The Christian Synagogue

PARAGR. I.

GOD separated the Sabbath from all other days of the week for his worship.

Call the Sabbath a delight, to consecrate it as glorious to the Lord, &c.

They had a preparation to their Sabbath called 〈 in non-Latin alphabet 〉 , The preparation. This was called Gnereb Hassabbath, Vespera Sabbathi, The evening of the Sabbath.

They had before this preparation their 〈 in non-Latin alphabet 〉 , [ 2] Their fore-preparation: This began in the morning, and lasted until the sixth hour.

Secondly, their 〈 in non-Latin alphabet 〉 , largely taken. This began [ 3] after the sixth hour.

Thirdly, they had 〈 in non-Latin alphabet 〉 , The approaching [ 4] of the Sabbath: This began after the evening sacrifice was ended, and before the Sun set; this was properly called 〈 in non-Latin alphabet 〉 .

Fourthly, 〈 in non-Latin alphabet 〉 , Introitus Sabbathi, The [ 5] entrance of the Sabbath, as Josephus calls it.

They had a Tradition, that they might go no further upon the preparation to the Sabbath, then three Parsae, every Parsae containing four miles. This they did, least coming home too late, they might not have leisure enoguh to prepare things for the Sabbath.

Their Sabbath day began at the evening.

Gen. 1. 31. The evening and the morning were the sixth day. So Nehemiah 13. When some of the gates of the City began to be dark before the Sabbath.

Therefore these two hold that the ordinary Sabbath of the Jews, began in the morning, and not in the evening, (unless it concurred with another great feast) seem to be mistaken. The Jews say, Vespra Sabbathi est vicina tenebris, The end of the Sabbath is next darkness: Therefore Matthew 28. 1. 〈 in non-Latin alphabet 〉 , should not be translated the beginning of the Sabbath, but Serum or exitus Sabathi, The end of the Sabbath.

But it would seem that the Sabbath began at the [Object.] morning, because Luke saith; It was the Sabbath, and it began 〈 in non-Latin alphabet 〉 .

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

The Sabbath had many privileges which no other day had.

First, antiquity thereof: secondly, it was written with God's own finger: thirdly, there was a more exact rest observed in it; therefore it was called a Sabbath of Sabbaths; and Maleuth, regina Sabbathorum, The Queen of rests. Upon other holy-days they might dress meat, but not upon this. Hence is their Proverb, Qui parat in 〈 in non-Latin alphabet 〉 , vescetur in Sabbotho, He that prepares his meat before the Sabbath, shall eat on the Sabbath. Fourthly, God's own distinction, raining no Manna that day. Fifthly, other holy-days were memoratiue, or figurative only; but this was both memoratiue and figurative (as Bellarmine marks.) Sixthly, other feasts might be transferred to it, but it might be transferred to none Seventhly, the whole week takes the denomination from it, and is called a Sabbath. Luke 18. 12. I fast twice in the Sabbath, that is, in the week.

For the excellency of this Sabbath, they compare it to a Queen: the three great seasts, they compare them to the Concubines; the days betwixt the fist and the seventh of the two great feasts, they compare them to the hand-maids, because they were but half holy-days.

The Sabbath day was instituted for rest.

In the Sabbath there is an Internal rest, and an External. The Internal rest, they called it Sabbath Hasud, Sabbathum [ 1] secretum, The secret rest. The External rest is, when men rests from bodily labor, but give not themselves to the worship of God: this may be called the [ 2] Sabbath of the Ox or of the Ass: but when they neither rest the external rest nor the internal, it may be called the Sabbath of the golden Calf: (The people sat down to eat and drink, and rose to play.) When they worship [ 3] God in Spirit, then it is the Sabbath of the true Isaelite, to these it was called Desiderium dierum, the desire of days. Iohanna, when the Sabbath day approached, put upon him his best apparel, and said veni sponsa mea, come my spouse: he was as glad of it, as the Bridegroom is of the Bride.

The whole Sabbath was spent in holy exercises.

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

The Sabbath had some exceptions from it, for in sundry cases they might work in it.

A Negative precept binds more strictly, then an affirmative; therefore the affirmative of a negative can have no exception: but the negative of an affirmative, binds not so strictly.

This is a negative; Ye shall not bow before an Idol: the affirmative of it is this; Ye shall bow before an Idol. This affirmative (say the Jews) can have no exception (Vs{que} ad carrigiam calcei;) that is, if a man were standing before an Idol, it were not lawful for him to bow himself to tie the latchet of his shoe before it, although it were not his purpose to worship it.

This is an affirmative; Ye shall keep the Sabbath: the negative of it, is; Ye shall not keep the Sabbath. In many cases it was lawful of them to break the Sabbath. For God bids the Israelites compass Jericho seven days. then they must march upon the Sabbath: Here God's 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. Works of necessity might be done that day, as a man might ease nature, which could not have been done without a servile work; 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.

When they were in the Wilderness, they might travel no further then 2000. pases upon the Sabbath.

There was two thousand cubits betwixt the Israelites (when they marched) and the Ark, so betwixt their Tents and the Ark when they rested. This was called a Sabbath days journey, and afterward so much ground kept still the denomination of a Sabbath days journey, Act. 1. 12. This was called Techom Sabbath, terminus Sabbathi, The bounds of the Sabbath. But when they came to Canaan, they might travel upon the Sabbath, as far as was betwixt their houses and their Synagogues.

There were some Ceremonies, which they kept no longer then they were in Egypt; as, To eat the Paschal Lamb standing with their loins girded,and their staves in their hand: so to take a Kid, or a Lamb for the Passover in Egypt: but after they were bound only to take a Lamb, Therefore He is called the Lamb of God, who takes away the sins of the world. Secondly, some Ceremonies they used only in the wilderness, as, they might have no steps to go up their Altar, but the Altar of the Temple had steps: so this space of ground they did observe only in the Wilderness.

They had Additamentum Sabbathi, when they add a part of the week day to the Sabbath: in this time they light a Candle, which they called Haphdala, The candle of separation, which burns all the separation.

The valley, and had not so long a day as these who dwelt in the Mountains, Addebant de profano ad sacrum, they took from the pofane, and joined to the holy: but the Jews who dwelt in Saphar, which stood upon the hill, and had a longer day; they say of them, Demebant de sacro, & addebant ad pofanum, they took from the holy, and joined to the profane: but the Jews 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, & join to profane. The whole week took denomination from the Sabbath, as the whole month was called Kodesh, from the Change of the Moon: they say, Vnus in Sabbatho, terim be Sabbath, duo in Sabbatho, Twise in the week. As the Pharisee said, I fast twice in the week.

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

Dijun is written thrice, and Dijon: because the first day of the week is called Dijun; the second Dijon, &c.

The Spanish Jews kept their fast in Dijun and Dijon, that is, the first day of the week, and fourth: but the Jews of Germany keep it in Dijon, the second day, and end it in Dijon the fourth day of the week.

The Jews were first great breakers of the Sabbath, then they became superstitious on keeping of it; and thirdly, they became ridiculous.

[ 1] They became superstitious they would not fight up on the Sabbath to defend themselves from their enemies, contrary to their own Canon, Periculum anime pellit Sabbathum: The danger of the soul breaks the Sabbath. Jerusalem was twice taken upon the Sabbath, because they would not defend themselves that day; first by Ptolemy, and then by Pompey.

[ 2] They were not so superstitious in the days of Christ, but that they would have pulled a Beast out of the pit vpo the Sabbath, but would not pull the ears of corn. Afterward they made a Canon, that it should not be lawful to pull a Beast out of the pit upon the Sabbath.

[ 3] Then they became ridiculous, for they held, that there is a flood called Sambasion, or Sambation, which runs all the week, and stands upon the Sabbath; but where it is, they cannot tell.

Every seventh day they rested from their labors: secondly, every seventh year the ground rested: this was called Sabbathum terra, the Sabbath of the land. Thirdly, every seven seventh was the Iubilaean Sabbath; then all debts were pardoned, prisoners released, lands mortgaged, restored to the right inheritors. Fourthly, the great and eternal Sabbath, Rev. 14. When we shall rest from our labors: This Sabbath comprehends all these; we shall rest from our labors, the ground shall rest, being no moe subject to vanity, Rom. 8. We shall be no more prisoners to sin nor Satan; We shall be restored to the heavens which we have mortgaged, and all our debts shall be paid. This is Sabbathum aeternitatis, An eternal Sabbath.

PARAGRAPHE II.

AS God appointed a time for his daily and weekly worship; so He appointed general feasts, for his monthly and yearly worship.

For his monthly worship, He instituted the New Moons, and the first day of each year, although afterward they were corruptly observed.

The Jews before the captivity, kept only the day of the change; Blow the Trumpet in Caesae, the new Moon. So Proverbs 7. My husband will not come home till Caesae, the new Moon. It was called Caesae from Casah abscondere, because then it was obscured by the Sun; by the Athenians it was called 〈 in non-Latin alphabet 〉 vetus & nova; the going out of the old, and beginning of the new: the rest of the Greeks called it 〈 in non-Latin alphabet 〉 , thirty, because their month had thirty days.

After the Captivitie, they were more curious to observe their New Moons, which they had learned in Babel.

There are three reckonings of the new Moon; first, In synodo, in the point of the change: the second, in 〈 in non-Latin alphabet 〉 , or the time of her waxing: the third, in 〈 in non-Latin alphabet 〉 , which we call the prime. The Jews after the Captivity kept the change & the prime. The day of the change, or the thirty day, was a holy day to them: Horace calls this Trigesims Sabbathi, but they kept the prime in greatest solemnity. Hence Col. 2. 16. Let no man condemn you in a Sabbath, nor new Moon.

That they might find out the sure time of the change, they fixed a sure period, (to wit) the Meridionall, as (the Astronomers do in calculo Astronomico, in the Astronomical computation) called Epilogismus lunaris, the reckoning after the Moon.

Upon the day of the change. from the mid-day, they counted eighteen hours to the Sun rising, because all this time she was in conjunction with the Sun: then till the next evening she was waxing twelve hours, all this time she cannot be seen: the second evening she is seen, and this time they kept most solemnly.

The Hebrews in their Talmud have an Apologue for this; that the Moon complained in the day of her creation, that she was not appointed for so good a use as the Sun, 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 days, were called 〈 in non-Latin alphabet 〉 , because the Moon shined not on them.

For the observation of their feasts, they had a translation of their days.

This Translation was either Lunary, Politick, or mixed of both. Lunarie Translation was, when they translated, the time from the change of the Moon until eighteen hours were past . Politic Translation was, that two feasts should not concur together: this they did Propter olera, & propter mortuos, For their meat, and for the dead; because when a great feast fell before the Sabbath they might neither dress their meat upon it, nor bury their dead; therefore they translated over the solemnities of that day to the Sabbath. This Translatio seriarum began in Babel, which was more Marish then Judea, and made things to corrupt sooner.

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

A mixed Translation, was, when they had respect both to the Lunary and Politic Translation; as in 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 .

The Moon changing the third day of the week, that day she must not be kept, for the Lunary Translation of eighteen hours, 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 solemn and immovable feast did fall: therefore it was called reijcula, for the beginning of the year, and the new Moon; wherefore they translated it over to the fifth day.

After the eighteen hours were past of the Lunarie Translation, the third day they might keep it at the ninth hour, and 204. scruples. This they marked with Gatrad, signifying the third day, ninth hour, and 204. scruples: the new moon changing the second day, upon the third day, at this time she might be kept.

Their dies reijculae were cast out only in two months; Nisan, and Tisri: they mark the Dies reijculae in Tisri, by these three Letters, ADV; A signifying the first day of the week; D the fourth; V the sixth. They could not keep the new Moon the first day of the week, for the feast of Tabernacles; nor on the fourth day, for festum gedaliae; nor on the sixth day, for the Sabbath following, and the feast of expiation: The feast of the Tabernacles might fall either upon the first day of the week, the fourth, or the sixth; therefore the beginning of the new year, and the new Moon (two movable feasts, might be kept upon none of these days.

The days 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 sixth: the fourth day they might not keep Caput anni, nor the new Moon; because of the feast of Purim, that fell that day. The sixth day, they might not keep it, because of the Sabbath following. They might keep it the morrow after the Sabbath, because it was not dies reijcula: they might not keep it the second day, because it was dies reijcula, on which Caput anni might not fall, and because Pascha might fall that day. Pascha may fall any day of the week, except the day before and after the Sabbath. This Diatriba shows the days that were cast away, (or moveable) and which were immovable.

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

Because in the preparation to the Pascha, there was [Answ.] some servile work done, which could not be done upon the Sabbath; therefore it was translated to another day: But there was no preparation at the feast of Tabernacles, therefore it might fall the morrow after the Sabbath.

Before the captivity, their months were thirty days; for whether the Moon changed upon the twenty nine or thirtieth day, they reckoned ever thirty days, according to the Sun.

After the captivity, their months were twenty nine, or thirty days, following the course of the Moon, that they might keep the right point of the change.

What is the reason our months now have thirty, [Quest.] and thirty one days?

Julius C • esar, for to make the two Solitices and Equinoxes, [Answ.] with the year and course of the Sun, to agree in one, joined five days to the year, and made twelve months only, which will have thirty, and thirty one days in our months.

PARAGRAPHE III.

THey had three great Feasts in the year: Pascha, Pentecost, 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 months, 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 Jews; and by the Greeks they were called 〈 in non-Latin alphabet 〉 , great days.

PARAGRAPHE IIII.

THat the full Moon might fall upon the fourteenth day of the month, they institute 〈 in non-Latin alphabet 〉 , saltum lunae, the Moons skip, which if they had not done, it would have fallen either 〈 in non-Latin alphabet 〉 , upon the thirteenth or fifteenth day.

Their year was either abundant, deficient, or equal; abundant, they called it Annus impregnatus, and embolimaeas: deficient, they called Annus cavus.

The year which was deficient, by institution they made it full; as when they took a day out of Casleu, that had thirty days, and put it to Marcheshvan, which had but twenty nine days.

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

Their year was ordinary, when Marcheshvan had nine and twenty days, and Casleu thirty, & so through the months of the year.

That they might reduce the course of the Moon to the Sun, they intercaled or engrafted a month.

The Sun exceeds the Moon in her course, eleven days ¼, in the year: by this it comes to pass, that every third year, there are thirty three days odd, of the which they make up a month, calling it Adar prior, the first Adar of thirty days, and they reserve the three odd days till the next year, and so forth till the nineteenth year. These intercalar months with the odd days, made up the nineteenth year of the golden number, consisting of three hundred fifty four days: so that the Sun and the Moon met at one just period, as they did in the first year of the golden number. Of the nineteen years, the third, the sixth, eighth, eleventh, fourteenth, sixteenth, were intercalar years; and the nineteenth year, made up the golden number. The eighth year was intercalar, because of the six odd days, reserved from the years going before.

These intercalar months were esteemed as but momentum temporis, a point of time: and in their civil computation had no use, neither did their Iudicatories judge in that time.

The Jews illustrate this Canon by this case. Reuben was borne in the last day of the intercalar month Adar: Simeon was borne the first day of the ordinary month Veadar. So that Simeon was but a day younger then Reuben. according to their Ecclesiastical Computation; the question is, when must they enter to their inheritance? Simeon says, he must enter a month before Reu-ben, because Reuben was borne in the intercalar month Adar, which was but momentum temporis, a point of time: The Judges ordain, that Simeon should enter to his possession a month before his brother Reuben, in the ordinary month Veadar; because he was borne in that month: but Reuben shall stay nine and twenty days before he enter, that is; till the first day of the month (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 judged no civil matter in that month.

PARAGR. I.

THE Temple was divided in three parts; the Court of Israel, the Court of the Priests, and God's Court.

Jeremiah the Prophet, thrice rehearses these words; The Temple of the Lord, the Temple of the Lord, the Temple of the Lord; because the Temple was distinguished into three Courts. So the Heathens Temples were divided into three Courts; the holiest was in the midst, called 〈 in non-Latin alphabet 〉 , or Cella Dei, the Court of God: the fore Court of the Temple was called 〈 in non-Latin alphabet 〉 , or the Porch: the last Court was called 〈 in non-Latin alphabet 〉 , the inward part of the Church.

Within the holiest of all stood the Ark; There was nothing in the Ark, but the Tables of stone.

Heb. 9. 4. It is said, all these were within the Ark, the [Object.] pot with Manna, the two Tables, and Aaron's rod?

〈 in non-Latin alphabet 〉 , in which, is expounded in the which Tabernacle, and [Answ.] not, in the which Ark: Secondly, 〈 in non-Latin alphabet 〉 , is Iuxta, near, as well as within. 2 Cor. 13. as Epiphanius takes it. Thirdly, they say, that in Moses time, all the three were in the Ark, but in Solomon's time, only the Tables were in the Ark: 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 Ark was brought in, and there was nothing in it but the two Tables, which Moses placed there: which the History would not have added, unless to note some change; so that in Solomon's time there was nothing in the Ark 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 show himself in his glory, to the high Priest once in the year; this place was called 〈 in non-Latin alphabet 〉 , because it was necessary for him to go in there, to consult with the Lord, for the people.

When the hight Priest entered into the holiest of all, he carried sundry things with him. First, Blood; secondly, Incense; thirdly, Smoke.

He darkened the holiest of all, with the smoke of the Incense when he went in; for no man shall see the Lord and live.

In the corrupt times they took an oath of the high Priest, when he entered into the holiest of all, least he should incline to the Sadducees. The form of the oath was this; We adure thee by him who caused his name to dwell in this house, that thou shalt not change anything of that we shall say to thee. 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 dwells in a cloud, Psal. 18. 11. Therefore they slanderously gave out of the Jews, that they were Nubicole, Worshippers of the clouds. Before that, Pompeyes Soldiers believed, that either Apis or Jupiter Hammon, was worshipped in the holiest of all. The second, who entered into the holiest of all, not being high Priest, was Heliodorus, who was after struck with madness.

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

Upon the golden altar they burnt the sweet perfumes, it was called altare suffitus, The altar of Incense▪ to signify how acceptable in the nostrils of the Lord is Christ's intercession, and our prayers sweetened by it. Contrary to that, was that idolatrous worship, Et ipsi mittebant ad nasum meum foetorem, they sent a stink to my nostrils. The Lord account all idolatrous worship, but a stink in his nose, which he abhors. The Incense altar had horns, 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, on which were 12. loaves, representing the 12. Tribes; every loaf had a dish of Frankencense upon it, & there lay a pair of Princers by them, to pinch off the mouled from them, and the golden Candlestick hung hard by.

Here is God stipulating with his people from the [Doctrine.] Ark; the twelve loaves represents the twelve Tribes standing before him continually; they have the Candlestick for the word to direct them; they have the Incense dishes, signifying Christ's intercession, particularly applied to everyone of them; the Pincers signify the censures of the Church.

In this place hung the golden Candlestick, but in the 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 unto his Saints; but when they have more and more experience of it, it is like fine Gold to them: but in heaven there shall be no teaching of the word there; For Christ shall give up the kingdom, (as Mediator) to the Father, 1 Cor. 15.

In the Court of the Priests stood the brazen Altar and the Laver.

The brazen Altar was called Ariel: that is, The Lyon of God; for even as the Lyon devoureth the flesh, so the Altar of God consumed the sacrifices. This Altar was called God's Table: upon this brazen altar, God had the burnt offering for himself, as it were, to dine and sup upon. Psal. 50. If I be hungry I will not tell thee: the Chaldee Paraphrast, paraphraseth it thus; My sacrifices and burnt offerings I will not seek of thee to dine and sup upon. We see, Judges 9. That the Wine is said to cheer God in the drink offering: so may the sacrifices be said, to be meat to him.

The fire which burnt the sacrifices upon this Altar, came from heaven, both when the Tabernacle was erected, and when the Temple was built: so the fire came down from heaven upon Elias his sacrifice.

God looks upon Abel and his sacrifice. Aquila translates it, He set it on fire. Ths fire which was in the Tabernacle, the Jews hold, that it was taken up to the heaven again, when the second fire came down into the Temple.

This fire was not in the second Temple: wherefore it is but a fable of the Jews, that Jeremiah hid it in the ground, and that after the Captivitie it was found again.

The fire in the first Temple, was Divine divinus, altogether holy: the fire in the second Temple, was Divino humanus, human-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, human. The first fire, the Hebrews calls Gneljona coelestis, heavenly: but this last fire, they call Zar, alienus, a strange fire.

They instituted in the days of Nehemiah by lot, a time when the people should go forth to bring wood for fore to this Altar: This feast, Josephus calls 〈 in non-Latin alphabet 〉 , the feast of wood carrying: these who offered their sacrifice here, had the wood and the salt for nothing.

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

When the Kings of Persia died, the holy fire was put [Doctrine.] out; but when our King, the Lord Jesus Christ died, the Sun in the Firmanent was black, and put out as it were.

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

So Jesus Christ our great high Priest, hath offered [Doct.] himself once a sacrifice for us upon the brazen Altar, the Cross; and is now at the Golden Altar, interceding for us: he cannot then be sacrificed again (as the Papists would) therefore we that are standing without, let us look shortly for his coming again. The faithful have waited for three sorts, of Christ's his coming; First, for his coming in the flesh: secondly, for the coming of his Spirit: and thirdly, for his coming to glory.

None might go to the golden altar to offer Incense, but he who might go 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 been a Papist, he might have had good shift for himself, that he was a Mediator of intercession at the golden altar, but not of redemption at the brazen altar.

There were sour, who dishonored this brazen altar most. First, Ahaz, who caused to remoute it out of the own place, and set the altar of Damaseus in place thereof the second, were those who killed Zacharias, not far from the altar. The third was Jannes, the predecessor of Iaddus, the high Priest, who slew his brother Joshua, and sprinkled his blood upon the altar. The fourth was pilat, who mingled the blood of the Gal •• aeans, with their sacrifice upon this altar.

In this Court of the Priests flood the brazen Laver, which was made of the women's brazen Lookin-glasses: Exod. 38. John (Rev. 4. 6.) alludes to this, when he says; I saw a Sea of Glass before the Throne. When the Priests and the people were multiplied, Solomon made ten Lavers, to wash the sacrifices, and another great vessel to wash the Priests: so in the Tabernacle, there was but one Candlestick; but in the Temple there were ten because it was much moe spacious, it behooved to have moe lights. In the days of Moses, the years of the Levites, when they entered top their office, were reckoned from twenty five to thirty. but in the days of David, the people increasing, the Levites would not have sufficed; therefore David changes the time of their entry, into twenty years. So, there were but two Silver Trumpets in the Tabernacle, but there were an hundred and twenty Priests sounding with Trumpets in the Temple.

In the outward Court, (where the women worshipped) stood Gazophylacium, or Corban, the Treasury, which Luke 31. 4. is called 〈 in non-Latin alphabet 〉 , The gifts of God, because it contained the gifts offered to God. The Jews called it Kupha schel tzedaka, area iustitia, the chest of alms (for they called their alms their justice, Math. 6.) and the Hebrews say, that it had written about it, this Proverb of Solomon, (The gift which is given in secret, pacifieth wrath:) teaching them, that they should not blow a Trumpet as the Pharisees did when they gave their alms, but secretly convey it into Corban, or the Treasury.

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

The gift of prophecy, 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 Oil, which [ 2] anointed 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 clothes.

In the first Temple was the holy free, but not in the [ 3] second.

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

The first Temple was destroyed fore three sins ( say the Jews) for Idolatry, Incest, and shedding of Innocent blood. But the second Temple, they say, was destroyed, Propter shinnath chinnam, odium immeritum, vndeserved hatred; and because this sin 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 upon a stone in it.

How differed the Temple of Jerusalem from other Temples?

Locus, a place, is considered two manner of ways: [Answ.] 1. Locus vt locus, a place that isd only a place, & locus vt sic, a place in such a respect, (as the Schoolmen speak.) The Temple of Jerusalem was Locus vt sic, that is, it was Medium divini cultus, A mean of God's worship: it was a part of their ceremonial worship, and a type of the body of Christ, as he says himself; Destory this Temple: therefore they were bound to set their faces towards it when they prayed. Our Temjples are but Loci vt Loci, 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 only, because the Saints meet there, and if the Saints meeting were not in them, they were but like other common places. The Temple of Jerusalem sanctify dthe meeting of the Saints, but the meeting of the Saints sanctifies our Temples; they might not buy nor sell in the Temple of Jerusalem, because it was the house of Prayer: the Moral reason obliges us 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 not by command.

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

It is generally held, That the Synagogues were not [Answ.] in Jerusalem, till after the Captivitie. 2. If the Psalmist speaks there of the SDynagogues, then they may be called God's Synagogues, because the Lord approved them, although he copmmanded them not.

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

In their situation; for, as the Temple stood upon a hill, so they set their Synagogues in the high?st place of the Town and for this they alleged Pro. 8. 2. Wisdom hath built her Palaces upon high places.

In the Temple there was the high Priest, and his Sagan, [ 2] or second high Priest: so in their Synagogues they had 〈 in non-Latin alphabet 〉 Sosthenes; and sometimes a second 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 of the Synagogue: as he who delivered the Book 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 again, into the Court of the men, and the Court of the women. So in their Synagogues, the teachers sat by themselves; the men sat by themselves in ranks, one above another: And James seems to allude to this form; If there come a rich man, ye bid him sit up higher: if a poor man, ye bid him sit down lower: the wome sat by themselves. the women sat by themselves.

As in the Temple, the people's faces were towards [ 4] the Ark, so in the Synagogue they had an Ark, wherein they keep the book of God, and the people's faces were towards it.

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

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

They wrote above the doors of their Synagogues, Psal. 118. 20. Haec est porta Domini, iusti intrabunt eam, This is the gate of God, the just shall enter in thereat. And again, Precatio sine intention, est sicut corpus sine anima: Prayer without intention, is as a body without a soul.

PARAGRAPHE III.

THey had a place wherein they prayed only.

It was a place, different from their Synagogues and the Temple. In it they prayed only; 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 be called an Oratory.

Their Synagogues were only within the Cities, [ 2] but these places of Prayer were without the Cities, Acts 16. 13.

The Synagogue was reckoned a more holy place by [ 3] the Jews, then the place of Prayer: for in their Synagogues they might do no servile work, they might make no reckonings in them: but in their house of Prayer, after the Prayer was ended, they might do any civil work. He to whom the 〈 in non-Latin alphabet 〉 , or house of Prayer belonged, was called Pomarius, a seller of Apples; and his inscription, was this, Pomarius à 〈 in non-Latin alphabet 〉 , the Apple-seller over-seer to the Oratory. The learned think, that he was called Pomarius, because the sold Apples in it. The Jews used to give alms, and the poor using to come there to receive their alms, (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 Juvenal takes it, when the saith, Satyr 5.

PARAGRAPHE IIII.

GOD expressly commanded, that there should be no Temple built for his Worship, but in the place which he should choose.

There were two Temples built without Jerusalem, contrary to God's ordinance; the Temple of Samaria, and the Temple of Heliopolis, in Egypt.

The occasion of the building of the Temple of Samaria, was this: Manasseh, the Son in law of San-Ballat, affecting to be high Priest in Jerusalem, and being refused, his father in Law built a Temple upon Mount Garizim, and made him the high Priest of it: there they erected a false worship, and separated themselves from the Church of the Jews.

Hence it was, that the Jews so hated them, and they the Jews. Sirach. 50. 25. There be two manner of people that mine heart abhorreth, and the third is no people; they that sit upon the Mountain of Samaria, the Philistines, and the foolish people that dwell in Shechem.

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

The seond, were the Philistines, who were mere Pagans.

The third, were the Shechemites, who fled away with Manasseh, out of Jerusalem into Samaria.

The Samaritans hates the Jews also: for Josephus testfies of them, when matters went prosperously with the Jews, they said then, they were come of Abraham. But when the Jews were under the Cross, then they used to derive their pedegrees from Babel, and other Nations.

In the days of Ptolomaeus Philomater; Sabbaeus and Theododstus, two Samaritans, kept a disputation at Alexandria, against Andronicus, and other of the Jews, for Graizim, and they for the Temple of God, which stood upon Mount Moriah: both parties swearing by God, to bring proofs of their assertion out of the Law.

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

The Samaritans could allege for themselves nothing, (and what marvel; For they worshipped they knew not what:) Therefore the King adjudged them to die, as Josephus testifies.

Baronius laboreth to prove out of this Story, that succession is the mark of the Church, against Heretics and Schismatics; because they proved the Church of Jerusalem to be the true Church by succession only: but Josephus sets down the distinct arguments, whereby they proved their Church to be the true Church. He leaves out the principal argument (the Law) and argues only succession: local sucession without the truth, is nothing.

Christ (John 4) ends this controversy, telling the woman of Samaria, That neither in this Mountain, nor at Jerusalem, men should worship, &c.

PARAGRAPHE V.

THE occasion of the building of this Temple, was 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 Isaiah, taking Cheres the Sun, for Heres Destruction.

It was not lawful for them to build a Temple in Egypt, for God expressly forbad them, to go back again to Egypt.

Of these two Temples, the Samaritan was the worst: for it as heretical altogether; it acknowledged not Jerusalem at all, and the Jews held them execrable: but the Temple of Heliopolis was not idolatrous, nor heretical, they kept the substance of the true worship [ 1] with the Jews; they sent gifts to Jerusalem yearly, but they were schismatical. Jerusalem 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 Jews worshipped God, entirely, and in unity. They worshipped God; this distinguished them from the Pagans, who are not of the Church. They worshipped God entirely: this distinguished them from the Samaitane heretical Church. They worshipped God in unity: this distinguished them from the Samaritan heretical Church. They worshipped God in unity: this distinguished them from the schismatical Church of Heliopolis.

PARAGRAPHE I.

THE ordination of the Priests, was instituted by God, with solemn and significative ceremonies.

No man takes this honor upon him, but he who is called as Aaron. So, To fill the hand of the Priest, was to consecrate him.

It was their custom that day, that the Priest was ordained, they took the flesh of the sacrifice, and put it in his hand; to signify, that he had power then to sacrifice: and from that custom it is, when we ordain a Minister, we give him to book of God in his hand, to signify, that now he hath power to teach the word of God.

This filling of the hand, is usually called consecration: [ 2] the Greeks translate it 〈 in non-Latin alphabet 〉 , perfection, because the Priest was then authorized to do his office. And this word, Hebr. 7. 28. is applied by the Apostle to Christ, who was persited forever, as our high Priest.

This filling of the hand shows, that none might minister [ 3] before the Lord, unless 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 applied to the [ 4] Priests of Jeroboam: likewise, this lets us see, that there may be some outward form 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 five things.

First, in his person; secondly, in his annointing; thirdly, in his apparel; fourthly in his marriage; fifthly, in his death.

In his person, there must be no blemish in him. Hegesip. tstifies, how Antigonus cut off both Hircanus his ears, tha the might be high Priest no more; if the case should fall out otherwise, and the Jews should recover their liberty again.

They would admit none to be high Priest, who had a blemish in his body; yet they admitted him to be a high Priest, who was a Sadduce, and denied the immortality of the soul: this was in corrupt times.

Antonius the Anchorite, cut off his own nose, that he should not be chosen Bishop upon this ground. Hece is that question; Liceat ne seipsum admutilare.

The Heaten observed this also in their high Priests: when the Temple of Vesta was burning, Metellus the high Priest, ran in to save their Paladium, he loseth his eyes in the fire; he was not permitted to be high Priest anymore for that: If they would have no blemish in their sacrifice, far less in their Priest.

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

During the second Temple, the Oil which anointed the high Priest, was wanting; therefore the high Priest in the second Temple, was called, Merubba begadim, multiplicatus vestibus, The man with the many clothes: They called him not, The anointed of the Lord, but, the man with the many clothes: because he had five 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 apparel, he was a type of Christ: his Crown signifieth his kingly office; his Vrim and Thummim, signified his Priestly office; and his Bells, his Prophetical office.

So Christ is seen by Ezechel, walking amongst the midst of the Angels, as a King: clothed in white, as a Priest; and an Inke-horn hanging at his girdle, as a Prophet: as a Priest he wore a Miter; amongst the heathen, the Auguties had their Lituus, like a thrown Turbet; The Emperors had their Paludamentum, their robe Royal; and the Kings had their Diadem, or Crown.

Thou art the holy one of God: Here is an allusion to the high Priest, who had, Holiness to the Lord, written upon 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 〈 in non-Latin alphabet 〉 : none might wear it but the high Priest, in the day of expiation: therefore Hegesippus and Epiphanius are mistaken, who think, that James the Apostle wore this ornament, which was proper only to the high Priest; and so is Eusebius mistaken, who holds him to have been 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 wear linning; and out of their service, woolen clothes.

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

The high Priest did two things, 〈 in non-Latin alphabet 〉 , Things which pertained to God: & 〈 in non-Latin alphabet 〉 , And things which pertain to us. The things which he did from God to us, were represented by his Vrim and Thummim: the things which he did from us to God, were represented by his breast-plate, carrying the twelve stones upon it.

PARAGR. III.

CIrcumcision was the seal of the Covenant, to the people of God.

Gen. 17. 10. This is my Covenant, which ye shall keep between me and you.

Circumcision was instituted by God the eyght day.

Gen. 17. And every male child of eyght days old among you, shall be circumcised.

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

Luke 2. 21. But when the eight days were fulfilled, [Object.] they came to circumcise the child?

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

Circumcision being the seal of the Covenant, it was a a fearful thing to renounce it.

Antiochus persecuted the Jews very hotly, and tried them to be Jews by their Circumcision; they to conceal their Judaism, caused to draw their foreskin: and the Apostle, 1 Cor. 7. 18. alludes to this form; Art thou circumcised, draw not the fore-skin. This might be done by Art, Epiphanius testifies.

The Egyptians, after the death of Joseph, neglected circumcision, for the hatred which they had against the Israelites, and the Israelites living in Egypt, neglected [ 1] it also; therefore Joshua calls this Opprobrium Egypti, the shame of Egypt, when he circumcises them at Gilgal. [ 2] Secondly, when they denied circumcision; this was called Opprobrium Antiochi, the shame of Antiochus. [ 3] Thirdly, when they were circumcised in the flesh, but not in the Spirit: this was called Opprobrium Iudaei, the [ 4] shame of the Jew. Fourthly, when they were circumcised in the flesh, and in the Spirit, it was called Laus Iudaei, the praise of the Jew.

Why did the Christian Jews draw their Praepuce in [Quest.] the Apostles days, seeing there was no danger of persecution, as in the time of Antiochus?

When they were converted from Judaism to Christianity, [Answ.] there were some of them so ashamed of their Judaism, that they could not behold it; they took it as a blot to their Christianity: or the meaning of the place may be, that they should not be discontented that they are Jews; providing, that by faith they embrace Christ: for, There is no difference betwixt Jew and Gentile with Christ.

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

Therefore these are not circumcised do the rightend, who circumcised themselves, either for fear, as Ester 8. 17. Many became Jews. The seventy translates it, Many were circumcised: or for covetousness, as the Shechemites; or for credit, as the Egyptians and Edomites. The Prophet Jeremiah calls these Circumcisos in Praputio, that is; although they be circumcised in the flesh, they are still in their Praepuce, and uncircumcised before the Lord.

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

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

Therefore the Jews who bury their Infants (who die before the eight day) before the door of their Synagogues, and not with the rest, mistake this place: and so do the Papists, who think all Infants not baptized, to be secluded from the kingdom of God: He who de • iseth his circumcision, shall die the death of the uncircumcised. So he who contemns his Baptism. It was a good decree of the Council of Backara, which ordained that those who despied their Baptism, and died; and those who hanged themselves, should be buried together, as both guilty of soul murder. Upon this necessity, there were some who baptized them after they were dead, and put the sacramental bread in their mouth, as their viaticum. When they circumcise their child, they 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: that is, She hurt, membrum virile eius; as, Touch not my anointed, that is, hurt them not: and his feet they take, Promembro virili, a man's yard; as Isaiah, Pilus pedum, id est, pudendorum: so the Chaldee Paraphrast, paraphrases the place.

When they circumcise the child, they set a void chair for Elias, misapplying the words of Malachi; Behold, Elias shall come as a witness: and so they call upon Elias.

Mark how God in justice plagues them, calling upon Elias, because they mocked our Lord, and said; He calls upon Elias.

They had witnesses in their circumcision.

Isaiah 7. Take unto thee faithful witnesses. This witness was called Sandak, susceptor pueri, & per Synecdochen, Baa • berith, Dominus foederis, Lord of the Covenant, who promised in the child's name also.

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

Scotus marks well the periods of circumcision; the first period was, from the institution of it, to the time that Christ was baptized; all this time it was Sub praecepto, under the Law: and it was Necessaria & vtilis, necessary and profitable: the second period was, from the baptism of Christ, until the promulgation of the Gospel, Go teach all Nations, baptising them. In this period, it was Vtilis sed non necessaria, profitable, but not necessary: the third period, from the promulgation of the Gospel, to the destruction of the Temple, (which was the Wardrope of the ceremonies.) In this period, it was Licita sed non vtilis, lawful, but not profitable: the fourth period, was from the destruction of the Temple, or rateher from the Council of the Apostles until now; then it was altogether Illicita, unlawful: then it was concision, and not circumcision.

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

First, as Scotus speaks, it was Sub praecepto, sed non sub consilio: Under the Law, but not under the council: then it was Sub consili • , sed non sub praecepto, Under the Council, but not under the Law. When it was Arbitrarie; 1. It was Necesse esse, needful to be: 2. It was Non necesse esse, not needfll to be: 3. It was Necesse non esse, no ways needful to be.

PARAGRAPHE IIII.

THE Passover was a Sacrament, sealing to them their spiritual deliverance by Christ, and their temporal deliverance out of Egypt.

Exod. 12. 14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the Lord.

In the preparation to the Passover; first they had Inquisitionem fermenti, The searching out of the Leaven, upon the fourteenth day of the month, from the sun rising to the fourth hour. Secondly, they had Exterminationem fermenti, The rooting out of the Leaven, from the fourth to the sixth hour; in this time they cast in out of the house, and burns it from the midday; not only the use of it is discharged, but also the very looking upon 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, nullum esto, tanquam pulvis terrae aestimator: All the Leaven whatsoever is here in my power, which I neither saw nor have 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 up in their children a desire to leavened Bread; (for they used no Bread ordirnarily but leavened bread:) So when they speak of a Sow, they call her Dabar achar, another thing: the Greeks express it better, 〈 in non-Latin alphabet 〉 , And unhappy thing: This they do, 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 Passover, to cast it out, not to look upon 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 eat our Passover, we should detest it, consume it, and not let it once be named amongst us.

The Heathen, before they were admitted to the mysteries, they did five things to them: the first, was Purgatio communis, the common purgation: secondly, Purgatio reconditior, more inward: thirdly, 〈 in non-Latin alphabet 〉 , when they might stand and behold the mysteries a far off: fourthly, Initiatio, when they were partakers of the mysteries: fifthly, they were called 〈 in non-Latin alphabet 〉 ; that is, Perfect in the mysteries of the God's.

Dionysius distinguisheth the whole action of the receiver in three parts: first, 〈 in non-Latin alphabet 〉 Purgatio, a cleansing: secondly, 〈 in non-Latin alphabet 〉 initiatio, a beginning: thirdly, 〈 in non-Latin alphabet 〉 consummatio, a perfection. When they first received the Sacrament, it was called initiatio; when they came to the full knowledge of the mystery of the Sacrament, it was called consummatio.

PARAGR. V.

WHen they prayed, they usually stood.

Abraham stood before the Lord: that is, Abraham prayed. So, The Publican stood a far off and prayed.

The Jews say, Sine stationibus non subsisteret mundus: The world could not endure without standing: And Gnammuda, standing, is one of the seven names which they give to Prayer.

The Ethiopian Christians at this day, have pillard of wood made to rest them upon, when they stand at their prayers, because their Liturgy is long.

When they prayed, they looked with their faces towards the sanctuary. If they pray toward the City which thou hast chosen.

The Ark was set up in the West end of the Temple, that it might be opposite to the Heathen worship: For they commiteed abomination, Ezekiel 8. when they prayed with their faces towards the East; these were called Samsaioi, Sun-worshippers, because they looked towards Shemesh, the Sun. But the Christians, that they might not seem to Judaize, set their faces towards the East when they prayed; or rather, because Christ, Luke 1. 78. is called 〈 in non-Latin alphabet 〉 , The Sun rising from the East.

When they prayed their heads were covered.

They say, that a man ought to cover his head when he cometh before the Lord as ashamed, and the woman always to have her head covered, because she 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 cover her head.

PARAGR. VI.

THeir Music, was either Instrumental, or Vocall.

Their Vocall Music had four parts (answering to our four parts of Music) Sheminith, octava: which was the lowest part (answering to our Base:) secondly, Gnalamoth, Virginalis vox, (answering to our Triplex:) thirdly, Labhen, Psal. 9. 1. Inter vtrumque, (answering to our Tenor, and Counter-tenor.)

Their Instrumental Music, was: first, Shalishim, 1 Sam. 18. 6. An Instrument of Music with three strings: secondly, Shusan, Psal. 61. 1. Hexachordon: An Instrument with six strings: thirdly, Sheminith, Psalm 4. An Instrument of eight strings: fourthly, Ganshar, Psal. 92. Decachordon, An Instrument of ten strings.

The Lord blames much their profane Music.

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

Vitruvius marks out of Aristoxenus the Musician, that there were three sorts of Music; first, that which the Greeks call 〈 in non-Latin alphabet 〉 , which was the grauest and the saddest, and settled the affections; such was the Music of the Lydians, drawing the Notes long, consisting of Spondaus, or two long: that Music which Elisha called for, 1 King 3. 15. was this sort of Music, and Augustine commends it most; This was used in the days of Athanasius, in the Church of Alexandria, and in this sort, they seem rather to read then sing.

The second, they call 〈 in non-Latin alphabet 〉 , which served to raise up the affections when they were sad: as the first served to press down the affections; and it consisted of Dactylus, one long, and two short: this sort of Music the Dorians used; Of the sort Solomon speaks, Ecclesiastes 2. 8. Schidda, fractio, A breaking; because with the temperature of the voices, one of them brake another as it were: this sort of Music is not to be secluded out of the Church neither: of which James 4. saith, If any man be merry, let him sing Psalms: This sort of Music raises the affections.

The third sort, they called it 〈 in non-Latin alphabet 〉 , coloured Music, with a subtle kind of breaking and quivering of the Notes, which is a light sort of Music, tending to stir up the affections to lasciviousness, consisting of Tribrachys, or three short, which was used amongst the Phrygians, wherefore they were infamous, as Boetius testifies. This the Prophet Amos blames, and it is not to be admitted in the Church. Cicero saith, Mutatâ Musicâ: mutantur mores, itaque curandum vt Musica quam gravissima & sedatissims retineatur: Music being changed, manners are changed; therefore we must take heed, that the most settled and grave Music be kept. If there be such need of settled Music in the Common-weal, much more in the Church.

They sang the 22. Psalm every morning, when the morning sacrifice was offered: therefore in the inscription of the Psalm, it is called Psalmus matutinus: it began with the words which Christ uttered upon the Cross; My God, my God, why hast thou forsaken me?

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

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

PARAGR. VII.

GOD would have his people a holy people • therefore he would suffer no unclean person to dwell amongst them.

For to understand their Excommunication the better, we must mark that the Campe in the Wilderness was divided in three parts: first, the Campe of Israel: secondly, the Campe of the Priests and Levites: thirdly, the Campe of the divine Majesty.

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

The lesser Campes, were either the Priests, or God's.

The Campe of the Priests, was from the Proch inward, [ 2] to the holy place, distinguished by the first veil called Gebhue cohanim, terminus sacerdotum, The limits of Priests; not, but that it was lawful for the Priests to go into the holy place also, when they offered Incense, or dressed the Lamps: but their special abode was in the Court of the Priests; so the people might come sometimes into the Court of the Priests, but their usual abode was in their own Court.

The Campe of the divine Majesty was from the [ 3] first veil inward, containing Sanctum, and Sanctum Sanctorum: The holy and holiest of all.

He who was defiled of Leprosy, 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 again.

He who was defiled of an issue, was removed 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 removed out of the Campe of God; the Priest who had [ 3] touched the dead, might not enter into the holy place, until 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 near to him.

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

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 the New Testament they were called 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , they hold that Enoch instituted it, Jude verse. 14. It was called Samatha, from Sem-atha, God comes: Sem, nomen, A name, they put for Jehovah; Atha venit, He comes. The Syrians call it Maran-atha, Dominus venit, The Lord comes. This sort of excommunication, the people of God used against the Amalekites. Targum, Cant. 2. Contriverunt Amalek per diram imprecationem Domini. They bruised Amalek by the fearful cursing of the Lord.

PARAGRAPHE I.

GOD instituted the Common-weal of the Jews, having always a special relation to Religion: for this respect God had a regard unto particular persons of the Heathen, who were strangers to his Covenant, that he might make them true Proselytes; as is seen in Job, Rahab, Naaman, &c.

There were three sorts of strangers amongst the Jews.

The stranger, who was a stranger by birth, Religion, 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 abstain from outward offense, not to labor upon the Sabbath; although he was not converted, yet they suffered him to dwell amongst them: they were to take no usury 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 called Ger, or Geretzedeck, advenaeiustitiae, Strangers of Justice: and the New Testament Proselytes, from the Greek word 〈 in non-Latin alphabet 〉 : as ye would say, Adscititiae, numbered in; and Levim cohesores, adhaerers, Isaiah 65. 3. from Leva adhaerere: for as the Levites cleaved to the Priests to help the, so the Gentiles did cleave to the Jews to make one body with them. Psal. 115. O Israel trust in Jehovah, O house of Aaron trust in Jehovah, yet that fear the Lord, trust in Jehovah. The church is distinguished here in three parts; Israel for the body of the Common-wealth: The house of Aaron, for the Priests and Levites: Those who fear the Lord, for the strangers and Proselytes: so Jethro a Madianite by nature, is called an Israelite.

A stranger, is first, he, who is not an Israelite. 2. A stranger 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 near 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 Jews dealt with the Gentiles, when they were [Doctrine. 1] out of the covenant; so should we deal with them now, when they are out of the covenant: when we were out of the covenant, they said, Cant. 8. 8. We have a little sister, what shall we do for her: so when they are out of the Covenant we should say: We have an elder brother, what shall we do for him, Luke 15. 52.

Those Jews who are strangers by birth, religion, and [Doctrine. 2] affection, who rail against Christ, and hate Christians, are not to be suffered to dwell amongst the Christians: Those Jews who are strangers by birth and Religion, but not in affection, (that is) who would be content to live amongst the Christians; not giving any offense, although they be not converted, yet we should suffer them for a time, peaceably to dwell amongst us, and lay no hard taxations upon them, that they may be drawn to the Christian faith But those who are Jews by birth only, but neither in affection, nor religion; they should have all the privileges 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 only by washing and sacrificing of two Pigeons: and they say, the Jew is known by three things; by Circumcision, the Sabbath, and his Phylacterie.

Men Proselytes, were Naaman the Syrian, Arannah the Jebusite, Cornelius the Eunuch, & such who were called religious, and many of the Gentiles, who sent gifts to Jerusalem.

Women Proselytes; were Iesephs wife, Zipporah, Moses his wife, the two Mid-wives of Egypt, Rahab, Ruth, Jael.

There were some, whose father was a stranger, and their mother a Jew, or contra. Levite. 24. If any of the parents were converted, and themselves not converted, he was called Gneker, radicatus, taken root amongst the people of God, but not in Religion; such was that blasphemous Egyptian, who was not of the Jewish religion.

Paul says of him self, that he was Hebraeus ex Habraeis, that is, Both of Father and Mother Hebrews.

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

No, but Free-men: Amongst the Romans, those [Answ.] who were Libertini Free-men, their children were not Libertini, but Ingenui, in-bred: so these who were Proselytes amongst the Jews, their children were not Proselytes, but Jews; 〈 in non-Latin alphabet 〉 , but not 〈 in non-Latin alphabet 〉 , as their Parents.

Those who were of the posterity of David, by their father, were called Aechmalotarchae, the chief of the Captivitie: and those who were of the house of David by their Mothers side, were called Principes, Chief. They were distinguished in Babylon: the first was called Rabbana, chief on the Mothers side: the second, Rabban, chief on the Fathers side.

PARAGRAPHE II.

IN homage, that they held Canaan of the Lord, (therefore Isaiah 1. it is called Emmanuels Land) they paid their first fruits, and their tithes.

They paid two sorts of first fruits to the Land: The first sort, were called Resheth, principium, or first; Numb. 18. 2. They paid but a little quantity 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 handful of the ears of the corn, 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. Give the Lord his honor with a good eye, and diminish not his first fruits. Here he alludes to their custom, that he who was of a good eye, paid one of forty: he who was of a middle sort of eye, paid one of fifty: but he who was of an evil or covetous eye, paid one of sixty. In this Opticke, ye may behold the several degrees.

• Oculus

  • Tobh, Bonus, Good:	paid one of	40.
    Benonijon, medius, Mean:	50.
    Rangh, malus, Evil.	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 give no less then one of sixty, was Ezech. 45. 13. • extabitis Epham ex Hhomer. Thou shalt take the sixth part of in Epha out of the Hhomer. The seaventie translates it Corus: the several degrees of their measures, are set down in this view.

• Hhomer sive Corus continet: A Homes contains:

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

Sextare Epham ex Hhomer, To take the sixth part of an Epha out of an Hhomer, is to take the sixth part of an Epha: for an Epha contains three Sata. The good eye paid three Cabs, or half a Satum out of an Epha: the middle eye paid two Cabs, and an evil eye paid one Cab: according to our measures, an evil eye would have paid out of a Chaulder, four pecks almost: a middle eye, five pecks almost: a good eye, almost six pecks.

They used great solemnity, when they carried up their first fruits to the Lord.

Isaiah 30. 29. Ye shall have a song in the night, when an holy As:s:embly is kept, and gladness of heart, as when one cometh up with a Pipe into the Mountain of the Lord.

When they carried up their first fruits to Jerusalem, they had a Bull going before them, whose horns were gilded, and an Olive Garland upon his head, and a pipe playing before them, until they came to Jerusalem; Psal. 22. I rejoiced when they said, we will go up to the Mountain of the Lord.

PARAGR. III.

THey paid sundry sorts of Tythes to the Lord.

The first Tythe, they paid it at home to the Levites in kind; and this was called Magnashar rishon, decimae prima, The first Tythe.

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

Then they paid a second Tythe, which they were [ 2] not bound to pay in kind, but to carry money with them to Jerusalem, and there to buy more again: which they offered to the Levites there: this was called Magnashar hasheni, the second Tythe; and 〈 in non-Latin alphabet 〉 , A-thanksgiving.

Then the thing which was left, the Husbandman might use as his own; this the Heathen called Pollucta, de sacro eximere, & populo exponere, To exeme from holy things, and give it to the people.

Then they paid the Tythe of the third year, called [ 3] Magnashar hashelisha, decima tertia, The third Tythe: or Magnashar Gnani, 〈 in non-Latin alphabet 〉 , The poor folks Tythes. This year was called, Annus decimae, The year of the Tythes, Deut. 26. 12. Deut. 14. 28. Amos 4. 4. After three days bring your sacrifices, (that is) after three years; as Levite. 25. 29. These were called, Decimae triennales, The third years Tythe▪ Tobia 1. 8. But the third years Tythe I gave it to w 〈…〉 it was due.

When they paid this third years Tythe, they paid not the second Tythe: this Tythe they paid at home to the poor; but the second Tythe, they paid it at Jerusalem to the Levites.

The first and second year, they paid the first and second Tythe: the third year, they paid the first and third Tythe: the fourth and fifth year, they paid the first and the second Tythe: the sixth year, they paid the first and third Tythe: the seventh year the Land rested.

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

Whatsoever passeth under the Rod, the tenth shall be the Lord's.

It was the custom, when they tythed their flocks or herds, that they shut up their young within, and set the dams without; and the Levite stood without, with a rod in his hand, marking the tenth: then he said; This tenth is the Lord's.

Mark the great liberality of God to the Levites and Priests, where he says in Malachi; Did any kindle fire, or shut the doors of my Temple for naught, saith the Lord: for as they lived under the Law by the Altar, 1 Cor. So. should Preachers now live by the Gospel: but in some places, many hath scarce the allowance of Michaes Levite, Judge. 17. 10. Ten Shekles of silver, a suit of apparel, meat and drink.

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 twelve; here they respected the number of the Tribes: The first was a political sort of Tythe, the other Ecclesiastical.

When Christ says to the Pharisees, Math. 10. Woe be to [Quest.] you which Tythe: whither means 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 Pharisees thought it a work of merit 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 been in this to gather their Tythes?

But were there any Pharisees, but teaching Pharisees?

Yes, there was of both sorts, both teaching and not [Answ.] teaching; they were a Sect, of the which there was some Laicke Pharisees, (as we call them) therefore the learned mark well, that they were not called Porushim, docentes, Teaching; but Parushim, 〈 in non-Latin alphabet 〉 separati, Seprate: a sect of people, who thought themselves separate by holiness from others.

PARAGRAPHE I.

THey had special places appointed for the education of their youth.

The places where they taught, were called Gebaoth hills: so, The hill of Phineas, because the college stood upon an hill; so Judges 7. Collis More, id est, doctris sive docentis of the teacher: so 1. Sam. 19. Collis Dei, God's hill. 2. Sam. 17. 18. Naioth, pleasant places: Targum expones it, domus doctrinae, The house of doctrine: So they had a place in Jerusalem, called Mishne, A College: In this College, they studied the repeating of the Law.

After the captivity, Colleges were appointed to receive strangers, and they were called Labrothenu, which is corruptly read, the Libertines: for Lubar, signifies an high place, such as their College stood upon.

After the destruction of Jerusalem, they had their University in Tyberias; and in the time of Antoninus, two hundred and twenty years after Christ, they writ the Hierosolymitan Talmud: after the death of Rabbi Judah the holy, who was the principal of that University, learning decayed by piece and piece there: But in Babylon, there were three famous Universities Neharda, Sora, and Pambeditha, four hundred and ninety years after Christ, the Baby lonick Talmud was written by them.

In these Schools, the Lord gave a special token of his presence.

Jonah fled from the presence of the Lord: that is, from the School of the Prophets.

The College of the Prophets, was called, The presence of the Lord: so was the visible Church. Cain was cast out from the presence of the Lord: that is, from the visible Church: For the visIble Church and the Schools, are the places where God manifests himself most.

They had sundry sorts of Teachers.

Where is the Scribe, Where is the Disputer, and where is the Wiseman?

The Apostle alludes here to three sorts of Teachers, which where amongst the Jews; first, the Scribe, who handled the Text; secondly, the Disputer, who sought out the mystical 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 gave themselves to study Physic, and to search the secrets of nature; therefore Hircanus and Aristobulus made a Law, Qui aluerit suem out didicerit sapientiam Graecorum maledict us esto, who feeds a hog, or learns the wisdom of the Greeks, let him be accursed: they called Philosophy and Physic the wisdom of the Greeks.

They taught their Scholars two manner of ways, first by continual speech of the Master, or else by Interrogations and Answers.

When Christ taught his Disciples, he taught them on the Mountains by a continued speech, so when he taught the people out of Peters ship: sometimes by Questions and Answers: either when they asked Christ, as when the young man said to Christ, Master, what shall I do to inherit eternal life? or when Christ asked them, the people's opinion of him: Whom say the people that I am, Math. 16. 13.

This form of teaching, was either 〈 in non-Latin alphabet 〉 , for the refutation of errors: or 〈 in non-Latin alphabet 〉 , for establishing the truth. When he refuted the opinion of the people, some holding him to be Jeremiah, some John the Baptist, and someone of the Prophets; this was 〈 in non-Latin alphabet 〉 , and by the confession of Peter, establishing the truth: this was 〈 in non-Latin alphabet 〉 .

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

When they taught their Scholars, they were said to give, Prov. 9. 9. and the Latins following them, said; (Sed tameniste Deus quisit da Tytyre,) But O Tytyre, tell 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, Receive my instruction, that is, learn: So Mark 1. 22.

They taught their Scholars according to their capacity and age.

At five year old, he is Ben Mickra, The Son of the Law; they set him then to read the Law: when he is ten eyare old, they set him Le-mishna, (that is) To the Text of their unwritten Law: when he is thirteen year old, then he is Bar Mitzvah, filius praecepti, The son of the precept, then he receives the Passover, and is purified: when he is sisteene year 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 Scholars, the beginning or ending of Ezekiel, nor the beginning of Genesis, before they were thirty years of age: the one containing their Physickes; the other their Metaphysics.

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

Those who learn of young Masters, are like those who eat Grapes before they be ripe, or like those who drink new Wine: But those who elarne of skillful old Masters, are like those who eat ripe Grapes, or drink old Wine.

PARAGRAPHH II.

THE Doctors of the Jews were content at the first with their bare names, as Abraham, Isaac, and Jacob.

About the birth of our Lord, or not long before, they took the Tiel Rabbi: and not content with that, some of them got special Titles; one was called Hagnolam, lux mundi, The light of the world. Rabbi Judah, 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 help. 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, Wisdom is justified of her children: Here he alludes to the Pharisees, who were called Wise, and their Scholars were caleld their Children: howsoever, they and their children rejected true wisdom; yet the children of wisdom would justify her. When they were about to teach, they said; 〈 in non-Latin alphabet 〉 , that is, This day the Wise-men will teach Traditions.

When they took these glorious Titles upon them, they disdained the people.

John. 9. 49. These who know not the Law.

They called them Gnam Haharetz, populus terrae, People of the earth: they made no more reckoning of them, 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 lie with such a one, as to lie with a beast. They had a peculiar sort of apparel, which they used different from the clothes of the common people, therefore they said; Vesles populi terrae conculcation Pharis aeorum, The clothes of the people of the earth, are the foot-stool of the Pharisees.

When the holy Ghost revealed not himself, any of the four manner of ways, spoken of before: then they took these glorious Titles to them; so when darkness came in into the Primitive Church, then they took glorious Titles to them. They called one Comestor, quod devoraverit scripturam, Eater, because he did eat up the Scripture. Duns. Scotus, they called him, Lumen veritatis, The light of verity. Occam his Title, was Venerabilis incaeptor, quod novam formam Philosophandi inceperit, Reverend beginner, because he had begun a new form of Philosophy. Thomas Aquinas, Angelicus Doctor, A teacher like an Angel: and as they disdained the people, counting them beasts, so did the Popish Church: If a beast touch the Mountain, it shall be killed: (that is) says Innocentius the third, If Laics meddle witht he Scripture, they shall be killed.

PARAGR. III.

AT the first they were called the Sonens of the Prophets, 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 Scholars were taught, in token of humility they sat at their masters feet.

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

It was for this, that their School was called Ieshiba, Sesslo, A sitting: from Iashab, seder, to sit: and they have a saying, Collocate filios vestros inter genua sapientum, & corum verba bibite cum siti: Place your children betwixt the feet of the wise, and drink in their words with thirst. And again, Pulverizate in pulvere pedum eorum: sit in the dust of their feet.

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 upon him.

They ascended by degrees in learning.

All the time that the Scholelr sat at his masters feet, he was called Talmid Chakam, discipulus sapientis, The scholar of the wise: and Katon, minor, young: and this time was called Katon, minoritas, in tutorie; then he was only called Ben Bethir, The son of Bethir. Secondly, he was Graduate, his master laying hands upon him, then he was called Bachur Chabhir, 〈 in non-Latin alphabet 〉 socius, A Companion to the Doctur, now he was called Joshua Ben Bethir, Joshua the son of Bethir, his own name is prepon'd; but he sat still upon the ground. Thirdly, imposition of hands was given him again, and so he was master of Art: then he was Samuch, licentiatus, Licentiate; or Promotus, promoued, and his Promotor was called Somech, 〈 in non-Latin alphabet 〉 , imposer of his hands: now he is called Rabbi Joshua Ben Bethir, master Joshua the son of Bethir.

It is true, that Christ being but twelve years of age, sat amongst the Doctors for his rare gifts; but is was not permitted for others so to do.

God instituted degrees of learning in the Levitical Law. From 20. to. 25. they were 〈 in non-Latin alphabet 〉 , 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 schools. First, they were 〈 in non-Latin alphabet 〉 solutores, Resolvers of doubts: Secondly, they were 〈 in non-Latin alphabet 〉 , Prosolutores, Resolvers of hard Questions: Thirdly, 〈 in non-Latin alphabet 〉 , Deciders of Controversies.

There was great modesty in the Scholars at those times.

They called only themselves Talmid chakam, discipulos sapientum, Disciples of the wise, and their greatest title was Talmid tora, discipulus legis, a Scholar of the law. The Greeks followed their modesty. At the first, those who went to Athens to study the first year, they were called 〈 in non-Latin alphabet 〉 , wise. The second year, Bot 〈 in non-Latin alphabet 〉 , lovers of wisdom. The third yerae, they were called Rhetores, Rhetoricians. The fourth year, they were called 〈 in non-Latin alphabet 〉 , fools, the more they knew, the less they thought of themselves: it is but the shadow of knowledge which puffs up the wise of this world.

They went not out of the Schools, to undergo any public calling, before they were enabled to teach.

They wondered to see Saul prophecy upon a sudden.

Psal. 84. 8. de virtute in virtutem, from virtue to virtue: Targum paraphrases it, Mibbeth Midrasha, Lebeth Midrasha, that is, a schola in scholam, from degree to degree. Paul will not have 〈 in non-Latin alphabet 〉 , young plants to be teachers, and Nazianzen finds fault, Cum ante lanuginem docent senes, When they teach old men before they have hair en their cheeks. it is noted of the whelps of the Lioness, that those who have sharpest paws, they so prick the matrix of the mother, and make hast to be brone, that they never come to their full strength, but are weak all their days; whereas those who have not so sharp paws, stay till their ordinary time come, and gets full strength. So these Scholars, who through conceit of knowledge hasten to be out, pricking the matrix in which they are bred, come never to such maturity as others do, who stays their ordinary course. When the young Birds begin to flap with the wings, their feathers not being strong enough, they are said, 〈 in non-Latin alphabet 〉 , Irritum facere conatum, To make their enterprise folly: they will be 〈 in non-Latin alphabet 〉 , that is, To have their wings ready of fly before the be flidge: and they will seem to match the Eagle himself: so leaving their dams, they become a prey to the Kites. So it fareth with young Scholars, who leave their mother the University too soon, they become a prey to Jesuits and Heretics, their wings being too weak.

PARAGR. I.

THE day at the first, was called a natural day, beginning at the sun-setting, containing 24. hours.

In the which day I smote Egypt. Yet in Exodus it is expressly said, That they were killed in the night. Exod. 11. 4.

This day was called Gnerebh boker, Vespera mane in Daniel, the Greeks called it 〈 in non-Latin alphabet 〉 : evening and morning, night and day.

The artificial day was from the Sun rising to the Sun setting.

Why fit ye here all the day long from morning till night: so in John, are there not twelve hours in the day, that is, from the Sun rising to the Sun setting.

This was called by the Greeks 〈 in non-Latin alphabet 〉 : morning and evening, day and night.

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

The artificial day was divided into four parts.

The first, from the twilight till the third hour: the second to the sixth hour: the third to the ninth hour: and the fourth till night.

The Hebrews divided their night into three watches, and every watch had four hours. The first from the beginning of the night till the fourth hour, this was called caput Vigiliarum, beginning of the watch, Lam. 2. 19. the second, media Vigilia, the middle watch. Judges 7. 19. the third, Vigilia matutina, the morning watch. Exod. 14 14.

The Romans divided the night into four watches, and every watch had three hours. This division of the day(by the Jews) lasted until the captivity, where they learned the division of the day into hours.

Nabopolasar understanding of Hezekiah recovery, and how the Sun went back in his Diall so many degrees, began to divide the day into hours.

The hours in this Diall, are called vn-equal hours; not in this respect, that some hours in one day are longer or shorter then others are: but comparing one day with another, the hours are longer or shorter, according as the Sun ascends or descends from the Equinoctial to the Tropics.

This in-equality of the hours, and lengthening or shortening of the day, was known by the signs in the Zodiac, and the Suns removing from the one Tropicke to the other, having past the Equinoctial line; this in-equilitie of hours, with us here in Scotland would be very great: for our longest day on the South parts hath 18. Equinoctial hours, and our shortest day but six Equinoctial hours; so that if the in-equal hours were set on our Dials, there would be great in-equality; for, in Summer the in-equal hours, would contain an hour and an half of Equinoctial hours: and in Winter the unequal hours would be half Equinoctial hours. But in Indea when the day is longest, it hath fourteen equal hours, and when it was shortest, ten hours: Hence it is that there is but small odds in their in-equal hours.

These degrees upon Ahaz Diall, were half hours.

The Prophet gives him his choice, whether He will have the Sun to go ten degrees backward, or ten degrees forward. This cannot be meant of full hours, for the Sun doth not shine twenty full hours upon no Diall, unless the Diall were under the Poll. When the miracle was wrought, the Sun was at the fifth full hour. The Sun is brought back ten degrees, that is, five whole hours, then it comes forward again ten degrees, five full hours; then it goes forward two degrees to the sixth hour, that makes sixteen hours, then six hours to the Sun set: so that this day was twenty two hours prolonged.

This miracle seems to be wrought in the declination of the Sun, when it comes towards Capricorne, because when it is past the Equinoxe towards Cancer, it shows not twenty-four full degrees upon that Tropicke; for it gives no shadow on it till the third hour, and none after the ninth; therefore the King could not choose to have it go back or forward ten degrees upon it.

An hour is either a simple hour, or compound.

A compound, is the fourth part of a natural day, which hath four quadrants; everyone of these quadrants hath three simple hours, and it takes the denomination from the last of the three hours.

The first quadrant is from the Sun rising to the third hour, and it is called the sixth hour.

The third quadrant, from the sixth to the ninth, and it is called the ninth hour.

The last quadrant, from the ninth to the Sun-set, and it is called the last hour.

So Mark and Luke are to be reconciled: Mark. 15. 28. And it was about the third hour when he was crucified. Luke. 23. 44. And it was about the sixth hour when he was crucified: that is, when the third hour was ended, and the sixth hour beginning and not finished. The distinction of the great hours from the less, may be seen here.

PARAGRAPHE II.

THeir months consisted of full thirty days 〈 in non-Latin alphabet 〉 .

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

To express that the month had thirty days, Cleobolus propounded this riddle, of a father that had twelve sons, and every son had thirty children.

That is;

PARAGRAPHE III.

THey reckoned their eyare by the Sun in their civil affairs.

This year was divide in four tekuphaes or quarters. First, Nisan. 2. Elul. 3. Tizri. 4. Sehebat.

None of these properly was called tekupha except tizri, therefore it aws called exitus anni, vel revolutio anni, the endor returning of the year. As Exod. 21. Ye shall keep the feast of Tabernacles in the end of the year. Nisan was called conversio anni. 1. King. 20. 26. When Kings go forth to battle in the beginning of the year.

First, from Nisan, they reckoned their feasts, and the reign of their Kings: for if the King had been Crowned but a day before March, the month of Nisan or March, was said to be the second year of his reign: So his first year was ot always a complete year. They reckoned from this time their civil 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 seventh year of the resting of the land, and their Iubilies; and from this time they reckoned how long their trees were circumcised or uncircumcised; if a tree had been planted in the month of June, or in the end of August, it was reckoned for a full year: and Tizri began the second year of it; so that the tree was reckoned circumcised, if it had grown two full years: if it had but one month more, it was three years, if it was not planted in September.

From Scevat (answering ot our January) they reckoned all their trees which paid fruit: the trees which began to flourish then, of these only they paid thtye, but those which were ripe before that month, they paid no ththe of them; as of the Citron and Date; but these which began to blossom then, or was soon after ripe, they paid tythe of them.

PARAGR. I.

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

First, they anointed their Kings. Judges 9. 18. I honor God, and men, said the Olive Tree: how honored it God? in anointing his Kings, who were his anointed. That they might anoint Abimelech King. Abimelech was made their King, yet he was not anointed; but Kings are described by this adjunct, because it was usually in Judea to anoint their Kings. So Isaiah 45. 1. The Lord said to hsi anointed Cyrus. Yet we read not that the Persians anointed their Kings, but he is said to be anointed, because it was usual in Judea.

The same ointment which anointed the high Priest, anointed the King (being both types of Jesus Christ) Zach. 4. These are the two Olive trees standing before the Lord of the whole earth. Targum expounds it of Joshua & Zerubbabel, who were anointed the one for the Priest-hood, and the other for the Princely government with the self same oil: contrary to the position of Bekanus, that will have the King anointed with an inferior sort of oil, and set up the high Priest above him.

The difference in their anointing was this, the King when he was anointed, the horn of oil was first poured upon his head: then he was anointed after the form of a crown betwixt his eye-brows: thirdly, the rest of the oil was poured upon his head again: but they only poured it on the Priests head. The Prophets anointed him. 1. King. 19. 17. And Solomon was anointed by Sadock in the presence of Nathan.

The King was anointed for himself and his posterity, and the first of the family only, as Saul, David: except when there fell a great strife; as Solomon for Adonijah, Ions for Athaliah, Ioachas for his eldest brother Joakim.

The Kings of Judah were anointed plentifully with an horn of oil, to signify the perpetuity of their kingdom: but Saul and Jehu were anointed only lenticula, with a cruse of oil, to signify the short indurance of their kingdom.

There was oleum vnctionis, & oleum opobalsami, the oil of anointing, and the oil of sweet balm, the posterity of David were anointed oleo vnctionis, but others opobalsomo.

He who anointed the King, gave him a kiss of homage. 1. Sam. 10. 1. Then Samuel took a vial of oil, and poured it upon his head and kissed him. So, Kiss the son. In token of homage that he was anointed King by God his Father, the Church was to give him the kiss of homage: The Idolaters. Hosea 13. 2. gave this kiss of homage to their idols which was due to Christ, and Job 31. purges himself of this, that when he saw the Sun he kissed not his hand, the idolaters because they could not reach to the Sun to kiss it, they kissed their hand and so worshipped the Sun. So the Arabians when they see the new Moon they leap for joy, and kiss their hand to her.

When the King was created they sent gifts to him. 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, myrrh, and franckincense.

All sorts of persons did homage to him. It was ordained that the high Priest himself should bow before him, as Nathan did before David, and stand before him; except only when he sought counsel 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. David sat before the Lord. Then the King sat in the gate of Benjamin, but the high Priest stood. And the Hebrews say, that the Priest both judged and was judged. 2. that he boore witness and witness 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 pulled off hs shoes from his feet, and he was called discalceatus in Israel, according to the Law. But they say of the King, that he neither bore witness, nor witness was borne against him. 2. he neither judged in Synedrio, nor was judged. 3. when he was in the Temple he pulled not off his shoes, neither whom soever he married, might they pull of his shoe for that.

In all things the King was above the Priest, therefore David calls himself. 1 King. 1. 33. The Lord of Saddock the high Priest.

David the King wore some ornaments belonging to the Priests. 1 Sam. 37. Applicavit amiculum, el David, to David, that is, he put it upon David (not that the Priest put it upon himself, Dauidis causa, for David's cause, as Junius translates it) for his kingdom was regnum Sacerdotale, a Priestly kingdom, and he wore it because he was a perpetual type of Christ: he might be called a Priest as Moses. Psal. 90. 6. Moses inter Sacerdotes. Moses amongst the Priests.

They were subject and obedient unto him. Pro. 24. 21. Fear God and honor the King, and have nothing to do with Shonim, rebels, those who varied from the commands of God and the King, were called shonim, hence came hashonim, who taught that no King should be acknowledged upon the earth but only God: such were the degenerate Essaeans, who thought it impiety to be subject to any man, Judas Galilaus, who perished in the conspiracy, was the chief of these; they were called, Virga rebellantium: the rod of rebellion.

They acknowledged their subjection to their Kings, by admitting his image or name upon their coins.

When the Church was in a family, they had the [ 1] print of a lamb upon their coin, he bought it with so many lambes: but Stephe. Acts 7. says, with so many pieces of silver: that is, with so many pieces of silver which had the print of a lamb upon them.

In the first ages they gave themselves to pastorage. Therefore 1. they called the signs of the heaven by their names, as Taurus, and Aries. 2. when they would signify any excellent thing, they put the name 〈 in non-Latin alphabet 〉 before it, as 〈 in non-Latin alphabet 〉 a great fig, Bucephalus, 〈 in non-Latin alphabet 〉 . 3. they put the figure of the beast upon their money, therefore it was called pecunia a pecude.

But when Kings reigned over them, they carry their [ 2] name of image in their coin: the sickle had upon the one side Aaron's rod, and upon the other side the pot with Manna: and about it the inscription upon the one side (holy Jerusalem) and upon the other (the sickle of of Israel) and above mem shim, rex Solomon, King Solomon in token of their subjection to him.

When they were under the Persian Kings, they had [ 3] the image of the Princes upon their coin; this money was called 〈 in non-Latin alphabet 〉 . Esdra. 8. 27. and 1 Chron. 29. from Darius Hystaspes who reigned then: taking away aleph (which the Chaldeans prepose to names) it sounds almost Darius.

In the days of the Romans, they had the image of [ 4] Caesar upon their coin: whose image hath it? Caesars.

In the time of Hadrian the Emperor, Bar-Cosbe gathered [ 5] an army and labored to restore the Commonwealth to the Jews again, for that cause they called him Bencokiba, filium stellae, and he applied to himself the words of Ballams prophecy, processit stella ex Jacob, there shall arise a Star out of Jacob. The rebels in token of their subjection to him called their coin by his name megnoth Cotsebijoth, oboli Cosbiti, Cosbies farthen, but when they saw themselves deceived, they called him Ben cotzba, filium mendacij, the son of a lie.

The Christians afterward put not upon their money, the image of their Kings, but sometimes the Cross, coloured over with red lead, to signify the blood of Christ; and a crown upon the top ot it, to signify his triumph.

Afterward they added the mystery of the Trinity. 1. a Cloud and a voice coming out of it. This is my well-beloved, &c. 2. a Lamb, and a Dove. 3. the mystery of Baptism was expressed upon it.

Sometimes the Jews in token of subjection to their Kings, begun their accounts and reckonings of their years from his reign.

When Alexander the Great entered into Jerusalem, 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 up 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 Jerusalem: 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 Alexandri. The second thing which he offered to him was this, that all the Priests sons that year should be called Alexanders, which accordingly came to pass. The Priests then besought Alexander, that he would remit the tribute of the 7. year to them, which he willingly granted to them.

In token of their subjection to their Kings, they paid custom 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 towns which they conquered: and in the New Testament it was called, argentum capitationis, because they paid it, veritim, head by head. Hence amongst us come these duties called kanes, kane in the Irish tongue is called the head.

PARAGRAPHE I.

THere were three civil Iudicatories amongst the Jews.

The first was the gerat Synedrion, Judgment seat, and they were called 〈 in non-Latin alphabet 〉 , sitters in judgment. Hence came Sanhedrin amongst the Rabbins, and the judgment place Synedrion, so it was called Beth din, domu Iudicij, the house of Judgment: and the Senate it self was called beth din, metonymice.