the reason why it was so called which I take to be this On the Sabbath day they were all to repaire to the place of Gods publique worship which was two thousand cubits distant from those who camped nearest Hence follow foure propositions 1. That two thousand cubits any where by proportion might bee called a Sabbath daies iourney Secondly that to those who dwelt in the Campes more remote from the Arke a Sabbath daies iourney was more than two thousand cubits Thirdly That it is now lawfull on the Sabbath day to ioyne with the congregation in the place of Gods publique worship Fourthly That it was vnlawfull for the Iewes hereupon to take liberty to walke idly whither they would if it were not more than two thousand cubits pretending it to bee but a Sabbath daies iourney They added vnto that which God commanded 1. God said Remember to keepe holy a seuenth day In which words God sanctified one day to be Sabbathum i Hospinian de Orig fest cap. 3. they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was twofold some began the Sabbath sooner than others this was done by the Iewes dwelling at Tyberias because they dwelling in a valley the Sunne appeared not to them so soone as it did to others Some againe continued the Sabbath longer than others this was done by those dwelling at Tsepphore a citie placed vpon the top of a mountaine so that the Sunne shined longer to them than it did vnto others thus both of these did Addere de profano ad sacrum Adde somwhat of the working-day immediatly going before or immediatly following after none diminished of the Sabbath k Buxtorf comment Masoret c. 4. ex Musar Hence R. Iose wished that his portion might be with those that began the Sabbath with those of Tyberias and ended it with those of Tsepphore 2. God said to morrow is the rest of the holy Sabbath vnto the Lord bake that yee will bake and seeth that yee will seeth Exod. 16. 23. This command was proper to the time of Manna l Iun. Tremel in Exod. 16. the reason is there alleaged why they should prepare that day for the morrow because vpon the Sabbath day they should not finde it in the field The Iewes extend this command to all ages and therfore they dressed no meat this day this haply was the reason that the heathen people thought they m Sueton. August c. 76. deâ—eiun sabbat vid. Martial l. 4. Epig. 4. fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Ieiunobis in Sabbato 3. God said ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandement was only concerning fire for the furtherance of the worke of the Tabernacle n Vatablus in hunc loâ—um Item Tremel Iunius for therefore is the Sabbath mentioned in that chapter to shew that the worke of the Tabernacle ought to giue place to the Sabbath The Iewes hence gather that it is vnlawfull to kindle any fire at all on this day 4. God said In it thou shalt doe no manner of worke This the Iewes vnderstood without any manner of exception o Hospinian de Orig. fest c. de Sabbato Hence they held it vnlawfull to roste an apple to tucke an herbe to climbe a tree to kill or catch a flea Hence they thought it vnlawfull to defend themselues being assaulted by their enemies on the Sabbath day by this meanes twice they became a prey vnto the enemie p Ioseph l. 12. c. 8. First vnto Antiochus whereupon Mattathias made a decree that it should be lawfull vpon the Sabbath to resist their enemies which decree againe they vnderstanding strictly as if it did onely giue leaue to resist when they were actually assaulted and not by any labour that day to preuent the enemies raising of rams setling of engines vnderminings c. they became a prey the second time to Pompey For the right vnderstanding therefore of this command wee are to know that three sorts of seruile workes were allowed 1. Workes of charity God that allowed them to leade their oxe and asse to water on the Sabbath Luke 13. 15. to make their liues more comfortable much more allowed man liberty to dresse conuenient food for himselfe and his family that they might the more comfortably performe holy duties Christ healed on the Sabbath therefore visiting the sicke and the vse of the Physitian was both then and now lawfull 2. Workes directly tending to Gods Worship not onely killing of sacrifices and circumcising of children on that day was allowed but the Priests might lawfully blow their trumpets and hornes on the Sabbath day for the assembling of the people Numb 10. 2. And the people might warrantably goe from their houses to the place of Gods publique worship By proportion it is now warrantable for Christians to ring bells to assemble the people together on the Lords day and to take iourneys to ioyne with the publique congregation or to preach the word Of these we may say though they are in their owne natures bodily labours yet the Temple which was sanctified did change the nature of them and make them holy Matth. 23. 17. Or as the Iewes say concerning the ouerthrow of Iericho which according to their writings fell on the Sabbath day r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. D. Kâ—â—chi in Iosh 6. He which commanded the Sabbath to bee sanctified commanded it also to be prophaned 3. Workes of absolute necessity as the defending ones selfe against his enemie and others of like nature concerning which the Iewes haue a saying Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perill of life driues away the Sabbath And the Christians with a little change of a more common prouerb say Necessitas non habet ferias Necessitie hath no holidaies CHAP. IIII. Of their Passeouer and their feast of vnleauened bread SOme of the Fathers haue deriued the word a Tertullian adu Iud. cap. 10. It. Ambros lib. de Myster pasch cap. 1. Pascha from a Greeke verbe signifying to suffer because the sufferings and passion of our Sauiour are celebrated about that time b August in titul Ps 68. This opinion Augustine iustly confuteth for the word is originally an Hebrew word signifiing to passe by to leape or passe ouer The Etymology is Gods owne It is the sacrifice of the Lords Passeouer which passed ouer c. Exod. 12. 27. The word Passeouer in scripture hath three acceptions First it is taken for that yearely solemnity which was celebrated vpon the c Eâ— Theologis non pauci omnia quae ad 14â—â— nectiem pertinent 15ae 〈◊〉 quem errorem hauserunt ex turbidis Rabbinorum lacunis qui hodie eundem errorem errant teste Scalig. de emend temp l. 6. p. 270. fourteenth day of Nisan otherwise called Abib you may call it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much vnlike Moreouer on the next day after this feast they compassed the altar h Hospinian de orig fest cap. 7 It. Munster in Calendar p. 150. seuen times with Palme boughes in their hands in the remembrance of the ouerthrow of Iericho for which reason or else because that Palme branches were the chiefe in the bundle it was called Dies palmarum Palme feast Concerning the reason of this feast Some are of opinion that it was instituted in memorie of that protection which the Lord vouchsafed the Israelites by the cloud when they trauelled thorow the wildernesse vnder the shadow of which they trauelled as vnder a safe boothe or tent Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posteritie may know that I haue made the children of Israel to dwell in boothes Leuit. 23. 43. The Chaldee rendreth it That your posteritie may know that I haue made the children of Israel to dwell i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shadow of clouds k Theophylact. Iohan 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage which was gathered in at that time of the yeere thence is it that they conceiue those Psalms of Dauid which are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to haue beene composed for this Feast Others speake more probably who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles the text is cleere Leuit. 23. 43. The sacrifices which were offered these seuen dayes are prescribed Numb 29. from the thirteenth verse to the thirtie fourth where we shall reade euerie day the like sacrifice but onely with this difference that vpon the first day they offered thirteen young bullocks vpon the second twelue vpon the third eleuen and so forward euer diminishing the number by one l Hospinian â— de â—rig huius fest The reason of which diminution the Iewes deliuer to bee thus the whole number of bullocks to bee offered at this solemnitie was seuentie according to the languages of the seuentie Nations for whom as they teach these sacrifices were performed signifying thereby that there would be a diminution of those Nations vntill all things were brought vnder the gouernment of the Messias who was the Expectation and Hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Nehem 8. 18. but yet because this immediatly followed the feast of Tabernacles it hath beene alwaies counted the last day of that Feast And not onely the boughes but the m Talmud tractat de festo Tabernaculorum cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Trâ—mâ—l Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth from the vsuall acclamations of the people whiles they caried the boughes vp and downe And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Ioh. 7. 37. n Buxtorf in abbreuiatur p. 253. Vpon this day they did reade the last Section of the Law and likewise began the first lest they might otherwise seeme more ioyfull in ending their sections than willing to begin them o Tremel Ioh. 7. 37. ex Talmud Vpon this day also by the institution of the Prophet Haggaeus and Zacharie and such like Propheticall men they did with great solemnitie and ioy bring great store of water from the riuer Shiloah to the Temple where it being deliuered vnto the Priests it was powred vpon the Altar together with wine and all the people sung that of the Prophet Es 12. 3. With ioy shall yee draw waters out of the wells of saluation Our Sauiour is thought to haue alluded vnto this in that speech which hee vsed on this verie day Ioh. 7. 38. He that beleeueth in me out of his belly shall flow riuers of waters of life It is worth our noting also that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri Ieroboam that hee might worke in the people a forgetfulnesse of the true worship of God appointeth the celebration of a feast in the eighth month on the fifteenth day thereof p Hospinian de orig huius fest p. 24. which is thought to be this verie feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New-Moones FOr the vnderstanding of the time when this Feast was to bee obserued wee must note the month Tisri was the seuenth month according to their sacred Computation and therefor it is commanded to be celebrated the first day of the seuenth month Leuit. 23. 24. But according to their ciuill Computation it was their first moneth so that this feast may be termed their New-yeares day The first day of euery moneth had its solemnities First they then repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath day 2 Kings 4. 23. Secondly it was then vnlawfull to buy and sell When will the new Moone bee gone that we may sell corne Amos 8. 5. Thirdly they had then speciall sacrifices ouer and aboue their daily sacrifices Notwithstanding this feast of Trumpets differed from other New moones First in respect of their sacrifices in their ordinary New moones they offered besides the daily sacrifice two bullocks one ram seuen lambs for burnt offerings with their meat and drinke offerings and a goat for a sinne offering Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare they offered all the foresaid sacrifices and ouer and besides them one bullocke one ram and seuen lambs for burnt offerings and a goat for a sin-offering Numb 29. 1. 6. Secondly in other new Moones they blowed no Trumpets In this they blowed a Sheindler invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Sunne rising till night Whence we learne what new Moone it is that Dauid speaketh of Psalm 81. 3. Blow the Trumpet in the new Moone in the time appointed at our feast day The reason in generall of this blowing and great noise of Trumpets I take to haue beene to make their New yeares day the more remarkable because from it all their deeds and contracts bore date and their Sabbaticall yeares and Iubiles were counted thence but why it should be made remarkable by the sound of Trumpets or Cornets there are three coniectures First the b P. Fag Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance and that they did therefore sound rams hornes because a ram was sacrificed in stead of him Secondly c Bas l. in Psalm â—0 Basil is of opinion that the people were hereby put in minde of that day wherein they receiued the law in mount Sinai with
Thirdly from pollution by the dead this separation againe was twofold either for a set number of daies or for a mans whole life that they termed Naziraeatum dierum this Naziraeatum seculi of that sort was Saint Paul and those foure with him Acts 21. 24. Of this sort was Sampson Iudge 13. and Iohn Baptist The iust number of daies how long the former of these two separated themselues is not expressed in Scripture but the a Sheindler in Pentaglot Hebrew Doctors determine them to be thirty because it is said Num. 6. 5. Domino sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit which word say they conteining thirty expresseth the iust number of daies to be obserued in this voluntary separation The second sort of Nazarites were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar from whence commeth Natsereth or Nazareth the name of a certaine village in Galile where Christ was conceiued and brought vp Hence our Sauiour himselfe was called a Nazarene or Nazarite Matth. 2. 23. and those that imbraced his doctrine Nazarites Act. 24. 5. Afterward certaine Heretiques sprung vp who as the Samaritanes ioyned Iewish Ceremonies with Heathenish rites so b Hieronym Isaiae 8. Idem refert Epiphanius lib. 1. Tom. 2. haer 29. they ioyned together Christ and Moses the Law and the Gospell Baptisme and Circumcision of the beginning of these wee shall reade Acts 15. 2. Then came downe certaine from Iudea and taught the brethren saying Except ye bee circumcised after the manner of Moses yee cannot be saued These Heretiques were called Nazarites either of malice by the Iews to bring the greater disgrace vpon Christian religion or else because at first they were true though weake Nazarites that is Christians misled by Peters Iudaizing at Antioch Gal. 2. 11. And hence it is c Franscisc Iun. parall lib. 1. 8. thought that the Church at Antioch in detestation of this new bred heresie fastned vpon them by the name of Nazarites forsooke that name and called themselues Christians Act. 11. 26. Symmachus that famous interpreter of the old Test was a strong defender of this heresie and d Augustin lib. 19. contra Faustum Manichaeum c. 4. from him in after times they were named Symmachiani The Iews had them in as great hatred as the Samaritanes whereupon e Epiphan lib. 1. Tom. 2. haeres 29. three times euery day at morning noonetide and euening they closed their praiers with a solemne execration Maledic Domine Nazoraeis Lastly another sort of Nazarites there were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasar signifying to abolish or cut off f Epiphan lib. 1. Tom. 1. haer 18. because they did abolish and cut off the fiue bookes of Moses reiecting them as not Canonicall CHAP. IX Of the Assideans IT is much controuersed whether the Assideans were Pharises or Essens or what they were Were I worthy to deliuer my opinion or as the Hebrews prouerbe is to thrust in my head amongst the heads of those wise men I conceiue of the Assideans thus Before their captiuitie in Babylon wee shall finde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim translated Assidaei Assideans to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim Iust or good men both were vsed promiscuously the one for the other and both stood in equall opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim that is vngodly or wicked men At this time the whole body of the Iewes were distinguisht into two sorts Chasidim and Reschagnim Good and Bad. After their captiuity the Chasidim began to be distinguished from the Tsadikim a D. Kimchi Psal 103. â—7 The Tsadikim gaue themselues to the study of the Scripture The Chasidim studied how to adde vnto the Scripture b Pirke Aboth cap. 5. Secondly the Tsadikim would conforme to whatsoeuer the law required The Chasidim would be holy aboue the Law Thus to the repairing of the Temple the maintenance of sacrifices the reliefe of the poore c. they would voluntarily adde ouer and aboue to that which the law required of them Whence it is noted that those were Chasidim who would say What is mine is thine and what is thine is thine owne those Reschagnim which would say What is thine is mine and what is mine is mine owne and it is probable that that middle sort mentioned in the same place who would say What is mine is mine what is thine is thine owne were the very Tsadikim At this time the body of the Iews were distinguished into three sorts in respect of holinesse 1. Reschagnim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked and vngodly men 2. Tsadikim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust and righteous men 3. Chasidim who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy men and that for the most part c Assidaei de quibus agitur 1 Macab 7. 13. vocantur à Iosepho lib. 12. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men These of all others were best reputed and beloued of the people The Apostle shewing the great loue of Christ dying for vs amplifieth it by allusion vnto this distinction of the people Christ died for the vngodly Scarcely for a righteous man will one die yet peraduenture for a good man some would euen dare to die Rom. 5. verses 6 7. The gradation standeth thus Some peraduenture would die for one of the Chasidim a good man Scarcely any for one of the Tsadikim a iust or righteous man For the Reschagnim or vngodly none would die yet Christ died for vs vngodly being sinners and his enemies Now as long as these workes of supererogation remained arbitrary and indifferent not required as necessary though preferred before the simple obedience to the law so long the heat of contention was not great enough to breed sects and heresies But when once the precepts and rules of supererogation were digested into Canons and vrged with an opinion of necessity then from the Chasidim issued the brood of Pharises d Ioseph Scaliger Trihaeres cap. 22. and also from them as it is probably thought the heresie of the Essens both obtruding vnwritten traditions vpon the people as simply necessary and as a more perfect rule of sanctity than the Scripture At this time the Tsadikim in heat of opposition reiected not onely traditions but all Scripture except onely the fiue bookes of Moses for which reason they were called Karaim e Ioseph Scalig. ibid. Some are of opinion they reiected onely traditions and embraced all the bookes of Scripture Which opinion soeuer wee follow they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim Textuales Scriptuarij i. Text-men or Scripture readers because they adhered to Scripture alone withstanding and gainesaying traditions with all their might And if wee follow the latter then all this while the Karaim were farre from heresie but in processe of time when from Sadok and Baithus these Karaim learned to deny all future rewards for good workes or punishment
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha Surreptitium The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna Sectile quasi in duas partes sectum per oscitantiam CHAP. III. Of the Gates of Ierusalem THe gates of the whole circuit of the a Sheindler pentaglot wall about Ierusalem were 9. The sheepe-gate Nehem. 3. 1. This was neare the Temple and through it weare lead the sheepe which were to bee sacrificed being washed in the poole Bethesda neare the gate The fish-gate Neh. 3. 3. before this Iudas is thought to haue hanged himselfe b Stukius conuiu lib. 2. c. 11. Some thinke that these two gates and likewise the horse-gate Nehem 3. 28. were so called because they were in manner of three seuerall market places and at the one gate sheepe at the other fish and at the third horses were sold The oldgate was so called because it was supposed to haue remained from the time of the Iebusites and not to haue beene destroyed by the Assyrians it was neare Caluarie and without this gate Christ was crucified Concerning the other gates little is spoken Touching the gates of the Temple there were c R. Iuda in l. Musar vid. druâ—â—i praeterit Ioan. 9. 22. two of principall note both built by Solomon the one for those that were new maried the other for mourners and excommunicate persons The mourners were distinguished from the excommunicate persons by hauing their lip couered with a skirt of their garment none entred that gate with their lip vncouered but such as were excommunicate Now the Israelites which on the Sabboth daies sate betweene those gates said vnto the new maried Hee whose name dwelleth in this house glad thee with children vnto the mourner Hee which dwelleth in this house glad and comfort thee vnto the excommunicate Hee which dwelleth in this house moue thy heart to hearken to the words of thy fellowes Among the Iewes the gates were places of chiefest strength so that they being taken or defended the whole citie was taken or defended and they were chiefe places of iurisdiction for in them Iudges were wont to sit and to decide controuersies hence proceeded those phrases The gates of hell shall not preuaile against c. And Thy seede shall possesse the gates of his enemies CHAP. IV. Of their groues and high places THe ancient Heathens did not onely not build Temples a Hospin de Orig. Templ p. 1. but they held it vtterly vnlawfull so to doe The reason of this might be because they thought no Temple spatious enough for the Sunne which was their chiefe God Hence came that saying b Alex. ab Alex. l. 2. c. 22. Mundus vniuersus est templum Solis The whole world is a Temple for the Sunne Moreouer they thought it vnfit to streighten and confine the supposed infinitenesse of their fancied Deities within walls and therefore when after times had brought in the vse of Temples yet their God Terminus and diuers others of their Gods were worshipped in Temples open roofed which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I take to be the reason why they made choise of hills and mountaines as the conuenientest places for their Idolatry These consecrated hills are those high places which the Scripture so often forbids Afterwards as the number of their Gods increased so the number of their consecrated hills was multiplied from which their Gods and Goddesses tooke their names as Mercurius Cyllenius Venus Erycina Iupiter Capitolinus At length to beautifie these holy hills the places of their idolatrous worship they beset them with trees and hence came the consecration of groues and woods from which their Idolls many times were named c Populus Alcidae gratissima vitis Iaccho Formosae myrtus Veneri sua Laurea Phoebâ— Virg. Eclog. 7. At last some choise and select trees began to be consecrated d Plin. nat hist lib. 16. cap. 44. Those French Magi termed Dryadae worshipped the Oake in Greeke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence had their names The Etrurians worshipped an Holme tree And e Maximus Tyrius Serm. 38. fol. 225. edit Steph. amongst the Celtae a tale Oake was the very Idoll or image of Iupiter Among the Israelites this Idolatry began vnder the Iudges Othniel and Ehud Iudges 3. 7. and at the last it became so common in Israel that they had peculiar Priests whom they termed Prophets of the groue 1 King 18. 19. and Idolls of the groue that is peculiar Idolls vnto whom their groues were consecrated 2 King 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches make speciall choise of some particular Saints by whose names they call them as Saint Peters Church Sainâ— Pauls Saint Andrews c. So they consecrated their groues vnto particular Idolls whence in profane authors we reade of Diana Nemorensis Diana Arduenna Albunea Dea all receiuing their names from the groues in which they were worshipped yea the Idoll it selfe is sometimes called by the name of a groue Iosiah brought out the groue from the house of the Lord 2 King 23. 6. It is probable that in this Idoll was pourtraied the forme and similitude of a groue and thence was called a groue as those siluer similitudes of Dianaes Temple made by Demetrius were termed Temples of Diana Act. 19. 24. CHAP. V. Their cities of Refuge THese places of Refuge appointed by God differed from those of Hercules and Romulus and other Heathens because God allowed safety onely to those who were guiltlesse in respect of their intention but the others were common sanctuaries as well for the guilty as the guiltlesse If any man did fortuitously or by chance kill another man in such a case liberty was granted vnto the offender to fly at first vnto the Altar for refuge as is implied by that text of Scripture If any man come presumptuously vpon his neighbour to slay him with guile thou shalt take him from mine Altar Exod. 21. 14. Yea we may coniecture this custome of refuge to haue continued in force alwaies by the practise of Ioab 1 Kings 2. 28. Notwithstanding least the Altar might be too farre distant from the place where the fact might be committed it is probable that therefore God ordeined certaine Asyla or cities of refuge which for the same reason are thought to haue beene a R. Salom. Iarchâ— Deut. 19. 3. equally distant one from the other in Canaan These cities were in number six Bezer of the Reubenites countrey Ramoth in Gilead of the Gadites and Golan in Bashan of the Manassites These three Moses separated beyond Iordan Deut. 4. 41. 43. The other three appointed by Ioshua in the land of Canaan were Cadesh in Galile in mount Naphtali Shechem in Ephraim and Kirath-arba which is Hebron in the mountaine of Iudah Iosh 20. 7. Three other cities of like nature God promised the Israelites vpon condition of their obedience after their coasts were enlarged but it seemeth their disobedience hindred the
generall Their ordinary meales as they were not many in a day so neither were they costly They were called a ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iter facere significat viaticum Aruchoth which word signifieth properly such fare as trauellers and waifaring men vse on their iourneys The word is vsed Ierem. 40. 5. So the chiefe steward gaue him vittailes and a reward and let him goe likewise Prou. 15. 17. Better is a dinner of greene hearbs where loue is The extraordinary and more liberall kinde of entertainment by way of feasting was commonly called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conuiuium Compotatio Dicitur a potando siue biâ—endo vt Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab altera eius parte Mischte from their liberall drinking at such meetings There was also another kinde of feasting wherein they made merry together eating the remainders of their sacrifices this they termed c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum celebris solennitas à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum celebrauit Chag From this custome of hauing a feast at the end of their sacrifices the Christians of the Primitiue Church instituted their loue feasts to d Chrysostom 1 Cor. 11. Hoc autem praecipio succeed the Lords Supper In both these greater and more solemne feasts there were some Ceremonies vsed by them as preparatory to the feast others in their giuing thanks others in their gesture at Table The ceremonies preparatory were principally these three 1 Salutation 2 Washing the feete of the guestes 3 pouring oyle on them Their Salutations were testified either by words or some humble gesture of the body By words and then these were the vsuall formes The Lord be with you or the Lord blesse you Ruth 2. 4. From the last of these blessing is often taken in scripture for saluting If thou meete any e Tertul. lib. 4. adu Marcâ—â— blesse him not and if any blesse thee answer him not againe saith Elisha to Gehazi 2 King 4. 29. The sense is as our English renders it Salute him not Sometimes they said Peace be vnto thee Peace be vpon thee Goe in peace and such like When yee come into an house salute the same and if the house be worthy let you peace come vpon it but if it be not worthy let your peace returne to you Matt. 10 12 13. By gesture their salutations were signified sometimes by prostrating the whole body sometimes by kissing the feet Luke 7. 38. commonly by an f Xenophon de institut Cyr. lib. 1. p. 17. It. lib. 5. p. 113. ordinary kisse Moses went out to meet his father in law and did obeysance and kissed him Exod. 18. 7. Moreouer Ioseph kissed all his brethren and wept vpon them Gen. 45. 15. This Saint Paul calleth an holy kisse 1 Cor. 16. 20. Saint Peter A kisse of charity 1 Pet. 5. 14. g Tertul. de orat c. 14. Tertullian calleth it osculumpacis A kisse of peace These were kisses which a Cato might giue and a Vestall receiue Of this sort the Iewes had h Vid. Drusium ad difficiliora loca Exod. c. 12. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth pharukim Oscula propinquorum 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikath pharishuth Oscula separatiâ—is 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth gedola Oscula magnitudinis three kindes 1. A kisse of saluation which hath beene specified by some of those former instances 2. A kisse of valediction Wherefore hast thou not suffered mee to kisse my sons and my daughters Gen. 31. 28. 3. A kisse of homage the word signifieth a kisse of state or dignity but it was to testifie their homage and acknowledgment of their Kings souereignty Then Samuel tooke a viall of oyle and powred it vpon Sauls head and kissed him 1 Sam. 10. 1. And vnto this they referre that in the second Psalme Kisse the sonne lest he be angry These salutations howsoeuer they were such as were vsed mutually sometimes in their meetings abroad vpon the way yet were they such as were vsed also in their entertainment as clearly appeareth by many of those fore-quoted examples The second Ceremony preparatory was i Lotio pedum ante dâ—scubitâ—m non sâ—lum Iudaeis sed gentibus ipsis erat vsitaâ—a lucus hic Iuus est hic accumbe ferte aquam peâ—â—bus Pâ—auâ—us Perâ— washing their feet And the man brought the men vnto Iosephs house and gaue them water and they did wash their feet Gen. 43. 24. The office was commonly performed by seruants and the meanest of the family as appeareth by our Sauiour Christ who to leaue an example of humility behind him washed his Disciples feet Ioh. 13. 5. And Abigail when Dauid tooke her to wife said Behold let thine handmaid bee a seruant to wash the feet of the seruants of my Lord 1 Sam. 25. 41. For this purpose had they certaine vessels in readinesse for such imploiments that which our Sauiour vsed we translate a Bason Ioh. 13. 5. He powred out water into a Bason The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed signifieth in generall a washpot and is there vsed for that which in strict propriety of speech the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. A washpot for our feet Some may heere make the question whence this water was powred I see no inconuenience if we say that there were vsually in their dining roomes greater vessels from which they powred out into lesser according as they needed of which sort it is not improbably k Stukins lib. conuiu thought that those water-pots were mentioned Iohn 2. 6. There were set there six waterpots of stone after the manner of the purifying of the Iewes By purifying there vnderstand this complementall washing of which we treat Now if we consider the washing of their hands vsuall and commendable in it selfe though superstitiously abused by Scribes and Pharises and the washing of their feet before and after meale for our Sauiour washed his Disciples feet after supper which second washing the Hebrews say it was in vse onely at the Passeouer there must needs be vse of great store of water in their greater feasts and therefore no maruell if many and capacious vessells stood in readinesse Farther we are to note that as the office was seruile and base so the vessell which obseruation giueth light to that Psal 60. 8. Moab is my Wash-pot that is the Moabites shall be basely subiect vnto me as the pot in which I wash my feet The third Ceremony preparatory was powring out of oyle A woman in the city brought an Alabaster box of ointment and stood at his feet behind him weeping and began to wash his feet with teares and did wipe them with the haires of her head and kissed his feet and annointed them with the ointment Luke 7. 37 38. It was also powred vpon the head whence in the same place Christ challengeth the Pharisee which entertained him Mine head with oyle thou diddest not annoint vers 46.
〈◊〉 This obseruation giueth light to that Canon in the Laodicean councell which forbiddeth Christians in their loue feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send portions the reason of which prohibition I conceiue to be threefold First That Christians might not symbolize with Heathen people Secondly That none presuming that their portions should be sent them might absent themselues Thirdly That those present especially the poorer sort as it often falleth out might not bee iniured by hauing the best of their prouision sent away in such portions Here wee may note for conclusion that as the time of their supper was toward the euening and then they gaue greatest entertainment So the time of their dinner was about the sixth houre of the day that is as we count about noone Kill meat and make ready for the men shall eat with me at noone Gen. 43. 16. Peter went vp vpon the house to pray about the sixth houre then waxed he an hungred and would haue eaten but whiles they made something ready hee fell into a trance Acts 10. 9 10. Moreouer wee may here note the difference betweene those three cups mentioned in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Corinth 10. 16. The cup of blessing and this is applied to those seuerall cups vsed in their solemne feasts because of those blessings or thanksgiuings annexed Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 16. 7. The cup of consolation this was so called because it was sent by speciall friends in time of mourning as intending by this drinking to put away sorrow and griefe from the mourner Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 13. The cup of saluation this was vsed commonly after their peace-offrings which were vowed in way of thankfulnesse for benefits obtained Whence the Seuenty Elders commonly translate a peace-offring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of saluation or saluation is it selfe CHAP. III. Of their Sabbath THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schabbath from whence our English word Sabbath is deriued signifieth rest and is applied to all solemne festiualls They polluted my Sabbaths Ezek 20. 21. That is my feasts Sometimes it is applied to the whole weeke Ieiuno bis in Sabbato I fast twice in the weeke Sometimes and that most frequently it is vsed for that seuenth day which God had set apart for his owne seruice This last was holy either by a simple holinesse which belonged vnto it as was the seuenth day or else by a double holinesse occasioned by some solemne feast vpon the same day and then it was called Sabbatum magnum A great Sabbath Iohn 19. 36. For on that Sabbath day of which Saint Iohn speaketh the Feast of the Passeouer happened that yeere The weeke daies are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim prophane daies by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Working daies but when they speake of them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of time betweene the two Sabbaths a Scaliger de emend temp lib. 6. p. 26 1. Item Beza in hunc locum This was the time vpon which the Gentiles desired to heare Paul Act. 13. 42. In respect of the different degrees of holinesse on dayes the Sabbath day is not vnfitly compared to a Queene or rather to those whom they termed Primary wiues other feast-dayes to concubines or halfe-wiues working dayes to handmaids The Sabbath began at b Scaliger de emend temp l. 6. p. 269. six a clocke the night before this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biath haschabbath the entrance of the Sabbath The preparation to the Sabbath beganne at c Ioseph Antiq. l. 16. c. 10. three of the clocke in the after noone the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbath the Sabbath-eue By the ancient Fathers it was called d In ritibus Paganorum coena pura appellabatur coena illis apponi solita qui in casto erant quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaac Casaubon Exercit 16. p. 662. coena pura the phrase is borrowed from Pagans whose Religion taught them in their sacrifices to certaine of their Gods and Goddesses to prepare themselues by a strict kinde of holinesse at which time of their preparation they did partake of a certaine supper which as it consisted of choise meats such as those Heathens deemed more holy than others so it was eaten with the obseruation of holy rites and ceremonies hence they themselues were said at this time of their preparation to be In casto and their preparatory supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eue Coenam puram By the Euangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore preparation For the whole day was a kinde of preparation as will appeare by the particulars then forbidden First on this day they might goe no more than three Parsath now a Parsa contained so much ground as an ordinary man might goe ten of them in a day Secondly Iudges might not then sit in iudgement vpon life and death as is shewen in the chapter of Translation of Feasts e Casaubon Exercit 16. pag. 477. ex Michlol Kimchi Thirdly all sorts of artificers were forbidden to worke onely three accepted Shoomakers Taylors and Scribes the two former for repairing of apparell the other for fitting themselues by study to expound the law the next day and these were permitted but halfe the preparation time to worke The best and wealthiest of them g Buxtorf Synagog Iud. cap. 10. ex Talmud euen those that had many seruants did with their owne hands further the preparation so that sometimes the masters themselues would chop herbes sweepe the house cleaue wood kindle the fire and such like In old h Buxtorf Synaegog Iudaic. Ibid. time they proclaimed the preparation with noyse of trumpets or hornes but now the moderne Iews proclayme it by the Sexton or some vnder officer of the church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach isibbur The messenger of the Congregation Concerning the sanctification of the Sabbath day it selfe in corrupter times some things the Iewes added ouer and aboue that which God commanded In other things they tooke liberty where God granted none In the first they were superstitious in the second sacrilegious They tooke liberty There were two thousand cubits betweene the Arke and the campe when they marched Iosh 3. 4. and in probability the same proportion was obserued when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer cubit which they terme a Geometricall cubit but all agree in this that these two thousand cubits were a Sabbath daies iourney though none as I know haue obserued
off such from the liuing by an vntimely death Others that hee should die without children leauing no posteritie behinde him to this purpose their prouerbe is x Vid. P. Fag ibid. A man childlesse is lifelesse Of these three the first is most probable in this place though the same Text may admit the second interpretation in other places of Scripture as is declared in the chapter of circumcision Notwithstanding here let the iudicious reader determine whether these words doe not imply besides the secret action of God touching the soule of such a delinquent a direction vnto the Church how to deale with parties thus offending by censuring them with excommunication which kinde of censure elsewhere the Scripture calleth A casting out of the Synagogue Iohn 16. 2. A speech much like this A cutting off from Israel Three things may be here demanded First who killed the Paschall Lambe y Maimon in Korban Pesach c. 1. §. 6. Secondly Where it was killed Thirdly Where it was eaten First It was killed by the Priests 2 Chron. 35. 6. Secondly it was killed after the first time in the Court of the Temple the place which God had chosen Deut. 16. 6. y Maimon in Korban Pesach c. 1. §. 6. Thirdly The owner of the Lambe tooke it of the Priest and did eat it in his owne house at Ierusalem Christ with his disciples kept the Passeouer in an vpper chamber at Ierusalem It may further be demanded Whether the Passeouer consisted of two suppers one immediatly succeeding the other Some affirme it and their reasons are these First say they the Passeouer was eaten standing but Christ vsed another gesture This argument of all other is the weakest for Christ vsed the gesture of lying on his body as well in the eating of the Passeouer as at the consecration of the sacrament and the Iewes generally after the first institution in all their Passeouers vsed rather this positure of their body than the other of standing in token of rest and security as appeareth in the Chapter of feasts Secondly they say the Paschall lambe was wont to be rosted but in the last Passeouer which our Sauiour celebrated there was Ius cui intingebatur panis Brothint o which hee dipped the bread This reason is as weake as the former because though there was a command to eat the Paschall Lambe rosted yet there was no prohibition to ioyne their ordinary supper with the eating thereof and that might admit broth but as it is shewen aboue the matter into which the sop was dipped was thought to bee the sauce Charoseth Thirdly they vrge Iohn 13. 2. That the first supper was done when Christ arose and washed his disciples feet and after that he gaue Iudas the sop which must argue a second sitting downe This foretelling his Disciples that one of them should betray him is likewise by Saint Luke recited after the consecration of the sacrament This is the strongest argument and yet not of sufficient validity because by a kinde of prolepsis or anticipation of time it is not vnusuall in the scripture to relate that first which according to the truth of the history should be last Thus Iohn 11. mention is made of Mary which anointed the Lord yet her anointing of him followeth in the next chapter And this same history of betraying Christ Saint Matthew and Saint Marke recited before the consecration of the Sacrament Whence the Iewes haue a prouerbe z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salom. Iarchi in Gen. 6. 3. Non esse prius aut posterius in scriptura That first and last must not be strictly vrged in scripture Together with these answers consider how improbable it is that ten persons for sometimes they were so few should eat a second supper after they had eaten A Lambe of the first yeare which might bee an yeare old It is euident also by that of Barabas that it was a receiued custome on the Passeouer to let loose and inlarge one prisoner or other Concerning the reason hereof the coniecture is threefold Some thinke this custome to haue beene vsed in memory of Ionathan the sonne of Saul when the people rescued him from the hands of his Father Others say that the reason hereof was that the feast might be celebrated with the greater ioy and gladnesse Others more probably thinke it was done in remembrance of their deliuerance from the Egyptian bondage Againe here is to be obserued that the Iews speaking of their Passeouer did sometimes speake according to their ciuill computation wherein they measured their daies from sun-rising to sun-rising sometimes according to their sacred computation which was from sun-set to sun-set This serueth for the reconciliation of that Numb 12. 18. which seemeth to make the fourteenth day of the first moneth the first day of vnleauened bread a Ioseph Antiq. l. 2. c. 5. p. 65. And Iosephus telleth vs that they numbred eight daies for that feast In like manner the disciples are said to come vnto Christ the first day of vnleauened bread saying vnto him Where wilt thou that we prepare for thee to eat the Passeouer Matt. 26. 17. as if the first day of vnleauened bread were before the Passeouer All these are true according to the computation of their ciuill daies though according to the computation of their holy-daies the feast of vnleauened bread began the fifteenth day and continued seuen daies onely and the Passeouer was before the feast of vnleauened bread In the last place wee must know that there was permitted a second Passeouer to those who could not bee partakers of the first by reason either of their vncleannesse by a dead body or of their farre distance from the place where it was to be offered This was to bee obserued in the second moneth the fourteenth day thereof according to all the ordinances of the first Passeouer Numb 9. Touching that permission of a second Passeouer to those that were in a iourney farre off The Hebrew of this word farre off hath extraordinary prickes ouer it for speciall consideration Hereby the Lord might intimate that wee Gentiles which were vncleane euen dead in trespasses and sinnes and farre off Eph. 2. 13. should bee made nigh by the bloud of Christ and so partakers of him the second Passeouer Of this legall ordinance the Hebrews say b Maimon in Korban Pesach c. 5. §. 8 9. What is this iourney farre off fifteene miles without the walls of Ierusalem who so is distant from Ierusalem on the fourteenth day of the first moneth fifteene miles or more when the Sunne riseth loe this is a iourney farre off if lesse than this hee is not in a iourney farre off if lesse than this hee is not in a iourney farre off for he may come to Ierusalem by after midday though he goe on foot easily The agreement betweene the Pascall lambe and Christ standeth thus Christ is our Passeouer 1 Cor. 5. The Paschall Lambe was 1 One of the Flocke 2 Without
blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the resurrection which shall be with the sound of Trumpets Hee shall send his Angells with a great sound of a Trumpet Matt. 24. 31. There are d Scalig. de emend temp pag. 26. It. pag. 105. three things considerable in new Moones First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coniunction of the Moone with the Sunne Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moone Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moone In the first it was quite darke in the second it did open it selfe to receiue the Sunne-beames In the last it did appeare corniculata horned Because in all these three degrees of the change there was a kinde of mutuall participation both of the old and new Moone e Hospin de Orig. 〈…〉 4. p. 15. 〈…〉 Hence the Iewes obserue two daies namely the last of euery moneth and the first day of the next following Now because the thirtieth was the last in their longest moneths Hence Horace calleth these last daies Tricesima Sabbata The first daies they termed Neomenias New Moones For certaine reasons the Iewes vsed a kinde of change or translation of daies which translation though it were of vse in other moneths also yet the greatest care was had in translating the beginning of their yeare or their first day in their moneth Tisri and he that shall diligently calculate these changes shall finde that all other translations depended on this first Translation of daies was f 〈…〉 temp l. 2. p. 85. threefold First Lunary Secondly Politicke Thirdly Mixt. The reason of Lunary translation was that they might not obserue the feast of the new Moone vntill the old were quite ouerpast For the vnderstanding of this note these three rules First the Hebrews counted their holy daies from night to night beginning at six of the clocke so that from six of the clocke the first night till the next noone were iust eighteene houres Secondly alwaies before the new Moone there is a coniunction betweene the Sunne and the Moone during this coniunction she is called Luna silens by reason of her darknesse and all this time there is a participation of the old Moone Thirdly when the coniunction was ouerpast before noone-tide namely in any of those first eighteene houres then the new Moone was celebrated the same day g Munster Calend. Heb. p. 46. But if it continued but one minute after twelue of the clocke at noone then the feast was translated to the day following because otherwise they should beginne their holy day in time of the old Moone And this translation they noted with this abbreuiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those 18. houres which occasioned it The reason of Politicke translation was that two Sabbaths or feast daies might not immediatly follow each other h Munster Calend. p. 139. because say they it was vnlawfull those two daies to dresse meat or bury the dead and it was likewise inconuenient to keepe meat dressed or the dead vnburied two daies Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be auoided First when the Passeouer or the fifteenth day of Nisan fell on Satturday for then the Pentecost must needs fall on Sunday Secondly when the Passeouer fell on Sunday for then their Passeouer immediatly followed their weekely Sabbath The first i Hospinian de Orig fest p. 6. Author of this Politicke translation was a certaine chiefe man amongst them named Eleazar three hundred and fifty yeares before Christ his Natiuity The seuerall species or kindes of Politicke translation were fiue The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahaz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the vnderstanding of these abbreuiatures we must know that in these made words the letters only stand for numbers and are applied to the seuen daies of the weeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday which was the Iewes Sabbath Their rules touching Politicke translation stood thus a Adu First that neither their New-yeares day which was the first of the moneth Tisri neither their feast of Tabernacles which was the fifteenth day of the same moneth should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekely Sabbath must needs concurre with it either going immediatly before or following after not on Wednesday because then the feast of Expiation which is the tenth of that moneth would fall on Friday the day going immediatly before their Weekely Sabbath This instance is onely concerning the first of Tisri which is called the feast of Trumpets but it holdeth also by way of consequence in the fifteenth day which is the feast of Tabernacles because the fifteenth must alwaies necessarily be the same day of the weeke that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The b Badu second rule was that the Passeouer should not bee obserued on Badu that is on Munday Wednesday or Friday The c Gahaz third rule is that Pentecost was not obserued on Gahaz that is on Tuesday Thursday or Saturday The d Zabad fourth rule is that the feast of Purim or casting lots was not obserued on Zabad that is on Munday Wednesday or Saturday The e Agu. fifth rule is that the feast of Expiation was not obserued on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of daies And the translation occasioned by this mixture or meeting of both these two is twofold First Simple And secondly Double Simple translation is when the feast is translated to the next day following For examples sake If the Moone changed after noonetide on Sunday here the feast must be translated for two reasons the first is Lunary because the point of the change was after eighteene houres the second Politicke because the rule Adu forbids Sunday to be kept notwithstanding in as much as the very next day namely Munday was obserued I terme this translation simple Of this sort was that translation which they called Batu takphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Batu takphat Batu takphat is a word inuented for helpe of memory each letter is a numerall and may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the yeare following Annum Embolymaeum wherein one whole moneth was engrafted if the point of the change hapned vpon the second day of the
weeke that is Munday not before the fifteenth houre and the 589. moment the feast of the new Moone was translated vnto Tuesday How both the Lunary and the Politicke translation worke in this change reade Scaliger de emend lib. 2. p. 87. Double translation is when the feast is translated not to the next but to some farther day as if the first day of the moneth Tisri should happen vpon Saturday here if the Moone hath not ouerpast her coniunction before the afternoone Lunary translation remooueth this feast till Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteene houres Politicke translation remooueth it till Munday as appeareth by the rule Adu forbidding Sunday Of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numerall and it may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thus In their common yeare when an whole moneth is not inserted if the point of the change happen vpon the third day of the weeke that is Tuesday not before the ninth houre and the 204. moment of an houre then the new Moone shall be translated to Thursday Note in the last place k Munster Calend p. 45. that 1080. moments make an houre The feast of Tabernacles was obserued in the moneth Tisri and therefore that could not be obserued the morrow after the Sabbath as appeareth by the rule Adu The Passeouer was obserued in the moneth Nisan and therefore that might be obserued the morrow after the Sabbath as appeareth by the rule Badu If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not I take it to be thus All the after translations depended vpon the first translation of the first new Moone in Tisri but that could not bee so changed as to preuent all concurrence of two feasts and thus to haue their Passeouer sometimes to follow their Sabbath they thought the most conuenientest ordering of the yeare because though not all meetings of two Sabbaths yet most were hereby preuented This tract of translation of feasts it serueth partly to open the customes of the Iewes partly to giue light for the vnderstanding of that great dispute among Diuines whether our Sauiour did anticipate the Passeouer The Greeke Church l Epiphan l. 2. Tom. 1. cap. 51. p. 147. holds that he kept a Passeouer by himselfe with his Disciples on the thirteenth day of the month when vnleauened bread was not yet to bee vsed and hence they doe both vse and vrge a necessitie m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit Casaubon exercit 16. p. 465. of leauened bread in the Lords Supper But this opinion we reiect First because it accordeth not with the truth of Euangelicall historie Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law n Munster in Matt. c. 26. Others say that because that yeere their Passeouer fell on Friday hence the feast was translated vnto Saturday by the rule Badu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Iewes kept Saturday Hee kept Gods command they the tradition of their Elders o Ioseph Scaliger de emend temp lib. 6. p. 266. Lastly others more probably hold that both Christ and the Iewes did eat the Passeouer the same day and houre namely on Friday or the fourteenth day of the month if wee count the beginning of Friday according to the manner of the Iewes from six a clocke at night on Thursday Friday morning hee was iudged and crucified and in the after-noone about three of the clocke when the preparation of the Sabbath began hee was buried There layed they Iesus because of the Iewes preparation Ioh. 19. 24. For reconciling the Euangelists in this point we must note these particulars which are more at large proued in the chapter of the Passeouer 1. The fourteenth day of the month on which the Paschall Lambe was eaten was called the first day of vnleauened bread the feast of vnleauened bread drew neere which is called the Passeouer Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeouer of the Lord and in the fifteenth day of this month is the feast Numb 28. 16 17. Some of them thought because Iudas had the bag that Iesus had said vnto him Buy those things that we haue need of against the feast Ioh. 13. 29. The sheepe and bullocks offered vpon this day are called the Passeouer Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall lest they should be defiled but that they might eat the Passeouer So that this eating of the Passeouer is not vnderstood of the Paschall Lambe But some may question how they should haue beene defiled by entring into the common hall The answer is that vpon p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maâ—mon lib. vlt. Iad c. Sanedrin §. 11. Holy day eues which they terme dayes of preparation they held it vnlawfull for their Iudges to sit on life and death Hence it is that they brought Iesus to Pilat the Roman Deputie Secondly they withdrew themselues out of the common hall Thirdly for this reason they said It is not lawfull for vs to put any man to death Ioh. 18. 31. q August Tract 114. in Ioann Ita hunc locum exponunt etiam Cyrill lib. 12. in Ioan. cap. 6. Chrysostom homil 82. in Ioan. Beda in cap. 18. Ioan. that is vpon this or such like day for though their high Court of Sanedriâ—â— were put downe at this time yet all power in cases of life and death was not taken from them as is implied in the words following It was that the word of Iesus might be fulfilled which hee spake signifying what death hee should die vers 32. Which text intimateth that that vnlawfulnesse was vrged by the speciall prouidence of God that he might be crucified being iudged by Pilat for if the Iewes had iudged they vsed no such kinde of death towards malefactors Againe Steuen was condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their owne Law the chiefe Captaine Lysias with violence tooke him out of their hands Acts 24. Which argueth that all power in causes capitall was not taken from them But of this see the Chapter of their capitall punishments CHAP. VIII The feast of Expiation VPon the tenth day of the month Tisri answering to September with vs the feast of Expiation was commanded to be celebrated Leuit. 13. It was called the feast of Expiation because the High Priest did then confesse vnto God both his owne sinnes and
their debts and thence it was called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemita laihoua The Lords release Deut. 15. 2. Seeing they were that yeare forbid to till their ground here question might bee made what they should eat then in the time of this intermission Answ I will command my blessing vpon you in the sixth yeare and it shall bring forth fruit for three yeares Leu. 25. 20 21. saith the Lord. Seeing euery seuenth yeare debts according to Gods command were to bee remitted some might demand whether this might not much endamage their estates if they did lend or harden their hearts not to lend Answ It could not endamage their estates for it is a most infallible Maxime No man is a loser by seruing God Whence the Hebrewes themselues interpret this to be rather Mandatum probationis A command of triall such as Abrahams offering vp of Isaak was which God commanded not intending that he should be sacrificed but that Abrahams loue might bee tried rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Esra interpreting these words Saue when there shall be no poore among you Deut. 15. 4. c Aben Esra Deut. 15. 4. That is saith he as if the Lord had said Know that that which I haue commanded thee that thou shouldest not exact of thy brother will be needlesse If all Israel or the greater part obey the voice of God then there shall bee no poore amongst you to whom it shall be needfull for thee to lend yea all of you shall be able to lend to many nations The reasons why this feast was instituted are thought to be First to teach the people to depend vpon Gods prouidence by faith for though the owner of the field might gather euen on that yeare for the maintenance of himselfe and his family Leuit. 25. 6. yet he was neither to sow his field thereby to make his haruest the greater nor to hedge his field or locke vp his cornyard thereby to enioy the proprietie but to let all be common and euery mans hand equall in euery place Secondly they were hereby put in minde of that happy estate which Adam enioyed in his innocency when the earth brought forth her increase without manuring Lastly it shadowed forth that euerlasting Sabbath which we expect in the heauens d Vid. Hospinian de Orig. huius festi And some coniecture this to be the ground of Rabbi Elias his opinion e Talmud in Sanedrin c. Helec that the world should continue for six thousand yeares but the seuenth thousand should be the great Sabbaticall yeare The six thousand yeares answered the six working daies of the weeke the seuenth answered our Sabbath according to that A thousand yeares are but as one day with the Lord 2 Pet. 3. 8. Elias his words are these Six thousand yeares the world shall bee and againe it shall be destroied f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inamtatis duo millia legis duo millia dierum Messiae Talmud in Sanedrin c. Helec Two thousand shall bee void two thousand vnder the law and two thousand vnder the Messias The substance of this prophecy howsoeuer we reiect as too curious yet seeing that a Iew spake it it may serue to proue against them First That the Messias is already come Secondly That Moses his law ceased at his comming CHAP. X. Of their Iubile THis is the last festiuall which God commanded the Iewes it was celebrated euery fiftieth yeare It is commanded Leuit. 25. 8. Thou shalt number seuen Sabbaths of yeares vnto thee c. The English word Iubile is deriued from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iobel signifying a ram it signifieth also a rams horne Seuen Priests shall beare before the Arke seuen Trumpets of rams hornes Iosh 6. 4. where the word Iobelim is vsed and is expounded by the Chaldee Paraphrast rams hornes Marbachius is of opinion that this yeare was called their Iubile c Marbach in Leuit 25. from Iubal the first inuenter of musicall instruments of whom we reade Gen. 4. 21. Iubal was the Father of all such as handle the Harpe and Organ Other Authors deliuer other reasons of the name but it is most probable that this yeare was termed the yeare of Iubile from Iobelim the rams hornes then sounded There were fiue maine vses of this feast First for the generall release of seruants Secondly for the restoring of lands and tenements vnto their first owners who formerly sold them Thirdly hereby a true distinction of their Tribes was preserued because lands returned vnto their owners in their proper Tribe and seruants to their owne Families d Hospinian de Orig fest c. 9. Fourthly Some are of opinion that as the Grecians did compute their times by the number of Olympiads the Romans by their lustra the Christians by their Indictions So the Iewes by their Iubiles Lastly it did mystically shadow forth that spirituall Iubile which Christians enioy vnder Christ by whose bloud wee haue not onely a reentry into the Kingdome of heauen which we had formerly forfeited by our sinnes and this was haply signified by the Israelites reentry vpon their lands formerly sold but also the sound of the Gospell which was in this feast typed out vnto vs by the noise of Trumpets is gone throughout the world And thus the Lord God hath blowen the Trumpet as Zacharies phrase is Zach. 9. 14. But neither this release of seruants nor restoring of lands was e Moses Aegyptius in Halacha Schemita Veiobel c. 10. vntill the tenth day of the first moneth Tisri at which time it was proclaimed by the sound of Trumpets or rams hornes the nine first daies of this moneth the seruants feasted and made merry and wore garlands in token of their liberty approaching CHAP. XI The Feast of Purim and the feast of consecration or Dedication PVr is a Persian word and signifieth a lot whence this feast of lots is called Purim i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lottery it began on the fourteenth of Adar and continued till the end of the fifteenth Ester 9. 21. It was instituted by Mordecay in remembrance of the Iewes deliuery from Haman before whom lots were cast day by day and moneth by moneth for the destruction of them In these two daies they reade the history of Esther in their Synagogues and as often as they heare mention of Haman a Hospinian de fest fol. 33. ex Antonio Margarita in lib. de ceremoniis Iudaeorum they doe with their fists and hammers beat vpon the benches and boords as if they did knocke vpon Hamans head The feast of Dedication is termed in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas a feast wherein something is renewed because those things onely are reputed consecrated which are separated from their common vse and dedicated to some new and holy vse We shall reade of many things consecrated in the old Testament the
moneth is luckie and such and such vnluckie for such and such businesses b D. Kimchi in rad whence those that deriue the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaijn signifying an eye as if hereby were meant a Iugler or Impostor who deceiueth the eyes of his spectators by casting a mist before them vtterly mistake more pertinently they speake who deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnona signifying Time But of all I approue those who deriue it c Aben Esra Leuit. 19. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnanan A Cloud as if the originall signified properly a Planetary or Starre-gazer Hereby he is distinguished from the second sort of vnlawfull Diuiners for hee also was an obseruer of times the first drawing his conclusions from the colour or motion of the clouds the second from his owne superstitious obseruation of good and euill euents happening vpon such and such dayes such and such times the first seemeth to haue drawne his conclusions à priori from the clouds or Planets causing good and bad euents the second a posteriori from the euents themselues happening vpon such and such times This Planetary when he obserued the clouds seemeth to haue stood with his face Eastward his backe Westward his right hand towards the South and his left hand towards the North except it were from this positure of the Starre-gazers body in time of obseruing I finde no reason why the Hebrewes should tearme the Easterne part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadim i. The former part of the World the Westerne part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The backe part the South part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iamin i. The right hand The North part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemol i. The left hand that the reason of these denominations is because Adam was created with his face toward the East is as vaine as hard to proue 2. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menachesch rendred an Inchanter it importeth rather an Augur or Soothsayer The originall signifieth such a one who out of his owne experience draweth obseruations to foretell good or euill to come as Soothsayers doe by obseruing such and such euents by such and such flyings of Birds screechings or kawings The Rabbines speake in this wise d D. Kimchi in radic He is Menachesch a Soothsayer who will say because a morsell of Bread is fallen out of his mouth or his staffe out of his hand or his sonne called him backe or a Crow kawed vnto him or a Goat passed by him or a Serpent was on his right hand or a Fox on his left hand therefore hee will say doe not this or that to day The word is vsed Gen. 30. 27. I haue learned by experience saith Laban that the Lord hath blessed mee for thy sake Againe Gen. 44. 5. Is not this the Cup in which my Lord drinketh and whereby indeed hee diuineth That is proueth and maketh triall or experience what manner of men yee are the Heathen people were very superstitious in these obseruations some dayes were Atri others Albi some vnluckie others luckie on some dayes they counted it vnfortunate to begin battaile on some moneths vnfortunate to marry Mense malum Maio nubere vulgus ait Ouid. Fast And as they were superstitious in obseruing vnluckie signes so likewise in the meanes vsed to auert the euill portended the meanes were either words or deeds c Plura istiusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. apud Theophrastum Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deeds thus if an vnluckie bird or such like came in their way they would fling stones at it and of this sort is the scratching of a suspected Witch which amongst the simpler sort of people is thought to bee a meanes to cure Witchcraft By words they thought to elude the euill signified by such signes when they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In caput tuum recidat hoc omen This euill light on thine owne head The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecascheph A Witch properly a Iugler The originall signifieth such a kinde of Sorcerer who bewitcheth the senses and mindes of men by changing the formes of things making them appeare otherwise than indeed they are The same word is applied to the Sorcerers in Egypt who resisted Moses Exod. 7. 11. Then Pharoh also called Mecaschphim the Sorcerers Now the Magicians in Egypt they also did in like manner with their inchantments This latter part of the text explaineth what those Sorcerers were In that they are called Magicians it implieth their learning that they were wise men and great Philosophers the word inchantments declareth the manner of the delusion and it hath the signification of such a slight whereby the eyes are deluded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lahatim there translated inchantments importeth the glistering flame of a fire or sword wherewith the eyes of men are dazeled The Greeke version doth not vnfitly terme them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnguentarios seplasiarios compounders of medicines or if you please f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas complexion-makers such artisens who maskemen and womens-faces with paintings and false complexions Hence it is that the Apostle compareth such false teachers who vnder a forme and shew of godlinesse lead captiue silly women to the Egyptian sorcerers Iannes and Iambres who resisted Moses 2 Tim. 3. 8. These two were of chiefe note In the g Talmud tract Menachoth cap. 9. Talmud they are called Iohanne and Mamre by h Oxigen contrà Celsum lib. 4. Numenius a Pythagorean Iannes and Mambres by i Plun nat hist lib. 30. cap. 1. Plinie Iamnes and Iotape The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chober A Charmer The Hebrew word signifieth coniyning or consociating either from the league fellowship which such persons haue with the Deuill or as Bodine thinketh k Bodin Mag. daemon lib. 1. cap. 6. because such kinde of Witches haue frequent meetings in which they dance and make merrie together Onkelos translateth such a charmer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raten A mutterer intimating the manner of these witcheries to be by the muttering or soft speaking of some spell or charme The description of a charmer is thus deliuered l Maimon tract Idolol cap. 11. §. 10. 12. He is a charmer who speaketh words of a strange language and without sense and he in his foolishnesse thinketh that these words are profitable that if one say so or so vnto a Serpent or Scorpion it cannot hurt a man and he that saith so or so vnto a man he cannot be hurt c. Hee that whispereth ouer a wound or readeth a verse out of the Bible likewise he that readeth ouer an Infant that it may not bee frighted or that layeth the Booke of the Law or the Phylacteries vpon a childe that it may sleepe such are not onely among Inchanters or Charmers but of those that generally deny the Law of God because they make the words of the Scripture medicine
difference between the cubit of the sanctuary the common cubit to be thus The common cubit they say contained e Quinos palmos fifteene inches the holy cubit f Sex palmâ—s eighteene inches But that the holy cubit contained two common cubits hath beene euidently proued and it is probable that those who make the difference to be onely three inches haue mistaken the Kings cubit for the holy cubi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel Funiculus A line or roâ—e The iust length thereof is vnknowne the vse thereof was to measure grounds whence it is sometimes taken for the inheritance it selfe The lines are fallen to me in pleasant places Psal 16. 6. That is mine inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanch Arundo the reede The vse of this was to measure buildings the length thereof was six cubits and an hand-breadth Ezek. 40. 5. The cubits in this place are * Tremelius in hunc locum interpreted Kings cubits it was lesse liable to deceit then the rope because it could not be shortned or lengthned by shrinking or stretching hence the canon or rule of the holy Scripture is mystically typed out by this reede Ezek. 40. And Reu. 21. 15. To these may bee added other measures wherewith they measured their wayes and walkes The least of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagad Passus A place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stadium A furlong It is often mentioned in the New Testament not at all in the Old g Isidorus It contained one hundred twentie fiue paces which is the eighth part of our mile Some thinke it to be called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from standing because Hercules ran so much ground in one breath before he stood still Milliarium A mile It containeth with vs a thousand paces but much more among the Hebrewes Their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah translated often Milliarium properly signifieth A dinner or meale and being applied vnto iourneyes walkes or wayes it signified so much ground as vsually is gone or conueniently may be trauailed in halfe a day betweene meale and meale or bait and bait The word is read Gen. 35. 16. When there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibrath haarets about halfe a dayes iourney of ground The Greeke in that place hath an vncouth word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtlesse it was made from the Hebrew Cibrath and signifieth halfe a dayes iourney Their measures of capacity termed Mensurae capacitatis were of two sorts Some for dry things as corne seede c. Some for liquid things as Wine Oyle c. In both that there might be a iust proportion obserued all their measures were defined by a set number of hen egge shels of a midle size In my paralelling of them with our measures where I speake of Bushels Halfe-bushels Pecks c. I am to bee vnderstood according to Winchester measure as wee phrase it such a bushell containeth eight gallons Where I speak of Gallons Pottles Quarts c. I am to bee vnderstood according to our Ale measure thereby I auoid fractions of number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab Kabus A Kab a Arias Montan. Tâ—ubal Cain This contained twenty foure eggs it held proportion with our quart The least measure mentioned in Scripture is the Fourth part of a Kab 2 King 6. 25. The famine in Samorta was so great that a fourth part of a Kab of doues doung was sold for fiue peeces of siluer The Rabbines haue a Prouerbe That b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via Buxtorf 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten Kabs of speech descended into the world and the women tooke away nine of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer It contained * Alsted praecog theol lib. 2. pag. 588. one Kab and an halfe and a fifth part of a Kab That is Three pints and an halfe pint and a fifth part of an halfe pint It was the tenth part of an Ephah Exod. 16. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum the Latine interpreters commonly render it by Modius It contained c Vid. Buxtorf Lexic in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex opere â— Alphes tractat de pasch cap. 5. fol. 176. six Kabs that is A gallon and halfe We translate the word in generall A measure To morrow this time a measure that is a Satum of fine flower shall bee sold for a shekel 2 Kings 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephah It contained d Arias Montan. Thuâ—al cain three Sata that is halfe a bushel and a potle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lethec It contained e Epiphan de mensur ponderâ—â— fifteene Modios i. Sata That is two bushels six gallons and a potle Mention of this is made Hos 3. 2. It is there rendred in English halfe an Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer It is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamor Asinus an Asse because this measure contained so much graine or corne as an asse could well beare It contained ten Ephahs Ezek. 45. 11. that is Fortie fiue gallons or fiue bushels and fiue gallons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Corus The Cor and the Homer were of the same quantity Ezek. 45. 14. It was not onely of liquid things Luke 16. 7. These measures of which wee haue spoken hitherto the Hebrews vsed in measuring of drie things Three other measures there were which they vsed for liquid or moist things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log. It contained f Buxtorf in loco superius citato six eggshels It was of the same quantity as the fourth part of a Kab Halfe a pint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hin It contained the quantity of g Buxtorf ibid. seuenty two eggshels so that it was of our measure three quarts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bathus the Bath It was of the same capacity with the Ephah the tenth part of an Homer Ezek. 45. 14. The Latine interpreters commonly render it Cadus h Hieronym Ezek. 45. Hierome writing vpon Ezekiel renders it Vadus Decima pars Cori inquit in speciebus liquidis vocatur bathus fine vadus I sometimes thought there had beene some error in the print namely Vadus put for Cadus But now I finde the Greekes to vse both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this measure and from the last of these Greeke words that antient Father reades it Vadus Sometimes our English renders it in generall A measure Luke 16. 6. It contained foure gallons and an halfe All these measures were proper to the Hebrews I finde three others mentioned in the N. T. taken from other nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sextarius We English it in generall A pot Marke 7. 4. i Alsted praecog Theol. p. 561. It was of the same quantity with the Log if we vnderstand it of the Roman Sextarius It was somewhat more if we vnderstand it of the Attick Sextarius Vndecim
in whom I am well pleased Matth. 3. 17. It was in truth the prolegue preface or type of that true voice of the Father that eternall word which reuealed his Fathers will vnto mankinde These were the extraordinary meanes by which God reuealed himselfe to his people of old ordinarily hee reuealed himselfe by his written word Notwithstanding the Hebrews say that the law euen from the first time of its deliuery vnto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora Schebictab the written law the other deliuered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere To receiue or learne They say both were deliuered by God vnto Moses in mount Sinai but this latter was deliuered from Moses to Ioshua from Ioshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successiuely to after-ages till at last it was digested into one booke containing principally precepts and directions for those Israelites which inhabited the Holy Land It is called Talmud Ierosolymitanum It was composed in the yeare of our Lord 230. This because it containeth but a few constitutions is but of little vse About 500 yeares after Christ then was there a more full and exact collection of their constitutions for direction of those Iewes which dwelt in Babylon and other forraigne places this is termed Talmud Babylonicum and is of greatest vse among Authors it containeth the body of their ciuill and canon law This traditionall law they hold to be as authentique as their written word and that Moses receiued it from God when he receiued the law for say they were it not for this exposition the Decalogue it selfe might haue beene deliuered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens in praefat In hora veloci In lesse than an houre Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth these subtilties or mysteries which are obserued from the different writing of some letters in the Scripture from the transposing of them from a mysticall kinde of Arithmetique c. This was neuer wholly committed to writing Some instances we haue Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weepe for Sara Here “ Baal Turim because the letter Caph is lesse than the rest they note that Abraham wept but a little for Sara because shee was old Againe the letter Aleph is found six times in the first verse of Genesis hence R. Elias collected that the world should endure but six thousand yeares because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth an Anathema or excommunication by a Metathesis or transposition of the letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Iewes computation make 248. which in their anatomie they finde to be the iust number of members in a mans body Their conclusion hence is that if an excommunicated person doe truly repent then his Cherem is turned into Rachem his curse turned into a blessing if hee doe not repent then his Cherem entereth into Ramach the curse entereth into all his members to the vtter destroying of the whole man Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch signifieth a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha A woman Hence they note that in the name of the man there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod which is not in the name of the woman in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He which is not in the name of the man both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah one of the names of God these being taken away in both names there remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire to shew that as long as man and wife agree God is with them but when they disagree fire is betweene them Thus we see what vaine mysteries their Kabbalists obserue CHAP. IX Their Teraphim COncerning the Teraphim two things are especially to bee enquired First what they were Secondly for what vse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph signifieth in generall the compleat Image of a man Michal tooke an image a Teraphim and laid it in the bed 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens priuate vse in their owne houses so that these images seeme to haue beene their Penates or Lares their household Gods wherefore hast thou stollen my Gods my Teraphim Gen. 31. 30. And this man Micah had an house of Gods and made an Ephod and Teraphim Iud. 17. 5. Because of the worship exhibited to these Idolls hence from the Hebrew Taraph or as some reade it Tharaph commeth the Greeke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship The manner how these Images were made is fondly conceited thus among the Rabbies They b R. Eliezer vid. Eliam Thisbit killed a man that was a first borne sonne and wrung off his head and seasoned it with salt and spices and wrote vpon a plate of gold the name of an vncleane spirit and put it vnder the head vpon a wall and lighted candles before it and worshipped it With such Laban spake say they But without controuersie the Teraphim which Michal put in the bed was a compleat statue or image of a man The vse of these Images was to consult with them as with Oracles concerning things for the present vnknowne or future to come To this purpose they were made by Astrologers c Aben Esra Gen. 31. vnder certaine constellations capable of heauenly influences whereby they were enabled to speake The Teraphims haue spoken vanity Zach. 10. 2. And among other reasons why Rahel stole away her Fathers Images this is thought to be one That Laban might not by consulting with these Images discouer what way Iacob tooke in his flight CHAP. X. The seuerall sorts of Diuination forbidden WEE shall finde Deut. 18. 10 11. those Diuiners which are by the Law forbidden distinguished into seuen kindes not because there were no other but they were the most vsuall 1. An obseruer of times 2. An Inchanter 3. A Witch 4. A Charmer 5. A consulter with familiar spirits 6. A Wizard 7. A Necromancer To these we may adde an eight out of Hos 4. 12. consulting with the staffe And a ninth out of Ezek. 21. 21. A consulter with intrals 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An obseruer of times a Iarchi Leuit. 19. 26. one that distinguisheth times and seasons saying such a day is good or such a day is naught such an houre such a weeke such a