the month Tisri and therefore that could not be observed the morrow after the Sabbath as appeareth by the rule Adu The Passeover was observed in the month Nisan and therefore that might be observed the morrow after the Sabbath as appeareth by the rule Badu If any ask the reason why the Passeover might be observed the next day after the Sabbath seeing the Feast of tabernacles might not I take it to be thus All the after translations depended upon the first translation or the first new Moon in Tisri but that could no be so changed as to prevent all concurrence of two Feasts and thus to have their Passeover sometimes to follow their Sabbath they thought the most convenientest ordering of the year because though not all meetings of two Sabbaths yet most were hereby prevented This tract of translation of Feasts it serveth partly to open the customs of the Jews partly to give light for the understanding of that great dispute among Divines whether our Saviour did anticipate the Passeover The Greek Church holds that he kept a Passeover by himself with his Disciples on the thirteenth day of the month when unleavened bread was not yet to be used and thence they do both use and urge a necessity of leavened bread in the Lords Supper But this opinion we reject First because it accordeth not with the truth of Evangelical History Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law Others say that because that year their Passeover fell on Friday hence the feast was translated unto Saturday by the rule Baedu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Jews kept Saturday He kept Gods Command they the tradition of the Elders Lastly others more probaby hold that both Christ and the Jews did eat the Passeover the same day and hour namely on Friday or the fourteenth day of the month if we count the beginning of Friday according to the manner of the Jews from six a clock at night on Thursday Friday morning he was judged and crucified and in the afternoon about three of the clock when the preparation of the Sabbath began he was buried There laid they Jesus because of the Jews preparation John 19. 24. For reconciling the Evangelists in this point we must note these particulars which are more at large proved in the Chapter of the Passeover 1. The fourteenth day of the month on which the Paschal Lamb was eaten was called the first day of unleavened bread the Feast of unleavened bread drew near which is called the Passeover Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeover of the Lord and in the fifteenth day of his month is the Feast Numb 28. 16 17. Some of them thought because Judas had the bag that Jesus had said unto him buy those things that we have need of against the Feast John 13. 29. The Sheep and Bullocks offered upon this day are called the Passeover Deut 16. 2. And of this we are to understand S. John Joh. 18. 28. They themselves went not into the common Hall lest they should be defiled but that they might eat the Passeover So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question How they should have been defiled by entring into the common Hall The answer is that upon Holy-day-Eves which they termed days of preparation they held it unlawful for their Judges to sit on life and death Hence it is that they brought Jesus to Pilate the Roman Deputy Secondly they withdrew themselves out of the common Hall Thirdly for this reason they said It is not lawful for us to put any man to death Joh. 18. 31. that is upon this or such like day for tho their high Court of Sanedrim were put down at this time yet all power in cases of Life and death was not taken from them as is implied in the words following It was that the word of Jesus might be fulfilled which he spake signifying what death he should die ver 32. Which text intimateth that that unlawfulness was urged by the special providence of God that he might be crucified being judged by Pilate for if the Jews had judged they used no such kind of death towards Malefactors Again Stephen was condemned by them to be stoned Act. 7. And they complained before Felix that when they were about to proceed against Paul according to their own Law the chief Captain Lysias with violence took him out of their hands Acts 24. Which argueth that all power in causes capital was not taken from them But of this see the Chapter Of their capital punishments CHAP. VIII The Feast of Expiation UPon the tenth day of the month Tisri answering to September with us the Feast of Expiation was commanded to be celebrated Levit. 13. It was called the Feast of Expiation because the High priest did then confess unto God both his own sins and the sins of the people And by the performance of certain Rites and Ceremonies expiate them and make an attonement unto God for them The Ceremonies at this time to be performed concerned either the People and the Priest or the Priest alone These which concerned the People and the Priest consisted in the afflicting of their souls by fasting Whence this Feast was also called Dies Jejunii the Fasting Day Jer. 36. 6. Which serveth for the understanding of that Act. 27. 9. Sailing was now dangerous because the Feast was already past that is the Feast of Expiation was now past and Winter was at hand Those Ceremonies which concerned the Priest alone were two First then the High priest entred into the Holiest of Holies which was peculiar unto this day Secondly he being about to sacrifice for himself and his house he took unto him a young Bullock for a sin-offering and a Ram for a burnt-offering putting on â—â—s Priestly Robes After he had washed himself in water he took of the Congregation two He goats for a sin offering and a Ram for a burnt-offering The two He goats he presented before the Lord at the door of the Tabernacle casting lots which of them should be sacrificed which let scape alive This last was termed the scape Goat because the other being slain this was sent alive into the Wilderness The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from evils which name the Heathens applied to their Tutelar Gods They intimated that when the scape Goat carried away the sins of the people into the Wilderness he likewise carried away all those evils which belonged unto those sins And for the securing the people in this point the Lord commanded the High Priest to confess in the name of all the people and to disburden the sins of the whole Congregation upon the
to dress convenient food for himself and his Family that they might the more comfortably perform holy duties Christ healed on the Sabbath therefore visiting the sick and the use of the Physitian was both then and now lawful 2. Works directly tending to Gods worship not only killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day to take journeys to joyn with the publick Congregation or to Preach the Word Of these we may say though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho which according to their writings fell on the Sabbath-day He which commanded the Sabbath to be sanctified commanded it also to be prophaned 3. Works of absolute necessity as the defending ones self against his enemy and others of like nature concerning which the Jews have a saying Peril of life drives away the Sabbath And the Christians with a little change of a more common Proverb say Necessitas non habet ferias Necessity hath no Holy-days CHAP. IV. Of their Passeover and their Feasts of Vnleavened Bread SOme of the Fathers have derived the word Pascha from a Greek Verb signifying to suffer because the sufferings and Passion of our Saviour are celebrated about that time This Opinion Augustine justly confuteth for the word is originally an Hebrew word signifying to pass by to leap or pass over The Etymology is God's own It is the sacrifice of the Lord 's Passeover which passed over c. Exod. 12. 27. The word Passeover in Scripture hath three acceptions First it is taken for that yearly solemnity which was celebrated upon the fourteenth day of Nisan otherwise called Abib you may call it the Passeover of the Lamb because on that day toward the evening the Israelites were commanded according to their families to roast a Lamb and eat it in their private houses Secondly it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan it may be called the Passeover of sheep and Bullocks Deut. 16. 2. Otherwise we may call it the Feast of the Passeover as the fourteenth of Nisan was called simply the Passeover In the fourteenth day of the first month is the Passover of the Lord and in the fifteenth day of this month is the Feast Num. 28. 16 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep Lambs Kids and Bullocks Thirdly it is taken for the whole solemnity beginning the fourteenth of Nisan and ending the one and twentieth of the same month Now the Feast of unleavened bread drew nigh which is called the Passeover Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also notwithstanding in proper speaking the Feast of unleavened bread was a distinct Feast from the Passeover First the Passeover was to be kept on the fourteenth day of the first month at even This was their second Sacrament in which although they were enjoyned to eat unleavened bread with the Lamb yet the Feast of the unleavened bread began not till the morrow following being the fifteenth day of the same month and lasted seven days of which only the first and last were holy Convocations wherein they might do no servile work Levit 23. 5 6 7 8. Secondly the Passoever in the age following its first institution might not be killed and eaten in any other place save only where the Lord did choose to place his Name which afterwards was at Jerusalem but the feast of unleavenud bread the Hebrews thought themselves bound to keep in every place wheresoever they dwelt if they could not be at Jerusalem and eating of it they say depended not upon the eating of the Passeover but it was a commandment by it self The Rites and Ceremonies observed by the Jews in the eating of this Sacrament their Paschal Lamb agreed with those general Ceremonies used in their solemn Feasts They blessed the Cup and blessed the bread and divided amongst the guests and washed the feet of those that sate at the Table as is shewn in the Chapter of Feasts The particulars in which it differed from other feasts are delivered in those interrogatories or questions proposed in way of Catechism by some Child at the time of eating their Passeover or rather in the answer made unto the child by him that blessed the Table The question was thus What meaneth this service The form of the answer was How different is this night from all other nights for all other nights we wash but once in this twice thus Christ when supper was ended washed his Disciples feet In all other nights we eat either leavened or unleavened bread in this only unleavened In other nights we eat any sort of herbs in this night bitter herbs In all other nights we eat and drink either sitting or lying but in this we lye along Then he proceeded to declare that the Passeover was in respect that the Lord passed over the houses of their Fathers in Egypt Secondly he held up the bitter herbs in his hand and said these bitter herbs which we eat are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt Thirdly he held up the unleavened bread in his hand and said this unleavened bread which we eat is in respect that the dough of our Fathers had not time to be leavened when the Lord appeared unto them and redeemed them out of the hand of the Enemy This kind of Catechising they say is commanded Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio the declaration or shewing forth of the Passeover Hence the Apostle borroweth this phrase As often as ye shall eat this bread and drink this cup ye shall declare or shew forth the Lord's death 1 Cor. 11. 26. Concerning this Lamb they are charged thus Vpon the tenth of Abib every one shall take a Lamb for an house a male of the first year without blemish and this he kept until the fourteenth day of the same month Exod. 12. 3. c. The Lamb it was either of Sheep or Goats For an house the whole body of the Israelites was divided into twelve Tribes the Tribes into Families the Families into Houses if the House were too few for the eating of the Lamb then the next Neighbour joyned with them in the eating thereof The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
Persons thus devoted were termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devoted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding in the Apostles time both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a second degree of Excommunication differing from the sormer First because it was not done in a private Court but published in the audience of the whole Church Secondly maledictions and curses were added out of the Law of Moses At the publishing hereof Candles were lighted and when the curses were ended they put out the Candles in token that the excommunicate person was deprived of the light of Heaven This kind of excommunication was exercised against the incestuous person And against Hymaneus and Alexander The third was called in the New Test by the Syriack name Maranatha 1 Cor. 16. that is the Lord cometh Maran signifieth the Lord and Atha cometh and this they say was instituted by Enoch Judg 14. The Jews called it Schammatha the Etymology of which word I find to be twofold Some say it soundeth as much as Maran-Atha the Lord cometh Schem signifying the Lord and Atha Cometh others say it soundeth There is death Schem signifying there and Mitha death Hence we may render it an excommunication to death And this is thought to be the reason of that phrase 1 John 5. 16. There is a sin unto death i. which deserveth excommunication to death R. Gersom forbade the breaking open of letters under the penalty of all three sorts of excommunication And this was termed Excommunicatio in secreto nominis tetragrammati see the form hereof in the Chapter of the Sadduces In the Greek Church there were four degrees of this censure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those were censured with this degree who were only barred the Lords Table as for entrance into the Church hearing the word praying with the Congregations they enjoyed equal liberty with other Christians they might stand by and behold others receive the Sacrament but themselves did partake thereof whence they were called Stantes 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this censure all that I read of it is thus that he that is thus censured hath admittance into the Church but his place must be behind the Pulpit and he must depart with the Catechumeni that is such Pagans who were gained to the Christian Faith but not fully admitted into the Church because they wanted baptism and therefore that they might not pray promiscuously with other Christians there was a place behind the Quire of the Church in manner of Cloysters allotted to them and was from them called Catechumenum This I take to be the place for this second degree of Excommunication so that the force of this censure I think to consist in these three things First they were barred the Lords Table Secondly they might not stand by at the Administration of the Lords Supper which was allowed in the first degree and this appeareth clearly because the Chatechumeni departed always at the celebration of the Communion for to them principally it was said Ite missaest Thirdly though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall down on their knees and pray and were thence called Succumbentes yet this they might not do in the Congregation but only in that place behind the 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 further than the Church Porch where it was lawful for him to hear the Scriptures read but not to joyn in prayer nor to approach the Lords Table whence such were termed Audientes The fourth and last sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons under this censure stood quite without the Church requesting those that entred in with tears and weeping to petition the Lord for mercy toward them whence they were called Plorantes Seeing it is commonly thought that Cain was censured by the first degree of Excommunication called Niddui and that the last called Schammatha was of Enochs constitution both these being of such antiquity I dare not say that the three degrees of Excommunication were borrowed from the three sorts of uncleanness which excluded people out of the three Camps though there was an observable proportion between them Niddui may be parallel'd 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 Camp of God and the Camp of Levi which befel those that were defiled of an issue Schammatha may be compared with the exclusion out of all three Camps the Camp of God the Camp of Levi and the Camp of Israel this befel those that were defiled of leprosie and from the Jews it is probable that the Greek and Latine Churches borrowed their degrees of Excommunication CHAP. III. Their Civil Consistories what persons were necessarily present in them IN many things men might be sinful in respect of Gods Law though not liable to punishment in respect of mans thou shalt not avenge nor be mindful of wrong Levit. 19. 18. which the Hebrews explain thus To avenge is to deny a good turn to one who formerly denied him To be mindful of a wrong is to do a good turn to one who formerly would not do so much for him but at the doing thereof to upbraid the other of his unkindness They illustrate it thus when Reuben saith to Simeon Lend me thy Hatchet he answereth I will not lend him Afterward Simeon hath need to borrow an Hatchet of Reuben and saith unto him lend me thy Hatchet Reuben saith unto him I will not lend him thou wouldst not lend me thine this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima Avengement Now when Reuben saith to Simeon Lend me thy Hatchet he answereth I will not lend him afterwards Simeon borroweth an Hatchet of Reubem Reubem saith lo I will â—end it thee I will not deal with thee as thou dealedst with me this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira Mindfulness both these were sinful but not liable to mans judgment In all civil Courts five sorts of persons were always present 1. Judges 2. Officers 3. Pleaders 4. Notaries 5. Witnesses In the supream Court there was one that was chief over all the other Judges they called him in Hebrew Nasi in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince His leave was craved for the tryal of actions The Witnesses were at least two Deut. 19 15. If they were false they punish'd them with a Talio the same punishment which he intended against his brother Deut. 19. 19. The Notaries were two one stood on the right hand to write the sentence of Absolution and what was spoken in defence of the party the other stood on the left hand to write the sentence of condemnation and the objections against the party Drusius thinks
the Cohathites The wood-work and the rest of the instruments were committed to the charge of the Merarites Num. 3. This was the Office of the Levites in Moses his time and while they were on their journey in the Wilderness but afterward when they were setled in the promised Land then David changed their office appointing them some to have the charge of the Treasures of the Temple 1 Chron. 26. 20. others to be Over-seers and Judges others to be Porters others Singers 1 Chron. 23. 4. The Singers in time of singing were clad in linnen-Robes or Surplesses 2 Chron. 5. 12. The Singers were divided into twenty four orders or courses 1 Chron. 25. 8. And the Porters into as many 1 Chron. 26. that both might supply their turns weekly by lot as the Priests did In Moses time also their consecration began at the five and twentieth year of their age In Davids at the twentieth 1 Chron. 23. 24. Ezra 3. 8. Here we may note the liberty granted unto the Church in changing Ceremonies The Office of the Levites in Davids time was not the same as in Moses and again Moses and David agreed not in the time of their consecration Again in the Christian Church we shall find in Matthias his election the use of Lots not so in Pauls or any other of the Apostles In their meetings use of an holy-kiss and at the Lords Supper use of their Love-feasts Both now antiquated thoroughout Christendom Moreover there are certain degrees observable among the Levites First their Initiation when they were a month old they were initiated and presented unto God Numb 3. 15. Secondly their consecration they were consecrated by Imposition of hands when they were five and twenty years old Numb 8. 24. From thence for the five years following they learned their Offices Those that imposed hands on them are said in the Text Numb 8. 10. to be the sons of Israel Chazkuni interpreteth that place the First born of Israel They were the Representative Church and in allusion to this the Church of Christ is called the Church of the First born Heb. 12. 23. At the same time the Levites were waved by the Priests that is as the Greeks read it Separated which word is used for the Ministers of Christ Separate me Barnabas and Paul Act. 13. 2. Thirdly their Ministration to carry up and down the Tabernacle and this was at the thirtieth year of their age until the fiftieth Numb 4. 3. Lastly their vacation or discharge from that laborious service of carrying the Tabernacle notwithstanding even then they were to serve in their charge to encamp round about the Tent to sing and to beware that no stranger came into the Temple and likewise to over-see and instruct younger Levites in the manner of Bishops Unto these degrees the Apostle seemeth to have respect They that have ministred well get themselves a good degree 1. Tim. 3. 13. The like kind of degrees are observable among the Vestal Virgins they remained in their Nunnery thirty years Ten years they learned the Mysteries of their Profession Ten years they exercised them and Ten years they taught them others From this custom of Imposing hands on the Levites hath flown the like custom used by the Apostles in conferring Orders Acts 6. 6. 1 Tim. 5. 22. Observe the difference of these three phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holding up of hands in token of elevation or ordination Act. 14. 23. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stretching forth of the hands Both the first gestures were used in Ordination or conferring Orders The first of all namely imposition of hands was borrowed from the Hebrews The second namely the holding up of hands was taken from the Athenians who had two sorts of Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by lots and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by holding up of the hands The third gesture of the hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stretching forth of the hands somtime it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beckning with the hand a gesture used in craving silence so Paul stretched forth the hand and answered for himself Acts 26. 1. There were another sort of holy persons termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansche Magnamad Viri stationarii thâ—… Law requiring that whosoever offered either gift or sacrifice he should present it unto the Lord with his own hands and stand by during the time of his oblation Now because all Israel could not stand by for the narrowness of the Place hence when an offering was made for all the people certain selected Persons chosen for that purpose supplied the stead of all the People They were divided as the Priests and Levites into twenty four ranks and orders weekly to minister in the Temple but the choice was not restrained to the Tribe of Levi but was indifferently made out of the people Every rank had one fore-man chief above the rest termed Stationum Princeps the Fore man of that Station The Nethinims office was to be hewers of wood and drawers of water for the house of God they were not Levites no nor Israelites but Gibeonites whom because of their fraudulent dealing Joshua made in this manner tributary Josh 9. 23. They were afterward called Nethinims Ezra 2. 43. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan which signifieth to give because they were given to the service of the Temple Their office was vile and base as appeareth by that proverbial speech From the hewer of thy wood unto the drawer of thy water Deut. 29. 11. CHAP. VI. Of the Prophets THere are divers names given unto the Expositors of the Law and although the Particular year or time when each name began be not clearly evidenced by Monuments of Antiquity yet in general we may conceive three distinct periods of time in which the names altered First from Adam until Moses Secondly from Moses till the peoples return from Babylon Thirdly from their return until the dayes of Christ and after In the first period as Adam was Prophet and Priest in his family so afterward every first-born supplyed these two offices together with their princely office in their several families That they ruled their families as Kings and instructed them as Prophets is clear to any acquainted with Scripture the greatest doubt is what sufficient proof there is for their Priestood Adams Priesthood is gathered hence because that Gen. 4. 3. and 4. Abel and Cain are said to have brought their sacrifices to have brought them namely unto Adam who offered them unto God in their name The Priest hood of the first-born is gatherable hence because the Leviles were appointed to the service of the Altar instead of the first born and as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption Num. 3. 41. In the second period though a private Catechetical exposition of the Law belonged to the Masters
having reference unto this second The occasion of this Faction was thus When Cyrenius levied this Tax and seized upon Achelaus Herod's sons goods then arose this Judas opposing this Tribute and telling the people that Tribute was a manifest token of servitude and that they ought to call none Lord but only him who was Lord of Lords the God of heaven and earth Whence those that adhered unto him were called Gaulonitae they were also called Galileans It was their blood that Pilate mixed with their sacrifices Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans The reason of this mixture is thought to be because the Galileans forbade sacrifices to be offered for the Roman Empire or for the safety of the Emperour whereupon Pilate being incensed with anger slew them whilst they were sacrificing To this faction belonged those murderers termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Acts 21. 38. Concerning the Herodians those that number them among Hereticks make the heresie to consist in two things First in that they took Herod the Great for the promised Messias because in his Reign he being a stranger the Scepter was departed from Judah which was the promised time of the Messiah his coming Secondly they honoured him with superstitious solemnities annually performed upon his Birth-day Of Herod his Birth-day the Poet speaketh Cùm Heredis venêre dies unctâque fenestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alta fidelia vino Pers Sat. 1. Now whether this latter may be referred to Herod the Great I much doubt because I find not any Author among the Ancients to speak of Herod the Great his Birth-day It was another Herod Tetrarch of Galilee otherwise called Antipas whose Birth-day we read celebrated Mark 6. 21. The former point that the Herodians received Herod as their Messiah though it hath many grave Authors avouching it yet others justly question the truth thereof for if the Herodians were Jews as most think how then could they imagine that Herod a stranger could be the Messiah seeing that it was so commonly preached by the Prophets and known unto the People that the Messiah must be a Jew born of the Tribe of Jadah and of the house of David Others say that the Herodians were certain flatterers in Herod his Court varying and changing many points of their Religion with Herod their King To omit many other conjectures utterly improbable I incline to Saint Hierom whose Opinion is that the Herodians were those who stood stifly for tribute to be paid to Caesar It concerned Herod who at first received his Grown from Caesar to further Caesar's tribute not only in way of thankfulness but also in way of policy to prevent a possible deposing or disceptring for it was in Caesar's power to take away the Crown again when it pleased him Now in respect that Herod sought to kill Christ and the Herodians with the Pharisees took counsel against him unto this our Saviour might have reference saying Mar. 8. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Viz. Of their contagious Doctrine and fox-like subtleties THE SECOND BOOK TREATETH OF PLACES CHAP. I. Their Temple VVHen the Israelites came out of Aegypt Moses was commanded to build a Tabernacle for the place of Gods publick worship Afterward when they were settled in the Promised Land then Solomon was commanded to build a Temple These two shadowed the difference between the Jews Synagogue and the Christian Church The Tabernacle was movable and but for a time The Temple fixed and permanent the state of the Jews vanishing to continue in their generations the state of Christians durable to continue unto the worlds end More principally it shadoweth forth the state of the Church Militant here on earth and triumphant in heaven Unto both the Prophet David alludeth Lord Who shall sojourn in thy Tabornrcle Who shall rest in thine holy Mountain Psal 15. 1. There were in the same tract of ground three hills Sion Moria and Mount Calvary On Sion was the City and Castle of David on Moria was the Temple and on Mount Calvary Christ was crucified but all these three were generally called by the name of Sion whence it is that though the Temple were built on Moria yet the Scripture speaketh of it commonly as if it were upon Mount Sion In the Temple there are these three things considerable First the Sancta Sanctorum the Holy of Holies answerable to our Quire in the Cathedral Churches Secondly the Sanctum the Sanctuary answerable to the Body of the Church Thirdly the Atrium the Court answerable to the Church-yard In the Holy of Holies there were the Golden Censer and the Ark of the Testament Heb. 9. 4. In the Ark there were three things First the pot of Manna secondly Aaron's rod that budded thirdly the Tables of the Testament Heb. 9. 4. Thus they were in Moses his time but afterwards in the days of Solomon only the Tables of the Law were found in the Ark 1 King 8. 9. The cover of this Ark was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory or Mercy-seat because it covered and hid the Law that it appeared not before God to plead against man It was a type of Christ who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Propitiation Rom. 3. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory 1 John 2. 2. At each end of the Mercy seat stood a golden Cherub each Cherub stretched forth his wings and from between them as from an Oracle God gave his answer Exod. 25. 22. Hence it is that the Lord is said to sit between the Cherubims Ps 99. 1. The positure of the Cherubims was such that their faces were each towards the other but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews and Christians both looking toward each other but both expecting salvation in Christ only In the Sanctuary there was the Incense altar in the middle and the Table with the twelve Loaves of Shew-bread on it on the one side and the Candlestick on the other The Incense altar was a type of our prayers Psal 141. 2. And that this Altar must be once every year sprinkled with the blood of the Sacrifice by the High-priest Exod. 30. 10. It teacheth that our very prayers except they be purified by the blood of Christ they are unavailable before God The twelve loaves were a type of the twelve Tribes and the Candlestick a type of the Word of God In them all we may see the necessity of both ordinances required Prayer and Preaching if we would be presented acceptable unto the Lord The Candlestick was a type of Preaching Incense of Prayer In Moses his Tabernacle there was but one Table and one Candlestick In Solomon's Temple there were ten Tables and ten Candlesticks as likewise in the
there he speaketh not one word to shew the lawfulness of civil businesses to be done in them could that be proved a difference would easily be shewn Some say they were Synagogues others Schools Of this house of prayer mention is made Acts 16. 13. in which S Paul sate down and spake unto the women which gesture intimateth rather preaching than praying true all gesture was in use for prayer standing kneeling sitting Abraham stood before the Lord Gen. 18. 22. that is he prayed The Publican stood afar off and prayed Luke 18. 13. Whence by way of Proverb they said Sine stationibus non subsisteret mundus◠Were it not for standing the World could not stand Stephen kneeled Acts 7. 60. David sate before the Lord and said 2 Sam. 7. 18. Yet sitting when the speech is to the people not to the Lord implieth preaching not prayer It is probable that as at the Gate of the Temple so at the Gate of these Oratories the poorer sort of people assembled to expect alms Whence some use the word Proseucha to signifie an Hospital The Talmudists taxed the peoples negligence in prayer saying they used three sorts of Amen and all faulty A faint Amen when they prayed without fervency A hasty Amen when they said Amen before the prayer was done A lazy Amen when they pronounced it at length as if they were asleep dividing the word A-men The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethoma pupillum The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectilé quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Jerusalem THe gates of the whole circuit of the wall about Jerusalem were nine The Sheep-gate Neh. 3. 1. This was near the Temple and thorow it were led the Sheep which were to be sacrificed being washed in the Pool Bethsaida near the gate The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself Some think that these two Gates and likewise the Horse-gate Nehem. 3. 28. were so called because they were in manner of three several Market-places and at the one Gate Sheep at the other Fish and at the third Horses were sold The Old gate was so called because it was supposed to have remained from the time of the Jebusites and not to have been destroyed by the Assyrians it was near Calvary and without this Gate Christ was crucified Concerning the other Gates little is spoken Touching the Gates of the Temple there were two of principal note both built by Solomon the one for those that were new married the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by having their Lips covered with a skirt of their garment none entred that gate with their lip uncovered but such as were excommunicate Now the Israelites which on the Sabbath days sate between those Gates said unto the new married He whose Name dwelleth in this house glad thee with Children Unto the mourner He which dwelleth in this house glad and comfort thee Unto the excommunicate He which dwelleth in this house move thy heart to hearken unto the words of thy fellows Among the Jews the gates were places of chiefest strength so that they being taken or defended the whole City was taken or defended and they were chief places of Jurisdiction for in them Judges were wont to sit and to decide controversies Hence proceeded those phrases The gates of Hell shall not prevail against thee c. And Thy seed shall possess the gates of his Enemies CHAP. IV. Of their Groves and high Places THe ancient Heathens did not only not build Temples but they held it utterly unlawful so to do The reason of this might be because they thought no Temple spacious enough for the Sun which was their chief God Hence came that saying Mundus universus est Templum Solis The whole world is a Temple for the Sun Moreover they thought it unfit to straiten and confine the supposed Infiniteness of their fancied Deities within walls and therefore when after-times had brought in the use of Temples yet their God Terminus and divers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be reason why they made choice of Hills and Mountains as the convenientest places for their Idolatry These consecrated Hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods encreased so the number of their consecrated hills was multiplied from which their God and Goddesses took their names as Mercurius Cyllenius Venus Erycina Jupiter Capitolinus At length to beautifie these holy hills the places of their idolatrous worship they beset them with trees and hence came the consecratien of Groves and Woods from which their Idols many times were named At last some choice and select Trees began to be consecrated Those French Magi termed Dryadae worshipped the Oak in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holm-tree and amongst the Celtae a tall Oak was the very Idol or Image of Jupiter Among the Israelites this Idolatry began under the Judges Othniel and Ehud Judg. 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the Grove 1 King 18. 19. and Idols of the Grove that is peculiar Idols unto whom their Groves were consecrated 2 King 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches make special choice of some particular Saints by whose name they call them as Saint Peter's Church S. Paul's S. Andrews c. So they consecrated their Groves unto peculiar Idols whence in prophane Authors we read of Diana Nemorensis Diana Arduenna Albunea Dea all receiving their names from the Groves in which they were worshipped yea the Idol it self is sometimes called by the name of a Grove Josiah brought out the Grove from the House of the Lord 2 King 23. 6. It is probable that in this Idol was pourtraited the form and similitude of a Grove and thence it was called a Grove as those silver similitudes of Diana's Temple made by Demetrius were termed Temples of Diana Acts 19. 24. CHAP. V. The Cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety only to those who were guiltless in respect of their intention but the others were common Sanctuaries as well for the guilty as the guiltless If any man did fortuitously or by chance kill another man in such a case liberty was granted unto the Offender to fly at first unto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously unto his Neighbour to slay him with guile thou shalt take
custom of having a feast at the end of their Sacrifices the Christians of the Primitive Church instituted their Love-feasts to sucâ—…d the Lords Supper In both these greater and morâ— solemn Feasts there were some Ceremonies used by them as preparatory to the Feast others in their giving thanks others in their gesture at Table The Ceremonies preparatory were principally these three 1. Salutation 2. Washing the feet of the guests 3. Pouring Oyl on them Their Salutations were testified either by words or some humble gesture of the body By words and then these were the usual forms The Lord be with you or The Lord bless you Ruth 2. 4. From the last of these blessing is often taken in Scripture for saluting If thou meet any bless him not or if any bless thee answer him not again saith Elisha to Gehazi 2 King 4. 29. The sense is as our English renders it Salute him not Sometimes they said Peace be unto thee peace be upon thee Go in peace and such like When ye come into an house salute the same and if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you Matth. 10. 12. 13. By gesture their salutations were signified sometimes by prostrating the whole body sometimes by kissing the feet Luke 7. 38. commonly by an ordinary kiss Moses went out to meet his father-in-law and did obeysance and kissed him Exod. 18. 7. Moreover Joseph kissed all his Brethren and wept upon them Gen. 45. 15. This Saint Paul calleth an holy kiss 1 Cor. 16. 20. S. Peter a kiss of Charity 1 Pet. 5. 14. Tertullian calleth it Oscuculum pacis A kiss of peace These were kisses which a Caio might give and a Vestal receive Of this sort the Jews had three kinds a kiss of salutation which has been specified by some of those former instances a kiss of valediction Wherefore hast thou not suffered me to kiss my my sons and my daughters Gen. 31. 28. a kiss of homage the word signifieth a kiss of State or dignity but was to testifie their homage and acknowledgment of their Kings Soveraignty Then Samuel took a Vial of Oyl and poured it upon Saul's head and kissed him 1 Sam. 10. 1. And unto this they refer that in the second Psalm Kiss the son lest he be angry These Salutations howsoever they were such as were used mutually sometimes in their meetings abroad upon the way yet were they such as were used also in their entertainment as clearly appeareth by many of those fore-quoted examples The second Ceremony preparatory was washing their feet And the man brought the men unto Joseph's house and gave them water and they did wash their feet Gen. 43. 24. This office was commonly performed by servants and the meanest of the family as appeareth by our Saviour Christ who to leave an example of humility behind him washed his Disciples feet John 13. 5. And Abigail when David took her to wife said Behold let thine hand-maid be a servant to wash the feet of the servants of my Lord 1 Sam 25. 41. For this purpose they had certain Vessels in readiness for such imployments That which our Saviour used we translate a Basin John 13. 5. He poured out water in a Basin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifieth in general a Washpot and is there used for that which in strict propriety of speech the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i a Washpot for our feet Some may here make the question whence this water was poured I see no inconveniency if we say that there were usually in their Dining-rooms greater vessels from which they poured out into lesser according as they needed of which sort it is not improbably thought that those Water-pots were tioned John 2. 6. There were set there six Water-pots of stone after the manner of the purifying of the Jews By purifying there understand this complemental washing of which we treat Now if we consider the washing of their hands usual and commendable in it self though superstitiously abused by Scribes and Pharisees and the washing of their feet before and after meal for our Saviour washed his Disciples feet after supper which second washing the Hebrews say it was in use only at the Passeover there must needs be use of great store of water in their greater Feasts and therefore no marvel if many and capacious vessels stood in readiness Further we are to note that as the office was servile and base so the vessel which observation giveth light to that Psal 60. 8. Moab is my wash-pot that is the Moabites shall be basely subject unto me as the pot in which I wash my feet The third Ceremony preparatory was pouring out of oyl A woman in the City brought an Alablaster box of oyntment and stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the hairs of her head and kissed his feet and anointed them with the ointment Luk. 7. 37 38. It was also poured upon the head whence in the same place Christ challengeth the Pharisee which entertained him Mine head with oyl thou didst not anoint vers 46. Psal 23. 5. Thou anointest mine head with oyl After these ceremonies of preparation had been performed then they proceeded to give thanks The Master of the house sitting down together with his Guests took a cup full of wine in his right hand and therewith began his consecration after this manner Blessed be thou O Lord our God the King of the world which createst the fruit of the Vine Having said thus he first lightly tasted of the Wine and from him it pass'd round the Table This grace of thanksgiving they call Bircath haiaiin the blessing of the cup. With this Christ himself seemeth to have begun his supper He took the cup and gave thanks and said Take this and divide it among your selves for I say unto-you I will not drink of the fruit of the Vine until the Kingdom of God shall come Luk. 22. 17 18. After the blessing of the cup the Master of the house took the bread which they did Scindere but not Abscindere lightly cut for the easier breaking thereof but not cut in sunder and holding this in both his hands he consecrated it with these words Blessed he thou O Lord our God the King of the world which bringest forth bread out of the earth This consecration of bread they termed Bircath halechem After the consecration he brake the bread whence the Master of the house or he who performed these blessings in his stead was termed Habotseang i. the breaker the bread being broken he distributed to every one that sate at the table a morsel which being done then they began to feed upon the other dishes that were provided This Rite of blessing both the Cup and the Bread they observed
head of the scape Goat The form of Confession according to the relation of the Hebrew Doctors was this O Lord thy People the House of Israel they have sinned they have done wickedly they have transgressed before thee I beseech thee now O Lord pardon the sins iniquities and transgressions with which the People the House of Israel have sinned done wickedly and transgressed before thee as it is written in the Law of thy servant Moses that in that day he shall make Attonement for you that he might cleanse you and that you might be clean from all your iniquities before the Lord. The modern Jews now because there can be no proper Sacrifice the Temple of Jerusalem being destroyed the men they take a white Coâ—k on this day the women an Hen This Cock they swing three times about the Priests head saying Gallus Gallinaceus hic commutatio erit pro me that is This Cock shall be a propitiation for me After that they kill the Cock acknowledging themselves worthy of Death and then they cast the intrals upon the top of the house that some Raven or Crow might carry both them and together with them their sins into the wilderness And lest they might seem to be mad without reason they assign the cause why they make choice of a Cock at this time to be this This word d Gebher in the Holy Language signifieth a Man in their Talmud it signifieth a Cock Now say they the Justice of God requires that as Gebher sinned so Gebher should make satisfaction From this Feast of Expiation it is probable that the Grecians used an yearly Expiation of their Cities which was performed on this manner Certain condemned persons were brought forth with Garlands upon their heads in manner of Sacrifices these they would tumble from some steep place into the Sea offering them up to Neptune using this form of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis pro nobis peripse na as if he had said Be thou a Reconciliation or propitiation for us The like kind of Expiation was used among them in time of any Pestilence or contagious infection for removal of such diseases they then sacrificed certain men unto their Gods such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words are used by the Apostle 1 Cor. 4. 13. and they are translated filth and off scouring we are made as the filth of the world and as the off scouring of all things The words signifie properly the filth or dirt scraped off mens shooes or from the pavement of the ground But in Budaeus his opinion the Apostle had allusion unto those kinds of Expiations in use amongst the Heathens As if he had said we are as despicable and as odious in the sight of the people as much loaded with the revilings and cursings of the multitude as those condemned persons who were offered up by way of publick Expiation Now seeing at this Feast principally the High-Priest was a Tipe of Christ it will not be amiss to note the agreement between the Type and the Truth Aaron Christ 1. The High-Priest went into the Holiest of all Levit. 16. 3. 1. Christ our High-Priest went into the Holy place namely the Heavens Heb. 9. 12. 2. He went once a year Exod. 30. 10. 2. He entred once Heb. 9. 12. 3. He with the blood of Goats and Calves Heb. 9. 12. 3. He by his own blood Heb. 9. 12. 4. He alone Heb. 9. 4. He alone hath troden the Wine-press Isaiah 63. 3. 5. He cloathed with his Priestly Robes Levit. 16. 4. 5. He ordained and sealed to this Office by his Father from all Eternity 6. He took two Goats Levit. 16. 6. He took two natures the impassibility of his God head was shadowed by the Scape-goat his sufferings in his Manhood by the Goat that was sacrificed Theod. Qu. 12 in Lev. 7. The Goat did bear the Peoples iniquities 7. Christ was made sin for us 2 Cor. 5. 22. CHAP. IX The Sabbatical year or Seventh years rest AS every seventh day was a Sabbath day so every seventh year was a Sabbatical year Levit. 25. And as the Sabbath day signified that they themselves were the Lords and therefore they abstained from their own work to do the Lords So the Sabbatical year was to signifie that both they and their land was the Lords The observation of this Feast consisted chiefly in two things First in the not tilling or manuring of their ground whence it was called Sabbath Haarets the Sabbath of the Land Levit. 25. 6. Secondly in the Creditors discharging their Debtors and releasing their debts and thence it was called Schemita laihova The Lords release Deut. 15. 2. Seeing they were that year forbid to till their ground here question might be made what they should eat then in the time of this intermission Answ I will command my blessing upon you in the sixth year and it shall bring forth frunt for three years Levit. 25. 20 21. saith the Lord. Seeing every seventh year Debts according to Gods Command were to be remitted some might demand whether this might not much endamage their Estates if they did lend or harden their hearts not to lend Answ It could not endammage their Estates for it is a most infallible Maxime No man is a loser by serving God Whence the Hebrews themselves interpret this to be rather Mandatum probationis A command of tryal such as Abrahams offering up of Isaac was which God commanded not intending that he should be sacrificed but that Abrahams love might be tryed rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Ezra interpreting these words Save when there shall be no poor among you Deut. 15. 4. That is saith he as if the Lord had said Know that that which I have commanded thee that thou shouldest not exact of thy Brother will be needless If all Israel or the greater part obey the voice of God then there shall be no poor amongst you to whom it shall be needful for thee to lend yea all of you shall be able to lend to many Nations The reasons why this Feast was instituted are thought to be First to teach the people to depend upon Gods providence by faith for though the owner of the field might gather even on that year for the maintenance of himself and his Family Levit. 25. 6. Yet he was neither to sow his field thereby to make his harvest the greater nor to hedge his field or lock up his Corn-yard thereby to enjoy the propriety but to let all be common and every mans hand equal in every place Secondly they were hereby put in mind of that happy estate which Adam enjoyed in his innocency when the Earth brought forth her increase without manuring Lastly it shaddowed forth that everlasting Sabbath which we expect in the Heavens And some conjecture this to be the ground of Rabbi Elias his opinion that the world
Gods yea the compleat and entire inscription of that Altar which Saint Paul saw is thought to have been thus To the gods of Asia Europe and Africa to the unknown and strange God Which observation implieth their Practice to have symbolized with other Heathens in that forementioned closure Dii Deaeque omnes O all ye God and Goddesses help This distrust I think to be the chief reason why they worshipped the unknown God though I deny not but the Altars might bear this Title to conceal the name of their Tutelar God unto whose protection they had committed themselves because the Heathen People generally conceited that if the Gods name to whom they dedicated a City were known then the Enemies might by some magical incantation or Charm call him forth and cause him to forsake the City For the better preventing of which manner of evocations the Tyrians the Lacedemonians and other Nations fettered and chained their Gods that they might not depart Again it might be done in imitation of the Jews who about the time of our Saviour his Incarnation held it unlawful to pronounce that Essential Name of God Jehovah and instead thereof would read Adonai The occasion of this concealment of the name Jehovah I take to have been originally to prevent the blaspheming of that holy Name among the Heathens who had learned from that name to denominate their Idols h Jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hence afterward the forbearing the Name became superstitious and so far prevailed that they corrupted the Text for the defence thereof Ex. 3. 15. This is my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolam for ever they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnalem to be concealed Though I deny not but that Name was always in some sense ineffable namely as Pliny faith the Names of the African people and Towns were ineffable that is such as other Languages could not express without circumlocutions As those forementioned Idolatrous names were nothing else but so many depravations of the name Jehovah So the Original of many other ensuing kinds of Idolatry proceeded at first from a misconstruction of Scripture They have learned by Tradition that the Sun Moon and Stars had a kind of Lordship and the rule over day and night times and seasons Hence the superstitious ignorance of those people Deified those lights of Heaven and worshipped them as Gods Afterward corruption prevailing their Apotheosis or God making Ceremonies were extended to sublunary Creatures partly as Symbola or representative signs of those greater and more glorious lights for this reason the Chaldeans worship fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vr of the Chaldeans mentionned Gen. 11. which signifieth fire or light is thought to be the very God of the Chaldeans though in that place the name Vr be applyed to some chief City from the name of the Idol Yea the God of Nahor Gen. 31. 53. is thought to be no other partly also the inferiour Creatures were canonized for Gods in way of thankfulness for the benefits received from them for which reason the Sea the Winds the Air the Earth and fruits of the earth became deified At last well deserving men nay Crocodiles Serpents Rats Cats Dogs Garlick and Onions were reputed Gods CHAP. II. Of Moloch Adram-Melech Anam-Melech Baal the Tabernacle of Moloch Chiun Remphan Horses consecrated to the Sun Thamuz OF the Idol Moloch we read in divers places of Scripture 1 King 11. 2 King 23. 10. Leviticus 18. 21. He is sometimes called Moloch sometimes Molech sometimes Milcom He was the reputed God not only of the Ammonites but of the Moabites also He had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac signifying to rule or reign The Seventy Elders translate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince or King Such King-Idols were Adram-melech and Anam-Melech the Gods of Shepharvaâ—m unto 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 Sons for burnt-offerings unto Baal likewise Jer. 19. 5. yea they built the high places of Baal which are in the Valley of Benhinnom to cause their Sons and their Daughters to pass thorow the fire unto Moloch Jer. 32. 35. In which Text the place of Sacrifice is noted to be one and the same common to both Idols and Moloch put in the end of the Verse to explain Baal in the beginning thereof Some think them to be different because the Planet Jupiter was Worshipped under the name of Baal but the Planet Saturn is probably thought to have been worshipped under the Name of Moloch If we diligently observe Histories we shall find such a confusion of the Planets that the Sun as it was some times called Baal sometimes Moloch So it was sometimes called Jupiter sometimes Saturn and concerning Baal this is evident Hence Jupiter was called by the Phaenicians Baal-samen which name is derived from the Hebrew and soundeth as much as Jupiter Olympicus the Lord of Heaven For Baal signifieth Lord and Shamain Heaven And what is this Lord of Heaven in the Theology of the Heathens other than the Sun Who may as well be stiled the King of Heaven as the Moon the Queen Yea Sanchoniatho as Eusebius in the forequoted place relates him takes all these three for one namely the Sun Jupiter and Baal-samen Concerning Saturn it is apparent that the Sun was worshipped under his Name But I find some Expositors to interpret Moloch to be Mercury others Mars These are but few and the grounds weak It is therefore more generally and more probably thought that he was Saturn because as to Moloch so to Saturn the Heathen people did sacrifice their Sons and Daughters Secondly Saturns Image differed not much from Moloch's Of Saturns thus we read It was made of Brass wonderful for its greatness whose hands reaching towards the earth were so hollow ready to claspe that the youths which were compelled to come unto him did fall as it were into a mighty ditch full of fire You shall read in a manner the same description of Moloch Jalkut commenting on Jeremy writeth thus Though all other houses of Idolatry were in Jerusalem yet Moloch was without Jerusalem in a place a part How was he made He was an Image of Brass He had seven Chappels and he was placed before them having the face of a Bullock and hands spread abroad like a man that openeth his hands to receive somewhat from some other and they set it on fire within for it was hollow and every man severally entred according to his offering After what manner Whosoever offered a Fowl went into the first Chappel he that offered a Sheep into the
But I rather approve the literal sense for by reason of the Shelfs and dangerous Rocks in the River Nilus it was not unusual for men to sail in Hulks and Vessels made of a kind of great Bull-rush which by the Egyptians was termed Papyrus and these kind of Ships Papyraceae naves CHAP. III. Of Baal-Peon Baal-Tsepkon Baal-Zebub Baal-Berith Bell and the Dragon WHom the Hebrews called Baal the Babylonians called Bell and although the Planet of the Sun only at first might be worshipped under that name yet at lust it became a common Name to many other Idols according to that There are many Gods many Bâ—alims or Lords 1 Cor. 8. 5. As the same Idol Jupiter had different names and different Rites of worship occasioned sometimes from the different places as Jupiter Olympius from the Hill Olympus Jupiter Capitolinus from the Capitol hill Jupiter Latialis from that part of Italy which is called Latium Sometimes from the different benefits which he was supposed to bestow on men as Jupiter Pluviâ—s because he gave Rain Jupiter Lucetius because he gave Light Jupiter Altitonans from thundring So Baal had his distinctive Titles and different Rites of Worship sometimes occasioned by the place as Baal Peor Numb 25. 3. Sometimes from the the benefit obtained as Baal Tsephon Exod. 14. 1. and Baal Zebub 2 King 1. 2. Sometimes for some other reason as Baal Berith Judg 8. 33. Baal-Peor is thought to be that Priapus that obscene Idol so famous in prophane Authors He was called Peor from the Hill Peor mentioned Numb 23. 28. as likewise his Temple wherein he was worshipped standing upon the same Hill was called Beth-Peor Deut. 3. 29. He was worshipped by the Moabites and Midianites The Idol Chemosh Jer. 48. 7. is thought to be the b same and I take it to be applied to Baal-Peor by way of contempt as if one should say their blind god according to that in the Psalm They have eyes and see not For the first Letter Caph signifieth quasi and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musch palpare to grope or feel about in manner of blind men Baal-Tsephon is thought by the Hebrews to have been an Idol made by the Aegyptian Magicians and placed in the Wilderness to observe and stop the Israelites in their departure from Aegypt whence it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsephon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsapha signifying to watch and observe in manner of a watchman We may call him Baal speculator as among the Romans because Jupiter stayed the Romans when they were flying he was called Jupiter stator Baal zebub soundeth as much as the Lord of the Flies or a Master fly which hath power and authority over the rest in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebub signifieth a Fly This Idol was worshipped by the Cyrenians but principally by the Ekronites because whensoever they sacrificed unto him the swarms of flies which at that time molested the Country died But it is certain that this was not the alone reason for they were wont to repair to him as to an Oracle 2 King 1. 2. We may call him Jupiter muscarius or Hercules muscarius for the Inhabitants of the City Elis sacrified to Jupiter under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A driver away of flies and the Romans to Hercules under the same name Some Greek Copies in the Gospel read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul which change is interpreted to be for to shew the greater contempt of the Idol as if they should say Jupiter stercoreus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebel signifieth stercus and Beel or Baal signifieth Dominus Baal berith was the Idol of the Shechemites of his Temple we read Judges 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith signifieth a Covenant so that Baal-berith may be translated Jupiter foederatus i. The God unto whom they bound themselves by Covenant Concerning Bel and the Dragon little is spoken besides what we read in that of the Apocrypha where the History is described CHAP. IV. Of Dagon THe Hebrew Doctors say that this Idol Dagon was made from the Navil downward in form of a Fish but from the Navil upward in form of a Man This they Collect from the 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold And further more they say the Idol Dagon had his Name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dag signifying in the Holy Language a fish according to which description we may english him the Philistims Neptune or Triton Others derive the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degan signifying Corn and they say that he first invented the use of the Plow and Corn whence they translate him Jupiter aratrius In this respect we may call him the Philistims Saturn because Antiquity makes Saturn the first Inventer of husbandry and therefore paints him with an Hook or Sithe in his hand as being the fittest Hieroglyphick for Husbandry Both Opinions have their Authors and no sufficient proof hath been produced to overthrow either Yea there are not wanting among the Jews themselves that say this Image of Dagon was made in the form of a man Notwithstanding Scaliger his conjecture is not improbable that those who interpret Dagon Jupiten arâ—râ—us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might mistake and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadai signifying Ager A field for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai being the very Name of God signifying Omnipotens Almighty CHAP. V. Of the Molten Calf THe History of the molten Calf is at large set down Exod. 32. where we read that by reason of Moses his long absence the People desired of Aaron Gods to be made whereupon Aaron made for them the molten Calf The reason why they worshipped God rather in the similitude of a Calf then of any other Creature is generally by Expositors conceived to be from the corruptions learned among the Aegyptians who worshipped their Idol Apis otherwise called Serapis in a living Ox and likewise in an Image made in the form and similitude of an Ox with a bushel on his head This Ox was remarkable for certain Notes and marks whereby it was differenced from all others It was black bodied it had a white forehead a white spot behind and a knot under his tongue For the more â—urious fashioning and polishing of these marks in the molten Calf Aaron may seem to have made use of his graving Tool The Aegyptians repaired unto this Ox for the resolution of matters doubtful as to an Oracle and the manner of consulting with him was thus The party that repaired unto him tendred a bottle of Hay or Grass which if he received then it betokened a good and happy event if otherwise he refused it then it did portend some evil to come Thus they turned their glory into an Ox that eateth grass Psalm
have departed from Israel Unto this common received opinion that passage might have reference Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons appeareth clear if that be true which some have noted that the ancient Jews before Christ were so catechised in that point that they observed the Mystery of the Trinity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah for though the name consisted of four letters in number whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadriliterum yet there were but three sorts of letters in the name Jod signified the Father who was the beginning of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van is a conjunction copulative and denoted the third person in Trinity which proceedeth from the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signifieth the Son of God The Rabbines have a saying that God made all things in litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this that he made all things by Word he said Let there be thus and thus and it was so but they may also allude to the second person in Trinity And furthermore they note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is doubled in this name to demonstrate both Natures of our blessed Saviour The third degree was Vrim and Thummim Vrim signifieth light and Thummim perfection That they were two ornaments in the High-priests breast-plate is generally agreed upon but what manner of ornaments or how they gave answer is hard to resolve Some think them to be the four rows of stones in the breast-plate the splendour and brightness of which foreshewed victory and by the rule of contraries we may gather that the darkness of the stones not shining presaged evil Others say it was the name Jehovah put in the doubling of the breast-plate for that was double Exod. 28. 16. Others declare the manner of consulting with Vrim and Thummim thus First they say that only the King or else the Father of the Consistory had power to consult or to propose the matter unto the Priest and the Priest only had power to resolve Secondly that the matter proposed must not be trivial but of moment and great difficulty Thirdly that this holy writing termed Vrim and Thummim consisted of all the Tribes names and likewise of the Patriarks Abraham Isaac and Jacob so that no letter of the Alphabet was wanting The question being proposed some say that the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they did arise and eminently appear above the others An example they take from the 2 Sam. 2. 1. When David asked the Lord Shall I go up into any of the Cities of Judah the Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnalah goup Here say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah Others say that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that they did after a strange manner joyn themselves into perfect syllables and entire words and made the answer compleat Many other opinions might be reckoned up but he spoke best who ingenuously confessed that he knew not what Vrim and Thummim was The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol filia vocis the Daughter of a Voice or an Eccho by it is meant a voice from heaven declaring the will of God it took place in the second Temple when the three former degrees of Prophecy ceased it gave testimony of our Saviour Lo a voice from heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 17. It was in truth the Prologue Preface or Type of that true voice of the Father that Eternal Word which revealed his Fathers will unto mankind These were the extraordinary means by which God revealed himself to his people of old ordinarily he revealed himself by his written word Notwithanding the Hebrews say that the Law even from the first time of its delivery unto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thera Schebictab the written Law the other delivered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere to receive or learn They say both were delivered by God unto Moses in Mount Sinai but this latter was delivered from Moses to Joshua from Joshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successively to after ages till at last it was digested into one Book containing principally precepts and directions for those Israelites which inhabited the holy land It is called Talmud Hierosolymitanum It was composed in the year of our Lord 230. This because it containeth but a few constitutions is but of little use About 500 years after Christ then was there a more full and exact collection of their constitutions for direction of those Jews which dwelt in Babylon and other foreign places this is termed Talmud Babylonicum and is of greatest use among Authors it containeth the body of their Civil and Canon Law This traditional law they hold to be as authentick as their written word and that Moses received it from God when he received the Law for say thay were it not for this exposition the Decalogue it self might have been delivered In hora veloci in less then an hour Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture from the transposing of them from a mystical kind of Arithmetick c. This was never wholly committed to writing Some instances we have Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weep for Sara Here because the letter Caph is less then the rest they note that Abraham wept but a little for Sar because she was old Again the letter Aleph i found six times in the first verse of Genesis Hence R. Elias collected that the world should endure but six thousand years because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth Anathema or Excommunication by a Metathesis or transposition of letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Jews computation make 248. which in their Anatomy they find to be the just number of members in a mans body their
that Christ speaking of the last Judgment had reference to this He shall set the sheep on the right hand and on the left the goats Matth. 25. 23. The Officers were in manner of Sheriffs they were present to execute what the Judges determined whence they carried up and down their staves and whips as the Consuls of Rome had Rods and Axes carried before them for the readier execution of justice In Hebrew they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoterim by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our English translation commonly Officers and by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doubtless there is allusion unto them Luke 12. 58. When thou goest with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate as thou art in the way give diligence that thou maist be delivered from him lest he hale thee to the Judge and the Judge deliver thee to the Officer c. The Pleader was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal rib he stood on the right hand of the party cited into the Court whether he pleaded for or against him The Lord shall stand on the right hand of the poor to save him from those that judge his soul Psa 119. 31. that is The Lord shall plead his cause And Satan stood at the right hand of Joshuah Zach. 3. 1. thet is to accuse him or plead against him When S. John speaketh If any man sin we have an Advocate 2 John 2. 1. he alludeth unto this Baal rib or Pleader The Judges they examined and determin'd matters and after examination sentence was pronounced by the Judge in this manner Tu N. justus Tu N. reus Thou Simeon art just Thou Reuben art guilty at the pronunciation of which the guilty person was dragged to the place of execution When he shall be judged let him be condemned Ps 109. 7. the Hebrew is Let him go out wicked The manner of sentencing persons varied in most Countries The Jews by a simple pronunciation of sentence both absolved men and condemned them The Romans gave sentence by casting in Tables into a certain box or urne prepared for the purpose if they absolved any they wrote the letter A in the table it being the first letter of Absolvo if they would condemn any they cast in a table with C written in it which is the first letter of Condemno if the matter were hard to determine they would cast in other tables with N L signifying Non Liquet The Graecians in like manner used three letters θ was a token of condemnation which occasioned that of Persius Et potis es nigrum vitio praefigere Theta I was a token of absolution λ of ampliation Others signified condemnation by giving a black stone and absolution by giving a white stone Mos erat antiquis niveis atrisque lapillis Hos damnare reos illos absolvere culpa Ovid. Metamorph. 15. To this there seemeth to be allusion Rev. 2. 17. To him who overcometh I will give a white stone that is I will absolve and acquit him in the day of judgment Note these three phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rise up to judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rise up in judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To depart guilty The first is applied to the Judge in the execution of Justice When God rose up to judge Psalm 76. 10. that is to execute judgment The second is applied to the party prevailing in judgment The men of Nineveth shall rise up in judgment with this generation Matth. 12. 41. that is shall be justified before this generation The last is applied to the party condemned Psal 109. 7. Let him depart guilty or wicked the ungodly shall not stand in judgment Psal 1. The like phrases were in use among the Romans Stare in Senatu to prevail in the Senate Causâ cadere to be cast in ones suit But these phrases among the Romans I think to have been taken out of their Fence Schools where the set positure of the body by which a man prepareth himself to fight and grapple with his enemy is termed Status or Gradus as cedere de Statu to give back Gradum vel statum servare to keep 's one standing and from thence have those elegancies been translated into places of Judgment CHAP. IV. The number of their Civil Courts THeir Civil Courts were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim gedola the great Consistory or Supreme Senate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim Ketanna the lesser and inseriour Court Thus I find them divided generally by the Rabbins And although the latter was subdivided as will after appear yet in old time there were only two first branches which division our Saviour Christ seemeth to have followed calling the lesser Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of Judgment the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of a Counsel Whosoever is angry with his brother unadvisedly shall be oulpable of Judgment Whosoever saith unto his brother Raca shall be worthy to be punished by the Councel Whosoever shall say Fool shall be worthy to be punished with the fire of Gehenna Mat. 5. In which words as there is a gradation of sin 1. Anger passion of the mind 2. Raca scornful or slighting speech as Tut Tush c. 3. Fool reproachful and opprobrious names so likewise there is a gradation of punishment 1. Judgment a lesser Court. 2. Counsel the greater Court. 3. The fire of Gehenna Now Gehenna was a Valley terrible for two sorts of fires in it First for that wherein men burnt their children unto Moloch Secondly for another fire there continually burning to consume the dead carkasses and filth of Jerusalem partly for the terribleness of the first and partly for the contemptibleness of the place by reason of the second fire it was a type of hell fire itself We may resolve that text thus anger deserved the punishments of the lesser Court Raca the punishments of the greater and Fool deserved punishments beyond all Courts even the sire of Gehenna The greater Court by way of excellentcy was called the Sanhedrim which word came from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of Judgment It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth din the house of judgment It was distinguished from the other Courts first in respect of the number of the Judges which were seventy one according to the command of God to Moses at their first institution Numb 11. 16. Gather unto me seventy men of the Elders of Israel whom thou knowest that they are the Elders of the people and Governours over them and bring them unto the Tabernacle of the Congregation and let them stand there with thee From the latter words of this Text it is observed that there were seventy besides Moses and therefore after his decease they always chose one chief Judge in his room not reckoning him among the seventy they called him Nasi the Prince or chief
that 1 Kin. 20. 39. Keep this man if by any means he be missing then shall thy life be for his life Concerning that Libera Custodia which Drusius proveth to have been in use among the Romans I much doubt whether any such Custome were in use among the Hebrews That some kind of Prisoners at Rome did go abroad with a lesser kind of Fetters in the day time to their work and so return at night to their prison hath elsewhere been observed by me And Eadem catena custodiam militem copâ—labat The same chain tyed both the Prisoner and the Keeper Observe the unusual significations of these two words Custodia a Prisoner and Miles a Keeper So that Drâ—sius delivered Seneca his meaning but not his words when he repeats them thus Eadem catena tà m reum quà m militem tenet Observe further that the Prisoner was tyed by the right arm and the Keeper by the left because the right arm is the stronger and therefore justly remaineth free rather to the Keeper than to the Prisoner Hence is that Tu forte leviorem in sinistra putas catenam because the Keeper tyed himself unto the same Chain not in way of punishment but voluntarily for the safer keeping of the Prisoner Restitution This was commanded when goods were unjustly gotten or wrongfully detained Exod. 22. It was threefold Restitution is threefold Secundum idem in identitie when the very same thing is restored which is wrongfully gotten Secundum aequale when there is so much for so much in quantity restored the goods unjustly gotten being sold or lost Secundum possibile when restitution is made according to that which a man hath not being able to satisfie the whole Restitution in identity was and is principally required Whence it is that if the theft whether Ox or Sheep were found alive upon a man he restored but double Exod. 22. 4. but if they were killed or sold then five Oxen were restored for an Ox and four sheep for a sheep Exod. 22. 1. The Jews were so precise in this kind that if they had built an house with a Beam or peice of Timber unjustly gotten they would pull down the house and restore the same beam or peice to the owner From this the Prophet Habakkuk doth not much dissent The stone shall cry out of the wall and the beam out of the timber shall answer it Habbak 2. 11. Among the Jews he ought to be sold that was not of sufficient worth to make restitution Exod. 22. 3. And Augustine saith of Christians That he which doth not make restituion according to his ability never repented And Non remittetur peccatum nisi restituatur ablatum Talio This was a punishment in the same kind an eye for an eye and a tooth for a tooth hand for an hand and foot for foot Deut. 19. 21. Talio is twofold Talio identitatis or Pythagorica which was according to the Letter of the Law when the offender was punisht with the loss of an eye for puting out anothers eye c. Talio similitudinis or Analogica which was when the price of an eye or some proportionable mulct is paid for an eye put out or any other member spoiled The Hebrews understand Talio similitudinis that the price of a maim should be paid not Talio identitatis not that the offender should be punisht with the like maim because to punish like for like in identitie is in some cases impossible as if a blind man put out anothers eye or one toothless strike out anothers tooth In case of bodily maims therefore the Hebrew Doctors say that the party offending was bound to a five-fold satisfaction First for the hurt in the loss of the members Secondly for the damage in loss of his labour Thirdly for his pain or grief arising from the wound Fourthly for the charge in curing it Fifthly for the blemish or deformity thereby occasioned Munster rendreth those five thus Damnum lesio dolor medicina confusio The Romans likewise had a Talio in their Law but they also gave liberty to the offender to make choice whether he would by way of commutation pay a proportionable mulct or in identity suffer the like maim in his body Scourging This was two-fold either Virgis with rods or flagellis with scourges This latter was more grievous then the former as appeareth by that Ironical speech Porcia lex virgas ab omnium civium cor pore amovit hic misericors flagella retulit Both were in use among the Romans but only the latter among the Hebrews This beating or scourging was commanded Deut. 25. 2 3 Where the number of stripes was limited which the Judge might not exceed Forty stripes shall he cause him to have and not past The Jews in many things laboured to seem koly above the Law For example where the Lord commanded a Sabbath to be sanctified they added their Sabbatulum that is they began their Sabbath about an hour sooner and ended it about an hour later than the Law required Where the Lord forbade them to eat or drink things sacrificed to Idols l they prohibited all drinking with Heathens because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passeover to put away leaven out of their Houses they would not take the name into their mouths name into their mouths all the time of that Feast The Lord commanded them to abstain from eating Swines flesh they would not so much as name it but in their common talk would call a Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar achar another thing In like manner the Lord commanded chief Malefactors which deserved beating to be punisht with forty stripes they in their greatest corrections would give but thirty nine Of the Jews five times received I forty stripes save one 2 Cor. 11. 24. For this purpose the scourge consisted of three thongs so that at each blow he received three stripes and in their greatest correction were given thirteen blows that is forty stripes save one Whether these thongs were made the one of a Bulls hide the other two of an Asses hide or all three of a Calves the matter is not material both opinions have their Authors The manner of correcting such was thus The Malefactor had both his hands tyed unto a post one cubit and half high so that his body bowed upon it The Judge shall cause him to bow down Deut. 25. 2. This post or stake on which the Malefactor leaned in time of whipping was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnammud Columna a Pillar His Cloaths were plucked off from him down-ward unto the thighs and this was done either by renting or tearing of them The Governours rent Paul and Silas their cloaths and commanded them to be beaten with rods Acts 16. 22. That the Beadle should inflict a great number of stripes proportionable unto the transgression this
decimis This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma an heave offering the Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separation because this was a consecration or setting apart of the Lords portion In allusion unto this I take S. Paul to have termed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated unto the Gospel Rom. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron shall separate the Levites so the Greek renders it but the Original is Aaron shall wave the Levites Numb 8. 11. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate me Barnabas and Saul Acts 13. 2. Drusius delivereth another reason as hath been said in the Chapter of the Pharisees But to proceed the Hebrews called this second payment not only Theruma simply but sometimes Theruma gedola the great heave-offering in comparison of that Tithe which the Levites payed unto the Priests for that was termed Theruma magnasher the heave offering of the Tithe Numb 18. 26. which though it were one of ten in respect of that portion which the Levites received yet it was but one of an hundred in respect of the Husbandmans stock who payed the Levites and thus was it a great deal less then the great heave offering as will presently appear This the Hebrews say the owners were not bound to bring up to Jerusalem The Law prescribed no set quantity to be paid either in the Biccurim or in the Theruma but by tradition they were taught to pay at least the sixtieth part in both even in those seven things also paid under the name of Biccurim or first-fruits as well as in their heave-offering termed Theruma or Theruma gedola Thus the Talmudists do distinguish the Biccurim from the Theruma gedola but in my opinion the Biccurim may be contained under Theruma gedola and in truth both of them are nothing else but the heave-offering of the floor formerly mentioned out of Num. 15. 20. My reasons are these 1. Scripture giveth no such leave to keep any part of their first fruits at home if that could be proved the distinction were warrantable 2. Scripture doth not limit first fruits unto those seven kinds which alone go under the name of Biccurim 3. Themselves confound both members for in their Biccurim they say they paid 1 Wheat 2. Barley In their Theruma they say they paid Corn as if under Corn Wheat and Barley were not contained Some may say they paid their Biccurim in the Ear while the harvest was yet standing and their Theruma in Wheat and Barley ready threshed and winnowed My reasons why it cannot be so are these 1. Because then they should pay twice a sixtieth part in their corn 2. Because the corn offered in the sheaf was but a little quantity and it was offered not at their Pentecost when their harvest ended but at their Passeover when their harvest began Levit. 23. 10. Whereas their Biccurim or first fruits were always offered at their Pentecost But omitting further proofs I proceed to shew the ground why in this heave offering of the floor at least a sixtieth part was prescribed it is grounded upon that of the Prophet Ezek. This is the oblation that ye shall offer the sixth part of an Ephah out of an Homer Ezek 45. 13. that is the sixtieth part of the whole because an Homer containeth ten Ephahs Hence they took that distinction of these offerings Some say they gave the fortieth part of their encrease this because it was the greatest quantity given in this kind of oblations they termed Theruma oculi boni The oblation of a fair eye others though they were not so liberal as the former yet they might not be reputed niggardly gave a fiftieth part and this they termed Theruma mediana The oblation of a middle eye others whom they reputed sordid gave just a sixtieth part less then which they could not give this they termed Theruma oculi mali The oblation of an evil eye so that the payment of these was bounded by the tradition of the Elders between the sixtieth and the fortieth part but the Pharisees that they might be holy above others made their bounds the fiftieth and the thirtieth part so that he was reputed sordid with them that paid the fiftieth part and none liberal except he paid the thirtieth The manner how these first fruits termed Biccurim were paid is at large set down Deut. 26. But in time of the Prophets other Ceremonies seem to have been received of which the Hebrew Doctors say thus When they carried up their first-fruits all the Cities that were in a County gathered together to the chief City of the County to the end that they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the City and went not into houses for fear of pollution and in the morning the Governor said Arise and let us go up to Sion the City of the Lord our God And before them went a Bull which had his horns covered with Gold and an Olive Garland on his head to signifie the first-fruits of the seven kinds of fruits There was likewise a pipe struck up before them until they came near to Jerusalem and all the way as they went they sang I rejoyced in them that said unto me we will go into the house of the Lord c. Psal 122. Unto this and other like manner of solemn Assemblies the Prophet hath reference saying Ye shall have a song as in a night when an holy solemnity is kept and gladness of heart as when one goeth with a pipe to come unto the mountain of the Lord Esay 30. 29. The firstling or first born of man and beast the Lord challenged as his own Exod. 13. The ground of this Law was because God smote all the first-born in Egypt from man to beast but spared the Israelites for a perpetual memory of which benefit he commanded them to sanctifie all their first-born male unto him Now the first-born men and of unclean beasts were redeemed for five silver shekels of the sanctuary paid unto the Priests for each of them Num. 18. 15 16. Unto this S. Peter alludeth saying We are not redeemed with corruptible things as silver and gold 1 Pet. 1. 18. The firstlings of clean beasts ought to be sacrificed their blood to be sprinkled on the Altar their fat to be burnt for a burnt-offering and their flesh to return to the Priests Observe how God would be honoured by the first-lings of men and cattel by the first-fruits of trees and of the earth in the sheaf in the threshing floor in the dough in the loaves All which teach us to consecrate the first and prime of our years unto the Lord. CHAP. III. Of Tithes WE are here to enquire First what things in general were titheable Secondly how many kinds of Tithes there were Thirdly the time when each sort of tithe began to be titheable
pâ—iâ—k certain parts of their body with a needle and then cover it over with ink which they used as a special ceremony in their superstitious worship and therefore it is forbid Deut. 14. 1. Secondly making themselves bald which was done divers manner of ways either by shaving their hair or plucking it off with their hands or by impoisoned plaisters to make it fall off Other Nations were wont to shave off the hair of their head and to offer it in the behalf of the dead they did sometimes shave their cheeks sometimes their eye-lids and this also being an Heathenish custom was likewise forbidden in Israel Deut. 14. 1. Thirdly going bare headed that they might cast dust or ashes upon their heads signifying thereby that they were unworthy the ground on which they went Fourthly going bare-footed for their greater humiliation Fifthly the covering of their lips for that was a special sign of sorrow and shame The Seers shall be ashamed c. they shall all cover their lips for they have no answer of God Mich 3. 7 If it be demanded how they covered their lips It is thought they did it by casting the skirt of their cloak or garment over them Sixthly râ—nting their cloaths Seventhly putting sackcloath about their loyns Gen. 37. 34. These were general tokens of grief used upon all extraordinary occasions of sorrow Two other there were more proper to burials to augment their grief First minstrels who with their sad tunes inclined the affections of the people to mourning Of these there were two sorts Some playing on pipes others sounding trumpets At the funeral of Noblemen or old men they used a trumpet at the funeral of the common people or children they used a pipe In this respect it is said That Jesus when he raised Jairus his daughter cast out the minstrels Mat. 9. 23. Secondly women hired to sing at burials for the same purpose and likewise by outward significations of sorrow to move the company and more strongly to affect them Call for the mourning women c. and send for skilful women Jer. 9. 17. These the Romans called Praeficas quasi in hoc ipsum praefectas Chief or skilful mourners CHAP. VI. Of their Oaths THe manner of swearing was sometimes by listing up their hands towards heaven Abraham said to the King of Sodom I have lifted up my hand unto the Lord that is I have sworn that I will not take from a thred even to a shoo-latchet Gen. 14. 22. Unto which custom the Psalmist seemeth to allude Psal 106. 26. He lifted up his hand that is he swore Sometimes he that took the Oath did put his hand under the others thigh which administred the Oath We read this manner of administration to have been used by Abraham Gen. 24. 2. and Jacob Gen. 47. 29. Which ceremony some interpret to be as a token of subjection others as a mystery of circumcision the sign whereof they bore about that place of their body Others more probably think it to be a mysterious signification of Christ the promised seed who was to come out of Abrahams loyns or thigh as the like phrase is used Gen. 46. 26. the souls that came out of Jacobs thigh Sometimes also the manner of deposing was to stand before the Altar 1 Kings 8. 31. Which was also the custom of the Athenians the Carthaginians and the Romans The object of a lawful Oath was and is only the Lord whence he that took the Oath was said to consess unto God compare Isa 45. 23. with Rom. 14. 11. And the ancient form of imposing an Oath was this Give glory to God Josh 7. 19. John 9. 24. Now God was glorified by an Oath because thereby there was a solemn confession and acknowledgment of Gods omnipresence that he is present in every place of his omniscience that he knoweth all secrets of his truth that he is a maintainer of truth and an avenger of falshood of his justice that he is willing and his omnipotency that he is able to punish those that by swearing shall dishonour him And as the object of a lawful oath was only God so it is implied that it was not rashly or unadvisedly to be undertaken but by a kind of necessity imposed for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Passive and signifieth to be sworn rather than to swear In corrupter times they were wont to swear by the creatures but the Jews chiefly by Jerusalem by the Temple by the gold of the Temple by the Altar and the gift on the Altar This gift in Hebrew was termed Corban and it was one of those oaths which in our Saviour Christs time the Scribes and Pharisees accounted principally obligatory If any swore by the Altar it was nothing but if any swore by the oblation of the Altar he was bound to perform it Matt. 23. 18. Yea although Gods Law enjoyned honour and relief towards parents yet if they had bound themselves by this oath Corban that they would not help or relieve their Parents they taught they were discharged Whence saith their Talmud Every one ought to honour his father and mother except he hath vowed the contrary And it is evident that the Jews did often by solemn vows and oaths bind themselves that they would never do good to such or such a man We must furthermore know that usually to their oaths there was an execration or conditional curse annexed which sometimes was expressed as if I do not do thus and thus then the Lord do so to me and more also 1 Sam. 14. 44. Also 1 Kin. 20. 10. Sometimes it is understood as I have sworn if I take from a thred to a shoo latchet Gen. 14. 22. then let the â—ord do so to me and more also this or the like is understood and maketh the former part of the oath to sound negatively as if Abraham had said I have sworn I will not take from a thred to a shoo latchet In like manner Psal 95. I have sworn if they shall enter into my rest that is They shall not enter into my rest Heb. 3 18. This helpeth the exposition of that difficult place Mat. 15. 5. which we read By the gift that is offered by me thou maist have profit but if we conceive it thus according to the form of the oath Corban By Corban if thou receive any profit by me and understand the execration implied Then let God do thus and much more to me the sense will be thus By Corban thou shalt receive no profit by me This exposition is as agreable to the scope of the place as it is to their form of swearing and plainly sheweth how the Pharisees by their traditions transgressed the Commandment of God For God commanded saying Honour thy father and thy Mother But the Scribes and Pharisees said Whosoever should say to father or mother seeking relief By Corban thou shalt receive no profit
Trumpets sounded the second alarm then Reuben Simeon and Gad rose up and followed the Tabernacle and after them went the Kohathites in the midst of the twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar and other holy things At the third alarm rose up the Standard of Ephraim Manasses and Benjamin and these followed the Sanctuary unto this David hath reference when he prayeth Psa 80. 2. Before Ephraim Benjamin and Manasses stir up thy strength and come and save us At the fourth alarm arose the Standard of Dan Asher and Napthali and to these was committed the care of gathering together the lame feeble and sick and to look that nothing was left behind whence they are called the gathering Host Josh 6. 9. unto this David alludeth when my Father and my Mother forsake me the Lord will gather me Psal 27. 10. Concerning their marching in war First the Priests sounded the alarm with Trumpets Numb 10. 9. this they termed Therugnah Secondly one Priest was selected out of the rest to stir up the hearts of the people and by a kind of hortatory Oration to encourage them to the war Deut. 20. 2. him they called Vâ—ctum belli the anointed of the battle Thirdly they marched on by five and five in battle array Exo. 13. 18. so the Original signifieth in that place In the last place we are to consider how they were to deal in besieging a Town for the conceiving whereof note these two propositions 1. They were to offer peace unto all Forreigners and Canaanites Deut. 20. 10. And this is clearly signified Josh 11. 19. There was not a City that made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they took in battel For it was of the Lord to harden their hearts Yet here Moab and Ammon are excepted Israel must not seek their peace Deut. 23. 6. 2. They were to make covenant with none of the seven Nations Deut. 7. 2. Exod. 23. 32. 34. 14. With For reigners they might Josh 9. 7. peradventure you dwell among us and how shall we make a covenant with you Not how shall we make peace with you Some may question what the difference was between making peace and making a covenant I answer two-fold 1. The making of peace was a naked stipulation or promise mutually made for the laying aside of all hostile affections towards each other whereby life on both sides might be secured Making a covenant was a solemn binding of each other to performance of this mutual promise by outward ceremonâ—es of cutting a beast in twain and passing between the parts thereof Jer. 34. 18. as if they would say Thus let it be done to him and thus let his body be cut in two who shall break this covenant Secondly peace was not concluded by the Israelites but only upon these terms That the people should become tributary unto them Deut. 20. 11. The making of a covenant was upon equal terms without any condition either of tribute or service as is gatherable from the Covenant made by Joshua with the Gibeonites where there is no mention of any condition at all Josh 9. This difference seemeth to me warrantable and serveth to reconcile many places of Scripture as where God saith Offer peace to all and make a covenant with none Secondly It sheweth the fraud of the Gibeonites to be greater than is commonly conceived for they sought not peace simply but a covenant Make a league with us Josh 9. 6. Thirdly It salveth that common Objection made in defence of unadvised Oaths to prove them obligatory though unlawful The Argument is framed thus The covenant which Joshua made with the Gibeonites unadvisedly was unlawful but that was observed by him and the breach thereof when Saul slew the Gibeonites punished by God 2 Sam. 21. 1. Therefore c. I say it salveth that Objection because if we diligently observe Joshua's practice we shall find unadvised Oaths to be so far and only so far binding as they agree with God's words God's word required the Gibeonites should have their lives secured because they accepted peace Thus far therefore the covenant was still of force God's word required that the Canaanites after the acceptation of peace should become tributary here the covenant was not of force and therefore Joshuah made them hewers of wood and drawers of water which is a kind of a tribute in the language of the Scripture tribute of the body though not of the purse in which sense the Aegyptian Task-masters are in the Original called Tribute-masters Exod. 1. 11. CHAP. IX Their Measures MEasures in use among the Hebrews and so among all other Nations are of two sorts some Mensurae applicationis measures of application as a span a cubit a yard and the like Secondly Mensurae capacitatis measures of capacity as pints quarts pecks bushels c. Measures of application mentioned in Scripture are these that follow in which that there might be no deceit the ground of these measures was the breadth of so many or so many barley corns middle sized laid by one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ets-bang Digitus a finger an inch It containeth the breadth of six barley corns joyned together where they are thickest though in round-reckoning it goeth for an inch yet in accurate speaking four fingers make three inches Of this there is mention Jer. 52. 21. Palmus This was two-fold Palmus minor and Palmus major The lesser containeth the breadth of four fingers i three inches the Hebrews term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophach the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zereth by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Spithama Dodrans It containeth the measure that is between the thumb and the little finger stretcht out a span 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnam pes a foot It containeth twelve inches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amma Cubitus a Cubit We shall find in Authors mention of four kinds of Cubits 1. Cubitus communis this was the measure from the elbow to the fingers end It contained a foot and half or half a a yard it is called the common Cubit 2 Cubitus sacer An holy Cubit this was a full yard containing two of the common Cubits as appeareth by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place the pillars are reckoned each of them eighteen cubits high in the second place they are reckoned five and thirty cubits high which together with the basis being one ordinary cubit high doubleth the number so that the first Text is to be understood of holy cubits the second of common cubits 3. Cubitus regis the Kings cubit this was three fingers longer than the common cubit Whereas the common cubit is termed cubitus viri the cubit of a man Deut. 3. 11. Onkelos doth improperly term it cubitum regis the Kings cubit Lastly
by after midday though he go on foot easily The Agreement between the Paschal Lamb and Christ standeth thus Christ is our Passeover 1 Cor. 5. The Paschal Lamb was Christ was 1 One of the flock 1 Perfect man John 1. 2 Without blemish 2 Without sin 3 To be sacrificed and roasted 3 Suffered and died 4 His Bones being not broken 4 They brake not his legs John 1933. 5 About the Evening 5 In the end of the World Heb. 9. 26. 6 Their door-posts were to be sprinkled with the blood 6 The Blood of Christ purgâ—â—h our consciences 7 That the punishing Angel might pass over them 7 That sin and death might not prevail against us 8 It was eaten in their several families 8 He is applied by Faith 9 The whole Lamb. 9 According to all the Articles of the Creed 10. Without Leven 10. Without Hypocrisie 1 Cor. 5. 11. With bitter herbs 11. With patience under the Cross 12. In haste and in the manner of Travellers 12. With an earnest and longing expectation of life eternal 13. Only by the Circumcised 13. Only by the faithful 1 Cor. 11. CHAP. V. Of their Penticost THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Penticost which word signifieth the fiftieth day because it was observed upon the fiftieth day after the second of the Passeover which was the sixteeenth of Nisan Here in the first place we must note that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the Passeover or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Passeover the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover or the morrow after the Passeover Levit. 23. 11. which is all one as if it had been said the morrow after the feast of the Passeover for in those feasts which consisted of many days the first and the last were termed Sabbaths Now these fifty days were in truth the appointed time of their Harvest their Harvest being bounded as it were with two remarkable days the one being the beginning the other the end thereof the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of the Passeover the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth day after called the Pentecost Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they offered a sheaf of the first fruits of their harvest Levit. 23. 10. Upon the Pentecost then they offered two wave loaves Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation whereby all the after fruits throughout the Land were sanctified it being from thence afterward lawful and not before to reap the Corn the two loaves being not only an Eucharistical Oblation but also a token of the Harvest finished and ended In the second place we are to know that they did count these fifty days by numbring the Weeks from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it was called a Feast of weeks The manner how they counted the Weeks was according to the number of the Sabbaths following the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the first Sabbath following they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that all the Weeks and Sabbaths during the time of the Pentecost as the first second third and fourth c. took their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which observation giveth light to that of 〈◊〉 Luk. 16. 1. where there is mention of a Sabbath termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the second first Sabbath and by it is meant the Sabbath next after the sixteenth of Nisan which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing that these fifty days did measure out the time of their Harvest it will not beamiss to observe the difference betwixt their Harvest and ours which chiefly consisted in their anticipation of time for both the â—anaanites and the Egyptians begâ—n their Harvest about the first of April and it was quite finished in May. CHAP. VI. The Feast of Tabernacles THe a Greek word used to express this Festivity properly signifieth the making of Tabernacles the Hebrew word a Feast of Tabernacles The reason of both is because all the time of this Feast which was full seven daies from the fifteenth of Tisri until the one and twentieth thereof the people remained in Tabernacles and Booths made of Boughs in manner of Aâ—bors or Powers yet so that the first day of those seven and the last were after a more special manner to be observed as holy Convocations Concerning these Booths the Jews write thus They ought to be made in the open Air not within doors nor under the shelter of a Tree they ought not to be covered with cloaths nor to be made too close with the thickness of the Boughs but with such holes that the Sun and the Stars might be seen thorow them and the rain likewise descended thorow them In these they ought to dwell those seven days as in their houses they ought to furnish them with houshold-stuff to lie under them and sleep under them only in rainy weather then they had liberty to eat and sleep in their houses until the rain was over-past Feeble persons also which could not endure the smell of the earth were permitted to stay at home In Nehemiah's time they made their Booths some upon the roof of their houses for their houses were made flâ—t above Deut. 22. 8. Some in their Courts some in their streets Nehem. 8. 15. Plutarch making mention of this Festivity saith that these Booths were made principally of Ivy boughs but the Scripture reckoneth up four distinct kinds Levit. 23. 40. which are thought to be 1. The Cistern tree 2. The Palm-tree 3. The Myrtle-tree 4. The Willow of the Brook The Rabbins teach that every man brâ—â—ght every morning his burden of the boughs of these four Trees otherwise he fasted that day And this burden thy termed Hosanna in allusion unto this the people cutting down branches from the Trees and strewing them in the way when our Saviour did ride into Jerusalem cried saying Hosanna to the Son of David Mat. 21. 9. Plutarch scoffing the Jews compares this Feast with that drunken Festival in the honour of Bacchus in which the Bacchides ran up and down with certain Javelings in their hands wrapped about with Ivy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this respect he termeth this feast of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much unlike Moreover on the next day after this feast they compassed the Altar seven times with Palm-boughs in their hands in the remembrance of the overthrow of Jericho for which reason or else because that Palm-branches were the chief in the bundle it was called Dies Palmarum Palm-Feast Concerning the reason of
this Feast some are of opinion that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud when they travelled thorow the Wildernes under the shadow of which they travelled as under a safe Booth or Tent. Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posterity may know that I have made the Children of Israel to dwell in booths Lev. 23. 43. The Chaldee rendreth it that your posterity may know that I have made the Children of Israel to dwell in the shadow of Clouds Others think it was instituted as a solemn thanksgiving unto God for their Vintage which was gathered in at that time of the year thence it is that they conceive those Psalms of David which are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to have been composed for this feast Others speak more probably who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles the next is clear Levit. 23. 43. The Sacrifices which were offered these seven days are prescribed Numb 29. from the thirteenth verse to the thirty fourth where we shall read every day the like Sacrifice but only with this difference that upon the first day they offered thirteen young bullocks upon the second twelve upon the third eleven and so forward ever diminishing the number by one The reason of which diminution the Jews deliver to be this The whole number of Bullocks to be offered at this solemnity was seventy according to the Languages of the Seventy Nations for whom as they teach these Sacrifices were performed signifying thereby that there should be a diminution of those Nations until all things were brought under the government of the Messias who was the expectation and hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles it hath been always counted the last day of that Feast And not only the Boughs but the days of this whole feast of Tabernacles were termed Hosannoth from the usual acclamations of the people whiles they carried the Boughs up and down And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Joh 7. 37. n Upon this day they did read the last Section of the Law and likewise began the first lest they might otherwise seem more joyful in ending their Sections than willing to begin them o Upon this day also by the institution of the Prophet Haggaeus and Zachary and such like Prophetical men they did with great solemnity and joy bring great store of water from the River Shiloah to the Temple where it being delivered unto the Priests it was poured upon the Altar together with Wine and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation Our Saviour is thought to have alluded unto this in that speech which he used on this very day John 7. 38. He that believeth in me out of his belly shall flow Rivers of waters of life It is worth our noting also that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri Jeroboam that he might work in the people a forgetfulness of the true Worship of God appointeth the Celebration of a Feast in the eighth month on the fifteenth day thereof which is thought to be this very Feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New Moons FOr the understanding of the time when this Feast was to be observed we must note the month Tisri was the seventh month according to their sacred computation and therefore it is commanded to be celebrated the first day of the seventh month Levit. 23. 24. But according to their civil Computation it was their first month so that this Feast may be termed their New-years-day The first day of every month had its solemnities First when they repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou go to him to day It is neither New Moon nor Sabbath day 2 Kings 4. 23. Secondly it was then unlawful to buy and sell When will the New Moon be gone that we may sell corn Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices Notwithstanding this Feast of Trumpets differed from other New Moons First in respect of their sacrifices in their ordinary New Moons they offered besides the daily sacrifice two Bullocks one Ram seven Lambs for burnt offerings with their meat and drink-offerings and a Goat for a sin offering Num. 28. 11 15. But at this New Moon which was the beginning of their year they offered all the foresaid sacrifices and over and besides them one Bullock one Ram and seven Lambs for burnt-offerings and a Goat for a sin-offering Numb 29. 1 6. Secondly in other New Moons they blowed no Trumpets In this they blowed from the Sun-rising till night Whence we leaâ—… what New Moon it is that Daved speaketh of Psal 81. 3. Blow the Trumpet in the New moon in the time appointed at our Feast day The reason in general of this blowing and great noise of Trumpets I take to have been to make their New-years day the more remarkable because from it all their Deeds and Contracts bore date and their Sabbatical years and Jubilees were counted thence But why it should be made remarkable by the sound of Trumpets or Corâ—ets there are three conjectures First the Hebrews think it was done in memory of Isaac his deliverance and that they did therefore sound Rams horns because a Ram was sacrificed instead of him Secondly Basil is of opinion that the people were hereby put in mind of that day wherein they received the law in Mount Sinai with blowing of Trumpets Thirdly others think it was to put them in remembrance of the Resurrection which shall be with the sound of Trumpets He shall send his Angels with a great sound of a Trumpet Mat. 24. 31. There are three things considerable in New Moons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjunction of the Moon with the Sun Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moon Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moon In the first it was quite dark in the second it did open it self to receive the Sun-beams In the last it did appear corniculata horned Because in all these three degrees of the change there was a kind of mutual participation both of the Old and New Moon Hence the Jews observe two days namely the last of every Month and the first day of the next following Now because the thirtieth was the last in their longest months Hence Horace calleth these last days Tricesima Sabbata The first days they termed