65 chapters
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65 chapters
The first Book. Of Persons.
The first Book. Of Persons.
Chap. 1. The form of their Common-wealth till Christ, and when the Scepter departed. 2. Publicans, their Office, who the chief. 3. Prosolytes, who, how made. 4. Kings, Why Pilate clad Christ in Purple; Herod in white. 5. High-Priests, Priests, Levites, Nethinims. 6. Prophets, who, the Wise-man, Scribe, and Disputer, mentioned, 1 Cor. 1. 20. 7. Title of Rabbi, when, how, to whom given. 8. Nazarites and Rechabites. 9. Assideans; difference between the Righteous and Good man, mentioned, Rom. 5. 7.
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The second Book. Of Places.
The second Book. Of Places.
Chap. 1. Their Temple, how forty six years a building. Why certain Psalms are entituled Graduales Songs of degrees. 2. Synagogues, Schools, Houses of Prayer; why their School preferred above their Temple. 3. Gates of Jerusalem. 4. Groves and High-places. 5. Cities of Refuge....
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The third Book. Of Daies, Times, and Feasts.
The third Book. Of Daies, Times, and Feasts.
Chap. 1. Their daies, hours, weeks, years. 2. Their manner of feasting, salutations, blessing, cup of blessing. 3. Their Sabbath; a Sabbath-daies-journey, how much, and whence. 4. Their Passeover, and feast of unleavened bread: How a soul cut off from Israel. 5. Their Pentecost, what the second-first Sabbath was, Luk. 6. 1. 6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba. 7. Their feast of Trumpets, their New-Moons, Translation of feasts. 8. Their feast of Expiation: what meant by the
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The fourth Book. Of their Idolatry.
The fourth Book. Of their Idolatry.
Chap. 1. The beginnings of Idolatry. 2. Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Moloch, &c. 3. Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bel and the Dragon. 4. Dagon. 5. The molten Calf. 6. Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians. 7. Other Idol-gods mentioned in Scripture. 8. Sorts of divine revelation, Urim and Thummim. 9. Teraphim, what they were. 10. Sorts of Divination forbidden....
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The fifth Book. Of their Consistories.
The fifth Book. Of their Consistories.
Chap. 1. Courts of Judgements, their Ecclesiastical Consistory. 2. Sorts of Excommunication. 3. Civil Consistories, what persons necessarily present, what meant by the Magistrate, Judge, and Officer, Luk. 12. 58. 4. The number of their civil Courts, what meant by a Council, Judgement, fire of Gehenna, Matth. 5. 5. Manner of electing Judges. 6. Ceremonies common in all capital Judgements: whence that phrase came, his bloud be on us and our children. 7. Their capital punishments what they were. 8.
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The sixth Book. Of Miscellaneous Rites.
The sixth Book. Of Miscellaneous Rites.
Chap. 1. Circumcision; whence, the use of Godfathers in Baptism. 2. First-fruits, first-lings, first-born. 3. Sorts of Tithes, manner of paying them. 4. Marriages and divorces, copies of their dowry bill, and bill of divorce: what meant by power on the Womans head, 1 Cor. 11. 10. 5. Burials, manner of embalming, manner of their Sepulchres, what meant by baptization of the dead, 1 Cor. 15. 9. 6. Of their Oaths. 7. Of their writing, their Masorites, and their work. 8. Israels pitching of their ten
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CHAP. I. Of the form of the Hebrewes Common-wealth until Christ his coming, and when the Scepter departed from them.
CHAP. I. Of the form of the Hebrewes Common-wealth until Christ his coming, and when the Scepter departed from them.
The form and state of Government hath been subject to change and variation amongst all Nations, but especially amongst the Jewes , where these changes are observable. At first, the Fathers of their several Families, and their First-born after them, exercised all kind of Government, both Eclesiastical and Civil , being both Kings and Priests , in their own houses. They had power over their own Families, to bless, curse, cast out of doors, disinherit, and to punish with death, as is apparent by th
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CHAP. II. Of the Publicans.
CHAP. II. Of the Publicans.
Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations concerning the persons there inhabiting: and first concerning the Publicans , who were, in the latter times, an heterogeneous Member of that Common-wealth. After that the Jews became Tributary to Rome , (which [19] was effected by Pompey threescore years before the Birth of our Saviour) certain Offices were appointed by the Senate of Rome , unto whom it belonged, as well among the
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CHAP. III. Israelites, Prosylites.
CHAP. III. Israelites, Prosylites.
The whole Common-wealth of Israel consisted of two sorts of men, Hebrews and Prosylites ; he that was born an Hebrew , either by Fathers or Mothers side, was an Hebrew ; but he that was born so of both, was an Hebrew of the Hebrews ; such a one was Saint Paul , Phil. 3. 5. He that was born a Prosylite either by Fathers or Mothers side, was termed Ben-gar , the son of an he-Prosylite ; or Ben gara , The son of a she-prosylite ; but he that was by Fathers and Mothers side a Prosylite , was termed
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CHAP. IV. Of their Kings.
CHAP. IV. Of their Kings.
We shall read of three sorts of Kings in the Old Testament. Melchisedeck was King and Priest ; David King and Prophet ; others simply Kings . Melchisedeck was King and Priest , David King and Prophet . The concurrence of Princely Sovereignty , and Holy Orders , in the same man, intimates that supreme Authority should alwayes be accompanied with care of Religion: In which respect Joash , when he was anointed King , received the Testimony, or Book of the Law, 2 King 11. 12. Neither did these two m
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CHAP. V. The High-priest, Priests, Levites, and Nethinims.
CHAP. V. The High-priest, Priests, Levites, and Nethinims.
There were three ranks and degrees of Ministers about the Temple; Priests , Levites , and Nethinims ; they may be paralleld with Ministers , Deacons , and Sub-Deacons , in the Primitive Church: Over all these, the High-priest was chief. In Aaron and his posterity was continued the succession of the Priests ; the High-Priesthood was tied to the line of his first-born; all the rest of his posterity were Priests , simply so called, or called Priests of the second Order , 2 Kings 23. 4. Except Aaron
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CHAP. VI. Of the Prophets.
CHAP. VI. Of the Prophets.
There are divers names given unto the Expositors of the Law; and although the Particular year or time when each name began, be not clearly evidenced by Monuments of Antiquity , yet in general we may conceive three distinct periods of time; in which the names altered. First from Adam until Moses ; Secondly, from Moses , till the peoples return from Babylon . Thirdly, from their return , until the dayes of Christ , and after. In the first period, as Adam was Prophet and Priest in his family, so af
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CHAP. VII. Of their Title Rabbi.
CHAP. VII. Of their Title Rabbi.
About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab , Ribbi , Rabbi , and Rabban , were in especial use: they all are derived from רבב Rabab , signifying, multiplicatus fuit , and they sound as much as πολυμαθέστατος, that is, a Master , or Doctor eminently gifted with variety of Knowledge. Concerning these titles, they write thus, [73] that Rabbi is a more excellent title than Rab , and Rabban more excellent then Rabbi ; and t
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CHAP. VIII. Of their Nazarites and Rechabites.
CHAP. VIII. Of their Nazarites and Rechabites.
There are two sorts of Votaries mentioned in the Old Testament ; Rechabites , Jerem. 35. and Nazarites , Numb. 6. I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of Nazarites . The first are these Votaries , termed so from נזר Nazar , to separate, because they separated themse
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CHAP. IX. Of the Assideans.
CHAP. IX. Of the Assideans.
It is much controverted, whether the Assideans were Pharisees or Essenes , or what they were. Were I worthy to deliver my opinion, or, as the Hebrews Proverb is, To thrust in my head among the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon , we shall find the word חסידים Chasidim , (translated Assidæi , Assideans ) to signifie the same as, צדיקים Tsaddikim , Just , or good men : both were used promiscuously, the one for the other, and both st
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CHAP. X. Of the Pharisees.
CHAP. X. Of the Pharisees.
There are [92] three Opinions concerning the Etymology of the name Pharisee . The first are those which derive it from פרש Parash , Expandere , Explicare ; either from the enlarging and laying open their Phylacteries, or from their open performance of good works in publick view of the People, as being ambitious of mans praise. Secondly, from פרש Parasch , Exponere , Explanare ; because they were of chief repute; and counted the profoundest Doctors for the exposition of the Law, so that t
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CHAP. XI. Of the Sadduces.
CHAP. XI. Of the Sadduces.
To omit other Etymologies of the name, there are two onely which have shew of probability. Some [131] derive it from Sedec , Justitia ; as if they had been Justitiaries , such as would justifie themselves before Gods Tribunal. There are [132] that derive it, and that upon more warrantable grounds, from Sadoc , the first Author of the heresie; so that the Sadduces were so called from Sadoc , as the Arrians from Arrius , the Pelagians from Pelagius , the Donatists from Donatus , &c. [131]
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CHAP. XII. Of the Essenes.
CHAP. XII. Of the Essenes.
The Etymologies of the names Essæi , or Esseni , i.e. Essenes , are divers, that which I prefer is from the Syriake אסא Asa , signifying θεραπεύειν to heal, or cure Diseases. Hence [148] are the men so often termed, θεραπευταὶ and the women amongst them, θεραπευτρίδες, that is, Physicians . For though they gave themselves chiefly to the study of the Bible yet withal they studied Physick . [148] Joseph. de bello Judaic. lib. 2. c. 12. p. 786. Of these Essenes there were two sorts, some Theori
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CHAP. XIII. Of the Gaulonitæ, and the Herodians.
CHAP. XIII. Of the Gaulonitæ, and the Herodians.
Other Factions there were among the Jews , which are improperly termed Sects. Of these there were principally two. First, Gaulonitæ . Secondly, Herodiani . The Gaulonitæ had their names from one Judas , who sometimes [183] was called Judas Gaulonites , sometimes [184] Judas Galilæus , of whom Gamaliel speaketh, Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute. The tribute here spoken of, was that made by Cyrenius , sometimes called Quirinius : the name in Greek is
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CHAP. I. Their Temple.
CHAP. I. Their Temple.
When the Israelites came out of Ægypt , Moses was commanded to build a Tabernacle for the place of Gods publick worship. Afterward, when they were settled in the promised Land, then Solomon was commanded to build a Temple . These two shadowed the difference between the Jews Synagogue , and the Christian Church . The Tabernacle was moveable, and but for a time: The Temple fixed, and permanent: the state of the Jews vanishing, to continue in their generations; the state of Christians durable, to c
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CHAP. II. Their Synagogues, Schools, and Houses of Prayer.
CHAP. II. Their Synagogues, Schools, and Houses of Prayer.
The word Synagogue is from the Greek, συνάγω to gather-together ; and it is applyed to all things whereof there may be a collection , as συναγωγὴ γάλακτος, copia lactis , συναγωγὴ πολέμοιο; collectio quæ sunt ad bellum necessaria . God standeth in Synagoga Deorum , the Assembly of Judges : but Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawful to pray , preach , and dispute , but not to sacrifice . In Hebrew it was called, בית הכנסת Beth Hacneseth
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CHAP. III. Of the Gates of Jerusalem.
CHAP. III. Of the Gates of Jerusalem.
The gates of the whole circuit of the [224] wall about Jerusalem were nine: The Sheep-gate , Neh. 3. 1. This was near the Temple , and thorow it were led the Sheep which were to be sacrificed, being washed in the Pool Bethsada near the gate: The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself. Some [225] think that these two Gates, and likewise the Horse gate , Nehem. 3. 28. were so called, because they were in manner of three several Market places , and at the one Gat
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CHAP. IV. Of their Groves, and high Places.
CHAP. IV. Of their Groves, and high Places.
The ancient Heathens did not only not build Temples , [227] but they held it utterly unlawful so to do. The reason of this might be, because they thought no Temple spacious enough for the Sun , which was their chief God. Hence came that saying, [228] Mundus universus est Templum Solis ; The whole world is a Temple for the Sun . Moreover, they thought it unfit to straiten, and confine the supposed Infiniteness of their fancied Deities within walls; and therefore when after-times had brought in th
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CHAP. V. The Cities of Refuge.
CHAP. V. The Cities of Refuge.
These places of Refuge , appointed by God, differed from those of Hercules , and Romulus , and other Heathens ; because God allowed safety only to those, who were guiltless in respect of their intention: but the others were common Sanctuaries, as well for the guilty as the guiltless. If any man did fortuitously or by chance kill another man, in such a case liberty was granted unto the offender to fly; at first, unto the Altar for refuge, as is implied by that text of Scripture, If any man come p
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CHAP. I. Days, Hours, Weeks, and Years.
CHAP. I. Days, Hours, Weeks, and Years.
Before we treat of their Feasts, it will be needful, by way of Preface, to understand somewhat concerning the divisions of their Days , Hours , Weeks , &c. Their Day was two-fold; Natural , containing day and night , and consisting of 24 hours; or Artificial , beginning at Sun-rising and ending at Sun-set . Of this is that, Are there not twelve hours in the day? John 11. 9. The Natural day was again two-fold: Civil , a working-day , which was destined for civil businesses and works: this
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CHAP. II. Of their Feasts.
CHAP. II. Of their Feasts.
Before we descend to their particular Feasts ; First we will see their manner of Feasting in general. Their ordinary meals, as they were not many in a day, so neither were they costly. They were called Arucoth , [243] which word signifieth properly, such fare as Travellers and Way-faring men use on their journeys. The word is used, Jer. 40. 5. So the chief Steward gave him victuals, and a reward, and let him go. Likewise, Pro. 15. 17. Better is a dinner of green herbs where love is . The extroar
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CHAP. III. Of their Sabbath.
CHAP. III. Of their Sabbath.
The word שבת Schabbath , from whence our English word Sabbath is derived, signifieth Rest , and is applied to all solemn Festivals . They polluted my Sabbaths , Ezek. 20. 21. that is, my Feasts . Sometimes it is applyed to the whole week , Jejuno bis in Sabbato , I fast twice in the week . Sometimes, and that most frequently, it is used for that 7th day which God had set apart for his own service. This last was holy, either by a simple holiness which belonged to it, as was the seventh day; o
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CHAP. IV. Of their Passover, and their Feasts of Unleavened Bread.
CHAP. IV. Of their Passover, and their Feasts of Unleavened Bread.
Some of the Fathers have derived [296] the word Paschal , from a Greek Verb, signifying to suffer, because the sufferings and Passion of our Saviour ; are celebrated about that time. This Opinion Augustine justly confuteth, [297] for the word is originally an Hebrew word, signifying to pass by , to leap , or pass over . The Etymology is God ’s own. It is the sacrifice of the Lord ’s Passover , which passed over, &c. Exod. 12. 27. [296] Tertul. advers. Judaic. c. 10 It. Ambros. lib. de My
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CHAP. V. Of their Pentecost
CHAP. V. Of their Pentecost
This Feast was called πεντεκοστὴ, the Pentecost ; which word signifieth the fiftieth day , because it was observed upon the fiftieth day after the second of the Passover , which was the sixteenth of Nisan . Here in the first place we must note, that the fourteenth of Nisan was τὸ πάσχα, the Passover ; the fifteenth ἑορτὴ τοῦ πάσχα, the Feast of the Passover : or πρώτη τοῦ πάσχα, [323] the first of the Passover : the sixteenth was δευτέρα τοῦ πάσχα, the second of the Passover ; or the morrow afte
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CHAP. VI. The Feast of Tabernacles
CHAP. VI. The Feast of Tabernacles
The Greek word used to express this Festivity, properly signifieth the making of Tabernacles : [328] the Hebrew word, a Feast of Tabernacles . [329] The reason of both is, because all the time of this Feast , which was full seven daies, (from the fifteenth of Tisri , untill the one and twentieth thereof) the people remained in Tabernacles and Booths made of Boughs, in manner of Arbors and Bowers; yet so, that the first day of those seven, and the last, were after a more special manner to be obse
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CHAP. VII. Of the Feast of Trumpets, and their New Moons.
CHAP. VII. Of the Feast of Trumpets, and their New Moons.
For the understanding of the time when this Feast was to be observed, we must note, the month Tisri was the seventh month , according to their sacred Computation ; and therefore it is commanded to be celebrated the first day of the seventh month , Levit. 23. 24. But according to their Civil Computation it was their first month , so that this Feast may be termed their New-years-day . The first day of every month had its solemnities. First, when they repaired to the Prophets for the hearing of the
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CHAP. VIII. The Feast of Expiation.
CHAP. VIII. The Feast of Expiation.
Upon the tenth day of the month Tisri , answering to September with us, the Feast of Expiation was commanded to be celebrated, Levit. 13. It was called the Feast of Expiation , because the High-priest did then confess unto God both his own sins, and the sins of the people: and by the performance of certain Rites and Ceremonies expiate them, and make an attonement unto God for them. The Ceremonies at this time to be performed, concerned either the People and the Priest , or the Priest alone . Tho
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CHAP. IX. The Sabbatical year, or Seventh years rest
CHAP. IX. The Sabbatical year, or Seventh years rest
As every seventh day was a Sabbath day , so every seventh year was a Sabbatical year , Levit. 25. And as the Sabbath day signified that they themselves were the Lords , and therefore they abstained from their own work to do the Lords : So the Sabbatical year was to signifie, that both they and their land was the Lords . The observation of this Feast consisted chiefly in two things. First, in the not tilling or manuring of their ground, whence it was called Scabath Haarets , [372] the Sabbaths of
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CHAP. X. Of their Jubilee.
CHAP. X. Of their Jubilee.
This is the last Festival which God commanded the Jews , it was celebrated every fiftieth year . It is commanded, Lev. 25. 8. Thou shalt number seven Sabbaths of years unto thee, &c. The English word Jubilee is derived from the Hebrew יובל Jobel , signifying a Ram ; it signifieth a Rams horn . Seven Priests shall bear before the Ark seven Trumpets of Rams horns , Josh. 6. 4. Where the word Jobelim is used, and is expounded by the Chaldee Paraphrast , Rams-horns . Marbachius is of opi
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CHAP. XI. The Feast of Purim, and the Feast of Consecration or Dedication.
CHAP. XI. The Feast of Purim, and the Feast of Consecration or Dedication.
Pur is a Persian word, and signifieth a Lot, whence this Feast of Lots is called Purim , i.e. κληρωτήρια, A Lottery : It began on the fourteenth of Adar , and continued till the end of the fifteenth, Esth. 9. 21. It was instituted by Mordecai , in remembrance of the Jews delivery from Haman , before whom lots were cast day by day, and month by month, for the destruction of them. In these two daies they read the History of Hester in their Synagogues ; and as often as they hear mention of Haman ,
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CHAP. I. The beginnings of Idolatry.
CHAP. I. The beginnings of Idolatry.
The Infiniteness of Gods Majesty far transcendeth the capacity of created Natures; and if we consult not with Gods own Oracles , though the sense of a Deity may be imprinted even in an Atheists heart, yet so far shall he be from all right understanding of God , that he will adore the creature instead of the Creator : and when he hath multiplied the number of his gods , according to the number of the Stars in heaven, and creeping things on earth; yet still his heart will be doubtful, whether he h
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CHAP. II. Of Moloch, Adram-Melech, Anam-Melech, Baal, The Tabernacle of Molech, Chiun, Rempham, Horses consecrated to the Sun, Thamuz.
CHAP. II. Of Moloch, Adram-Melech, Anam-Melech, Baal, The Tabernacle of Molech, Chiun, Rempham, Horses consecrated to the Sun, Thamuz.
Of the Idol Moloch we read in divers places of Scripture, 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch , sometimes Molech , sometimes Milcom . He was the reputed god , not only of the Ammonites , but of the Moabites also. [393] He had his name from מלך Melac , signifying to rule or reign. The Seventy Elders translate him, ἄρχων, βασιλεὺς, a Prince , or King . Such King-Idols were Adram-melech , and Anam-melech , the gods of Shephervaim , unto whom that people b
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CHAP. III. Of Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bell and the Dragon.
CHAP. III. Of Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bell and the Dragon.
Whom the Hebrews called Baal , the Babylonians called Bell ; and although the Planet of the Sun only at first might be worshipped under that name, yet at last it became a common name to many other Idols, according to that, There are many Gods, many Baalims or Lords , 1 Cor. 8. 5. As the same Idol Jupiter had different names, and different Rites of worship, occasioned sometimes from the different places, as Jupiter Olympius , from the Hill Olympus ; Jupiter Capitolinus , from the Capitol hill ; J
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CHAP. IV. Of Dagon.
CHAP. IV. Of Dagon.
The Hebrew Doctors say [443] this Idol Dagon was made from the Navel downward in form of a Fish, but from the Navel upward in form of a Man . This they collect from 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold . And furthermore they say, The Idol Dagon had his name from the Hebrew דג Dag , signifying in the Holy Language, a fish , according to which description we may English him, the Philistians Neptune , or Triton . [444] Others derive the name from דגן Dagon
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CHAP. V. Of the molten Calf.
CHAP. V. Of the molten Calf.
The History of the Molten Calf is at large set down, Exod. 32. , where we read, that by reason of Moses his long absence, the people desired of Aaron , gods to be made; whereupon Aaron made for them the molten Calf . The reason why they worshipped God rather in the similitude of a Calf , than of any other Creature, is generally by Expositors conceived to be from the corruptions learned among the Egyptians , who worshipped their Idol Apis , [448] otherwise called Serapis , [449] in a living Oxe ,
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CHAP. VI. Of Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.
CHAP. VI. Of Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.
As the Sun was worshipped under many names, so likewise the Moon . Astaroth was the Idol chiefly of the Zidonians , 1 King. 11. 5. 2 King. 23. 13. she had her Temple , called the house of Astaroth , in which the Philistims hanged up Saul ’s Armor [458] after his death, 1 Sam. 31. 10. That the Moon was worshipped under these names needs not proof; [459] only some say, [460] that Astarte was Juno : and why may we not say, that Juno was often used to express the Moon ? Both the Moon and Juno are of
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CHAP. VII. Of other Gods mentioned in Scripture.
CHAP. VII. Of other Gods mentioned in Scripture.
The Sun and Moon , which are the greater lights in the Heaven, I take to have been the chiefest Idols worshipped by the Heathen people. Notwithstanding, their blind devotion deified also the other Planets , and that numberless number of lesser lights, called in Scripture, Militia Cœli , The Host of Heaven, whose several natures, properties and influences, are not distinctly known. In like manner there is an Host of Idols mentioned in Holy Writ, of whom little or nothing is spoken to the purpose
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CHAP. VIII. The several manners of Divine Revelation.
CHAP. VIII. The several manners of Divine Revelation.
As Idolatry originally sprang from mistaking of Scripture; so Witch-craft and Sorcery, (which holdeth near affinity with Idolatry ) seemeth to have had its first beginning from an imitation of Gods Oracles . God spake in divers manners , Heb. 1. 1. By dreams, by Urim, by Prophets , 1 Sam. 28. 6, 7. when the Lord would by none of these answer King Saul , then he sought to a Witch. To these might be added Gods speaking from between the Cherubims , his answering by Visions , Angels , and Voices : b
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CHAP. IX. Their Teraphim.
CHAP. IX. Their Teraphim.
Concerning the Teraphim , two things are especially to be enquired. First , what they were? Secondly , for what use? the word תרף Taraph , signifieth in general the compleat Image of a man . Michal took an image , ( a Teraphim ) and laid it in the bed, 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens private use in their own houses , so that these images seem to have been their Penates or Lares , their houshould gods ; wherefore hast thou stoln my gods? my Teraph
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CHAP. X. The several sorts of Divination forbidden.
CHAP. X. The several sorts of Divination forbidden.
We shall find, Deut. 18. 10, 11. those Diviners , which are by the Law forbidden, distinguished into seven kinds ; not because there were no other, but they were the most usual. 1. An observer of times. 2. An Inchanter. 3. A Witch. 4. A Charmer. 5. A consulter with familiar spirits. 6. A Wizard. 7. A Nigromancer. To these we may add an eighth, out of Hos. 4. 12. Consulting with the staff. and a ninth out of Ezek. 21. 21. A consulter with entrails . 1. The first is מעונן, an observer of times
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CHAP. I. Their Courts of Judgment, especially their Ecclesiastical Consistory.
CHAP. I. Their Courts of Judgment, especially their Ecclesiastical Consistory.
There were in Israel distinct Courts , consisting of distinct persons , the one principally for Church-businesses , the other for affairs in the Commonwealth ; the one an Ecclesiastical Consistory ; the other a Civil Judicatory : [517] Of these, and their several censures, and punishments, it remaineth now to be spoken. [517] Junius Analys. Expos. Deut. 17. These different Consistories, or Courts of Justice, we find first distinguisht, Deut. 17. 12. He which will not hearken unto the Priest, nor
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CHAP. II. Of their Excommunication.
CHAP. II. Of their Excommunication.
They had three Degrees of Excommunication . The first was called in the N. T. a casting out of the Synagogue , John 9. 22. by the Jews [519] Niddui i. a separation or putting away . It signified [520] a separation from all commerce or society either with man or woman for the distance of four Cubits ; also from eating or drinking with any; from the use of the marriage-bed, from shaving, washing, or the like , according to the pleasure of the Judge , and the quality of the offence. It was of force
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CHAP. III. Their Civil Consistories, what persons were necessarily present in them.
CHAP. III. Their Civil Consistories, what persons were necessarily present in them.
In many things men might be sinful in respect of Gods Law , though not liable to punishment, in respect of mans; thou shalt not avenge, nor be mindful of wrong , Levit. 19. 18. which the Hebrews explain thus, To avenge , is to deny a good turn to one who formerly denied him. To be mindful of a wrong , is to do a good turn to one who formerly would not do so much for him; but at the doing thereof, to upbraid the other of his unkindness. They illustrate it thus: when Reuben said to Simeon , Lend m
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CHAP. IV. The number of their Civil Courts.
CHAP. IV. The number of their Civil Courts.
Their Civil Courts were two, סנהדרים גדולה Sanhedrim gedola , the great Consistory , or Supreme Senate , סנהדרים קטנה Sanhedrim Ketanna , the lesser and inferiour Court . Thus I find them divided generally by the Rabbins : And although the latter was subdivided, as will after appear; yet in old time there were onely two first branches: which division our Saviour Christ seemeth to have followed, calling the lesser Court κρίσιν, by the name of Judgement : the greater συνέδριον, by the name
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CHAP. V. Properties required in Judges, and the manner of their election.
CHAP. V. Properties required in Judges, and the manner of their election.
The Law of God required these properties in Judges : 1. Wisdom. 2. Understanding. 3. Integrity. 4. Courage. Deut. 1. 13. Others are reckoned, Exod. 18. 21. namely, 5. The fear of God. 6. Love of Truth. 7. Hating of coveteousness : to these may be added the eighth, namely, having no respect of persons , Deut. 1. 17. These two last especially, the Heathens required in their Judges: whence the Thebans [548] painted Justice without hands, and without eyes , to intimate that Judges should receive no
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CHAP. VI. Ceremonies common in all capital Judgments.
CHAP. VI. Ceremonies common in all capital Judgments.
In their greater punishments, which deprived of life, some ceremonies were common to them all. First, The Judges were to use deliberation in all causes , but especially in matters capital. There were four causes, saith Jonathan in his Targum , [554] that came before Moses ( he mentioneth none in particular, but what they were, we shall presently learn out of other records.) Two of these were not weighty ; in these he hastened : Two more material , concerning life and death; in these he delayed.
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CHAP. VII. Their capital punishments.
CHAP. VII. Their capital punishments.
The Jews of old had only four sorts of death [563] in use among them. 1. Lapidatio , [564] stoning. 2. Combustio , [565] burning. 3. Decollatio , [566] beheading. 4. Suffocatio , [567] strangling. Of these, stoning was counted the most grievous, burning worse than beheading, beheading worse than strangling, and strangling was the easiest of all . [563] Paraphrast. Cald. Ruth. 1. 17. Mikkotsi. fol. 188. col. 3. [564] סקילה Sekila, Lapidatio. [565] שריפה Sheripha, combustio. [566] הרג
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CHAP. VIII. Punishments not capital.
CHAP. VIII. Punishments not capital.
The lesser punishments, not capital , in use among the Hebrews , are chiefly four. 1. Imprisonment , 2. Restitution , 3. Talio , 4. Scourging . Imprisonment. Under this are comprehended the Prison, Stocks, Pillory, Chains, Fetters, and the like : all which sorts of punishment, seeing they differ very little or nothing at all from those which are now in common use with us, they need no explication. The keepers of the Prison , if they let any committed unto them escape, were liable to the same pun
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CHAP. IX. Punishments borrowed from other Nations.
CHAP. IX. Punishments borrowed from other Nations.
The punishments borrowed from other Nations are principally six: 1. Crux , The death on the Cross . 2. Serrâ dissectio , the cutting one asunder with a saw . 3. Damnatio ad bestias , The committing one to fight for his life with wild beasts . 4. τροχὸς, the wheel . 5. καταποντισμὸς, Drowning one in the sea . 6. τυμπανισμὸς, Beating one to death with cudgels . The first and the third were meerly Roman punishments ; the second was likewise used by the Romans , but whether originally taken from the
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CHAP. I. Of Circumcision.
CHAP. I. Of Circumcision.
Their Sacraments were two. First, the Passover of which there hath been a set Chapter. Secondly, Circumcision , of which now. Circumcision , was a cutting off the foreskin, as a sign and seal of Gods Covenant made with the People of the Jews . It is called a sign by God in its first institution, Gen. 17. and a seal by the Apostle , Rom. 4. 11. Yea, it is called a sign and a seal, by a Doctor of the Jews , [617] more ancient than their Talmud . [617] Zohar. Gen. 17. It was used (though not as a S
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CHAP. II. Of their first fruits and their firstlings, or first-born.
CHAP. II. Of their first fruits and their firstlings, or first-born.
The use and end of their first-fruits , was that the after-fruits might be consecrated in them . To this purpose they were enjoyned to offer the first fruits of their trees , which served for food, Levit. 19. 23, 24. In which this order was observed; the three first years after the tree had been planted, the fruits were counted uncircumcised and unclean : it was unlawful to eat them, sell them, or make any benefit of them : on the fourth year , they were accounted holy , that is, either they wer
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CHAP. III. Of Tithes.
CHAP. III. Of Tithes.
We are here to enquire: First, what things in general were titheable: Secondly how many kind of Tithes there were: Thirdly, the time when each sort of tithes began to be titheable . First, their yearly encrease was either Cattel , fruits of the trees , or fruits of the land ; of all these [647] they payed tithes , even to mint, anise, and cumine, These things they ought not to leave undone , Mat. 23. 23. [647] Vid. Sixtin. Amama de decimis. Secondly, the sorts of tithes payed out of the fruits,
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CHAP. IV. Of their Marriages.
CHAP. IV. Of their Marriages.
In this Chapter of their Marriages , we are to consider: First, the distinction of their wives . Secondly, the manner of their betrothings . Thirdly, the rites and ceremonies of their marriage . Lastly, the forme of their divorce . The Patriarchs in the Old Testament had many of them, two sorts of wives : both of them were reputed lawful , and true wives , and therefore the children of both were accounted legitimate . The Hebrews commonly call the one נשים Naschim ; Primary-wives , married w
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CHAP. V. Of their Burials.
CHAP. V. Of their Burials.
At the time of a mans death, before his Burial, many ceremonies were observed. First , the next of the kin closed the eyes of the deceased body. Joseph shall put his hands upon thy eyes , Genes. 46. 4. This was likewise practised both by the Romans and the Græcians . Secondly , they washed the body being dead. Tabitha died, and when they had washed her, they laid her in an upper-chamber , Act. 9. 37. The baptization or washing at such a time was threefold. The first was βαπτισμὸς ἀπὸ νεκρῶν, Ecc
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CHAP. VI. Of their Oaths.
CHAP. VI. Of their Oaths.
The manner of swearing was sometimes by lifting up their hands towards heaven ; Abraham said to the King of Sodom , I have lifted up my hand unto the Lord ; that is, I have sworn , that I will not take from a thred, even to a shoe-latchet, Gen. 14. 22. Unto which custome the Psalmist seemeth to allude, Psal. 106. 26. He lifted up his hand , that is, he swore . Sometimes he that took the Oath did put his hand under the others thigh , which administred the Oath. We read this manner of administrati
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CHAP. VII. Of their Writing, Masorites, and their Work.
CHAP. VII. Of their Writing, Masorites, and their Work.
Writing in no Nation came to its perfection on a sudden, but by degrees: The Opinions of the Ancients concerning the Authors and Inventers of letters are different. Some say [727] Cadmus brought the use of letters into Greece : others say, [728] Palamedes : some say, [729] Radamanthus brought them into Assyria : Memnon into Egypt : Hercules into Phrygia : and Carmenta into Latium . Likewise some say the Phœnicians had first the knowledge and use of letters. [727] Plin. l. 7. c. 56. Diodor. Sicul
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CHAP. VIII. Of Israels pitching their Tents, or of their Camps.
CHAP. VIII. Of Israels pitching their Tents, or of their Camps.
Whiles the Israelites wandred thorow the Wilderness, their Church was a Tabernacle ; and their habitations , Tents : so that their whole Camp might be termed a moveable City . It was divided into three parts. In the centre or middle of all was the Tabernacle it self, with its Courts , this they termed the Camp of the Divine Majesty . Next round about, pitcht the Priests and Levites , to whom the charge of the Tabernacle belonged, (and therefore the nearest adjoyning place of habitation might be
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CHAP. IX. Their Measures.
CHAP. IX. Their Measures.
Measures in use among the Hebrews , and so among all other Nations , are of two sorts : some Mensuræ applicationis , measures of application , as, a span, a cubit, a yard, and the like. Secondly, Mensuræ capacitatis , measures of capacity , as pints, quarts, pecks, bushels, &c. Measures of application , mentioned in Scripture, are these that follow (in which there might be no deceit; the ground of these measures was the breadth of so many, or so many barley corns middle sized, laid by on
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CHAP. X. Their Coyns. First of brazen Coyns.
CHAP. X. Their Coyns. First of brazen Coyns.
That they might have just Coyns and Weights they weighed both them and their weights by Barley-corns . Λεπτὸν, Minutum , a Mite , Luk. 21. 2. Mar. 12. 42. The latter Hebrews call it פרוטה, the Syriack שמונא (i. Octava , the eighth part of Assarium ,) It weighed half a barly-corn . [782] It valued of our mony, three parts of one c . [782] פרוטה משקל חצי שעורה Moses Kotsens. f. 124. col. 4. Κοδράντης Quadrans , a Farthing . It was a Roman coyn , weighing a grain of barly ; it consisted
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MAIN TEXT
MAIN TEXT
αἰχμαλωτάρχαι; ἂιχμαλως ὰρχαι מי כמוך באלים יהוה; יהוה מי כמוך באלים (word order error) Bagbag; Baghag Bigde Zahab; Bidge Zahab ἐφημερίαι; ἐφεμηρίαι Ansche Magnamad, Viri stationarii; Ansche, Magnamad, Vire stationarii תלמידי חכמים; חכמים חכלמוי (as best possible to make out from the printing) נזר; נסר צדיקים; צידקם said to have been done; said to have bin done πύκα; πυχνα Syriack Text; Syriack Texth Phylacteries for the hand; Phylacteries for the head טוטפות
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