PARAGR. I.

GOD separated the Sabboth from all other dayes of Canon. the weeke for his worship.

Call the Sabboth a delight, to consecrate it as glorious to Esay 58. 13. the Lord, &c.

They had a preparation to their Sabboth called [...], Illust. 1. The preparation. This was called Gnereb Hassab­bath, Vespera Sabbathi, The evening of the Sabboth. Luk. 23. 54

They had before this preparation Scaliger in emendat. ex Ioseph. their [...], 2 Their fore-preparation: This began in the morning, and Mat. 27. 62 lasted vntill the sixt houre.

Secondly, their [...], largely taken. This began 3 after the sixt houre. Iohn 16. 14

Thirdly, they had Ioseph. de antip. Ind. [...], The approaching 4 of the Sabboth: This began after the evening sacrifice was ended, and before the Sunne set; this was properly called [...].

Fourthly, Ioseph. de antiq. Iud. [...], Introitus Sabbathi, The 5 entrance of the Sabboth, as Iosephus cals it.

They In lib. Mus. Drus. l. 1. animad. had a Tradition, that they might goe no fur­ther vpon the preparation to the Sabboth, then three Parsae, every Parsae containing foure miles. This they did, least comming home too late, they might not haue leysure enoguh to prepare things for the Sabboth.

Their Sabboth day began at the evening. Canon.

Gen. 1. 31. The evening and the morning were the sixt Confir. [Page 75] day. So Nehemiah 13. When some of the gates of the Cittie Lev. 23. 32. Neh. 13. 19. began to be darke before the Sabboth.

Therefore Porkin in [...]hron [...]logia. See in the translation before. these two hold that the ordinary Sab­both of the Iewes, began in the morning, and not in the evening, (vnlesse it concurred with another great feast) seeme to be mistaken. The Iewes say, Vespra Sab­bathi est vicina tenebris, The end of the Sabboth is next darknesse: Therefore Mathew 28. 1. [...], should not be translated the beginning of the Sab­both, but Serum or exitus Sabathi, The end of the Sabboth.

But it would seeme that the Sabboth beganne at the Obiect. morning, because Luke saith; It was the Sabboth, and it beganne [...].

Illucescere here, is taken for the rising of the starres; Answ. therefore they are called Stellalucis, Psal. 148. 3.

The Sabboth had many priviledges which no other Canon. day had.

First, antiquitie thereof: secondly, it was written Duplex [...] 1. i [...] clinamis solis qua à meridie in­c [...]pit, the Greeks cals [...], 2. solis horizon­tem si [...] benn­tis, this they called [...]. Illust. with Gods owne finger: thirdly, there was a more exact rest observed in it; therefore it was called a Sabboth of Sabboths; and Maleuth, regina Sabbathorum, The Queene of rests. Vpon other holy-daies they might dresse meat, but not vpon this. Hence is their Proverbe, Qui parat in Exo. 12. 16. [...], vescetur in Sabbotho, He that prepares his meate before the Sabboth, shall eate on the Sabboth. Fourthly, Gods owne distinction, rayning no Manna that day. Fiftly, other holy-daies were memoratiue, or figuratiue onely; but this was both memoratiue and fi­guratiue (as Bellarmine markes.) Sixtly, other feasts might be transferred to it, but it might be transferred to none Seventhly, the whole weeke takes the denomina­tion from it, and is called a Sabboth. Luke 18. 12. I fast twise in the Sabboth, that is, in the weeke.

For the excellency of this Sabboth, Shind. Pentag. they compare it to a Queene: R [...]bb. Aqu ba. the three great seasts, they compare them [Page 76] to the Concubines; the dayes betwixt the fist and the seventh of the two great feasts, they compare them to the hand-maids, because they were but halfe holy­dayes.

The Sabboth day was instituted for rest. Canon.

In the Sabboth there is an Internall rest, and an Exter­nall. Illust. The Internall rest, they called it Sabboth Hasud, Sab­bathum 1 secretum, The secret rest. The Externall rest is, when men rests fom bodily labour, but giue not them­selues to the worship of God: this may be called the 2 Sabboth of the Oxe or of the Asse: but when they nei­ther rest the externall rest nor the internall, it may be called the Sabboth of the golden Calfe: (The people sat downe to eate and drinke, and rose to play.) When they wor­ship 1 Co. 10. 3 God in Spirit, then it is the Sabboth of the true Is­aelite, to these it was called Desiderium dierum, the desire of dayes. Drusius ex haskumi. Iohanna, when the Sabboth day approached, put vpon him his best apparell, and said veni sponsa mea, come my spouse: he was as glad of it, as the Bride­groome is of the Bride.

The whole Sabboth was spent in holy exercises. Canon.

Their weeke day they divided in three sorts of exer­cise; Illust. the first, Ad Tephillam, orationem, Prayer: the se­cond, Ad torah, legem, the Law: the third, Ad malacha, artificium, to handy-craft.

The Sabboth had some exceptions from it, for in sun­dry Canon. cases they might worke in it.

A Negatiue precept binds more strictly, then an affir­matiue; Illust. therefore the affirmatiue of a negatiue can haue no exception: but the negatiue of an affirmatiue, binds not so strictly.

This is a negatiue; Ye shall not bow before an Idoll: the affirmatiue of it is this; Ye shall bow before an Idoll. Scaliger in Elench. ex Talm. Ierus. This affirmatiue (say the Iewes) can haue no exception (Vs{que} ad carrigiam calcei;) that is, if a man were standing before [Page 77] an Idoll, it were not lawfull for him to bow himselfe to tye the latchet of his shoe before it, although it were not his purpose to worship it.

This is an affirmatiue; Ye shall keepe the Sabboth: the Exod. 20 negatiue of it, is; Ye shall not keepe the Sabboth. In many cases it was lawfull of them to breake the Sabboth. For God bids the Israelites compasse Iericho seaven dayes. then they must march vpon the Sabboth: Here Gods command, breaks it. 2. Servile works might be done for the honor of God that day, as the Priests killed the beasts for sacrifice, and circumcised their children that day. 3. Workes of necessitie might be done that day, as a man might ease nature, which could not haue beene done without a servile worke; for they behooved to carry a paddle with them to dig a hole in the ground, and to cover their excrements: which were all servile things. Deut. 23. 13

When they were in the Wildernesse, they might travell Canon. no further then 2000. pases vpon the Sabboth.

There was two thousand cubits betwixt the Israelites Illust. (when they marched) and the Arke, so betwixt their Ios. 3. 4. Tents and the Arke when they rested. This was called a Sabboth dayes iourney, and afterward so much ground kept still the denomination of a Sabboth daies iourney, Act. 1. 12. This was called Techom Sabbath, terminus Sab­bathi, The bounds of the Sabboth. But when they came to Canaan, they might travell vpon the Sabboth, as farre as was betwixt their houses and their Synagogues.

There were some Ceremonies, which they kept no longer then they were in Egypt; as, To eate the Paschall Exod. 12. 3. Lambe standing with their loynes girded,and their staues in their hand: so to take a Kid, or a Lambe for the Passe­ouer in Egypt: but after they were bound onely to take a Lambe, Therefore He is called the Lambe of God, who takes Iohn 1. 29. away the sinnes of the world. Secondly, some Ceremonies they vsed onely in the wildernes, as, they might haue no [Page 78] steps to goe vp their Altar, but the Altar of the Tem­ple had steps: so this space of ground they did obserue onely in the Wildernesse.

They had T [...]sephoth. Sabboth. Additamentum Sabbathi, when they adde a part of the weeke day to the Sabboth: in this time they light a Candle, which they called Haphdala, The candle of seperation, which burnes all the separation.

The Lib. Musar. valley, and had not so long a day as these who dwelt in the Mountaines, Addebant de profano ad sacrum, they tooke from the pofane, and ioyned to the holy: but the Iewes who dwelt in Saphar, which stood vpon the hill, and had a longer day; they say of them, Demebant de sacro, & addebant ad pofanum, they tooke from the ho­ly, and ioyned to the profane: but the Iewes of Tybe­rias were most approved, Quia satius est addere de profano ad sacrum, quam demere de sacro & addere ad profanum: It is better to take from profane to holy things: then to take from holy things, & ioyne to profane. The whole weeke tooke denomination from the Sabboth, as the whole moneth was called Kodesh, from the Change of the Moone: they say, Vnus in Sabbatho, terim be Sabbath, duo in Sabbatho, Twise in the weeke. As the Pharise said, I fast Luk. 18. 20. twise in the weeke.

The first day of the weeke was called Talmud. lib. Mus. Mognale Sab­bath ascertio Sabbathi, the ascention of the Sabboth: and the last day of the weeke, was called Motzi Sabboth, exi­tus Sabbathi, the end of the Sabboth: and they say, that the weeke ascendit cum dijun, & exit inDijou: that is, be­gins with the first day of the weeke, and ends with the last.

Talmud. tract atu d [...] hagiga. Dijun is written thrise, and Dijon: because the first day of the weeke is called Dijun; the second Dijon, &c.

Buxtorf. Tiberias. The Spanish Iewes kept their fast in Dijun and Dijon, that is, the first day of the weeke, and fourth: but the Iewes of Germany keepe it in Dijon, the second day, and end it in Dijon the fourth day of the weeke.

The Iewes were first great breakers of the Sabboth, Canon. then they became superstitious on keeping of it; and Neh. 13. 19 thirdly, they became ridiculous.

1 They became superstitious they would not fight vp­ [...] Mac. 2. 24 on the Sabboth to defend themselues fom their ene­mies, contrary to their owne Canon, Periculum anime pellit Sabbathum: The danger of the soule breakes the Sabboth. Ierusalem was twise taken vpon the Sabboth, because they would not defend themselues that day; P. Cunau [...] de rip. Ind.first by Ptolomie, and then by Pompey.

2 They were not so superstitious in the dayes of Christ, but that they would haue pulled a Beast out of the pit Luk. 14. 5.vpo the Sabboth, but would not pull the eares of corne. Buxtorf. Sinagoga Iudaica. Afterward they made a Canon, that it should not bee Mat. 12. 2. [...] lawfull to pull a Beast out of the pit vpon the Sabboth.

3 Then they became ridiculous, Ioseph. de bel Iud. 1. 7. cap. 24. for they held, that there is a flood called Sambasion, or Sambation, which runs all the weeke, and stands vpon the Sabboth; but where it is, they cannot tell.

Every seventh day they rested from their labours: se­condly, Nota. every seventh yeare the ground rested: this was cald Sabbathum terra, the Sabboth of the land. Thirdly, every seven seventh was the Iubilaean Sabboth; then all debts were pardoned, prisoners released, lands mor­gaged, restored to the right inheritors. Fourthly, the great and eternall Sabboth, Rev. 14. When we shall rest from our labours: This Sabboth comprehends all these; we shall rest from our labours, the ground shall rest, being no moe subject to vanitie, Rom. 8. We shall be no more prisoners to sinne nor Sathan; We shall be restored to the heavens which we haue morgaged, and all our debts shall be [Page 80] payed. This is Sabbathum aeternitatis, An eternall Sab­both. Esay 66.

PARAGRAPHE II.

AS God appointed a time for his daily and weekely Canon. worship; so He appointed generall feasts, for his monethly and yearely worship.

For his monethly worship, He instituted the New Moones, and the first day of each yeare, although after­ward they were corruptly observed.

The Iewes before the captivitie, kept onely the day Canon Confir. of the change; Blow the Trumpet in Caesae, the new Moone. So Proverbs 7. My husband will not come home till Caesae, the Psal. 81. 3. new Moone. Scaliger de emend. temp. l. 2. It was called Caesae from Casah abscondere, because then it was obscured by the Sunne; by the A­thenians it was called [...] vetus & nova; the going out of the old, and beginning of the new: the rest of the Greekes called it [...], thirtie, because their moneth had thirtie dayes.

After the Captivitie, they were more curious to ob­serue Canon. their New Moones, which they had learned in Babel.

There are three reckonings of the new Moone; first, Illust. In synodo, in the point of the change: the second, in [...], or the time of her waxing: the third, in [...], which we call the prime. Talm. l. hafleman­num. The Iewes after the Captivi­ty kept the change & the prime. The day of the change, or the thirtie day, was a holy day to them: Horac. l. 1. Sat. 9. Horace cals this Trigesims Sabbathi, but they kept the prime in grea­test solemnitie. Hence Col. 2. 16. Let no man condemne you in a Sabboth, nor new Moone.

That they might finde out the sure time of the Canon. change, they fixed a sure period, (to wit) the Meridio­nall, as (the Astronomers doe in calculo Astronomico, in the Astronomicall computation) called Epilogismus lu­naris, the reckoning after the Moone.

Vpon the day of the change. from the mid-day, Illust. they counted eighteene houres to the Sunne rising, because all this time she was in coniunction with the Sun: then till the next evening shee was waxing twelue houres, all this time she cannot be seene: the second evening shee is seene, and this time they kept most solemnly.

Buxtorf. Synag. Iud. cap. 17. The Hebrewes in their Talmud haue an Apologue Apologue. for this; that the Moone complained in the day of her creation, that she was not appointed for so good a vse as the Sunne, to shine in the day time, but in the night: because of her grudging (they say) that God appoin­ted that she should not shine from the day of her creati­on, till the sixth day; therefore the first and the second When the Moone shi­neth not. daies, were called [...], because the Moone shined not on them.

For the observation of their feasts, Scalig. de emend. temp l. 3. they had a tran­slation Canon. of their dayes.

This Translation was either Lunary, Politick, or mixt Illust. of both. Lunarie Translation was, when they transla­ted, the time from the change of the Moone vntil eigh­teene houres were past The note of the Lu­narie tran­slation was [...] 18.. Politicke Translation was, that two feasts should not concurre together: this they did Propter olera, & propter mortuos, For their meate, and for the dead; because when a great feast fell before the Sab­both they might neither dresse their meate vpon it, nor bury their dead; therefore they translated over the so­lemnities of that day to the Sabboth. This Translatio seriarum began in Babell, which was more Marish then Iudaea, and made things to corrupt sooner.

They translated one day to another, for lesser feasts, Canon. [Page 82] and to keep their feasts distinguished: so that two should not fall in one day.

A mixt Translation, was, when they had respect both Illust. to the Lunary and Politicke Translation; as in [...], and [...].

The Moone changing the third day of the weeke, that day she must not be kept, for the Lunary Translati­on of eighteene houres, therefore she must be translated to the fourth day: that day she cannot be kept, because of the Politick Translation, and the dies reijculae, where­on a solemne and immoveable feast did fall: therefore it was called reijcula, for the beginning of the yeare, and the new Moone; wherefore they translated it ouer to the fift day.

After the eighteene houres were past of the Lunarie [...] Translation, the third day they might keepe it at the ninth houre, and 204. scruples. This they marked with Gatrad, signifying the third day, ninth houre, and 204. scruples: the new moone changing the second day, vp­on the third day, at this time she might be kept.

Their dies reijculae were cast out only in two months; Nisan, and Tisri: they marke the Dies reijculae in Tisri, by these three Letters, ADV; A signifying the first day of the weeke; D the fourth; V the sixt. They could not [...] keepe the new Moone the first day of the weeke, for the feast of Tabernacles; nor on the fourth day, for festum gedaliae; nor on the sixt day, for the Sabboth following, and the feast of expiation: The feast of the Tabernacles might fall eyther vpon the first day of the weeke, the fourth, or the sixt; therefore the beginning of the new yeare, and the new Moone (two moueable feasts, might be kept vpon none of these dayes.

The daies which were cast away in Nisan, were noted with the letters BDV: B signifying the second day of the week; D the fourth; and V the sixt: the fourth day [...] [Page 83] they might not keepe Caput anni, nor the new Moone; because of the feast of Purim, that fell that day. The sixt day, they might not keepe it, because of the Sab­both following. They might keepe it the morrow after the Sabboth, because it was not dies reijcula: they might not keepe it the second day, because it was dies reijcula, on which Caput anni might not fall, and because Pascha Nota. might fall that day. Pascha may fall any day of the weeke, except the day before and after the Sabboth. This Diatriba shewes the dayes that were cast away, (or moveable) and which were immoveable.

What is the cause that Pascha might not fall the mor­row Quaest. after the Sabboth, as well as the feast of Taber­nacles.

Because in the preparation to the Pascha, there was Answ. some servile worke done, which could not be done vp­on the Sabboth; therefore it was translated to another day: But there was no preparation at the feast of Taber­nacles, therfore it might fall the morrow after the Sab­both.

Before the captivitie, their moneths were thirtie daies; for whether the Moone changed vpon the twentie nine or thirtieth day, they reckoned euer thirty daies, accor­ding to the Sunne.

After the captivitie, their moneths were twentie nine, or thirtie daies, following the course of the Moone, that they might keepe the right point of the change.

What is the reason our moneths now haue thir­tie, Quest. and thirtie one dayes?

Iulius C [...]esar, for to make the two Solitices and Equi­noxes, Answ. with the yeare and course of the Sunne, to agree in one, ioyned fiue dayes to the yeare, and made twelue moneths onely, which will haue thirtie, and thirtie one dayes in our moneths.

PARAGRAPHE III.

THey had three great Feasts in the yeare: Pascha, Pen­tecost, Canon. and the feast of the Tabernacles.

The first was called Hhag Hashe­bagnoth, or festum Septimanaurm. The third, was Hhag Hassukkoth Tabernaculorum. and according to the moneths, the first, was called Festum Nisan; the se­cond, was called Festum Tisri; and the third, was called Festum Sivan: they were called Regalim by the Iewes; and by the Greekes they were called [...], great dayes.

PARAGRAPHE IIII.

THat the full Moone might fal vpon the foureteenth day of the moneth, they institute [...], sal­tum lunae, the Moones skip, which if they had not done, it would haue fallen either [...], vpon the thir­teenth or fifteenth day.

Their yeare was either abundant, deficient, or equall; Canon. * Scal. de emend. temp. abundant, they called it Annus impregnatus, and emboli­maeas: deficient, they called Annus cavus.

The yeare which was deficient, by institution they Illust. made it full; as when they tooke a day out of Casleu, that had thirtie dayes, and put it to Marcheshvan, which had but twentie nine dayes.

That yeare which was abundant, by institution they made it deficient, when they tooke a day from Mar­cheshvan, and added it to Casleu: here Casleu had a day more then enough, (for none of their months had thir­tie one daies.)

Their yeare was ordinary, when Marcheshvan had nine and twentie daies, and Casleu thirty, & so through the moneths of the yeare.

That they might reduce the course of the Moone to Canon. the Sunne, they intercaled or ingrafted a moneth.

The Sunne exceeds the Moone in her course, eleven Illust. daies ¼, in the yeare: by this it comes to passe, that every third yeare, there are thirtie three dayes odde, of the which they make vp a moneth, calling it Adar prior, the [Page 89] first Adar of thirtie dayes, and they reserue the three odde dayes till the next yeare, and so forth till the nine­teenth yeare. These intercalar moneths with the odde daies, made vp the nineteenth yeare of the golden num­ber, consisting of three hundred fifty foure daies: so that the Sunne and the Moone met at one iust period, as they did in the first yeare of the golden number. Of the nine­teene yeares, the third, the sixt, eighth, eleventh, foure­teenth, sixteenth, were intercalar yeares; and the nine­teenth yeare, made vp the golden number. The eighth yeare was intercalar, because of the sixe odde daies, re­served from the yeares going before.

These intercalar moneths were esteemed as but mo­mentum Canon. temporis, a point of time: and in their civill computation had no vse, neither did their Iudicatories iudge in that time.

The Iewes illustrate this Canon by this case. Reuben Illust. Scal. in can. Isag. lib. 3. In digestis Iud. cap. 1. Megillah. was borne in the last day of the intercalar month Adar: Simeon was borne the first day of the ordinary moneth Veadar. So that Simeon was but a day younger then Reuben. according to their Ecclesiasticall Computation; the question is, when must they enter to their inheri­tance? Simeon sayes, he must enter a moneth befor Reu-ben, because Reuben was borne in the intercalar moneth Adar, which was but momentum temporis, a point of time: The Iudges ordaine, that Simeon should enter to his possession a moneth before his brother Reuben, in the ordinary moneth Veadar; because he was borne in that moneth: but Reuben shall stay nine and twenty daies before he enter, that is; till the first day of the moneth (to wit Nisan) before he enter, because the month Adar which he was borne in, was but momentum temporis, a point of time; and they iudged no civill matter in that moneth.

PARAGR. I.

THE Temple was divided in three parts; the Court Canon. 1 of Israel, the Court of the Priests, and Gods Court.

Ieremy the Prophet, thrise rehearses these words; The Illust. Temple of the Lord, the Temple of the Lord, the Temple of the Iere. 7. 4. Lord; because the Temple was distinguished into three Courts. Turnibus in Varonem. So the Heathens Temples were divided into three Courts; the holiest was in the midst, called [...], or Cella Dei, the Court of God: the fore Court of the Temple was called [...], or the Porch: the last Court was called [...], the inward part of the Church.

Within the holiest of all stood the Arke; There was 1 Reg. 8. 9. nothing in the Arke, but the Tables of stone.

Heb. 9. 4. It is said, all these were within the Arke, the Obiect. pot with Manna, the two Tables, and Aarons rod?

[...], in which, is expounded in the which Tabernacle, and Answ. not, in the which Arke: Secondly, [...], is Iuxta, neere, as [Page 92] well as within. 2 Cor. 13. as Epiphanius takes it. Thirdly, De mensurie & ponderi­bus. they say, that in Moses time, all the three were in the Arke, but in Salomons time, onely the Tables were in the Arke: the Apostle there compares Moses and Christ to­gether. The Apostle makes mention of one candlestick, but there were ten in the Temple. 1. Kings 8. 9. The Arke was brought in, and there was nothing in it but the two Ta­bles, which Moses placed there: which the History would not haue added, vnlesse to note some change; so that in Salomons time there was nothing in the Arke but the two Tables: but in Moses time, the Tables were there, with the Pot, and Rod of Aaron.

In the holiest of all, the Lord did shew himselfe in Canon. 1. his glory, to the high Priest once in the yeare; this place was called [...], because it was necessary for him to goe in there, to consult with the Lord, for the people.

When the hight Priest entred into the holiest of all, Canon. he carried sundry things with him. First, P. Cunaus. Bloud; secondly, Incense; thirdly, Smoake.

He darkened the holiest of all, with the smoake Illust. of the Incense when he went in; for no man shall see the Lord Exo. 33. 20. and liue.

In the corrupt times they tooke an oath of the high Priest, when he entred into the holiest of all, least he should incline to the Sadduces. The forme of the oath was this; We adure thee by him who caused his name to dwell in this house, that thou shalt not change any thing of that we shall say to thee. P. Cunaus. de rep. lud. There were two who presumed to enter within the holiest of all, who were not Priests: Pompey & Heliodorus. Pompey, when he came out of the holiest of all, being asked what he saw, answered; That the house was full of a cloud, and so it was; for, the Lrod dwels in a cloud, Psal. 18. 11. Therefore they slanderously gaue out of the Iewes, that they were Nubicole, Worshippers of the clouds. Before that, Pompeyes Souldiers beleeved, that ei­ther [Page 93] Apis or Iupiter Hammon, was worshipped in the ho­liest of all. The second, who entred into the holiest of all, not being high Priest, was Heliodorus, who was after [...] Mac. 3. 37. strucke with madnesse.

In the holy place stood the Golden Altar, the Table Canon. of the Shew-bread, and the Candlesticke.

Vpon the golden altar they burnt the sweet perfumes, Exo. 37. 25. it was called altare suffitus, The altar of Incense▪ to signifie how acceptable in the nostrels of the Lord is Christs in­tercession, and our prayers sweetned by it. Contrary to Revel. 8. 4. that, was that idolatrous worship, Et ipsi mittebant ad na­sum meum foetorem, they sent a stinke to my nostrels. The Ezek. 8. 17. Lord account all idolatrous worship, but a stinke in his nose, which he abhorres. The Incense altar had hornes, signifying strength, whence answers were made to the prayers of the Saints. Revel. 13. 13.

In the holiest stood the Table with the Shew-bread, Canon II. on which were 12. loaues, representing the 12. Tribes; every loafe had a dish of Frankencense vpon it, & there lay a paire of Princers by them, to pinch off the mouled from them, and the golden Candlesticke hung hard by.

Here is God stipulating with his people from the Doctrine. Arke; the twelue loaues represents the twelue Tribes standing before him continually; they haue the Can­dlesticke Exod. 25. 29. 30. 31. for the word to direct them; they haue the Incense dishes, signifying Christs intercession, particu­larly applyed to every one of them; the Pincers signifie the censures of the Church.

In this place hung the golden Candlestick, but in the Exo 25. 31. Court of the Priests, were Candlesticks of Silver, 1 Chro. 28. 14 In the holy place were Candlesticks of Gold, but in the holiest of all, there was no Candlestick: The word of God is like fined Silver vnto his Saints; but when they haue more and more experience of it, it is like fine Gold Psal. 19. 10. to them: but in heaven there shall be no teaching of [Page 94] the word there; For Christ shall giue vp the kingdome, (as Mediator) to the Father, 1 Cor. 15.

In the Court of the Priests stood the brazen Altar Canon. III. An Altar & a Pillar dif­fereth: a Pil­lar vvas of one stone, but an Al­tar of moe. 2. Vpon a Pillar they powred oyle onely, but on an Altar they sacrifi­ced. and the Laver.

The brazen Altar was called Ariel: that is, The Lyon Exod. 38. 1. Esay. 19. 1. of God; for even as the Lyon devoureth the flesh, so the Altar of God consumed the sacrifices. This Altar was called Gods Table: vpon this brazen altar, God had the Mal. 1. 2. burnt offering for himselfe, as it were, to dine and sup vpon. Psal. 50. If I be hungry I will not tell thee: the Chal­die Paraphrast, paraphraseth it thus; My sacrifices and burnt offerings I will not seeke of thee to dine and sup vpon. Wee see, Iudges 9. That the Wine is said to cheere God in the drinke offering: so may the sacrifices be said, to be meate to him.

The fire which burnt the sacrifices vpon this Altar, Canon. came from heaven, both when the Tabernacle was ere­cted, 2 Chron. 7. 1. and when the Temple was built: so the fire came downe from heaven vpon Elias his sacrifice.

God lookes vpon Abel and his sacrifice. Aquila tran­slates Illust. it, He set it on fire. Ths fire which was in the Ta­bernacle, 1 King. 18. 38. Gen. 4. 4. the Iewes hold, that it was taken vp to the hea­ven againe, when the second fire came downe into the Temple.

This fire was not in the second Temple: wherefore it is but a fable of the Iewes, that Ieremie hid it in the ground, and that after the Captivitie it was found a­gaine. 2 Mac. 1. 19.

The fire in the first Temple, was Divine divinus, alto­gether holy: the fire in the second Temple, was Divino humanus, humane-holy. For although it was kindled as our fire, (and came not from heaven) yet the Lord ac­cepted of the sacrifices burnt by it, and it was still kept in, as the fire of the first Temple was: but the third fire which Nadab and Abihu offered, was humanus, humane. [Page 95] The first fire, the Hebrewes cals Gneljona coelestis, hea­venly: but this last fire, they call Zar, alienus, a strange fire.

They instituted in the daies of Nehemiah by lot, a time Nehe. 10. 4. when the people should goe forth to bring wood for fore to this Altar: This feast, Iosephus calls [...], the Ioseph. de antiq. Iud. feast of wood carrying: these who offered their sacrifice here, had the wood and the salt for nothing.

The Heathen were Gods Apes, in keeping in their vestall fire, which they say came from heaven: If it were put out, as it happened at Delphos, (the Temple being burnt by the Medes) it was not lawfull to kindle it with any fire below, but the drew fire from heaven with a Glasse, and so kindled it againe, as the Poet testigfieth.

When the Kings of Persia died, the holy fire was put Doctrine. out; but when our King, the Lord Iesus Christ dyed, the Sunne in the Firmanent was blacke, and put out as it were.

The Priests, after they had offered the sacrifices vpon the brazen Altar, then they offered Incense vpon the golden Altar; And the people stood without, praying and Luk. 1. 21. waiting, in the meane time, when he should come forth.

So Iesus Christ our great high Priest, hath offered Doct. himselfe once a sacrifice for vs vpon the brazen Altar, the Crosse; and is now at the Golden Altar, interce­ding for vs: he cannot then be sacrificed againe (as the Papists would) therefore we that are standing without, let vs looke shortly for his comming againe. The faith­full haue waited for three sorts, of Christs his comming; [Page 96] First, for his comming in the flesh: secondly, for the Mar. 15. 43. Acts 1. 4. Rev. 22. 20. comming of his Spirit: and thirdly, for his comming to glory.

None might goe to the golden altar to offer Incense, but he who might goe to the brazen altar to offer sacri­fice; therefore none may be a Mediator of intercession, but he who is a Mediator of redemption: if Vzzia had beene a Papist, he might haue had good shift for him­selfe, that he was a Mediator of intercession at the gol­den altar, but not of redemption at the brazen altar.

There were soure, who dishonoured this brazen altar most. First, Ahaz, who caused to remoute it out of the 2 King. 16. 10. owne place, and set the altar of Damaseus in place there­of the second, were those who killed Zachary, not farre Luk. 11. 51. from the altar. The third was P. Canaus. Iannes, the predecessor of Iaddus, the high Priest, who slew his brother Iosuah, and sprinkled his blood vpon the altar. The fourth was pilat, who mingled the blood of the Gal [...]aeans, with Luk 13. 11. their sacrifice vpon this altar.

In this Court of the Priests flood the brazen Laver, which was made of the womens brazen Lookin-glasses: Exod. 38. Iohn (Rev. 4. 6.) alludes to this, when he sayes; I saw a Sea of Glasse before the Throne. When the Priests 1 Kin 7. 38 2 Chron. 4. 26. and the people were multiplied, Salomon made ten La­vers, to wash the sacrifices, and another great vessel to wash the Priests: so in the Tabernacle, there was but one Candlesticke; but in the Temple there were tenne because it was much moe spacious, it behooved to haue moe lights. In the dayes of Moses, the yeares of the Levites, when they entred top their office, were rec­koned from twentie fiue to thirtie. but in the dayes of David, the people increasing, the Levits would not haue 1 Chro. 23 6. sufficed; therefore David changes the time of their en­try, into twentie yeares. So, there were but two Silver Trumpets in the Tabernacle, but there were an hun­dred [Page 97] and twenty Priests sounding with Trumpets in the Temple.

In the outward Court, (where the women worship­ped) Canon. III. stood Gazophylacium, or Corban, the Treasury, which Luke 31. 4. is called [...], The giftes of God, be­cause it contained the gifts offered to God. The Iewes called it Kupha schel tzedaka, area iustitia, the chest of almes (for they called their almes their iustice, Math. 6.) Talm. lib Tehilin. and the Hebrewes say, that it had written about it, this Proverb of Salomon, (The gift which is given in secret, pa­cifieth wrath:) teaching them, that they should not Pro. [...]1. 14. Math. 6. 2. blow a Trumpet as the Pharisies did when they gaue their almes, but secretly convey it into Corban, or the Treasurie.

The second Temple in outward glory, was farre infe­rior Canon. to the first Temple.

The gift of prophecie, and Vrim and Thummin were 1 in the first Temple; but in the second Temple, nothing for a long time, but Bathcol, fisia vocis, an Echo was heard.

In the first Temple they had the holy Oyle, which 2 annointed the high Priest: but in the second Temple they wanted it, and the high Priest was called, Vir mul­tarum vestium, The man with the many cloathes.

In the first Temple was the holy fre, but not in the 3 second.

The first Temple was but once polluted; but the se­cond 4 Temple was thrise: first, by Antiochus; secondly by Pompey; thirdly, by Cassius, and yet, The glorie of the second Temple, was greater then the glory of the first. Hagg. 2. 10.

The first Temple was destroyed fore three sinnes (Buxtorf. de abbrev. say the Iewes) for Idolatry, Incest, and shedding of Inno­cent blood. But the second Temple, they say, was de­stroyed, Propter shinnath chinnam, odium immeritum, vnde­served [Page 98] hatred; and because this sinne is not yet expiat, therefore they say the building of the second Temple is deferred; but they forget the crucifying of our Lord, which was the cause why there was, not a stone left vpon Luke 21. 6 a stone in it.

How differed the Temple of Ierusalem from other Quaest. Temples?

Locus, a place, is considered two manner of wayes: Answ. Scotus 1. Locus vt locus, a place that isd only a place, & locus vt sic, a place in such a respect, (as the Schoolemen speak.) The Temple of Ierusalem was Locus vt sic, that is, it was Medium divini cultus, A meane of Gods worship: it was a part of their ceremoniall worship, and a type of the bo­dy of Christ, as he sayes himselfe; Destory this Temple: Iohn 2. 19. therefore they were bound to set their faces towards it when they prayed. Our Temjples are but Loci vt Loci, 1 Kin. 8. 48. Dan. 6. 10. they are not a part of the worship of God, nor types of the body of Christ, neither are we bound when we pray to set our faces towards them. they are called places of Prayer onely, because the Saints meete there, and if the Saints meeting were not in them, they were but like o­ther common places. The Temple of Ierusalem sancti­fie dthe meeting of the Saints, but the meeting of the Saints sanctifies our Temples; they might not buy nor sell in the Temple of Ierusalem, because it was the house of Prayer: the Morall reason obliges vs now, no man may buy nor sell in our Temples, because they are houses of Prayer.

PARAGRAPHE II.

THeir Synagogues were holy places by example, but Canon. not by command.

They are called Mognade El, Psal. 74. 8. which Aquila Obiect. translates SDynagogae potentis, the Synagogues of God; then it may seeme, that they were commanded by God?

It is generally held, That the Synagogues were not Answ. in Ierusalem, till after the Captivitie. 2. If the Psalmist speakes there of the SDynagogues, then they may be cal­led Gods Synagogues, because the Lord approoved them, although he copmmanded them not.

The Synagogues were ordered in most things, after Canon. the manner of the Temple.

In their situation; for, as the Temple stood vpon a Illust. 1. hill, so they set their Synagogues in the highe?st place of the Towne and for this they alledged Pro. 8. 2. Wise­dome hath built her Palaces vpon high places.

In the Temple there was the high Priest, and his Sa­gan, 2 or second high Priest: so in their Synagogues they had [...] Sosthenes; and somtimes a second Ioseph. de antiq. Iud. Ruler, as Crispus, answering to the second Priest, Sagan: They had Scribes who taught in their Synagogues, as the Priests taught in the Temple. They had in their Sy­nagogue, Scheliah tzibbor Minister Synagogae, The Clerke Luk. 4. of the Synagogue: as he who delivered the Booke to Christ; these answered to the Porters in the Temple.

In the Temple, the Court of the Priests was distin­guished 3 from the Court of Israel. The Court of Israel was distinguished againe, into the Court of the men, and the Court of the women. So in their Synagogues, [Page 100] the teachers sat by themselues; the men sat by them­selues in rankes, one aboue another: And Iames seemes to allude to this forme; If there come a rich man, yee bid Iam. 2. 23. him sit vp higher: if a poore man, ye bid him sit downe lower: the wome sat by themselues. Zac. 12. 12. the women sat by themselues.

As in the Temple, the peoples faces were towardes 4 the Arke, so in the Synagogue they had an Arke, where­in they keepe the booke of God, and the peoples faces were towards it.

As no man might carry through the Temple any ves­sell 5 or burden. Mark. 11. 16. So no man might carry through the Synagogue a burden or vessell.

There was great devotion required of them, who en­tred Canon. into the Synagogue to worship.

They wrote aboue the doores of their Synagogues, Illust. Psal. 118. 20. Buxtorf de abbren. Haec est porta Domini, iusti intrabunt eam, This is the gate of God, the iust shall enter in thereat. And againe, Precatio sine intentione, est sicut corpus sine anima: Prayer without intention, is as a body without a soule.

PARAGRAPHE III.

THey had a place wherein they prayed onely. Canon. 3.

Epiph. tom. 2. lib. 3. c. 80 It was a place, different from their Synagogues and Confir. 1. the Temple. In it they prayed onely; in their Syna­gogues they prayed, and interpreted the Scriptures; in the Temple they prayed, interpreted the Scriptures, in the Temple they prayed, interpreted the Scriptures, and sacrificed. This might properly bee called an Oratorie.

Their Synagogues were onely within the Citties, 2 [Page 101] but these places of Prayer were without the Citties, Acts 16. 13.

The Synagogue was reckoned a more holy place by 3 the Iewes, then the place of Prayer: for in their Syna­gogues they might doe no servile worke, they might make no reckonings in them: Epiphaom. 2. l. 3. but in their house of Prayer, after the Prayer was ended, they might doe any civill worke. He to whom the [...], or house of Pray­er belonged, was called Drus. in prat. Pomarius, a seller of Apples; and his inscription, was this, Pomarius à [...], the Apple-seller over-seer to the Oratorie. The learned thinke, that he was called Pomarius, because the sold Ap­ples in it. Ade. Turn. advers. l. c. 19. The Iewes vsed to giue almes, and the poore vsing to come there to receiue their almes, (because they were hated of other people) they dwelt there as in Hospitals: therefore this name Proseuche degenerate, and they thought basely of it. In which sense Iuve­nal takes it, when the saith, Satyr 5.

PARAGRAPHE IIII.

GOD expresly commanded, that there should be no Canon. Temple built for his Worship, but in the place Deut. 12. which he should chuse.

There were two Temples built without Ierusalem, contrary to Gods ordinance; the Temple of Samaria, and the Temple of Heliopolis, in Egypt.

The occasion of the building of the Temple of Sama­ria, was this: P. Cunaus. de rep. Iud. & Scal. in Eusch. Manasses, the Sonne in law of San-Ballat, [Page 102] affecting to be high Priest in Ierusalem, and being refu­sed, his father in Law built a Temple vpon Mount Ga­rizim, and made him the high Priest of it: there they e­rected a false worship, and separated themselues from the Church of the Iewes.

Hence it was, that the Iewes so hated them, and they the Iewes. Syrach. 50. 25. There be two manner of people Syrac. 50. [...]5. that mine heart abhorreth, and the third is no people; they that sit vpon the Mountaine of Samaria, the Philistims, and the foolish people that dwell in Sichem.

These that sat vpon the Mountaine of Samaria, were the Cutthaeans, a people that were brought out of Assy­ria into Iudaea, by Salman-assar, they worshipped God, and the Idols of the land.

The seond, were the Philistims, who were meere Pa­gans.

The third, were the Sichemites, who fled away with Manasses, out of Ierusalem into Samaria.

The Samaritans hates the Iewes also: for Iosephus Ioseph. l. 1. c. 1. testfies of them, when matters went prosperously with the Iewes, they said then, they were come of Abraham. But when the Iewes were vnder the Crosse, then they vsed to deriue their pedegrees from Babell, and other Nations.

Ioseph. l. 11. cap. vlt. In the daies of Ptolomaeus Philomater; Sabbaeus and Theododstus, two Samaritanes, kept a disputation at Alex­andria, against Andronicus, and other of the Iewes, for Graizim, and they for the Temple of God, which stood vpon Mount Moriah: both parties swearing by God, to bring proofes of their assertion out of the Law.

The Iewes brought for them; first, the Law of God; secondly, the continuall succession of their Priests; thirdly, the Kings of Asia sent gifts to it, and acknow­ledged it to be the Temple of God.

The Samaritanes could alledge for themselues no­thing, (and what marvell; For they worshipped they knew Iohn 4. not what:) Therefore the King adiudged them to die, as De bello. Iudacie [...]. Iosephus testifies.

Tom. 1. ad annum Christi, 31. Baronius laboureth to proue out of this Story, that succession is the mark of the Church, against Hereticks and Schismatickes; because they proved the Church of Ierusalem to be the true Church by succession onely: but Iosephus sets downe the distinct arguments, wherby they proved their Church to be the true Church. Hee leaues out the principal argument (the Law) and argues onely succession: locall sucession without the truth, is nothing.

Christ (Iohn 4) ends this controversie, telling the wo­man of Samaria, That neither in this Mountaine, nor at Ie­rusalem, men should worship, &c.

PARAGRAPHE V.

THE occasion of the building of this Temple, was See before in [...]. this: Onias the fouth, being put from the high Priest-hood by Antiochus, comes to Egypt, and there built a Temple in Heliopolis, misconstruing the place of the Prophet Esay, taking Cheres the Sunne, for Heres Esa. 19. 17. Destruction.

It was not lawfull for them to build a Temple in E­gypt, for God expresly forbad them, to goe backe againe Exod. 13. to Egypt.

Of these two Temples, the Samaritane was the worst: for it as hereticall altogether; it acknowledged not Ierusalem at all, and the Iewes held them execrable: but the Temple of Heliopolis was not idolatrous, nor [Page 104] hereticall, they kept the substance of the true worship 1 with the Iewes; they sent gifts to Ierusalem yearely, but they were schismaticall. Ierusalem was holy, Et ma­terialiter, 2 materially; & formaliter, formally: Helio po­lis was holy Materialiter, sed non formaliter: their sacri­fice was not acceptable, because it was in the wrong 3 place; but then it was not to a false God. But the Temple of Samaria, was neither holy materialiter, nor forma­liter: the substance of the worship in it, was idola­trous.

The Church of the Iewes worshipped God, intirely, and in vnitie. They worshipped God; this distinguished them from the Pagans, who are not of the Church. They worshipped God intirely: this distinguished them from the Samaitane hereticall Church. They worshipped God in vnity: this distinguished them from the Samaritane hereticall Church. They worshipped God in vnity: this distinguished them from the schisma­ticall Church of Heliopolis.

PARAGRAPHE I.

THE ordination of the Priests, was instituted by Canon. God, with solemne and significatiue ceremonies.

No man takes this honour vpon him, but he who is called Confir. as Aaron. So, To fill the hand of the Priest, was to conse­crate Heb. 7. him.

It was their custome that day, that the Priest was or­dained, Illust. 1. they tooke the flesh of the sacrifice, and put it in his hand; to signifie, that he had power then to sacrifice: Numb. 3. 3 and from that custome it is, when wee ordaine a Mini­ster, we giue him to booke of God in his hand, to sig­nifie, that now he hath power to teach the word of God.

This filling of the hand, is vsually called consecrati­on: 2 the Greekes The He­brevvs, Cha­nuch mitia­tio. translate it [...], perfection, because the Priest was then authorized to doe his office. And this word, Hebr. 7. 28. is applyed by the Apostle to Christ, who was persited for ever, as our high Priest.

This filling of the hand shewes, that none might mi­nister 3 before the Lord, vnlesse these things were put in his hand; 1. Kings. 13. 13. Whosoever filled the hand of the roboams Priests, he was a Priest sufficient enough of the high places.

This phrase of filling of the hand, is applyed to the 4 Priests of Ieroboam: likewise, this lets vs see, that there may bee some outward forme of calling in the Popish Church, and that the first reformers of our Religion, who had their calling in Popery, needed not a new ex­traordinary calling.

PARAGRAPHE. II.

THE high Priest was a type of Christ in fiue things. Canon.

First, in his person; secondly, in his annointing; Illust. thirdly, in his apparell; fourthly in his marriage; fift­ly, in his death.

In his person, there must be no blemish in him. Hegesip. l. 1. excid. Iud. Hegesip. Levit. 1. tstifies, how Antigonus cut off both Hircanus his eares, tha the might be high Priest no more; if the case should fall out otherwise, and the Iewes should recouer their li­bertie againe.

Scal. in l. trihar. They would admit none to be high Priest, who had a blemish in his bodie; yet they admitted him to be a high Priest, who was a Sadduce, and denyed the im­mortalitie of the soule: this was in corrupt times.

Antonius the Anchorite, cut off his owne nose, that hee should not bee chosen Bishop vpon this ground. Hece is that question; Liceat ne seipsum admutilare.

Senec. 4. declam. The Heaten observed this also in their high Priests: when the Temple of Vesta was burning, Metellus the high Priest, ranne in to saue their Paladium, hee loseth his eyes in the fire; hee was not permitted to bee high Priest any more for that: If they would haue no blemish in their sacrifice, farre lesse in their Priest.

In his annointing: when the Priests were first ordai­ned, II. all were annointed, Numb. 3. 3. But when the or­der of the high Priest was once setled, onely the high Priest was annointed: therefore Aristoblous the high Priest is called the annointed of the Lord, 2. Maccab. 1. 10. Aliter in constituta Ecclesia, aliter in constituenda; It is one way in a setled Church, & other wayes in a Church not fully setled.

During the second Temple, the Oyle which annoin­ted the high Priest, was wanting; therefore Rabbi Sa­lomon. Levit. 26. the high Priest in the second Temple, was called, Merubba bega­dim, multiplicatus vestibus, The man with the many clothes: They called him not, The annointed of the Lord, but, the man with the many cloathes: because he had fiue things peculiar to him, which none of the rest of the Priests had; his Breast-plate, his Ephod, his plate of God, and his Pallium, and Cloake.

In his apparell, he was a type of Christ: his Crowne signifieth III. his kingly office; his Vrim and Thummim, sig­nified his Priestly office; and his Bells, his Propheticall office.

So Chirst is seene by Ezechel, walking amongst the midst of the Angels, as a King: cloathed in white, as a Priest; and an Inke-horne hanging at his girdle, as a Prophet: as a Priest he wore a Myter; amongst the hea­then, the Auguties had their Lituus, like a throwne Turbet; The Emperours had their Paludamentum, their robe Royall; and the Kings had their Diadem, or Crowne.

Thou art the holy one of God: Here is an allusion to the Mar. 1. 24. high Priest, who had, Holinesse to the Lord, written vpon his forehead; therefore he was called, The holy one of God. Christ our high Priest, is that they one of God.

This golden plate, was called [...]: none might weare it but the high Priest, in the day of expiation: therefore Hegesippus and Epiphanius are mistaken, who thinke, that Hegesippus. Iames the Apostle wore this ornament, which was proper onely to the high Priest; and so is Eu­sebius mistaken, who holds him to haue beene the high Priest, because he wore a linning stole; then every Priest had been an high Priest: for during the time of their service, they were bound to weare linning; and out of their service, wollen cloathes. Ezek. 49. 17

It is to be marked, that our Lord chose none of the Tribe of Levi to be his Disciples; signifying to vs, that he was to abrogate the Ceremoniall Law.

The high Priest did two things, [...], Things which pertained to God: & [...], And things which pertaine to vs. The things which he did from God to vs, were represented by his Vrim and Thummim: the things which he did from vs to God, were represented by his breast-plate, carrying the twelue stones vpon it.

PARAGR. III.

CIrcumcision was the seale of the Covenant, to the Canon. people of God.

Gen. 17. 10. This is my Covenant, which yee shall keepe be­tweene Confir. me and you.

Circumcision was instituted by God the eyght day. Canon.

Gen. 17. And euery male childe of eyght daies olde among Confir. you, shall be circumcised.

The Hebrewes vnderstand the eight day, not full eight Illust. daies, but sixe full daies, hence they say, that Dies leg is non est à tempore ad tempus, The daies of the Law are not from time to time: that is, Non est à pleno tempore, that is, Not from a full time: So wee say, Christ rose the third day, when he lay not three full daies in the graue; so we say, one hath a Tertian Ague, when the disease keeps him but one full day.

Luke 2. 21. But when the eight dayes were fulfilled, Obiect. they came to circumcise the childe?

This is vnderstood, De tempore currente, sed non com­pleto, Answ. The current time, but not compleate; that is, the [Page 115] eight day beginning, but not fulfilled So Deut. 15. 4. At the end of the seven yeares: he meanes not when the se­ven yeares were compleate, for the rest began in the be­ginning of the seventh yeare; so that is better translated in the end of seaven yeares, then after the end of seven yeares: (Min) is put for (Beth) that is, one pre­position for another: as Deut. 3. 3. Psal. 62. 30.

Circumcision being the seale of the Covenant, it was a a fearefull thing to renounce it.

Antiochus persecuted the Iewes very hotly, and tried 1 Maccab. them to be Iewes by their Circumcision; they to con­ceale their Iudaisme, caused to draw their foreskinne: and the Apostle, 1 Cor. 7. 18. alludes to this forme; Art thou circumcised, draw not the fore-skinne. This might be done by Art, Epiphan. cont. hares. Epiphanius testifies.

The Egyptians, after the death of Ioseph, neglected circumcision, for the hatred which they had against the Israelites, and the Isralites liuing in Egypt, neglected 1 it also; therefore Iosuah calls this Opprobrium Egypti, the Iosua 5. 9. shame of Egypt, when he circumcises them at Gilgall. 2 Secondly, when they denied circumcision; this was 1 Mac. 1. 16 called Opprobrium Antiochi, the shame of Antiochus. Iudaeus [...] & Iudaus [...]. 3 Thirdly, when they were circumcised in the flesh, but not in the Spirit: this was called Opprobrium Iudaei, the 4 shame of the Iew. Fourthly, when they were circumci­sed in the flesh, and in the Spirit, it was called Laus Iu­daei, Rom 2. 26. 27. 28. the praise of the Iew.

Why did the Christian Iewes draw their Praepuce in Quest. the Apostles daies, seeing there was no danger of perse­cution, 1 Cor. 7. 18. as in the time of Antiochus?

When they were converted from Iudaisme to Christianitie, Answ. there were some of them so ashamed of their Iudaisme, that they could not behold it; they tooke it as a blot to their Christianitie: or the meaning of the place may be, that they should not be discontented that [Page 116] they are Iewes; providing, that by faith they imbrace Christ: for, There is no difference betwixt Iew and Gentile 2 Cor. with Christ.

Circumcision to them, was a signe of the mortificati­on Canon. of the old man.

Therefore these are not circumcised do the rightend, who circumcised themselues, either for feare, as Ester 8. 17. Many became Iewes. The seventie translates it, Many were circumcised: or for covetousnes, as the Sichemites; Gen. 34. 22. or for credit, as the Egyptians and Edomites. The Pro­phet Ieremie calls these Circumcisos in Praputio, that is; Ier. 9. 25. although they be circumcised in the flesh, they are still in their Praepuce, and vncircumcised before the Lord.

They were cut off from the people of God, for the Canon. contempt of circumcision, and not for the want of it.

Genesis 17. 14. He who circumcises not himselfe, shall be Confir. cut off.

Therefore the Iewes who bury their Infants (who die before the eight day) before the doore of their Syna­gogues, and not with the rest, mistake this place: and so doe the Papists, who thinke all Infants not baptized, to be secluded from the kingdome of God: Hee who de­ [...]iseth Ezec. 28. his circumcision, shall die the death of the vncircumci­sed. So he who contemnes his Baptisme. It was a good decree of the Councell of Concilium secundum Canon 34. 35. Backara, which ordained that those who despied their Baptisme, and dyed; and those who hanged themselues, should be buried toge­ther, as both guiltie of soule murther. Vpon this necessi­tie, there were some who baptized them after they were dead, and put the sacramentall bread in their mouth, as their viaticum. When they circumcise their childe, they Exod. 4. 25. call him sponsum sanguinum, a husband of blood: & they apply the words of Zipporah to him, Thou art a bloody hus­band: because that day they hold, that the child is mar­ried to the covenant; and they expound, Teligit pedeseius: [Page 117] that is, She hurt, membrum virile eius; as, Touch not Psal. 105. 15 my annointed, that is, hurt them not: and his feet they take, Promembro virili, a mans yard; as Esay, Pilus pedum, id est, Esa. 7. 20. pudendorum: so the Chaldie Paraphrast, paraphrases the place.

When they circumcise the child, they set a void chaire for Elias, misapplying the words of Malachy; Behold, Eli­as Mal. 4. 5. shall come as a witnesse: and so they call vpon Elias.

Marke how God in iustice plagues them, calling upon Elias, because they mocked our Lord, and said; He cals Math. 26. vpon Elias.

They had witnesses in their circumcision. Canon.

Esay 7. Take vnto thee faithfull witnesses. This witnesse Confir. was cald Sandak, susceptor pueri, & per Synecdochen, Baa [...] berith, Dominus foederis, Lord of the Covenant, who promised in the childs name also.

Circumcision had sundry periods of time in the Canon. Church, which are to be observed.

Scotus markes well the periods of circumcision; Illust. the Scotus. first period was, from the institution of it, to the time that Christ was baptized; all this time it was Sub praecepto, vnder the Law: and it was Necessaria & vtilis, neces­sary and profitable: the second period was, from the baptisme of Christ, vntill the promulgation of the Gos­pell, Goe teach all Nations, baptising them. In this period, Math. 28. it was Vtilis sed non necessaria, profitable, but not necessa­ry: the third period, from the promulgation of the Gos­pell, to the destruction of the Temple, (which was the Wardrope of the ceremonies.) In this period, it was Li­cita sed non vtilis, lawfull, but not profitable: the fourth period, was from the destruction of the Temple, or ra­teher from the Councell of the Apostles vntil now; then it was altogether Illicita, vnlawfull: then it was concisi­on, Phil. 3. 2. 3. and not circumcision.

In the first period they might onely circumcise; in the second period, circumcise & baptize; (for they had yet more regard to circumcision then to baptisme:) in the third period they baptized and circumcised, (now they had more regard to baptisme then circumcision:) in the fourth period, they onely baptized.

First, as Scotus speakes, it was Sub praecepto, sed non sub consilio: Vnder the Law, but not vnder the councell: then it was Sub consili [...], sed non sub praecepto, Vnder the Coun­cell, but not vnder the Law. When it was Arbitrarie; 1. It was Necesse esse, needfull to be: 2. It was Non necesse esse, not needfll to be: 3. It was Necesse non esse, no waies needfull to be.

PARAGRAPHE IIII.

THE Passeover was a Sacrament, sealing to them Canon. their spirituall deliverance by Christ, and their tem­porall deliverance out of Egypt.

Exod. 12. 14. And this day shall be vnto you for a memo­riall, Confir. and ye shall keepe it a feast to the Lord.

In the preparation to the Passover; first Scal. in Proleg. de emend. temp. they had Illust. Inquisitionem fermenti, The searching out of the Leaven, vpon the foureteenth day of the month, from the sunne rising to the fourth houre. Secondly, they had Exter­minationem fermenti, The rooting out of the Leaven, from the fourth to the sixt houre; in this time they cast in out of the house, and burnes it from the midday; not onely the vse of it is discharged, but also the very looking vp­on it. Last, they had Exsecrationem fermenti, the cursing out of the Leaven: and they say, Omne fermentum quod­cunque, hic est in potestate mea, quod neque vidi neque abo­levi, [Page 119] nullum esto, tanquam pulvis terrae aestimator: All the Leaven whatsoever is here in my power, which I neither saw nor haue put away, let it be nothing, and let it be esteemed as the dust of the earth.

All the time of this seast, they name not this word, Lechem, Bread, least hey should stir vp in their children a desire to leavened Bread; (for they vsed no Bread or­dirnarily but leavened bread:) Elias Levi­ta. So when they speake of a Sow, they call her Dabar achar, another thing: the Greeks expresse it better, [...], And vnhappie thing: This they doe, lest naming the word Sow, their children should long after Swines flesh.

As they had a diligent search, to find the Leaven be­fore Doctrine. the Passeover, to cast it out, not to looke vpon it, and to count it execrable which they had not found, and not ot name it once: so we should purge out the old Leaven, when we are to eate our Passeover, wee should detest it, consume it, and not let it once bee named a­mongst vs.

The Heathen, before they were admitted to the my­steries, Causab cont. Baron. they did fiue things to them: the first, was Purga­tio communis, the common purgation: secondly, Purga­tio reconditior, more inward: thirdly, [...], when they might stand and behold the mysteries a far off: fourth­ly, Initiatio, when they were partakers of the mysteries: fiftly, they were called [...]; that is, Perfect in the my­steries of the Gods.

Dionysius distinguisheth the whole action of the re­ceiver in three parts: first, [...] Purgatio, a cleansing: secondly, [...] initiatio, a beginning: thirdly, [...] consummatio, a perfection. When they first received the Sacrament, it was called initiatio; when they came to the full knowledge of the mysterie of the Sacrament, it was called consummatio.

PARAGR. V.

VVHen they prayed, they vsually stood. Canon

Abraham stood before the Lord: that is, Abra­ham Confir. prayed. So, The Publican stood a farre off and pray­ed. Gen. 18. 22. Luk. 18. 13

The Iewes say, Sine stationibus non subsisteret mun­dus: Illust. The world could not endure without standing: And Gnammuda, standing, is one of the seaven names which they giue to Prayer.

Scalig. lib. 7. de emend. The Aethiopian Christians at this day, haue pillard of wood made to rest them vpon, when they stand at their prayers, because their Liturgie is long.

When they prayed, they looked with their faces to­wards Canon. [Page 129] the sanctuarie. If they pray toward the Citie which 1 King. 8. 48. thou hast chosen.

The Arke was set vp in the West end of the Temple, Illust. that it might be opposite to the Heathen worship: For they commiteed abhomination, Ezechiel 8. when they prayed with their faces towards the East; these were called Samsaioi, Sunne-worshippers, because they looked towards Shemesh, the Sunne. But the Christians, that they might not seeme to Iudaize, set their faces towards the East when they prayed; or rather, because Christ, Luke 1. 78. is called Scaliger in Eleccho. [...], The Sunne rising from the East.

Drus. in prat. 1. Cor. When they prayed their heads were couered. Canon.

They say, that a man ought to couer his head when Illust. he commeth before the Lord as ashamed, and the wo­man alwaies to haue her head covered, because shee was first in the transgression, although it be otherwise in the Christian Church, 1 Cor. 11. 4. 5. Where man is commanded to vncover his head, and the woman to couer her head.

PARAGR. VI.

THeir Musicke, was either Instrumentall, or Vo­call. Canon.

Their Vocall Musicke had foure parts (answering to Illust. Rabb, Salo monan Psal. our foure parts of Musicke) Sheminith, octava: which Psal. 6. 1. was the lowest part (answering to our Base:) secondly, Gnalamoth, Virginalis vox, (answering to our Triplex:) Psal. 46. 1. thirdly, Labhen, Psal. 9. 1. Inter vtrumque, (answering to our Tenor, and Counter-tenor.)

Their Instrumentall Musicke, was: first, Shalishim, 1 Sam. 18. 6. An Instrument of Musick with three strings: secondly, Shusan, Psal. 61. 1. Hexachordon: An Instru­ment with sixe strings: thirdly, Sheminith, Psalme 4. An Instrument of eight strings: fourthly, Ganshar, Psal. 92. Decachordon, An Instrument of ten strings.

The Lord blames much their prophane Musicke. Canon.

Amos 6. Qui diminuitis vel particularizatis, Who quiver Confir. and cut your Musicke.

Vitriu [...]. de Architect. lib. 5. cap. 4. Vitruvius markes out of Aristoxenus the Musician, Illust. I. that there were three sorts of Musicke; first, that which the Greekes call [...], which was the grauest and the saddest, and setled the affections; such was the Mu­sicke of the Lydians, drawing the Notes long, consi­sting of Spondaus, or two long: that Musicke which E­lisha called for, 1 King 3. 15. was this sort of Musicke, and Augustine commends it most; This was vsed in the dayes of Athanasius, in the Church of Alexandria, and Aug. lib. cons. 10. r. 33 in this sort, they seeme rather to reade then sing.

The second, they calle [...], which served to raise II. vp the affections when they were sadde: as the first [Page 134] serued to presse downe the affections; and it consisted of Dactylus, one long, and two short: this sort of Musicke the Dorians vsed; Of the sort Salomon speakes, Ecclesi­astes 2. 8. Schidda, fractio, A breaking; because with the temperature of the voyces, one of them brake another as it were: this sort of Musicke is not to be secluded out of the Church neither: of which Iames 4. saith, If any man be merry, let him sing Psalmes: This sort of Musicke raises the affections.

The third sort, they called it [...], coloured Mu­sicke, III. with a subtill kind of breaking and quivering of the Notes, which is a light sort of Musicke, tending to stirre vp the affections to lasciviousnesse, consisting of Tribrachys, or three short, which was vsed amongst the Phrygians, wherefore they were infamous, as Boetius testifies. This the Prophet Amos blames, and it is not to Amos 4. be admitted in the Church. De repub. libro 5. Cicero saith, Mutatâ Mu­sicâ: mutantur mores, itaque curandum vt Musica quam gravissima & sedatissims retineatur: Musicke being chan­ged, manners are changed; therefore we must take heed, that the most setled and graue Musicke be kept. If there be such need of setled Musicke in the Common-weale, much more in the Church.

Iunius in Exod. They sang the 22. Psalme every morning, when the morning sacrifice was offered: therefore in the inscrip­tion of the Psalme, it is called Psalmus matutinus: it began with the words which Christ vttered vpon the Crosse; My God, my God, why hast thou for saken me?

When they carried their first fruits to Ierusalem, they sang by the way the 122. Psalme. When they came to the Sanctuary, with every man his Basket on his shoul­der, they sang the 150. Psalme. When they were in the Court-yard, they sang the 30. Psalme. Vpon the Sab­both, they sang the 92. Psalme. This is Intituled, A Psalme for the Sabboth.

At the Pascha, they sang from the 113. to the 119. in token of thankesgiuing.

PARAGR. VII.

GOD would haue his people a holy people [...] there­fore Canon. he would suffer no vncleane person to dwell amongst them.

For to vnderstand their Excommunication the bet­ter, Illust. we must marke that the Campe in the Wildernesse was divided in three parts: first, the Campe of Israel: secondly, the Campe of the Priests and Levits: thirdly, the Campe of the divine Maiestie.

The Campe of Israel was from the gates of Ierusa­lem 1 inward, to the Campe of the Levites; comprehen­ding the Womens Court and the Mens; and these were called Maiora castra, The greater Tent: the great Porch made the distinction betwixt them and the Priests: Of this Porch Christ speakes, Mat. 23. Zacharias was killed betwixt the Porch and the Altar.

The lesser Campes, were either the Priests, or Gods.

The Campe of the Priests, was from the Proch in­ward, 2 to the holy place, distinguished by the first veile called Gebhue cohanim, terminus sacerdotum, The limits of Priests; not, but that it was lawfull for the Priests to goe into the holy place also, when they offered Incense, or dressed the Lampes: but their speciall abode was in the Court of the Priests; so the people might come some­times into the Court of the Priests, but their vsuall a­bode was in their owne Court.

The Campe of the divine Maiestie was from the 3 first veile inward, containing Sanctum, and Sanctum [Page 136] Sanctorum: The holy and holiest of all.

He who was defiled of Leprosie, was secluded out of 1 all the three Camps: Num. 12. Miriam was put without all the Camps. When they were purged and brought in, Tunc colligebantur, they were gathered to the people of God againe.

He who was defiled of an issue, was remoued out of 2 the Camp of God, and out of the Campe of the Priests; but not out of the Camp of Israel▪ so a woman in child-birth.

He who was defiled by the touch of the dead, was re­moued Numb 19. 13. out of the Campe of God; the Priest who had 3 touched the dead, might not enter into the holy place, vntill he was purged; but he was not separate out of the Court of the Priests, nor out of the Court of the peope; thus God would be sanctified in those who drew neere to him.

The degrees of Excommunication, were borrowed from these three sorts of vncleannesse.

Drus. in prat. They had three sorts of Excommunication; first, the lesser; then the middle sort; then the greatest.

The lesser, was called Niddui exclusi, put out: and in Ioh. 16. 2. the New Testament they were called [...], put out of the Synagogue: and they hold, that Cain was Ex­communicated this way.

The second, was called Herem, or Anathema: with this sort of Excommunication, was the incestuous per­son censured in the 2. Cor.

The third, Samatha, [...], they hold that Enoch instituted it, Iude vers. 14. It was called Samatha, from Sem-atha, God comes: Sem, nomen, A name, they put for Iehova; Atha venit, He comes. The Syrians call it Ma­ran-atha, Dominus venit, The Lord comes. This sort of excommunication, the people of God vsed against the Amalekites. Targum, Cant. 2. Contriverunt Amalek per [Page 137] diram imprecationem Domini. They bruised Amaleck by the fearefull cursing of the Lord.

PARAGRAPHE I.

GOD instituted the Common-weale of the Iewes, having alwayes a speciall relation to Religion: for [Page 140] this respect God had a regard vnto particular persons of the Heathen, who were strangers to his Covenant, that he might make them true Proselytes; as is seene in Iob, Rahab, Naaman, &c.

There were three sorts of strangers amongst the Canon. Iewes.

The stranger, who was a stranger by birth, Religion, Illust. 1. and affection; he was called Nochri, aliemgena, Altoge­ther a stranger.

The strnager, who was a stranger by birth and Religi­on, 2 but not affection, he was called Teshib, inquilinus, home-bred: and Proselytus Portae, The Proselyte of the gate: Deut. 14. 20. Of him it is meant in the fourth command, (The stranger that is within the gates:) he dwelt peacea­bly amongst them; he was to abstaine from outward of­fence, not to labour vpon the Sabboth; although he was not converted, yet they suffered him to dwell amongst them: they were to take no vsury of him, that so they might draw him to the truth.

Those who were strangers by birth, but neither in af­fection 3 nor Religion, were cald Ger, or Geretzedeck, ad­venaeiustitiae, Strangers of Iustice: and the New Testa­ment Proselytes, from the Greeke word [...]: as ye would say, Adscititiae, numbred in; and Levim cohesores, adhaerers, Esay 65. 3. from Leva adhaerere: for as the Le­vits cleaued to the Priests to helpe the, so the Gentiles did cleaue to the Iewes to make one body with them. Psal. 115. O Israel trust in Iehova, O house of Aaron trust in Iehova, yet that feare the Lord, trust in Iehova. The church is distinguished here in three parts; Israel for the body of the Common-wealth: The house of Aaron, for the Priests and Levits: Those who feare the Lord, for the stran­gers and Proselytes: so Iethro a Madianite by nature, is 2 Chron. 7. 17. called an Israelite.

A stranger, is first, he, who is not an Israelite. 2. A stran­ger [Page 141] is he, who is not a Priest or a Levite. 3. A stranger, who is not a Priest in the strictest signification, Numb. 1. 51. The stranger who comes neere it: (that is) he who is not a Priest. Lev. 3. 4. He is stranger, who is neither a Priest nor a Levite; but here stranger is taken for him who is not borne an Israelite.

As the Iewes dealt with the Gentiles, when they were Doctrine. 1 out of the covenant; so should we deale with them now, when they are out of the covenant: when we were out of the covenant, they said, Cant. 8. 8. We haue a little sister, what shall we doe for her: so when they are out of the Covenant we should say: We haue an elder brother, what shall we doe for him, Luke 15. 52.

Those Iewes who are strangers by birth, religion, and I. Doctrine. 2 affection, who raile against Christ, and hate Christians, are not to be suffered to dwell amongst the Christians: II. Those Iewes who are strangers by birth and Religion, but not in affection, (that is) who would be content to liue amongst the Christians; not giuing any offence, although they be not converted, yet we should suffer them for a time, peaceably to dwell amongst vs, and lay no hard taxations vpon them, that they may be drawne III. to the Christian faith But those who are Iewes by birth onely, but neither in affection, nor religion; they should haue all the priviledges that any Christian hath, nei­ther should they be counted strangers.

Three things made a Proselyte; first, they were wash­ed; secondly, circumcised; thirdly, they offered their sacrifice. The women were made Proselytes onely by washing and sacrificing of two Pigeons: and they say, Talm. lib. Muser. the Iew is known by three things; by Circumcision, the Sabboth, and his Phylacterie.

Men Proselytes, were Naaman the Syrian, Arannah the I King Acts 2. 5. Iebusite, Cornelius the Eunuch, & such who were called religious, and many of the Gentiles, who sent gifts to Ie­rusalem.

Women Proselytes; were Iesephs wife, Zippora, Moses Gen. 43. Exod. 4. Exod. 3. Heb. 11. 31 Iudg. 5. 21. his wife, the two Mid-wiues of Egypt, Rahab, Ruth, Iael.

The chil­dren of the Proselytes by abbrevi­ation, were called Bag­bag, id est, Ben ger, Ben gera, filius extranti & filius extra­nea the sonne of the or she that is a stran­ger. There were some, whose father was a stranger, and their mother a Iew, or contra. Levit. 24. If any of the pa­rents were converted, and themselues not converted, he was called Gneker, radicatus, taken roote amongst the peo­ple Lev. 25. 47. of God, but not in Religion; such was that blas­phemous Egyptian, who was not of the Iewish religion. Lev. 24.

Paul sayes of him selfe, that he was Hebraeus ex Habrae­is, Phil. 3. 5. that is, Both of Father and Mother Hebrewes.

Whether were the children of the Proselytes, Prose­lytes Quest. or not?

No, but Free-men: Amongst the Romanes, those Answ. who were Libertini Free-men, their children were not Libertini, but Ingenui, in-bred: so these who were Pro­selytes amongst the Iewes, their children were not Pro­selytes, but Iewes; [...], but not [...], as their Parents.

Scal. in Eus. Those who were of the posteritie of David, by their father, were called Aechmalotarchae, the chiefe of the Capti­vitie: and those who were of the house of Dauid by their Mothers side, were called Principes, Chiefe. They were distinguished in Babylon: the first was called Rabbana, chiefe on the Mothers side: the second, Rabban, chiefe on the Fathers side.

PARAGRAPHE II.

IN homage, that they held Canaan of the Lord, (there­fore Canon. Esay 1. it is called Emmanuels Land) they payed their first fruits, and their tythes.

They payed two sorts of first fruits to the Land: The Illust. first sort, were called Resheth, principium, or first; Numb. 18. 2. They payed but a little quantitie of this at home. Their second sort of first fruits, were called Bikkurim, first fruits: Deut. 18. 4. These they were to offer at Ieru­rusalem; and therefore were called Tereuma Gedola, their great Tythe. The first fruit which sanctified the whole, was but a handfull of the eares of the corne, which was first ripe; these they carried not.

It was not determined by the Law, how much they should pay, but by the tradition of the Doctors, Ecclus. 37. 7. Giue the Lord his honour with a good eye, and dimi­nish not his first fruits. Hieron. E­pist. 126. nunquam 60 aliquādo 40 Here he alludes to their custome, that he who was of a good eye, payed one of fortie: he who was of a middle sort of eye, payed one of fiftie: but he who was of an evill or covetous eye, payed one of sixtie. In this Opticke, yee may behold the severall degrees.

• Shindl. Pentagl.
  Oculus

  • Tobh, Bonus, Good:	payed one of	40.
    Benonijon, medius, Meane:		50.
    Rangh, malus, Evill.	60.

These, Deut. 15. 17. are called, Manus aperta & clau­sa, An open and closed hand.

The ground out of which they determined, that they should giue no lesse then one of sixtie, was Ezech. 45. 13. [...]extabitis Epham ex Hhomer. Thou shalt take the sixt part of in Epha out of the Hhomer. The seaventie translates it Co­rus: the severall degrees of their measures, are set downe in this view.

• Hhomer sive Corus continet: A Homes containes:

  • Epha.	10.
    Sata.	30.
    Cabus.	180.
    Logg.	760.
    Olva.	5260.

Sextare Epham ex Hhomer, To take the sixt part of an E­pha out of an Hhomer, is to take the sixt part of an Epha: for an Epha containes three Sata. The good eye payed three Cabs, or halfe a Satum out of an Epha: the middle eye payed two Cabs, and an evill eye payed one Cab: according to our measures, an evill eye would haue pai­ed out of a Chaulder, foure pecks almost: a middle eye, fiue pecks almost: a good eye, almost sixe pecks.

They vsed great solemnitie, when they carried vp Canon. their first fruits to the Lord.

Esay 30. 29. Ye shall haue a song in the night, when an ho­ly Confir. As:s:embly is kept, and gladnesse of heart, as when one com­meth vp with a Pipe into the Mountaine of the Lord.

Maymon. in Bickurim. When they carried vp their first fruits to Ierusalem, Illust. they had a Bull going before them, whose hornes were gilded, and an Oliue Garland vpon his head, and a pipe playing before them, vntill they came to Ierusalem; Psal. 22. I reioyced when they said, we will goe vp to the Mountaine of the Lord.

PARAGR. III.

THey payed sundry sorts of Tythes to the Lord. Canon.

The first Tythe, they payed it at home to the Le­vites Illust. 1. Scaliger in Opostul. in kind; and this was called Magnashar rishon, de­cimae prima, The first Tythe.

The Levites payed out to the Priests a Tythe, and this was called Magnashar min hāmagnashar, decima ex decima, The Tythe of a Tythe.

Then they payed a second Tythe, which they were 2 not bound to pay in kinde, but to carry money with them to Ierusalem, and there to buy more againe: [Page 145] which they offered to the Levites there: this was called Magnashar hasheni, the second Tythe; and [...], A-thankesgiuing.

Then the thing which was left, the Husband-man might vse as his owne; this the Heathen called Pollucta, de sacro eximere, & populo exponere, To exeme from holy things, and giue it to the people.

Then they paied the Tythe of the third yeare, called 3 Magnashar hashelisha, decima tertia, The third Tythe: or Magnashar Gnani, [...], The poore folkes Tythes. This yeare was called, Annus decimae, The yeare of the Tythes, Deut. 26. 12. Deut. 14. 28. Amos 4. 4. After three daies bring your sacrifices, (that is) after three yeares; as Levit. 25. 29. These were called, Decimae triennales, The third yeares Tythe▪ Tobia 1. 8. But the third yeares Tythe I gaue it to w [...] it was due.

When they paied this third yeares Tythe, they paid not the second Tythe: this Tythe they paid at home to the poore; but the second Tythe, they paid it at Ierusa­lem to the Levites.

The first and second yeare, they paid the first and se­cond Tythe: the third yeare, they paid the first and third Tythe: the fourth and fift yeare, they paid the first and the second Tythe: the sixt yeare, they paid the first and third Tythe: the seaventh yeare the Land rested.

They paid Tythe also of their goods to the Lord, Canon. &c.

Whatsoever passeth vnder the Rod, the tenth shall be the Confir. Lords. Lev. 17. 32.

It was the custome, when they tythed their flockes or Illust. heards, that they shut vp their young within, and set the dammes without; and the Levite stood without, with a rod in his hand, marking the tenth: then he said; This tenth is the Lords.

Marke the great liberalitie of God to the Levites and [Page 147] Priests, where he sayes in Malachy; Did any kindle fire, or Mal. 1. 10. shut the doores of my Temple for nought, saith the Lord: for as they liued vnder the Law by the Altar, 1 Cor. So. should Preachers now liue by the Gospell: but in some places, many hath scarse the allowance of Michaes Le­vite, Iudg. 17. 10. Ten Shekles of silver, a suit of apparell, meat and drinke.

The Levite got one of ten from the Tribes: they considered not the Tribes here, but their Increase; but the Priests got from the Levites one of twelue; here they respected the number of the Tribes: The first was a politicall sort of Tythe, the other Ecclesiasticall.

When Christ sayes to the Pharises, Math. 10. Woe be to Quest. you which Tythe: whither meanes he paying Tythes, or gathering Tythes.

This word Gnashar, decimare, To Tythe: sometimes it Answ. signifieth to gather Tythes, Heb. 7. and sometimes to pay Tythes, as here: for the Pharises thought it a worke of merite to pay Tythes, even of the smallest things which grew, but they passed over the weightier things of the Law: what sort of glorying had beene in this to gather their Tythes?

But were there any Pharises, but teaching Pharises? Quaest.

Epiphan. tom. 1. lib. 1. cap. 16. Yes, there was of both sorts, both teaching and not Answ. teaching; they were a Sect, of the which there was some Laicke Pharises, (as we call them) therefore Drus. in Prat. the lear­ned marke well, that they were not called Porushim, do­centes, Teaching; but Parushim, [...] separati, Sep­rate: a sect of people, who thought themselues separate by holinesse from others.

PARAGRAPHE I.

THey had speciall places appointed for the educati­on Canon. of their youth.

The places where they taught, were cald Gebaoth hils: so, The hill of Phineas, because the colledge stood vpon an Ios. 24. hill; so Iudges 7. Collis More, id est, doctris sive docentis of the teacher: so 1. Sam. 19. Collis Dei, Gods hill. 2. Sam. 17. 18. Naioth, pleasant places: Targum expones it, domus 1 Sam. 19. 19. doctrinae, The house of doctrine: So they had a place in Ierusalem, called Mishne, A Colledge: In this Colledge, they studied the repeating of the Law. 2 King. 22. 14.

After the captivitie, Colledges were appointed to re­ceiue strangers, and they were called Labrothenu, which Acts 6. 9. is corruptly read, the Libertines: for Lubar, signifies an high place, such as their Colledge stood vpon.

Buxtorf. Tyberias. After the destruction of Ierusalem, they had their Vniversitie in Tyberias; and in the time of Antoninus, two hundred and twentie yeares after Christ, they writ the Hierosolymitan Talmud: after the death of Rabbi Iuda the holy, who was the principall of that Vniversity, learning decayed by peece and peece there: But in Babylon, there were three famous Vniversities Neharda, Sora, and Pambeditha, foure hundred and ninetie yeares after Christ, the Baby lonick Talmud was written by them.

In these Schooles, the Lord gaue a speciall token of Canon. his presence.

Ionas fled from the presence of the Lord: that is, from the Confir. Schoole of the Prophets. Iona 1. 3.

The Colledge of the Prophets, was called, The pre­sence Illust. of the Lord: so was the visible Church. Caine was cast out from the presence of the Lord: that is, from the vi­sible Gen. 4. 16. Church: For the visIble Church and the Schooles, are the places where God manifests himselfe most.

They had sundry sorts of Teachers. Canon.

Where is the Scribe, Where is the Disputer, and where is the Confir. Wise-man? 1 Cor. 1. 20.

The Apostle alludes here to three sorts of Teachers, Illust. which where amongst the Iewes; first, the Scribe, who handled the Text; secondly, the Disputer, who sought out the mysticall Interpretation of the Text; thirdly, Wise-men (Chochme hammeker) who sought out the se­crets of nature: for during the time of the second Tem­ple, they gaue themselues to studie Physicke, Hieron. E­pist. ad Ga­latas. Physicum vult signi­ficari. and to search the secrets of nature; therefore Hircanus and Ari­stobulus made a Law, Haschmona made this decree. Qui aluerit suem out didicerit sapien­tiam Graecorum maledict us esto, who feeds a hogge, or learnes the wisedome of the Greeks, let him be accursed: they called Phylosophy and Physicke the wisedome of the Greeks.

Drus. Exo. 26. They taught their Schollers two manner of wayes, first by continuall speech of the Master, or els by Inter­rogations and Answers.

When Christ taught his Disciples, he taught them Illust. on the Mountaines by a continued speech, so when he taught the people out of Peters ship: sometimes by Math. 5. 1. Questions and Answers: either when they asked Christ, as when the young man said to Christ, Master, what shall Mat. 16. 16. I doe to inherite eternall life? or when Christ asked them, the peoples opinion of him: Whom say the people that I am, Math. 16. 13.

This forme of teaching, was either [...], for the refutation of errors: or [...], for establishing [Page 150] the truth. When he refuted the opinion of the people, some holding him to be Ieremie, some Iohn the Baptist, and some one of the Prophets; this was [...], and by the confession of Peter, establishing the truth: this was [...].

These teachers, Ecclesiastes 12. are called Bagnale Asa­photh, Domini collectionum; that is, Who gathered many Disciples into one Schoole: or who gathered many matters into one booke; Autores Pandectarum, The Authors of many subiects.

When they taught their Schollers, they were sayd to giue, Prov. 9. 9. and the Latines following them, said; (Sed tameniste Deus quisit da Tytyre,) But O Tytyre, tell Virg. Eclog. me what a God is this, da: id est, doce, Teach me: so the Dis­ciples were said, Accipere, to take, when they learned of their Masters, Prov. 4. Accipe Disciplinam meam, id est, disce, Receiue my instruction, that is, learne: So Marke 1. 22.

They taught their Schollers according to their capa­citie Canon. and age.

Pirke ab­both siue con­stitutiones patrum c. 5. At fiue yeare old, he is Ben Mickra, The Sonne of the Illust. Law; they set him then to reade the Law: when he is ten eyare old, they set him Le-mishna, (that is) To the Text of their vnwritten Law: when he is thirteene yeare old, then he is Bar Mitzvah, filius praecepti, The sonne of the precept, then he receiues the Passeover, and is purifi­ed: when he is sisteene yeare old, they set him Legema­ra, which is the accomplishment of these decisions, which are not ended in Mishna, that part of the Tal­mud. They read not to their Schollers, the beginning or Origen. ending of Ezechiel, nor the beginning of Genesis, before they were thirtie yeares of age: the one containing their Physickes; the other their Metaphysicks.

They had a great care, that young Masters should not Canon. be set to teach their youth.

Pirke abhoth. Those Illust. who learne of young Masters, are like those who eate Grapes before they be ripe, or like those who drinke new Wine: But those who elarne of skilfull old Masters, are like those who eate ripe Grapes, or drinke old Wine.

PARAGRAPHH II.

THE Doctors of the Iewes were content at the first Canon. with their bare names, as Abraham, Isaac, and Iacob.

About the birth of our Lord, or not long before, they Illust. tooke the Tiel Rabbi: and not content with that, some of them got speciall Titles; one was called Hagnolam, lux mundi, The light of the world. Rabbi Iuda, this Title was, Rabbonu Hakkodesh, doctor noster Sanctus, our holy Master: Tzaddias was called Haggaon, illustris, Noble: another was called Abenezra, lapis auxilij, The stone of helpe. Others were called Pekachim, aperti, opened: They reckoned the people but blind, Rom. 1. They were Du­ces coecorum, Leaders of the blind.

They were called Wise-men, Wisedome is iustified of Mat. 11. 19. her children: Here he alludes to the Pharises, who were called Wise, and their Schollers were caleld their Chil­dren: howsoever, they and their children reiected true wisedome; yet the children of wisedome would iustifie her. When they were about to teach, they said; [...], that is, This day the Wise-men will teach Traditions.

When they tooke these glorious Titles vpon them, Canon. they disdained the people.

Ioh. 9. 49. These who know not the Law. Confir.

Drusius in [...]at. They called them Gnam Haharetz, populus terrae, People Illust. of the earth: they made no more reckoning of them, [Page 152] then of beasts, and they made a Canon, Ne discipulus sapientis ducat filiam terrae, Let not the Disciple of a Wiseman, murry a daughter of the earth: and, It is all one to lye with such a one, as to lye with a beast. They had a peculi­ar sort of apparell, which they vsed different from the cloathes of the common people, therefore they said; Vesles populi terrae conculcation Pharis aeorum, The cloathes of the people of the earth, are the foot-stoole of the Pharises.

When the holy Ghost revealed not himselfe, any of the foure manner of wayes, In prolog. spoken of before: then they tooke these glorious Titles to them; so when dark­nesse came in into the Primitiue Church, then they tooke glorious Titles to them. They called one Come­stor, quod devoraverit scripturam, Eater, because he did eate vp the Scripture. Duns. Scotus, they called him, Lumen veritatis, The light of veritie. Occam his Title, was Vene­rabilis incaeptor, quod novam formam Philosophandi incepe­rit, Reverend beginner, because he had begun a new forme of Philosophie. Thomas Aquinas, Angelicus Doctor, A teacher like an Angell: and as they disdained the people, coun­ting them beasts, so did the Popish Church: If a beast touch the Mountaine, it shall be killed: (that is) sayes Inno­centius the third, If Laicks meddle witht he Scripture, they shall be killed.

PARAGR. III.

AT the first they were called the Sonens of the Pro­phets, Ps. 3. 3. solius pro discipulo. Numb. 3. 1. These are the Generations of Aaron and Moses: Why are they called generations of Moses? Because Moses taught them: afterward in the Christian Church, they were called Discipels.

When their Schollers were taught, in token of humi­litie Canon. they sat at their masters feete.

Acts 22. who was Brought vp at the feete of Gamaliel: Confir. so Deut 33. inserentur pedibus tuis: (this is) The Gentiles shall be made thy Schollers: So Luke 8. And they sat at the feete of Christ.

It was for this, that their Schoole was called Ieshiba, Illust. Sesslo, A sitting: from Iashab, seder, to sit: and they haue a saying, Cod. Iur. berachoth. fol. 28. 2. Collocate filios vestros inter genua sapientum, & corum verba bibite cum siti: Place your children betwixt the feete of the wise, and drinke in their words with thirst. And againe, Pulverizate in pulvere pedum eorum: sit in the dust of their feete.

When they were sent out, they were said to stand be­fore the Lord. 2. Reg. 6. 1. 2.

They spake honorably of those who were their Tea­chers, after they were dead; Syracides 45. memoria eius in benedictionibus, & pax Dei super ipsum; Let his memory be for a blessing, and the peace of God vpon him.

They ascended by degrees in learning. Canon.

Scal. El. tri­har. All the time that the Scholelr sat at his masters feet, Illust. he was called Talmid Chakam, discipulus sapientis, The scholler of the wise: and Katon, minor, young: and this time was called Katon, minoritas, in tutorie; then he was onely called Ben Bethir, The sonne of Bethir. Secondly, he was Graduate, his master laying hands vpon him, then he was called Bachur Chabhir, [...] socius, A Companion And Zortba Darbhanan, Acutus dis­cipulus, R [...]b­bina test prox­imus. He that is to be made Master. to the Doctur, now hee was called Iosua Ben Bethir, Iosua the sonne of Bethir, his owne name is prepon'd; but he sat still vpon the ground. Thirdly, imposition of hands was given him againe, and so hee was master of Art: then he was Samuch, licentiatus, Licentiate; or Pro­motus, promoued, and his Promotor was called Somech, [...], imposer of his handes: now he is called Rabbi Iosua Ben Bethir, master Iosua the sonne of Bethir.

It is true, that Christ being but twelue yeares of age, Luke 2. 46. sat amongst the Doctors for his rare gifts; but is was not permitted for others so to doe.

God instituted degrees of learning in the Leviticall Law. From 20. to. 25. they were [...], Catechised: from 25. to 30. they were as it were Batchelors: at 30. they were Masters of Art as it were; at 50. overseers of others.

So in the Christian Church, they had their degrees in the schooles. First, they were [...] solutores, Resolvers of doubts: Secondly, they were [...], Prosolutores, Resolvers of hard Questions: Thirdly, [...], Deciders of Controversies.

There was great modestie in the Schollers at those Canon. times.

They called onely themselues Talmid chakam, discipu­los Illust. sapientum, Disciples of the wise, and their greatest title was Talmid tora, discipulus legis, a Scholler of the law. Plutarch. The Greeks followed their modestie. At the first, those who went to Athens to studie the first yeare, they were cal­led [...], wise. The second yeare, Bot [...], lovers of wisedome. The third yerae, they were called Rhetores, Rhetoricians. The fourth yeare, they were called [...], fooles, the more they knew, the lesse they thought of themselues: it is but the shadow of knowledge which puffs vp the wise of this world.

They went not out of the Schooles, to vndergoe any Canon. publique calling, before they were enabled to teach.

They wondered to see Saul prophecie vpon a sud­daine. Confir. 2 Sam. 10. 11.

Psal. 84. 8. de virtute in virtutem, from vertue to vertue: Illust. Targum paraphrases it, Mibbeth Midrasha, Lebeth Midra­sha, that is, a schola in scholam, from degree to degree. Paul will not haue [...], young plants to be teachers, and Nazianzen finds fault, Cum ante lanuginem docent senes, [Page 155] When they teach old men before they haue haire en their cheeks. Aclianus lib. 10. cap. 6. it is noted of the whelpes of the Lyonesse, that those who haue sharpest pawes, they so prick the matrix of the mother, and make hast to be brone, that they ne­ver come to their full strength, but are weake all their dayes; whereas those who haue not so sharpe pawes, stay till their ordinary time come, and gets full strength. So these Schollers, who through conceit of knowledge hasten to be out, pricking the matrix in which they are bred, come never to such maturitie as others doe, who stayes their ordinary course. When the young Birds be­gin to flap with the wings, their feathers not being strong enough, they are said, [...], Irritum facere conatum, To make their enterprise folly: they will be [...], that is, To haue their wings readie of flie before the be flidge: and they will seeme to match the Eagle him­selfe: so leaving their dammes, they become a prey to the Kites. So it fareth with young Schollers, who leaue their mother the Vniversitie too soone, they become a prey to Iesuites and Heretiques, their wings being too weake.

PARAGR. I.

THE day at the first, was called a naturall day, begin­ning Canon. at the sunne-setting, containing 24. houres.

In the which day I smote Egypt. Yet in Exodus it is ex­presly Confir. said, That they were killed in the night. Exod. 11. 4. Num. 8. 17.

This day was called Gnerebh boker, Vespera mane in Illust. Daniel, the Greekes called it [...]: eve­ning and morning, night and day.

The artificiall day was from the Sunne rising to the Canon. Sunne setting.

Why fit ye here all the day long from morning till night: so Confir. in Iohn, are there not twelue houres in the day, that is, from Exod. 8. 14. Ioh. 11. 9. the Sunne rising to the Sunne setting.

This was called by the Greeks [...]: Illust. morning and evening, day and night.

The day naturall was divided into foure quadrants Canon. Illust. or parts; or misnajoth, watched. The first from the Sunne setting till midnight: the second from midnight, to the Sunne rising: the third from the Sunne rising till the midst of the day: when the Sunne is said to be in his strength: the fourth to the Sunne setting.

The artificiall day was divided into foure parts. Canon.

The first, from the twi-light till the third houre: the Illust. second to the sixt houre: the third to the ninth houre: and the fourth till night.

The Hebrewes divided their night into three wat­ches, Canon. Confir. and every watch had foure houres. The first from the beginning of the night till the fourth houre, this was called caput Vigiliarum, beginning of the watch, Psal. 63. Lam. 2. 19. the second, media Vigilia, the middle watch. Iudges 7. 19. the third, Vigilia matutina, the morning watch. Exod. 14 14.

The Romanes divided the night into foure watches, and every watch had three houres. This division of the Math. 14. 24. day(by the Iewes) lasted vntill the captivity, where they learned the division of the day into houres.

Scaliger de emend temp. Nabopolasar vnderstanding of Ezechias recoverie, and how the Sunne went backe in his Diall so many de­grees, began to divide the day into houres.

The houres in this Diall, are called vn-equall houres; not in this respect, that some houres in one day are lon­ger or shorter then others are: but comparing one day with another, the houres are longer or shorter, accor­ding as the Sunne ascends or descends from the Equi­noctiall to the Tropicks.

This in-equalitie of the houres, and lengthning or shortning of the day, was knowne by the signes in the Zodiacke, and the Sunnes remouing from the one Tropicke to the other, having past the Equinoctiall line; this in-equilitie of houres, with vs here in Scot­land would be very great: for our longest day on the South parts hath 18. Equinoctiall houres, and our shor­test day but six Equinoctiall houres; so that if the in-e­quall houres were set on our Dials, there would be great in-equalitie; for, in Summer the in-equall houres, would containe an houre and an halfe of Equinoctiall houres: and in Winter the vnequal houres would be halfe Equi­noctiall houres. But in Indea when the day is longest, it hath foureteene equall houres, and when it was shor­test, ten houres: Hence it is that there is but small odds in their in-equall houres.

These degrees vpon Ahaz Diall, were halfe houres. Canon.

The Prophet giues him his choice, whether He will Confir. haue the Sunne to goe ten degrees backeward, or ten degrees 2 Kin 20. 9. forward. This cannot be meant of full houres, for the Ion: in Esaiam. Sunne doth not shine twenty full houres vpon no Diall, vnlesse the Diall were vnder the Poll. When the miracle was wrought, the Sunne was at the fift full houre. The Sunne is brought backe ten degrees, that is, fiue whole houres, then it comes forward againe ten degrees, fiue full houres; then it goes forward two degrees to the sixt houre, that makes sixteene houres, then sixe houres to the Sunne set: so that this day was twentie two houres prolonged.

This miracle seemes to be wrought in the declinati­on of the Sunne, when it comes towards Capricorne, be­cause when it is past the Equinoxe towards Cancer, it shewes not twentie-foure full degrees vpon that Tro­picke; for it giues no shaddow on it till the third houre, and none after the ninth; therefore the King could not chuse to haue it goe backe or forward tenne degrees vp­on it.

An houre is either a simple houre, or compound. Canon.

A compound, is the fourth part of a naturall day, Illust. which hath foure quadrants; every one of these qua­drants hath three simple houres, and it takes the deno­mination from the last of the three houres.

The first quadrant is from the Sunne rising to the third houre, and it is called the sixt houre.

The third quadrant, from the sixt to the ninth, and it is called the ninth houre.

The last quadrant, from the ninth to the Sunne-set, and it is called the last houre.

So Marke and Luke are to be reconciled: Mark. 15. 28. And it was about the third houre when he was crucified. Luke. 23. 44. And it was about the sixt houre when he was crucified: that is, when the third houre was ended, and the sixt houre beginning and not finished. The distinc­tion of the great houres from the lesse, may be seene here.

PARAGRAPHE II.

THeir moneths consisted of full thirtie dayes [...]. Canon.

Gen. 8. 4. 5. 13. 14. See Scaliger in his Emendation of Confir. time, for proofe of this.

To expresse that the moneth had thirtie dayes, Cleo­bolus Illust. propounded this riddle, of a father that had twelue sonnes, and every sonne had thirtie children.

That is;

PARAGRAPHE III.

THey reckoned their eyare by the Sunne in their ci­vill Canon. affaires.

Sealiger emend. temp. This yeare was divide in foure tekuphaes or quarters. First, Nisan. 2. Elul. 3. Tizri. 4. Sehebat.

Bunt. de Synag Iud. None of these properly was called tekupha except tizri, therefore it aws called exitus anni, vel revolutio anni, the endor returning of the yeare. As Exod. 21. Ye shall keepe the feast of Tabernacles in the end of the yeare. Nisan was called conversio anni. 1. King. 20. 26. When Kings goe forth to battell in the beginning of the yeare.

First, from Nisan, they reckoned their feasts, and the raigne of their Kings: for if the King had beene Crow­ned but a day before March, the moneth of Nisan or March, was said to be the second yeare of his raigne: So his first yeare was ot alwaies a compleate yeare. They reckoned from this time their civill contracts, bonds and obligations.

Secondly, from Elul (answering to our August) they reckoned the age of their young beasts, out of which they were to pay ththe to the Lord, none of their beasts were tythed before Elul.

Thirdly, from tizri (answering to our September) they reckoned the seaventh yeare of the resting of the land, and their Iubilies; and from this time they rec­koned how long their trees were circumcised or vncir­cumcised; if a tree had beene planted in the moneth of Iune, or in the end of August, it was reckoned for a full yeare: and Tizri began the second yeare of it; so that the tree was reckoned circumcised, if it had growne two full yeares: if it had but one moneth more, it was three yeares, if it was not planted in September.

From Scevat (answering ot our Ianuarie) they rec­koned all their trees which payed fruit: the trees which began to flourish then, of these onely they payed thtye, but those which were ripe before that moneth, they payed no ththe of them; as of the Citron and Date; but these which began to blossome then, or was soone after ripe, they payed tythe of them.

PARAGR. I.

THey had their Kings in great reverence, and did Canon. sundry things in token of homage and obedience vnto them.

First, they annointed their Kings.Iudges 9. 18. I ho­nour God, and men, said the Oliue Tree: how honoured it God? in anoynting his Kings, who were his anoynted. That they might anoynt Abimelech King. Abimelech was Iudg. 9. 6. made their King, yet he was not anoynted; but Kings are described by this adiunct, because it was vsually in Iudea to anoynt their Kings. So Esay 45. 1. The Lord said to hsi anoynted Cyrus. Yet we reade not that the Per­sians anoynted their Kings, but he is said to be anoyn­ted, because it was vsuall in Iudea.

The same oyntment which anoynted the high Priest, Canon. Confir. anoynted the King (being both types of Iesus Christ) Zach. 4. These are the two Oliue trees standing before the Lord of the whole earth. Targum Becan. expounds it of Iosua & Zorobabel, who were anoynted the one for the Priest-hood, and the other for the Princely government with the selfe same oyle: contrary to the position of 1 Targ. [...]kel. Bekanus, that will haue the King anoynted with an inferiour sort of oyle, and set vp the high Priest aboue him.

The difference in their anoynting was this, the King when he was anoynted, the horne of oyle was first pow­red [Page 163] vpon his head: then hee was anoynted after the forme of a crowne betwixt his eye-browes: thirdly, the rest of the oyle was powred vpon his head againe: but they onely powred it on the Priests head. The Prophets anoynted him. 1. King. 19. 17. And Salomon was anoyn­ted by Sadock in the presence of Nathan.

The King was anoynted for himselfe and his poste­ritie, and the first of the familie onely, as Saul, David: except when there fell a great strife; as Salomon for Ado­niah, Ions for Athalia, Ioachas for his eldest brother Ioa­kim.

The Kings of Iuda were anoynted plentifully with an horne of oyle, to signifie the perpetuitie of their kingdome: but Saul and Iehu were anoynted onely len­ticula, with a cruse of oyle, to signifie the short indurance of their kingdome.

There was oleum vnctionis, & oleum opobalsami, the oyle of anoynting, and the oyle of sweete balme, the posteritie of Dauid were anoynted oleo vnctionis, but others opobal­somo.

He who anoynted the King, gaue him a kisse of ho­mage. Canon 1. Sam. 10. 1. Then Samuel tooke a viall of oyle, and Confir. powred it vpon his head and kissed him. So, Kisse the sonne. In * Dcoscula­tionem pro veneratione ponunt He­brias. The He­brevves put kissing for worship­ing. Illust. token of homage that he was anoynted King by God his Father, the Church was to giue him the kisse of ho­mage: Psal. 2. The Idolators. Hosea 13. 2. gaue this kisse of homage to their idols which was due to Christ, and Iob Iob 31. 31. purges himselfe of this, that when he saw the Sunne he kissed not his hand, the idolaters because they could not reach to the Sunne to kisse it, they kissed their hand and so worshipped the Sunne. So the Arabians when they see the new Moone they leape for ioy, and kisse their hand to her.

When the King was created they sent gifts to him. Canon. 1 Sam. 10. 27. The children of Belial brought him no presents.

So the Wise men of the East brought to Christ as a King, gold, myrrhe, and franckincense.

All sorts of persons did homage to him. Petrue Cunaue de repub. Iuda­orum. It was or­dained that the high Priest himselfe should bow before him, as Nathan did before Dauid, and stand before him; except onely when he sought counsell of the Lord for him; then the King was to stand before the high Priest; and none might sit in the court of the Temple but the King. 2 Sam. 7. 18. Dauid sat before the Lord. Then the King Iere. 28. 7. sat in the gate of Beniamin, but the high Priest stood. And the Hebrewes say, Talmud masecah. that the Priest both iudged and was iudged. 2. that he boore witnesse and witnesse was borne against him. 3. that the Priest in the Temple stood bare-footed, A discalceabant cum pro vxore, that is, if he had married contrary to the Law, they pul'd off hs shooes from his feete, and he was called discalceatus in Israel, according to the Law. But they say of the King, Ruth 3. that he neither bore witnesse, nor witnesse was borne a­gainst him. 2. he neither iudged in Synedrio, nor was iudged. 3. when he was in the Temple he pulled not off his shooes, neither whom soever he marryed, might they pull of his shoe for that.

In all things the King was aboue the Priest, therefore Dauid calles himselfe. 1 King. 1. 33. The Lord of Saddock the high Priest.

Dauid the King wore some ornaments belonging to the Priests. 1 Sam. 37. Applicavit amiculum, el Dauid, to Dauid, that is, he put it vpon Dauid (not that the Priest put it vpon himselfe, Dauidis causa, for Dauids cause, as Iunius translates it) for his kingdome was regnum Sacer­dotale, a Priestly kingdome, and he wore it because he was a perpetuall type of Christ: he might be called a Priest as Moses. Psal. 90. 6. Moyses inter Sacerdotes. Moses amongst the Priests.

They were subiect and obedient vnto him. Pro. 24. 21. Canon. [Page 165] Feare God and honour the King, and haue nothing to doe Confir. with Shonim, rebels, those who varyed from the cōmands Illust. of God and the King, were called shonim, hence came hashonim, who taught that no King should be acknow­ledged vpon the earth but onely God: such were the de­generate Essaeans, who thought it impietie to be subiect to any man, Iudas Galilaus, who perished in the conspi­racie, o Ecclesiasti­ca historia. Lib. 8. cap. 11. was the chiefe of these; they were called, Virga rebellantium: the rodde of rebellion.

They acknowledged their subiection to their Kings, Canon. by admitting his image or name vpon their coynes.

When the Church was in a familie, they had the 1 print of a lambe vpon their coyne, he bought it with so Gen. 33. 19. many lambes: but Stephe. Acts 7. sayes, with so many peeces of silver: that is, with so many peeces of silver which had the print of a lambe vpon them.

In the first ages they gaue themselues to pastorage. Scal. in Varro Therefore 1. they called the signes of the heaven by their names, as Taurus, and Aries. 2. when they would signifie any excellent thing, they put the name [...] be­fore it, as [...] a great figge, Bucephalus, [...]. 3. they put the figure of the beast vpon their money, therefore it was called pecunia a pecude.

But when Kings raign'd over them, they carrie their 2 name of image in their coyne: Beza. the sickle had vpon the one side Aarons rod, and vpon the other side the pot with Manna: and about it the inscription vpon the one side (holy Ierusalem) and vpon the other (the sickle of of Israel) and aboue mem shim, rex Salomon, King Salomon in token of their subiection to him.

When they were vnder the Persian Kings, they had 3 the image of the Princes vpon their coyne; this money was called [...]. Esdra. 8. 27. and 1 Chron. 29. from Da­rius Hystaspis who raign'd then: taking away aleph (which the Chaldaeans prepose to names) it sounds al­most Darius.

In the dayes of the Romanes, they had the image of 4 Caesar vpon their coyne: whose image hath it? Cesars. Math. 22. 21.

In the time of Hadrian the Emperour, Bar-Cosbe ga­thered 5 an armie and laboured to restore the Common­wealth to the Iewes againe, for that cause they called him Bencokiba, filium stellae, and he applyed to himselfe the words of Ballams prophecie, processit stella ex Iacob, Numb 24. 17. there shall arise a Starre out of Iacob. The rebels in token of their subiection to him called their coyne by his name megnoth Cotsebijoth, oboli Cosbiti, Cosbies farthen, but when they saw themselues deceived, they called him Ben cotzba, filium mendacij, the sonne of a lye.

The Christians afterward put not vpon their money, the image of their Kings, but sometimes the Crosse, co­loured over with redde leade, to signifie the blood of Christ; and a crowne vpon the toppe ot it, to signifie his triumph.

Afterward Scaliger opusc. they added the mystery of the Trinitie. 1. a Cloud and a voyce comming out of it. This is my Mat. 3. 17. welbeloued, &c. 2. a Lambe, and a Doue. 3. the mystery of Baptisme was expressed vpon it.

Sometimes the Iewes in token of subiection to their Canon. Kings, begun their accounts and reckonings of their yeares from his reigne.

When Alexander the Great entred into Ierusalem, Illust. and saw the glory of the Temple, he blessed the God of Israel: and desIred one thing of Simcon, or Iaddus then high Priest, that he would set vp his image in the Temple; which he refused, telling him that it was con­trary to the Law of God: but he offered two things to the King. 1. that they should begin their accounts and reckonings from that time, that he entered into Ierusa­lem: this was called mim jan setarat, numeratio contractu­um, the number of contracts. When Alexander was dead, Seleucus succeeding to him, they called it ara Seleucida­rum [Page 167] Alexandri. Rabbi Iu­da Barcelo­nius. The second thing which he offered to him was this, that all the Priests sonnes that yeare should be called Alexanders, which accordingly came to passe. Maymonie. The Priests then besought Alexander, that he would remit the tribute of the 7. yeare to them, which he wil­lingly granted to them.

In token of their subiection to their Kings, they pay­ed custome and tribute to him. Esdras 4. 14. it is called tributum transeuntium, the tribute of passing by, because it was given to the Kings, first when they passed by the townes which they conquered: and in the new Testa­ment it was called, argentum capitationis, because they payed it, veritim, head by head. Hence amongst vs come these duties called kanes, kane in the Irish tongue is cal­led the head.

PARAGRAPHE I.

THere were three civill Iudicatories amongst the Canon. Iewes.

The first was the gerat Synedrion, Iudgement seate, and Illust. they were called [...], sitters in iudgement. Hence came Sanedrim amongst the Rabbins, and the judge­ment palce Synedrion, so it was called Beth din, domu Iudicij, the house of Iudgement: and the Senate it selfe was called beth din, metonymice.

PARAGRAPHE II.

THe second Iudicatorie consisted of 23. persons, and Canon. they iudged of common crimonall cuases: they were called Dine naphshoth, iudices animarum: because they Iudged of life also.

The most hold that Christ, Math. 5. alludes to these three Iudicatories, which were amongst the Iewes: but this cannot stand with the text, for Christ was speaking immediately before of murther, and sayes, He who killes a man is guiltie of iudgement. In their least Iudicatorie, they iudged not of murther, and when they assigne the third to Gehenna, they punished none in Gehenna: there­fore Christ of purpose changes the phrase, which is to be marked, [...], is worthy of iudgement: So [...], of the councell: but afterward in the accusa­tiue, [...]; is worthy of hell fire: therfore it is more probable which Caninius writes, that there was a fire alwayes burning in Gehenan to consume the [Page 166] [...] [Page 167] [...] [Page 168] [...] [Page 169] [...] [Page 168] [...] [Page 169] [...] [Page 170] [...] [Page 171] [...] [Page 172] filth, and the carkases cast out there, and Christ alludes to that fire.

PARAG. III.

THe third Iudicatorie consisted of three at the least. Canon.

The Iewes say, See the Chaldy Pa­raphrast vp­on Genesis. Gen. 2. Quod Deus Sanctus & domus Iu­dicij Illust. eius fecerunt humtnem, that is, that God and iustice haue made man. Duo qui iudicant eorum non est iudicium, when two iudge, they haue no iudgement. Per domum iudicij eius, they meane the Trinitie of persons, alluding to this Iu­dicatorie which consisted of three.

In euery village where there were but 120. persons, dicatorie sate.

They Iudged in inferiour things, as of whipping, and of goods, and therefore they were called Dine mammo­noth, iudices pecuniarum.