of burialls but concerning the latter it will not bee amisse to note that the Talmudists determine the matter thus saying c Vide Cunaeum de rep Heb. lib. 2. cap. 3. That it was lawfull for the High-Priest to teare the skirt or neather part of his garment but from the bosome downeward it was vnlawfull which if it bee true then it doth not necessarily follow that Caiaphas did contrary to the law in renting his clothes Matthew 26. 65. The inferiour Priests might mourne for these six Father Mother Sonne Daughter Brother and Sister that had no husband Leuit. 21. 2. In the discharge of their offices the High-Priest and other Priests agreed in these particulars 1. They both burnt incense and offered sacrifices 1 Chron. 6. 49. Secondly they both sounded the trumpets the vse whereof was twofold sometimes to sound an alarum in warre sometimes to assemble the people and their Rulers Num. 10. Thirdly they both slew the sacrifices 2 Chron. 29. 22. Fourthly They both instructed the people Mal. 2. 7. Fiftly They both iudged of leprosie Leuit. 13. 2. For the more orderly performance of these offices the High-Priest had his suffragan d Elias Thisbit called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan who in case of the High-Priests pollution performed his office Of this sort was Zephaniah Ier. 52. 24. And of this sort Annas is thought to haue beene when Caiaphas was High-Priest e Casaubor aduers Baron p. 242. It. Ioseph Scaliger in Prolegom ad Euseb In this sense they interpret Annas and Caiaphas to haue beene High-Priests the same yeere Luke 3. 2. The High-Priest and his Sagan resembled our Bishop and his Suffragan The Patriarke of Constantinople and his Primore termed Protosyncellus and amongst the Romanes the Centurion and his Optio for the Lieutenant in warre who in case of necessity supplied the Centurions place were termed Optiones That euery one of the Inferiour Priests might equally serue in his order King Dauid distributed the whole company of them into twentie foure rankes or courses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turm◠vices Nadab and Abihu being dead there remained onely two sonnes to Aaron namely Eleazar and Ithamar now as the succession of Priests was preserued in these two families so did Dauid at this time according to the number of people in each family make his diuision Eleazars family he diuided into sixteene ranks and Ithamars into eight the diuision was by Lot the first lot fell to Iehoiarib the second to Iedaiah the third to Harim c. 1 Chron. 24. Euery ranke or course serued weekely in the Temple by turne and the rankes receiued their names from those who at that time were the heads of the seuerall families and euer after retained the same names The chiefe of euery ranke was called Summus Sacerdos istius classis The chiefe Priest of that ranke Hence it is that we reade of many High-Priests assembled together Marke 14. 1. Furthermore we are to note that as the weekely courses fell out by lot so did they by lot determine each particular Priests seruice namely who should burne incense who slay the beasts who lay them on the Altar who dresse the Lamps c. Zacharias was of the course of Abia Luke 1. 5. that is of the eight course and his lot was to burne incense Luke 1. 9. The office of the Leuites was to pitch to take downe to beare vp and downe the Tabernacle and the vessells thereof Leui had three sonnes Gershon Cohath and Merari and accordingly the whole company of the Leuites were distinguisht into three orders Gershonites Cohathites and Merarites The Gershonites charge was to carry the couerings and hangings of the Tabernacle The chiefe things within the Sanctuary were committed to the Cohathites The wood-worke and the rest of the instruments were committed to the charge of the Merarites Numb 3. This was the office of the Leuites in Moses his time and whiles they were on their iourney in the wildernesse but afterward when they were setled in the promised land then Dauid changed their office appointing them some to haue the charge of the treasures of the Temple 1 Chron. 26. 20. others to be ouer-seers and Iudges others to bee Porters others Singers 1 Chron. 23. 4. The singers in time of singing were clad in linnen Robes or Surplesses 2 Chro. 5. 12. The Singers were diuided into twentie foure orders or courses 1 Chron. 25. 8. And the Porters into as many 1 Chron. 26. that both might supply their turnes weekely by lot as the Priests did In Moses time also their consecration beganne at the fiue and twentieth yeare of their age In Dauids at the twentieth 1 Chron. 23. 24. Ezra 3. 8. Here we may note the libertie granted vnto the Church in changing Ceremonies the office of the Leuites in Dauids time was not the same as in Moses and againe Moses and Dauid agreed not in the time of their consecration Againe in the Christian Church we shall finde in Matthias his election the vse of lots not so in Pauls or any other of the Apostles In their meetings vse of an holy kisse and at the Lords Supper vse of their loue feasts both now antiquated throughout Christendome Moreouer there are certaine degrees obserueable among the Leuites 1. Their initiation when they were a moneth old they were initiated and presented vnto God Numb 3. 15. Secondly their consecration they were consecrated by imposition of handes when they were 25. yeares old Numb 8. 24. From thence for the fiue yeares following they learned their office Those that imposed hands on them are said in the Text Numb 8. 10. to be the sonnes of Israel Chazkuni interpreteth that place the First borne of Israel They were the Representatiue Church and in allusion to this the Church of Christ is called the Church of the first borne Heb. 12. 23. At the same time the Leuites were waued by the Priests that is as the Greeke reades it f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated which word is vsed for the Ministers of Christ g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate mee Barnabas and Paul Acts 13. 2. Thirdly their Ministration to carry vp and downe the Tabernacle and this was at the thirtieth yeare of their age vntill the fiftieth Num. 4. 3. Lastly their vacation or discharge from that laborious seruice of carrying the Tabernacle notwithstanding euen then they were to serue in their charge to encampe round about the Tent to sing and to beware that no stranger came into the Temple h Francisc Iunius Analyt expos Num. 8. and likewise to ouersee and instruct younger Leuites in manner of Bishops Vnto these degrees the Apostle seemeth to haue respect They that haue ministred well get themselues a good degree 1 Tim. 3. 13. The like kinde of i Dionys Halicarnass lib. 2. degrees are obserueable among the Vestall Virgins they remained in their nunnery 30. yeeres Ten yeeres they learned the mysteries of their profession Ten yeeres
makes the comming of the Messias to be a forerunner of the departure of the Scepter this makes the departure of the Scepter to be a forerunner of the Messiah his comming which I take to be the principall thing aimed at in the prophecie This opinion as it is more generally receiued than the others so vpon iuster grounds Now the Scepter was departed giuen to a Proselyte neuer so before Å¿ P. Galatin lib. 4. cap. 6. p. 203. ex Talmud Ierosol yea now also the Lawgiuer was departed from betweene Iudahs feet and now the Messiah borne CHAP. II. Of the Publicanes WEe hauing seene the most remarkable changes in the Common-wealth of the Hebrewes we will note the chiefe obseruations concerning the persons there inhabiting and first concerning the Publicanes who were in the latter times an heterogeneous member of that Commonwealth After that the Iewes became tributary to Rome which a Ioseph Ioquutus de Pompeio lib. 1. de bello Iud. cap. 5. p. 720. was effected by Pompey threescore yeares before the birth of our Sauiour certaine Officers were appointed by the Senate of Rome vnto whom it belonged as well among the Iewes as in other prouinces to collect and gather vp such custome-money or Tribute as was exacted by the Senate those that gathered vp these publique paiments were termed Publicani Publicanes and by reason of their couetous exactions they commonly were hated by the people of the prouinces b Harum societatum frequens mentio facta est apud Ciceren in orat pro Sex Rosc Muraâ—a Cn. Plancio Euery prouince had his seuerall societie or company of Publicanes Euery societie his distinct gouernour in which respect it is that Zaccheus is called by the Euangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps publicanorum the chiefe receiuer of the Tribute or chiefe Publicane Luke 19. 2. And all the prouinciall Gouernours in these seuerall societies had one chiefe c Sigon de Antiqiure ciuium Rom. lib. 2. â— 4â— Master residing at Rome vnto whom the other subordinate Gouernours gaue vp their accounts These Publicanes were hated in all prouinces because of their exactions but chiefly in the Common-wealth of the Iewes because though it were chiefly maintained by the Galilaeans yet it was generally inclined vnto by the Iewes that Tribute ought not to be payed by them this hatred is confirmed by that Rabinicall prouerb d If. Casaubon exercit 13. 37. Take not a wife out of that family wherein there is a Publicane for such are all Publicanes Yea a faithfull Publicane was so rare at Rome it selfe that one Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine images erected with this * Sueton. in Flau-Vespas c. 1. superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the faithfull Publicane And therefore no maruell if in the Gospell Publicanes and sinners goe hand in hand It is now generally receiued as a truth vndoubted that not only Heathen people but sometimes Iewes themselues became Publicanes Tertullian was of another opinion e Tertull. de pudic cap. 9. and thought that all the Publicanes were Heathens but he hath beene in that long since confuted by f Hieronym epist ad Damasum Ierome and reason it selfe perswadeth the contrary First Matthew who was a Publicane was afterward an Apostle and therefore vnlikely to haue beene an Heathen Secondly Zaccheus his name was a pure Hebrew name hauing no affinity with Roman names Thirdly the ground or principall argument on which Tertullian built was meerely g Fraudl fuit acutissimo Poeno Hebraicae linguae ignoratio nusquam enim occurrit in fonte spurius ille textus quo Tertullianus potissimum nititur Non erit vectigal pendens ex filus Israel Deut. 23. erroneous CHAP. III. Israelites Proselytes THe whole Common-wealth of Israel consisted of two sorts of men Hebrews and Proselytes he that was born an Hebrew either by Father or Mothers side was an Hebrew but he that was born so of both was an Hebrew of the Hebrew such a one was Saint Paul Phil. 3. 5. He that was borne a Proselyte either by Father or Mothers side was termed Benger The son of an he-proselyte or Bengera The son of a she-proselyte But he that was by Father and Mothers side a Proselyte was termed a Magni quidam nominis Rabbi apud Iudaeos fuit quem ex Paganismâ— ad Iudaismum conuersum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per sigla appellarunt i. filius proselyti filius proselytae Pirke Aboth cap. 5. Bagbag that is the sonne of he and she Proselytes The Hebrews were of two sorts some liued in Palaestina and vsed the Hebrew text these were called Hebrews or Iewes others were dispersed in diuers places of Greece they vsed the Greeke translation and thence were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b De Iudaeis Graeciensious vâ—de Scal. animaduers Euseb 124. 1. in Can. Isagog 278. Graecists Saint Luke mentioneth both There arose a murmuring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Graecists towards the Hebrewes Acts 6. 1. Where note the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians and the Graecists The Grecians are vsed by Saint Paul to signifie all the heathen people and stand in opposition with Hebrews in the generall acception containing both the Graecists or dispersed Hebrews and also those of Palaestina the Graecists were both by birth and religion Hebrews standing in opposition with Hebrews in the strict acception taken for those of Palaestina The whole body of Israel was diuided into twelue Tribes and publique records were kept wherein euery ones genealogie was registred to manifest vnto what particular Tribe he belonged These records Herod burnt hoping that in after ages he might be thought originally an Israelite if those publique monuments might not be produced against him c Euseb Eccles hist lib. 1. cap. 8. Thus much Eusebius plainly deliuereth of him I am of opinion that another reason might be added namely That no distinction either of tribe or family might appeare but all being confounded and amongst the rest Dauids vnto whose family by a peculiar right the Scepter belonged Herod and his posterity might be the better secured of the Kingdome Proselytes were those heathen people who disclaiming Paganisme became conuerts and ioyned themselues vnto the Church of the Iewes They were termed Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their comming and adioyning vnto the Iewes Concerning these Proselytes we will consider these three things 1. The seuerall kindes of Proselytes 2. The manner of making them 3. In what account or respect they liued among the Iewes First the kindes of Proselytes were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger berith Proselytus foederis A Proselyte of the couenant Hee submitted himselfe vnto Circumcision and to the whole Mosaicall Praedagogie d Rabbi Salomon Deut. 23. 14. The Rabbies terme such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gertsedek Proselytum iustitiae A Proselyte of
beheading worse then strangling and strangling was the easiest of all They haue a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis mors quae absolute in lege vsurpatur strangulatio est R. Solom Exod. 21. 16. rule that wheresoeuer the Scripture saith of an offendor Morte plectetur He shall be punisht with death not expressing the kinde of death there it ought to bee interpreted of strangling For example the Law saith of the Adulterer Leu. 20. 10. Morte plectitor Let him be punisht with death because the kinde of death is not here mentioned they interpret it strangling The reason of this rule is because strangling was the easiest death of the foure and where the Law determineth not the punishment there they say Ampliandi fauores The fauourablest exposition is to be giuen This rule is not generally true for in former times Adulterie was punisht with stoning I will iudge thee after the manner of them that are harlots saith the Lord Ezek. 16. 38. And in the fortieth verse the iudgement is named They shall stone thee with stones likewise the Scribes and Pharises said vnto Christ Moses in the Law commanded vs that such should bee stoned Iohn 8. 5. Before we treat in particular of these foure punishments it may bee questioned Whether the Iewes had any power to iudge of life and death at that time when they crucified our blessed Sauiour The Iewes said to Pilat It is not lawfull for vs to put any man to death Iohn 18. 31. Latter Iewes say that g Moses Kots in Sanhedrim all power of capitall punishments was taken from them fortie yeeres before the destruction of the second Temple and of this opinion are many Diuines Answer First the Iewes speech vnto Pilat that it was not lawfull for them to put any man to death cannot be vnderstood as if they should haue said we haue not power to put any man to death for admit that power in criminals were in the generall taken from them yet in this particular power was permitted them at that time from Pilat Take yee him and iudge him according to your Law Ioh. 18. 31. Neither can it be said that their Law could not condemne him if hee had beene a transgressour thereof or that they had not out of their Law to obiect against him for they say They had a Law and by their Law he ought to dye Iohn 19. 7. It was not then want of power but the holinesse of that time made them say it was vnlawfull For they held it vnlawfull vpon their dayes of preparation to sit on life and death as hath been shewene in the Chapter of translating feasts And Friday on which our Sauiour was condemned was the preparation of their Sabbath Secondly in the question Whether power of iudging capitall crimes were taken from them by the Romans Wee are to distinguish betweene crimes Some crimes were transgressions of the Roman law as theft murder robberies c. power of iudging in these was taken from them other crimes were transgressions onely against the law of Moses as blasphemy and the like in these power of iudging seemeth to haue remained with them When Paul was brought by the Iewes before Gallio Gallio said vnto them If it were a matter of wrong or wicked lewdnesse O yee Iewes reason would that I should beare with you but if it be a question of words and names of your Law looke yee to it Acts 18. 14. In handling these foure punishments first obserue the offendors whom the Iewes make liable to each punishment and then the manner of the punishment The persons to bee stoned were h Moses Kotsensâ—â— fol. 188. col 4. eighteene 1. He that lieth with his owne mother 2. Or with his fathers wife 3. Or with his daughter in law 4. Or with a betrothed maid 5. Or with the male 6. Or with the beast 7. The woman that lieth down to a beast 8. The blasphemer 9. He that worshippeth an Idoll 10. Hee that offereth of his seed to Moloch 11. He that hath a familiar spirit 12. The wisard 13. The priuat intiser to idolatry 14. The publique withdrawer to idolatrie 15. The witch 16. The prophaner of the Sabbath 17. He that curseth his father or his mother 18. The rebellious sonne The manner of stoning was thus The offender was led to a place without the gates two cubits high his hands being bound from hence one of the witnesses tumbled him by a stroke vpon the loynes if that killed him not the witnesses lifted vp a stone being the weight of two men which chiefly the other witnesse cast vpon him if that killed him not all Israel threw stones vpon him The hands of the witnesses shall bee first vpon him to put him to death and afterwards the hands of all the people Deut. 17. 7. Hence the opinion of i Paul Fagius Deut. 17. 7. R. Akiba is commonly receiued that such an idolater it holdeth in all others condemned to this death was reserued vntill one of the common feasts at which all the multitude of Israel came to Ierusalem The partie thus executed being quite dead was afterward for greater ignominy hanged on a tree till towards the Sunne set at which time he and the tree were both buried Malefactors adiudged to burning were k Moses Kotsens loco superius citato ten 1. The Priests daughter which committed whoredome 2. Hee which lieth with his owne daughter 3. Or with his daughters daughter 4. Or with his sonnes daughter 5. Or with his wiues daughter 6. Or with her sonnes daughter 7. Or with her daughters daughter 8. Or with his mother in law 9. Or with the mother of his mother in law 10. Or with the mother of his father in law The manner of burning was twofold Some they burnt with wood and faâ—gots this was termed l R. Leui Leuit. 20. by them Combustio corporis The burning of the body others they burnt by powring inscalding hot Lead in at their mouthes which descending into their bowels killed them the bulke of their body remaining whole and this was termed therefore Combustio animae The burning of their soule This last was most in vse and alone described by most of their writers Malefactors condemned to beheading were m Moses Kotsens in Sanhedr two sorts 1. The murderer 2. Those of any Citie who were drawne vnto idolatry The manner thereof is at this day in vse Malefactors strangled were n Moses Kotsens ibid. six 1. He that seniteth his father or his mother 2. Hee that stealeth a soule of Israel 3. An Elder which contradicteth the Consistory 4. A false Prophet and hee that prophesieth in the name of an idoll 5. Hee that lieth with another mans wife 6. He that abuseth the body of the Priests daughter The manner of strangling was thus The malefactor was put in dung vp to the loynes a to well being cast about his necke which two executioners one on each side plucked to and fro vntill he
to the name of the Prophet the name of his Father as Hosea the sonne of Beëri Hos 1. 1. And such a one the Hebrews confesse to bee both a Prophet and the sonne of a Prophet Sometimes it mentioneth the Prophets name but not the Fathers such a one they confesse to bee a Prophet but not the sonne of a Prophet Sometimes it mentioneth with the Prophet the name of the city where hee prophecied and then it followeth that he was a Prophet of that city When a Prophet is mentioned without the name of the citie then hee is thought to bee a Prophet of Ierusalem 2. Wisemen This title though in it selfe it be generall and common to all Doctors and teachers of the law yet for many yeares before our Sauiours incarnation e Gorionid lib. 4. cap. 29. it was either arrogated by the Pharisees or else by the ignorant multitude appropriated vnto them from an opinion of their extraordinary wisdome in teaching of traditions which they preferred beyond the law Hence the Pharises were called f Drus de trib sect p. 86. Masters of the traditions And hence was that counsell of R. Eleëzar to his Schollers g Buxtorf Recens operis Talmud p. 195. That they should forbid their children from the study of the Bible and place them betweene the knees of their Wisemen h Hieronym ad Algasiam quaest 10. Likewise hence when any of their Doctors did reade lecture their saying was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Wisemen doe teach traditions The like ambition we shall finde among the Gracians all of them striuing to bee intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen And hence whensoeuer the chiefe of them had pleased the people in the performance of their orations or any other publike businesse they were honoured with a Grande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a loude acclamation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well done or Wisely done vntill Pythagoras in dislike of such swelling titles stiled himselfe Philosophus a Louer of wisdome which kinde of modesty was afterward practised by the Hebrew Doctors for they in after times to auoide the suspicion of arrogancy refused the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacamin Wisemen i Elies Thisbit and stiled themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipuli sapientum Learners of wisdome 3. Scribes This name was giuen to two sorts of men some meerely Laicks other Clergie men The body of the Laick Scribes were those to whom was committed the instruction of young children in their minority especially to teach them to write we may English them Scriueners This office was appropriated to the Tribe of Simeon In this sense we reade not of Scribes in the Scripture although the ground of their first institution haue beene taken thence namely from those words which Iacob vsed vnto Simeon and Leui. I will diuide them in Iacob and scatter them in Israel Gen. 49. 7. So that as Leui had no portion but liued dispersed among the other Tribes by the benefit of the altar k Solom Iarchi Gen. 49. vide Ambros Tom. 4. cap. 3. Targum Hierosolymit In like manner Simeon had no portion in the iudgement of the Hebrews but liued scattered among the other Tribes getting their maintenance by teaching and schooling little children whether this office of teaching children was appropriated to them I leaue to the enquiry of others certaine I am that the Simeonites had their oâ—ne inheritance by lot Iosh 19. 1. and the prophecy concerning their being scattered is thought to haue beene accomplished in this that the inheritance of the Simeonites was taken out of the portion of the children of Iudah Iosh 19. 9. Furthermore it is certaine that if not all Scriueners yet those publike notaries who were imployed in drawing deeds and writing contracts be they of what Tribe they will they were called by the name of Scribes Vnto this there is allusion Psalm 45. 1. My tongue is as the penne of a swift writer or ready Scribe Out of the body of these I conceiue certaine choise men to haue beene elected for publique imployments some to attend the King as his Secretaries termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings Scribes 2 King 12. 10. Such were Sheia 2 Sam. 20. 25. And Shaphan 2 Kings 22. 3. Others to attend the publique courts and consistories they much resembled our Clarkes of Assizes these were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of the people Mat. 2. 4. It. 1 Maccab. 5. 42. The second sort of Scribes belonged to the Clergie they were expositors of the law and thence are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes of the Law Esr 7. 6 Expounders of the Law Luk. 7. 30. and Doctors of the Law Luk. 5. 17. Their office was to write reade and expound the law of Moses to the people The name was a name of office not of sect Of this sort was Esdras Esr 7. 6. who though hee were a a Leuite yet l Drusius de tribâ—â— sectis lib. 2. cap. 12. ex Chaldaes paraphrast others there were of the Tribe of Iudah and as it is thought they might indifferently bee of any Tribe The name was of the like esteeme among the Hebrews as the Magi were among the Chaldeans the Quindecimuiri among the Romanes for expounding Sibyllaes Oracles or the Canonists in the Church of Rome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopherim translated Scribes signifieth Numberers or Computers and is applied to the Masorites because they spent their time in reckoning and numbring not only the verses but the words also and letters of each booke throughout the Bible which as it is an argument of their industry m Augustin in Psalm 40. So likewise of Gods prouidence in the preseruation of his truth vnuiolable As the Wisemen in their preaching pressed traditions so the Scribes claue to the written word whence they were n Drusius de trib sectis lib. 2. ca. 13. termed Text-men or Masters of the Text. And to this purpose it is worth our obseruing that whereas both the Scribes and the Pharises sought to fasten accusations vpon our Sauiour Matth. 9. The Scribes accused him of blasphemy Vers 3. The Pharises of eating with Publicanes and sinners Vers 11. The Scribes accusation was a breach of the law the Pharises a breach of traditions 3. The Disputer o Vide Thisbit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee insisted vpon allegories and searched out mysticall interpretations of the Text. Hence himselfe was termed Darschan and his exposition or homily Midrasch And their schoole Beth Hammidrasch They were counted the profoundest interpreters whence that of the Psalmist Psam 84. 7. They goe from strength to strength p Targum Psalm 84. 7. is interpreted from their Temple to their Beth Hammidrasch from an inferior to an higher schoole Hereby wee see the difference betweene those three sorts of predicants mentioned by Saint Paul The wise men were teachers of traditions
the Scribes teachers of the Text according to the literall interpretation and the Disputers teachers of allegories and mysteries which fabulous expositions because they breed questions and disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 4. Hence is it that such an expositor is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer These three sorts of preachers which Saint Paul termeth the Wise man the Scribe and the Disputer 1 Cor. 1. 20. are by the Hebrews named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darschan CHAP. VII Of their title Rabbi ABout the time of our Sauiour Christ his natiuity titles beganne to bee multiplied and amongst the rest these of Rab Ribbi Rabbi and Rabban were in especially vse they all are deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabab signifying Multiplicatus fuit and they sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Master or Doctor eminently gifted with varietie of knowledge Concerning these titles they write thus a Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Rabbi is a more excellent title than Rab and Rabban more excellent than Rabbi and the simple name without any title as Haggi Zachari Malachi was more excellent than Rabban About this time they vsed a set forme of discipline in their Schooles The Schollar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid a Disciple in respect of his learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katan a Iunior in respect of his minority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachur that is one chosen or elected in respect of his election or cooptation into the number of Disciples After hee had proued a good proficient and was thought worthy of some degree then was hee by imposition of hands made a Graduate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaber a companion to a Rabbi This imposition of hands they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicah or Semicuth which ceremony they obserued in imitation of Moses toward Ioshua The Lord said vnto Moses Take thou Ioshua the son of Nun in whom is the spirit and Put thine hand vpon him Num. 27. 18. At which time hee that imposed hands on him vsed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est Scaligero interprete Ego tibi impono manum et manus tibi imposita esto Tribaeres c. 5. p. 264. vide etiam Cunaeum de Rep. Heb. lib. 1. cap. â—â— this forme of words I associate thee and be thou associated After this when he was worthy to teach others then was he called Rabbi and whereas in his minoritie his owne name being suppressed hee was called only by his Fathers name the sonne of N. When he was made Graduate by imposition of hands then was hee called by his owne name N. the sonne of N. And afterward when hee was thought worthy to teach then was the title Rabbi prefixed after this manner Rabbi N. the sonne of N. For example Maimonides at first was termed onely Ben Maimon the sonne of Maimon after his degree then was he called by his owne name added to his Fathers Moses Ben Maimon Moses the sonne of Maimon at last being licenced to teach then was hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rambam which abbreuiature consisting of Capitall letters signifieth Rabbi Moses ben Maimon Rabbi Moses the son of Maimon So Rabbi Leui the son of Gersom in his minority was called the sonne of Gersom afterward Leui the sonne of Gersom at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ralbag Rabbi Leui the sonne of Gersom This distinction of Schollers Companions and Rabbies appeareth by that speech of an ancient Rabbi saying c Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth I learned much of my Rabbies or Masters more of my Companions most of all of my Schollers That euery Rabbi had disciples and that his owne disciples and other well-wishers stiled him by the name of Rabbi in the daies of our Sauiour needeth no proofe Iudas came to Christ and said God saue the Rabbi Matth. 26. 49. In like manner Iohns Disciples came and saluted Iohn by the name of Rabbi Iohn 3. 26. And Christ by the name of Rabbi Iohn 1. 38. But whether there was such a formall imposition of hands then in vse I much doubt The manner of their meetings when Disputations were had in their Synagogues or other Schooles was d Philo Iud. Quod omnâ—s probus p. 679. thus The chiefe Rabbies sate in reserued chaires these are those chiefe seats in the Synagogues which the Scribes and Pharises so affected Matth. 23. 6. Their Companions sate vpon benches or lower forms their Schollers on the ground at the feet of their Teachers Saint Paul was brought vp at the feet of Gamaliel Acts 22. 3. And Mary sate at Iesus feet and heard his word Luke 10. 39. The positure of their body differed according to their degrees The e Scaliger in Tribaeres cap. 5. ex cap. 1. Beracoth Rabbi is described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioscheb one that sitteth The Companion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutch the word signifieth a kinde of leaning vpon a bed or bench ones head lying in the others bosome in manner of the ancient sitting at table and it was a deportment of the body inferiour to that of f Pirke Aboth cap. 4. sitting The Scholler was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithabek one that doth lie along in the dust and this was a token of the Schollers humility thus humbling and subiecting himselfe euen to the feet of his Master g Ambros 1. cor 14. This same custome it is thought Saint Paul laboured to bring into the Christian Church 1 Cor. 14. Their Schollers were not all of equall capacity whence h Pirke Aboth cap. 5. they said some had conditionem spongiae others clepsydrae others sacci foecinacei and others Cribri Some resembled the sponge and suckt in all that they heard without iudgement others the Houre-glasse they tooke in at one eare and let out at the other others the Winesacke through which wine is so drained from the dregges that only the dregges remaine behind lastly others the rying seiue which in winnowing lets out the courser seed and keepeth in the corne CHAP. VIII Of their Nazarites and Rechabites THere are two sorts of Votaries mentioned in the old Testament Rechabites Ierem. 35. and Nazarites Numbers 6. I finde scarce any thing warrantable concerning these two more than what the Scripture deliuereth in the forequoted places therefore concerning the matter of their vowes I refer the reader to the foresaid texts of Scripture here only we will note the distinction of Nazarites The first are these Votaries termed so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar to separate because they separated themselues from three things First from wine and all things proceeding from the Vine Secondly from the razor because they suffered no razor to come vpon their head but let their haire grow all the daies of their separation
were in vse First the scripture speaketh of both Secondly the Hebrew Doctors shew the manner of both That they were burnt Ialkut expresly teacheth and with him o Aben Esra Leu. 18. 21. others accord saying That Molech is the name of an image and the wise men of blessed memory interpret Molech to be an vniuersall name denoting any whom they haue made to rule ouer them and it is agreed vpon that this is the abomination of the sonnes of Ammon and this phrase to cause to passe through is as much as to burne Others say This Idolls name was Molech and p Rabbi Solomon Leuit. 18. 21. this was his worship That he namely the Father deliuered his sonne vnto the Priests and they made two great fires and they made his sonne passe on his feet betweene both these fires Notwithstanding wee must not thinke that there were no other oblations vnto Molech besides sacrificing of children For what vse then serued those other six chappells No I take this oblation of children not to haue beene forced on them by any superstitious law or tradition binding them thereunto but to haue beene reputed a worke more meritorious because it was meerely voluntary This I note because otherwise there were an apparent difference betweene Baal and Molech For the Baalites offered vnto their fancied deity a bullocke in that contention betweene them and Eliah 1 King 18. Bullockes and Calues and Lambes were their ordinary sacrifices the sacrificing of their children extraordinary Yet their ordinary sacrifices were not alwaies altogether void of mans bloud but sometimes the Priests would lance and cut their owne flesh which custome whence it had its originall I finde not onely we finde the like to haue beene practised by the Heathenish Priests in their sacrifices to Bellona q Tertul. Apolog. c. 9. Tertullian toucheth it but r Lactantius p. 40. Lactantius treating of Bellona and her Priests speaketh more clearely saying They sacrificed not with any other mans bloud but with their owne their shoulders being lanced and with both hands brandishing naked swords they ran and leaped vp and downe like madde men Who would not take these Bellonites to be the very Baalites spoken of 1 Kings 18. They leapt vpon the Altar which was made and cut themselues as their manner was with kniues and launcers till the bloud gushed out vpon them That the opinion of pleasing God by sacrificing their children sprang from Abrahams offering of Isaak seemeth very probable and is intimated by R. Salomon who bringeth in God speaking concerning Molech after this manner I neuer commanded that they should offer vp their sonnes for an oblation and I neuer spake it vnto any of my Prophets Å¿ Solomon Iarâ—hâ— Ier. 7. 31. and when I spake to Abraham to sacrifice his sonne it entred not into my heart that he should sacrifice him but to make knowne his righteousnesse Yea t Euseb praepar Euang. l. 1. c. 7 p. 27. Porphyry treating of Saturne who seemeth to haue beene this very Molech saith that the Phoenicians called him Israel and that he had by Anobreth one onely sonne called Ieud in the Phoenician language no doubt from the Hebrew Iechid signifying an onely begotten and applied to Isaak Gen. 22. 2. which he offered vpon an altar purposely prepared Who seeth not the historie of Abraham and Sarah vnder the names of Israel and Anobreth and the immolation of Isaak vnder the name of Ieud and the originall of this Sonne-sacrificing diuinity to haue beene the vnwarrantable imitation of Abraham But what was the Sunne worshipped Idolatrously no otherwise Yes except I am deceiued we finde another manner of worship described by Amos chap. 5. 26. But yee haue borne the tabernacle of your Moloch and Chiun your images the starre of your God which yee made to your selues This translation I preferre before others First because the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew word signifieth a Tabernacle Secondly it is rendred the tabernacle of Moloch not Siccuth your King “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seuenty Thirdly it is so repeated by Saint Steuen Act. 7. 43. Ye tooke vp the Tabernacle of Moloch and the starre of your God Remphan figures which yee made to worship them Three things are to be enquired for the vnderstanding of this parallel First what the bearing or taking vp of this Tabernacle is Secondly what Idoll was pointed out by these names of Chiun and Remphan Thirdly what is meant by the starre of this God The taking vp of this Tabernacle denoteth their worship which they exhibited vnto their Idoll by carying him vp and downe in Tabernacles and Pageants after a solemne manner of procession by the Romans this solemnity was termed Pompa and the tent or Pageant in which the Idoll was carried Theusa according to that Theusa Deorum vehiculum This kinde of Idolatry may seeme to haue had its originall among the Heathens from an vnwarrantable imitation of Moses his Tabernacle which was nothing else but a u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph antiq l. 3. c. 5. portable Temple to bee caried from place to place as need required For it cannot be denied but that many superstitions were deriued vnto the Heathens from the true worship of God which he himselfe had prescribed vnto his people Thus as God had his Tabernacle Priests Altars and Sacrifices so the Deuill had his Tabernacles Priess Altars and Sacrifices As God had his fire euer burning vpon the Altar Leuit. 6. 3. So had the Deuill his fire preserued burning by those Vestall Votaries As God had his propitiatory or mercy seat So had the Deuill his Sacros tripodas his Oracles from which hee would speake vnto them that serued him This solemne procession was performed by the Romans in the honour of the * Solis honore 〈◊〉 grati spectaâ—ula Câ—rci Antiqui dâ—â—â—re patres Corip Afric lib. 1. num 17. vid. Dempsâ—er Sunne It was performed by the Israelites in honour of their Moloch who formerly was interpreted the Sunne To adde vnto the pompe and state of this solemnity both the Romans and the Israelites caused great horses and chariots to be lead vp and downe x Alex. ab Alex. l. 3. c. 12. Horses were consecrated to the Sunne by the Romans and their Cirque-place was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Horse-race And that chariots were commonly vsed in those pompous shewes is y Hic illius arma Hic currus sâ—it Virgil. Aeneid 1. euident Concerning the people of Iudah doth not the like practise plainly appeare 2 King 23. Iosiah did put downe the Horses giuen to the Sunne and the chariots of the Sunne This kinde of idolatrous worshipping the Sunne seemeth to haue had its beginning from the Persians who also accounted horses holy to the Sunne z Coel. Rhodigin antiq l. 8. c. 2. and the Persian King when he would shew himselfe in great state caused an exceeding
Praeter tense When my Master went into the house of Rimmon the sense appeares to be a pardon craued for sinnes past not afterward to bee committed The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bebho in going is put to expresse the time past in the titles of the Psalmes 52. and Psal 54. Thirdly Nebo otherwise called Nabo an Idoll of the Assyrians Ier. 48. 1. Hee had his name from prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabhi signifying a Prophet he seemeth not much to differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often mentioned in Homer g Diodor. Sicul. l. 5. 72. Diodorus Siculus maketh them both one and we may render Nebo the Assyrians Ammon or Iupiter Vaticinus the god of their Oracles CHAP. VIII The seuerall manners of diuine Reuelation AS Idolatrie originally sprang from mistaking of Scripture so witchcraft and sorcery which holdeth neare affinity with Idolatry seemeth to haue had its first beginning from an imitation of Gods Oracles God spake in diuers manners Heb. 1. 1. By dreames by Vrim by Prophets 1 Sam. 28. 6 7. when the Lord would by none of these answer King Saul then he sought to a Witch To these might be added Gods speaking from betweene the Cherubims his answering by Visions Angells and voices but the chiefe manners of reuealing himselfe obserued by the Hebrew writers are foure which they terme a P. Fagius in Exod 28. foure degrees of prophecie or diuine reuelation somewhat therefore being spoken of these I purpose to explaine the seuerall sorts of vnlawfull diuinations mentioned in Scripture The first degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebuah Prophecy This was when God did by certaine visions and apparitions reueale his will The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach Hakodesch The inspiration of the Holy Ghost whereby the party was inabled without visions or apparitions to prophecy some shewing the difference betweene these two b D. Kimchi praefut in Ps adde that the gift of prophecie did cast a man into a trance or extrasie all his senses being taken from him but the inspiration of the Holy Ghost was without any such extasie or abolition of the senses as appeareth in Iob Dauid Daniel Both these degrees as likewise Vrim and Thummim ceased in the second Temple whence their ancient Doctors say c Talmud in Sanhedrin c. 1. that after the latter Prophets Haggai Zacharie and Malachie were dead the holy Ghost went vp or departed from Israel Howbeit they had the vse of a voice or Eccho from heauen In which speech we are not to vnderstand that the Holy Ghost wrought not at all vpon the creatures or that it wrought not then in the sanctification of men as in former times but that this extraordinary enabling men to prophesie by the inspiration of the Holy Ghost then ceased and in this sense the Holy Ghost was said to haue departed from Israel Vnto this common receiued opinion that passage might haue reference Acts 19. We haue not so much as heard whether there hath beene an holy Ghost or no. That they did not doubt the distinction of persons appeareth cleare if that be true which d P. Fagius in Exod. 28. some haue noted that the ancient Iewes before Christ were so catechised in that point that they obserued the mystery of the Tranity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah for though the name consisted of foure letters in number whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadriliterum yet there were but three sorts of letters in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod signified the Father who was the beginning of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau is a coniunction copulatiue and denoted the third person in Trinity which proceedeth from the Father and the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signified the Sonne of God The Rabbines haue a saying that God made all things In litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this that hee made all things by his 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 Sauiour The third degree was Vrim and Thummim Vrim signifieth light and Thummim perfection That they were two ornaments in the high-Priests brest-plate is generally agreed vpon but what manner of ornaments or how they gaue answer is hard to resolue e Ioseph antiq l. 3. cap. 9. Some thinke them to bee the foure rowes of stones in the brest-plate the splendor and brightnesse of which foreshewed victory and by the rule of contraries we may gather that the darknesse of the stones not shining presaged euill f R. Solomon quēadmodum refort D. Kimchi in radic Others say it was the name Iehouah put in the doubling of the brest-plate for that was double Exod. 28. 16. g Talmud in Ionah cap. 6. vid. P. Fagium in Exod 28. Others declare the manner of consulting with Vrim and Thummim thus First they say that onely the King or else the * Abbeth din. Father of the Consistory had power to consult or to propose the matter vnto the Priest and the Priest onely had power to resolue Secondly that the matter proposed must not be triuiall 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 Patriarchs Abraham Isaak and Iacob so that no letter of the Alphabet was wanting The question being proposed Some say that the letters which gaue the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they did arise and eminently appeare aboue the others An example they take from the 2 Sam. 2. 1. When Dauid asked the Lord Shall I goe vp into any of the cities of Iudah The Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaleh goe vp Here say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah Others say that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that they did after a strange manner ioyne themselues into perfect syllables and intire words and made the answer compleat Many other opinions might bee reckoned vp but h R. Dauid in radic he spoke best who ingenuously confessed that hee 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 heauen declaring the will of God it tooke place in the second Temple when the three former degrees of prophecy ceased it gaue testimony of our Sauiour Loe a voice from heauen saying That is my beloued sonne
on which the land rested so that the first and second tithe was payed by the husbandman the first second fourth and fifth yeeres after the Sabbaticall yeere but vpon the third and sixth yeeres onely the first tithe was payed to the Leuites and the second was spent at home Hence in respect of the kindes this is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnasher scheni the second tithe Tob. 1. 7. in respect it was paied to the poore euery third yeere it is called Magnasher gnani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore mans tithe and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnasher schelischi the third tithe Tob. 1. 8. On those yeeres on which it was carried vp to Ierusalem it ought of necessitie to be eaten within the court of the Temple Deut. 14. 26. and by the third tithe we are to vnderstand the poore mans tithe on the third yeere which yeere is termed an yeere of tithes Deut. 26. 12. They likewise tithed their cattell Of their bullackes and their sheepe and all that passed vnder the rod the tenth was holy to the Lord Leuit. 27. 32. Some Expositors vnderstand by this phrase of passing vnder the rod that all cattell are titheable which liue vnder the custodie of a keeper as if there were allusion to the shepheards staffe or keepers rod which they vse in keeping their cattell The Hebrewes more probably vnderstand hereby the manner of their decimation or tithing their cattell which was as followeth d Solomon Iarchi Leuit. 27. 32. Maimonid de primogenit cap. 7. §. 3. 5. He that hath lambes or bullockes thus separateth his tenth he gathereth all his lambes and all his bullockes into a fold to which he maketh a little doore that two cannot goe forth together their dammes are placed without the doore to the end that the lambes hearing them bleating might goe forth one after another in order Then one beginneth to number with his rod one two three c. and the tenth which commeth forth whether it be male or female perfect or blemished hee marketh it with a red marke saying This is for tithe At this day the Iewes though they are not in their owne countrie neither haue any Leuiticall Priest-hood yet those who will bee reputed religious among them doe distribute in lieu of tithes the tenth of their increase vnto the poore being perswaded that God doth blesse their estates the more for their vsuall prouerb is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thegnasher bischbil sche thegnasher that is Pay tithes that thou maiest be rich The time of the yeere from which they reckoned tithes was different For f Talmud tract de nono anno ad initium Buxtorf Synag Iud. cap. 12. beasts they counted the yeere from Elul to Elul that is from August to August g Moses Kotsens in praecept affirm 136. for graine pulse and herbes from Tisri to Tisri that is from September to September for the Fruit of trees from Schebat to Schebat that is from Ianuarie to Ianuarie In this Synopsis following which Sixtinus Amama hath taken out of Scaliger the manner of Israels tithing is set downe The husbandman had growing 6000 Bushels in one yeere 100 Bushels was the least that could be paied by the husbandman to the Priests for the first fruits of the threshing floore 5900 Bushels remained to the husbandman out of which he paied two tithes 590 Bushels were the first tithe to the Leuites 59 Bushels the Leuites payed the Priests which was called the tithe of the tithes 5310 Bushels remained to the husbandman out of which he paied his second tithe 531 Bushels were the second tithe 4779 Bushels remained to the husbandman as his owne all being paied 1121 Bushels are the summe of both tithes ioyned together which is aboue a sixth part of the whole namely nineteene out of an hundred Wee are to know moreouer that through the corruption of the times in time of Hezekiahs reigne tithes began generally to be neglected insomuch that then Ouerseers were appointed to looke to the true payment thereof 2 Chron. 31. 13. Notwithstanding partly through the negligence of the Ouerseers partly through the couetousnesse of the people about one hundred thirtie yeares before our Sauiours Incarnation corruption so preuailed that the people in a manner neglected all tithes yea none or very few paid either their first second or poore mans tithe onely they paid the great heaue-offring iustly For this reason saith h Moses Kotsers Fol. 199. col 3. Moses Kotsensis in the daies of Iohn the Priest who succeeded Simeon the iust I take it he meaneth Iohannes Hâ—rcanus their great court termed their Sanhedrim made a decree that more faithfull Ouerseers should be appointed for the tithes At this time many things became questionable whether they were titheable or no whence the high court of their Sanhedrim decreed that in the things doubtfull which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demai i Moses Kotsens ibid. though they paid neither first nor poore mans tithe yet they paid a second tithe and a small heaue-offering namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One part of an hundred Mint Anise and Cummine seemeth to haue beene of these doubtfull things in which though the decree of their Sanhedrim required but one in the hundred yet the Pharises would pay a iust tenth Matt. 23. 23. and hence it is that they boasted They gaue tithes of all that they possessed Luke 18. 12. In which they outstripped the other Iewes who in these paiments tooke the liberty granted them by the Sanhedrim CHAP. IV. Of their mariages IN this chapter of their mariages we are to consider First the distinction of their wiues Secondly the manner of their betro-things Thirdly the rites and ceremonies of their mariage Lastly the forme of their diuorce The Patriarches in the old testament had many of them two sorts of wiues both of them were reputed lawfull and true wiues and therefore the children of both were accounted legitimate The Hebrews commonly call the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschim Primary wiues maried with nuptiall ceremonies and rites requisite Some deriue the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascha Oblitus fuit quasi obliuiosae dictae because for the most part Womens memory is not so strong as mens but they thinke not amisse who say that women are so called from obliuion or forgetfulnesse because the fathers family is forgotten and in a manner extinct in their daughters when they are maried Hence proceeds that common saying of the Hebrews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Esra Num. 1. 2. Familia matris non vocatur familia and for the contrary reason a male childe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zacar from his memory because the memory of the father is preserued in the b Eandem prolis masculae rationem habitam apud Graecos testatur Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonne according to that speech of Absalom I haue no sonne to keepe my
name in remembrance 2 Sam. 18. 18. The other sort of wiues they call c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vxor secundaria vocem compositam essè aiunt ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vxor quasi vxor diuisa dimidiae Pillagschim Secundary wiues or halfe-wiues the English translates them Concubines and that not vnfitly for sometimes the Hebrew word it selfe denoteth an infamous strumpet or common harlot The differences betweene these Concubines and the chiefe or primary wiues are many 1. A disparity in their authority or houshold gouernment the Wife was as mistresse the Concubine as an handmaid or seruant She had onely Ius tori a true and lawfull right vnto the mariage bed as the chiefe wife had otherwise she was in all respects inferiour And this appeareth in the history of Sarah and Hagar Secondly the betrothing was different the chiefe wife at her espousals receiued from her husband certaine gifts and tokens as pledges and testimonies of the contract Thus Abrahams steward who is probably thought to be Eliezer of whom wee reade Gen. 15. 2. gaue in Isaaks name vnto Rebecca iewels of siluer and iewels of gold and raiment Gen. 24. 53. This custome was in vse also among the Grecians who called these gifts d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 9. vid. etiam Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e D. Kimch 2 Sam. 5. 13. Moreouer the chiefe wife likewise receiued from her husband a bill of writing or matrimoniall letters whereas the Concubine receiued neither such gifts nor such letters Thirdly onely the children of the chiefe wife succeeded the father in his inheritance the children of the Concubine receiued gifts or legacies Abraham gaue all his goods to Isaak but vnto the sonnes of the Concubines which Abraham had Abraham gaue gifts Gen. 25. 5 6. And here by the way wee may take notice that the first-borne by right of primogeniture receiued a double portion of his fathers goods The father shall giue him a double portion of all that hee hath for hee is the first of his strength Deut. 21. 17. Vnto this custome the Prophet Elishaes speech alludeth when the praieth Elijah that his spirit might be double vpon him 2 King 1. 9. that is that he might haue haue a double portion of the spirit in comparison of the other Prophets or rather the sonnes of the Prophets amongst whom he obtained the place of an elder brother and therefore praieth for the right of primogeniture so that we are not to vnderstand him as if hee did ambitiously desire a greater measure of the spirit than rested vpon his Master but that hee desired to excell the other remaining Prophets vnto whom afterward hee became a Father The f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partem duorum Hebrew phrase is in both places the same Secondly in their betrothing wee are to consider 1. The distance of time betweene the espousals and the confirmation of their mariage which some haue conceited to haue beene a full yeare at least ten moneths and this they obserue from Rebecca her brother and mothers answer vnto Abrahams seruant desiring that the maid might not depart presently but remaine after the espousalls at least ten daies Gen. 24. 55. Which text they interpret g Orkâ—los R. Solomon ten moneths vnderstanding thereby that which elsewhere is phrased an h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—orum annorum dâ—erum yeare of daies Gen. 41. 1. But if we should yeeld this interpretation although our English at least ten daies is more agreeable vnto the Septuagint and the Originall yet it followeth not that this time was craued for the fulfilling of any prescribed distance betweene the espousalls and the mariage but rather it implieth the tender affection of the mother towards her daughter as being loth so suddenly to part with her Notwithstanding it is not vnlikely that there was a competent distance of time betweene the first affiancing and the confirmation of the mariage though not prescribed or limited to any set number of daies weekes or moneths The second thing considerable in their betrothing is to enquire the manner of their contracting which might be done in Israel three waies 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens fol. 124. By a peece of money Secondly By writing Thirdly By copulation and all these in the presence of witnesses by a peece of money though it were but a faithing or the worth thereof at which time the man vsed this or the like forme of words k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 3. §. â— Loe thou art betrothed vnto mee And hee gaue her the money before witnesses By hill and then he wrote the like forme of words Be thou betrothed vnto me which hee gaue her before witnesses and it was written with her name in it else it was no betrothing By copulation and then hee said likewise Loe thou shalt bee betrothed vnto mee by copulation and so hee was vnited vnto her before two witnesses after which copulation shee was his betrothed wife If he lay with her by way of fornication and not by the name of betrothing or if it were by themselues without the fore-acquainting of witnesses it was no betrothing howeuer he might not lie with her the second time before the mariage was accomplished And though the betrothing might be any of these three waies yet vsually it was by a peece of money and if they would they might doe it by writing but betrothing by copulation was forbidden by the wise men of Israel and who so did it was chastised with roddes howbeit the betrothing stood in force These solemnities in betrothing were performed by the man and woman vnder a tent or canopy made for the purpose called in their language l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias â—hisbit Chuppa A Tabernacle or Tent to this the Psalmist alludeth Psalme 19. 4 5. In them hath hee set a Tabernacle for the Sunne which as a Bridegroome comming out of his chamber reioyceth as a strong man to runne a race Thirdly the rites and ceremonies of their mariage were performed in the assembly of ten men at least with blessings and thanksgiuings vnto God whence the house it selfe was called m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hillula the house of praise and their mariage song n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hillulim praises The bridegroomes intimate friends which accompanied him and sung this Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the bride-chamber Matth. 9. 15. Such I conceiue those thirty companions to haue beene which Sampson associated to himselfe Iudg. 14. 11. The forme of this praise or blessing is at large described by Genebrard and the summe thereof is this the chiefe of these companions taketh a cup and blesseth it saying Blessed art thou O Lord our God the King of the world which createst the fruit of the vine Afterward then
they exercised them and ten yeeres they taught them others From this custome of imposing hands on the Leuites hath flowne the like custome vsed by the Apostles in conferring orders Acts 6. 6. 1 Tim. 5. 22. Obserue the difference of these three phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holding vp of hands in token of election or ordination Act. 14. 23. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stretching forth of the hands Both the first gestures were vsed in Ordination or conferring orders The first of all namely imposition of hands was borrowed from the Hebrews The second namely the holding vp of hands was taken from the k Aeschines contrà Ctesiphontem Athenians who had two sorts of Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by lots and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by holding vp of hands The third gesture of the hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stretching forth of the hands l Herodian p. 45. sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beckning with the hand a gesture vsed in crauing silence so Paul stretched forth the hand and answered for himselfe Acts 26. 1. There were m Moses Kotsensis fol. 211. col 4. another sort of holy persons termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansche Magnamad Viri stationarij the law requiring that whosoeuer offered either gift or sacrifice he should present it vnto the Lord with his owne hands and stand by during the time of his oblation Now because all Israel could not stand by for the narrownesse of the place hence when an offring was made for all the people certaine selected persons chosen for that purpose supplied the stead of all the people They were diuided as the Priests and Leuites into twenty foure rankes or orders weekely to minister in the Temple but the choise was not restrained to the Tribe of Leui but was indifferently made out of the people Euery ranke had one foreman chiefe aboue the rest termed n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stationum Princeps the Foreman of that station The Nethinims office was to be hewers of wood and drawers of water for the house of God they were not Leuites no nor Israelites but Gibeovites whom because of their fraudulent dealing Ioshuah made in this manner tributary Iosh 9. 23. They were afterward called Nethinims Ezra 2. 43. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan which signifieth to giue because they were giuen for the seruice of the Temple Their office was vile and base as appeareth by that prouerbiall speech From the hewer of thy wood vnto the drawer of thy water Deut. 29. 11. CHAP. VI. Of the Prophets THere are diuers names giuen vnto the expositors of the law and although the particular yeere or time when each name began bee not clearely euidenced by monuments of Antiquity yet in generall wee may conceiue three distinct periods of time in which the names altered First from Adam vntill Moses Secondly from Moses till the peoples returne from Babylon Thirdly from their returne vntill the daies of Christ and after In the first period as Adam was Prophet and Priest in his family so afterward euery first-borne supplyed these two offices together with their Princely office in their seuerall families That they ruled their families as Kings and instructed them as Prophets is cleere to any acquainted with Scripture the greatest doubt is what sufficient proofe there is for their Priesthood Adams Priesthood is gathered hence a Bertram Polit. Iud. cap. 2. p. 17. because that Gen. 4. 3. 4. Abel and Kain are said to haue brought their sacrifices to haue brought them namely vnto Adam who offered them vnto God in their name The Priesthood of the First borne is gatherable hence because the Leuites were appointed to the seruice of the Altar in stead of the first borne and as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of Redemption Numb 3. 41. In the second period though a priuate catecheticall exposition of the law belonged to the Masters of families yet the publike ministeriall exposition thereof was appropriated to Priests and Prophets In the third period when prophecy ceassed then the office of expounding Scripture was more common and in stead of Prophets came in a multitude of other expositors In generall wee may call them teachers of Israel Iohn 3. 10. Wee may distinguish them into 3. seuerall sorts 1. Wisemen 2. Scribes 3. Disputers The Apostle compriseth them all 1 Cor. 1. 20. Where is the wise Where is the Scribe Where is the Disputer Vnto any of these or whatsoeuer other Doctor eminently gifted aboue others the title Rabbi was prefixed First of their Prophets Secondly their Wisemen Thirdly their Scribes Fourthly their Disputers Fiftly their Rabbies To Prophecie or to be a Prophet hath diuers acceptions in Scripture First It is taken for the bookes and writings of the Prophets They haue Moses and the Prophets Luke 16. 29. Secondly for the whole word of God No Prophecy in the Scripture is of â—y priuate motion 2 Pet. 1. 20. Thirdly those vnto whom God vouchsafed familiarly to reueale himselfe they are called Prophets Abraham was a Prophet Gen. 20. 7. and Miriam a Prophetesse Exod. 15. 20. Fourthly ordinary interpreters of the word are called Prophets He that receiueth a Prophet in the name of a Prophet Matt. 10. 41. Lastly it is taken for those who were enabled by diuine reuelation to lay open hidden secrets transcending all possibility of humane search Hence it is that Prophets in old time were called Seers 1 Sam. 9. 9. And their prophecie was termed a Vision Esai 1. 1. because God extraordinarily inlightened their mindes with the knowledge of these secrets There are three obserueable names applied to Prophecy in Scripture 1. Verbum Domini 2. Visio 3. Onus The word of the Lord. Vision A burden The first importeth the Lord speaking or reuealing his secrets the second implieth the Prophets attending or beholding them the third being applied only to Iudgements signifieth the burden somenesse of them on that people against whom they came forth For the propagation of learning Colledges and Schooles were in diuers places erected for the Prophets their Schollers were termed b Eodem sensu Gracia pellant artis mediâ—ae Candidato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicatoria Hilario praesiae Filij Prophetarum Children of the Prophets 2 Kings 6. 1. vnto which phrase there is allusion Matt. 11. 19. Wisdome is iustified of her children by reason of this relation the Prophet sometimes is called a Father Elisha cried out my Father my Father 2 Kings 2. 12. The c Targum 2 Reg. 2. 12. Targum expoundeth that place Rabbi Rabbi as much as to say my Master my Master And in truth the Rabbies grew very ambitious of the name Father which was the reason of our Sauiours speech Matthew 23. 9. Call no man Father vpon earth The d Chimchi in praefat ad Hoseam Scripture sometimes ioyneth