the boords and couerings of the Tabernacle in wagons The trumpets â—ounded the second alarme then Ruben Simeon and Gad rose vp and followed the Tabernacle and after them went the Cohathites in the midst of the twelue Tribes bearing on their shoulders the Arke Candlesticke Table Altar and other holy things At the third alarme rose vp the standard of Ephraim Manasses and Beniamin and these followed the Sanctuary vnto this Dauid hath reference when he praieth Psa 80. 2. Before Ephraim Beniamin and Manasses stirre vp thy strength and come and saue vs. At the fourth alarme arose the standard of Dan Asher and Naphtali and to these was committed the care of gathering together the lamâ— feeble and sicke and to looke that nothing was left behinde whence they were called the gathering host Iosh 6. 9. vnto this Dauid alludeth When my Father and my Mother forsake mee the Lord will gather mee Psal 27. 10. Concerning their marching in warre First the Priests sounded the alarme with trumpets Num. 10. 9. this they termed l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clangor Vociferatio Hebraei duplicem clangoreâ—â— esse statuunt alterumque vocari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum ille aequabilis est vox hic citus concisusque fragor ille ad conuocandos caetus hic
the reason why it was so called which I take to be this On the Sabbath day they were all to repaire to the place of Gods publique worship which was two thousand cubits distant from those who camped nearest Hence follow foure propositions 1. That two thousand cubits any where by proportion might bee called a Sabbath daies iourney Secondly that to those who dwelt in the Campes more remote from the Arke a Sabbath daies iourney was more than two thousand cubits Thirdly That it is now lawfull on the Sabbath day to ioyne with the congregation in the place of Gods publique worship Fourthly That it was vnlawfull for the Iewes hereupon to take liberty to walke idly whither they would if it were not more than two thousand cubits pretending it to bee but a Sabbath daies iourney They added vnto that which God commanded 1. God said Remember to keepe holy a seuenth day In which words God sanctified one day to be Sabbathum i Hospinian de Orig fest cap. 3. they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was twofold some began the Sabbath sooner than others this was done by the Iewes dwelling at Tyberias because they dwelling in a valley the Sunne appeared not to them so soone as it did to others Some againe continued the Sabbath longer than others this was done by those dwelling at Tsepphore a citie placed vpon the top of a mountaine so that the Sunne shined longer to them than it did vnto others thus both of these did Addere de profano ad sacrum Adde somwhat of the working-day immediatly going before or immediatly following after none diminished of the Sabbath k Buxtorf comment Masoret c. 4. ex Musar Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias and ended it with those of Tsepphore 2. God said to morrow is the rest of the holy Sabbath vnto the Lord bake that yee will bake and seeth that yee will seeth Exod. 16. 23. This command was proper to the time of Manna l Iun. Tremel in Exod. 16. the reason is there alleaged why they should prepare that day for the morrow because vpon the Sabbath day they should not finde it in the field The Iewes extend this command to all ages and therfore they dressed no meat this day this haply was the reason that the heathen people thought they m Sueton. August c. 76. deâ—eiun sabbat vid. Martial l. 4. Epig. 4. fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Ieiunobis in Sabbato 3. God said ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle n Vatablus in hunc loâ—um Item Tremel Iunius for therefore is the Sabbath mentioned in that chapter to shew that the worke of the Tabernacle ought to giue place to the Sabbath The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day 4. God said In it thou shalt doe no manner of worke This the Iewes vnderstood without any manner of exception o Hospinian de Orig. fest c. de Sabbato Hence they held it vnlawfull to roste an apple to tucke an herbe to climbe a tree to kill or catch a flea Hence they thought it vnlawfull to defend themselues being assaulted by their enemies on the Sabbath day by this meanes twice they became a prey vnto the enemie p Ioseph l. 12. c. 8. First vnto Antiochus whereupon Mattathias made a decree that it should be lawfull vpon the Sabbath to resist their enemies which decree againe they vnderstanding strictly as if it did onely giue leaue to resist when they were actually assaulted and not by any labour that day to preuent the enemies raising of rams setling of engines vnderminings c. they became a prey the second time to Pompey For the right vnderstanding therefore of this command wee are to know that three sorts of seruile workes were allowed 1. Workes of charity God that allowed them to leade their oxe and asse to water on the Sabbath Luke 13. 15. to make their liues more comfortable much more allowed man liberty to dresse conuenient food for himselfe and his family that they might the more comfortably performe holy duties Christ healed on the Sabbath therefore visiting the sicke and the vse of the Physitian was both then and now lawfull 2. Workes directly tending to Gods Worship not onely killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their trumpets and hornes on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably goe from their houses to the place of Gods publique worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day and to take iourneys to ioyne with the publique congregation or to preach the word Of these we may say though they are in their owne natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho which according to their writings fell on the Sabbath day r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. D. Kâ—â—chi in Iosh 6. He which commanded the Sabbath to bee sanctified commanded it also to be prophaned 3. Workes of absolute necessity as the defending ones selfe against his enemie and others of like nature concerning which the Iewes haue a saying Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perill of life driues away the Sabbath And the Christians with a little change of a more common prouerb say Necessitas non habet ferias Necessitie hath no holidaies CHAP. IIII. Of their Passeouer and their feast of vnleauened bread SOme of the Fathers haue deriued the word a Tertullian adu Iud. cap. 10. It. Ambros lib. de Myster pasch cap. 1. Pascha from a Greeke verbe signifying to suffer because the sufferings and passion of our Sauiour are celebrated about that time b August in titul Ps 68. This opinion Augustine iustly confuteth for the word is originally an Hebrew word signifiing to passe by to leape or passe ouer The Etymology is Gods owne It is the sacrifice of the Lords Passeouer which passed ouer c. Exod. 12. 27. The word Passeouer in scripture hath three acceptions First it is taken for that yearely solemnity which was celebrated vpon the c Eâ— Theologis non pauci omnia quae ad 14â—â— nectiem pertinent 15ae 〈◊〉 quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant teste Scalig. de emend temp l. 6. p. 270. fourteenth day of Nisan otherwise called Abib you may call it
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