VVHen the Iſraelites came out of Aegypt, 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 movable, 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 continue unto the worlds end. More principally it ſhadoweth forth the ſtate of the Church Militant here on earth, and triumphant in heaven: Unto both the Prophet David alludeth; Lord, Who ſhall ſojourn in thy Tabornrcle? Who ſhall reſt in thine holy Mountain? Pſal. 15. 1.

There were in the ſame tract of ground three hills, Sion, Moria, and Mount Calvary. On Sion was the City and Caſtle of David; on Moria was the Temple, and on Mount Calvary Chriſt was crucified. Genebrard in Chron. lib. 1. Anno mundi 3145. but all theſe three were generally called by the name of Sion; whence it is, that though the Temple were built on Moria, yet the Scripture ſpeaketh of it commonly, as if it were upon Mount Sion.

In the Temple there are theſe three things conſiderable: Firſt, the Sancta Sanctorum, the Holy of Holies; anſwerable to our Quire in the Cathedral Churches. Secondly; the Sanctum, the Sanctuary: anſwerable to the Body of the Church. Thirdly, the Atrium, the Court, anſwerable to the Church-yard.

In the Holy of Holies there were the Golden Cenſer, and the Ark of the Teſtament, Heb. 9. 4.

In Sunt qui illud 〈 in non-Latin alphabet 〉 apud Apoſtolum, Heb. 9. 4. referunt ad 〈 in non-Latin alphabet 〉 ut dicunt in Tabernaculo ſecundo, quod appellent Sancta Sanctorum, fuiſſe urnam mannae, & virgam Aaronis, tabulaſ que foedoris videl urnam, & virgam ante Arcum; (ita Moſes Kotſenſis 210. 1.) tabulam a •• em in Arca. the Ark there were three things: Firſt, the pot of Manna; ſecondly, Aaron's rod that budded: thirdly, the Tables of the Teſtament, Heb. 9. 4. Thus they were in Moſes his time; but afterwards in the days of Solomon, only the Tables of the Law were found in the Ark, 1 King 8. 9.

The cover of this Ark was called 〈 in non-Latin alphabet 〉 , the Propitiatory, or Mercy-ſeat, becauſe it covered and hid the Law, that it appeared not before God to plead againſt man. It was a type of Chriſt, who likewiſe is termed 〈 in non-Latin alphabet 〉 , our Propitiation, Rom. 3. 25, & 〈 in non-Latin alphabet 〉 a Propitiatory, 1 John, 2. 2. At each end of the Mercy ſeat ſtood a golden Cherub, each Cherub ſtretched forth his wings; and from between them, as from an Oracle, God gave his anſwer; Exod. 25. 22. Hence it is, that the Lord is ſaid to ſit between the Cherubims, Pſ. 99. 1. The poſiture of the Cherubims was ſuch, that their faces were each towards the other, but both looking down towards the Mercy 〈◊〉 they fitly ſhadowed out the people of the Jews, and Chriſtians, both looking toward each other, but both expecting ſalvation in Chriſt only.

In the Sanctuary, there was the Incenſe altar in the middle, and the Table, with the twelve Loaves of Shew-bread on it, on the one ſide, and the Candleſtick on the other. The Incenſe altar was a type of our prayers, Pſal. 141. 2. And that this Altar muſt be once every year ſprinkled with the blood of the Sacrifice by the High-prieſt, Exod. 30. 10. It teacheth that our very prayers, except they be purified by the blood of Chriſt, they are unavailable before God. The twelve loaves were a type of the twelve Tribes, and the Candleſtick a type of the Word of God. In them all, we may ſee the neceſſity of both ordinances required, Prayer and Preaching, if we would be preſented acceptable unto the Lord: The Candleſtick was a type of Preaching; Incenſe, of Prayer.

In Moſes his Tabernacle there was but one Table, and one Candleſtick: In Solomon's Temple there were ten Tables, and ten Candleſticks; as likewiſe in the Court of the Tabernacle: there was but one brazen Laver, in the Court of the Temple there were ten, and another great Veſſel wherein the Prieſts waſhed: In the Tabernacle there were but two ſilver Trumpets; in the Temple there were an hundred and twenty Prieſts ſounding Trumpets.

The Courts of the Temple at the firſt were but two Atrium Sacerdotum, the Prieſts Court; and Atrium populi, the Peoples Court.

In the Prieſts Court were the brazen Altar for Sacrifices, and the Laver for the waſhing, both of the Prieſts and the Sacrifices. The Laver, and the Altar ſcituated in the ſame Court, ſignified the ſame as the water and blood iſſued out of Chriſt's ſide; namely, the neceſſary concurrence of theſe two Graces in all that ſhall be ſaved, ſanctification, and juſtification; ſanctification intimated by the Laver and Water: juſtification by the Altar and Blood.

The Court for the Prieſts, and the Court for the people Joſeph. l. 8. c. 13. were ſeparated each from other, by a wall of three cubits high.

The Court for the people was ſometimes called the outward Court, ſometimes the Temple, ſometimes Solomon's Porch, becauſe it was built about with Porches, into which the people retired in rainy weather: It had Solomon's name; either to continue his memory, or becauſe the Porches had ſome reſemblance of that Porch which Solomon built before the Temple, 1. King. 6. 3. Jeſus walked in the Temple, in Solomon's Porch, John. 10. 28. All the people ran unto the Porch which was called Solomon's, Acts 3. 11. That is, this outward Court.

In the midſt of the Peoples Court, Solomon made a brazen Scaffold for the King, 2 Chron. 6. 13.

This Court for the People went round about the Temple, and though it was one entire Court in the days of Solomon, yet afterward it was divided by a low wall, ſo that the men ſtood in the inward part of it, and the Women in the outward. This diviſion is thought to have been made in Jehoſaphat's time, of whom we read, that he ſtood in the houſe of the Lord, before the new Court, 2. Chron. 20. 5. that is, before the Womens Court.

There was an aſcent of fifteen ſteps or ſtairs between the womens Court and the mens, R. David. Kimchi Pſal. 120. upon theſe ſteps the Levites ſung thoſe fifteen Pſalms immediately following the one hundreth nineteenth, upon each ſtep on Pſalm, whence thoſe Pſalms are entituled, Pſalmi Graduales, Songs of degrees.

In the Womens Court ſtood their Treaſury, or Almsbox, as appeareth by the poor Widows caſting her two Mites into it, Luk. 21. 1 In Hebrew it is termed 〈 in non-Latin alphabet 〉 Korban, the Cheſt of Oblations; the word ſignifieth barely, an Oblation, or offering, and accordingly S. Luk. 21. 4. ſaith, they all have of their ſuperfluities caſt into the offerings; that is, into the Korban, or Cheſt of offerings. In Greek it is termed 〈 in non-Latin alphabet 〉 , whence cometh the Latine word, Gazophylacium, a Treaſury. That ſet up by Jehoida, 2 King. 12. 9. ſeemeth to have been different from this, and to have been extraordinary, only for the repairing of the Temple, for that ſtood beſide the Altar in the Prieſts Court; and the Prieſts, not the parties that brought the gifts, put it into the Cheſt. Sometimes the whole Court was termed Gazophylacium, a Treaſury. Theſe words ſpake Jeſus in the Treaſury, John 8. 20. It is worth our noting, that the Hebrew word 〈 in non-Latin alphabet 〉 Tſedaka, ſignifying Alms, ſignifieth properly Juſtice; and thereby is intimated, that the matter of our Alms ſhould be goods juſtly gotten: And to this purpoſe they called their Alms box 〈 in non-Latin alphabet 〉 Kupha-Sehel Tſedaka, the Cheſt of Juſtice; and upon their Almsbox they wrote Buxtorf. de abbrev in 〈 in non-Latin alphabet 〉 this abreviature 〈 in non-Latin alphabet 〉 , a gift in ſecret pacifieth anger, Prov. 21. 14.

In Herod's Temple there were Joſeph. l. 2. contra Apion. 1066. four Porches the meaning is, our Courts, one for the Prieſts, another for men, another for women, and a fourth for ſuch as were unclean by legal pollutions, and ſtrangers. This outmoſt Court for the unclean and ſtrangerss, was ſeparated from the womans court, with a ſtone wall of three Cubits high, which wall was adorned with certain pillars of equal diſtance, bearing this Inſcription: 〈 in non-Latin alphabet 〉 . In locum ſanctum tranſire alienigena non debet Joſeph. de bel. Jud. lib. 6. c. 6. Let no ſtranger enter into the holy place.

The Temple at Jeruſalem was thrice built. Firſt, by Solomon: Secondly, by Zerobable: Thirdly, by Herod. The firſt was built in ſeven years, 1 King. 6. 37. The ſecond in forty ſix years: It was begun in the ſecond year of King Cyrus, Ezra 3. 8. It was finiſhed in the Joſeph. Antiq. lib. 11. c. 4. ninth year of Darius Hyſtaſpis. The years riſe thus.

Cyrus reigned 30 Years. Cambyſes 08 It was finiſhed in the year of Darius Hyſtaſpis 09

One year deducted from Cyrus his Reign, there remains 46.

Herod's Temple was finiſhed in Joſeph. Antiq. lib. 15. cap. ult. eight years. It is greatly queſtioned among Divines, of which Temple that ſpeech of the Jews is to be underſtood, John 2. 20. Forty and ſix years was this Temple in building. Many interpret it of the ſecond Temple, ſaying, that Herod did only repair that, not built a new: But theſe diſagree among themſelves in the computation; and the Scripture ſpeaketh peremptorily, that the houſe was finiſhed in the ſixth year of the reign of King Darius, Ezra 6. 15. and Joſephus ſpeaketh of Herod's building a new Temple, plucking down the old. Vide Hoſpin. de Orig. Templ. c. 3. It ſeemeth therefore more probable, that the ſpeech is to be underſtood of Herod's Temple, which, though it were but eight years in building, yet, at that time, when this ſpeech was uſed, it had ſtood preciſely forty ſix years, Vide ſupputationem Funccianam. an. 3747. for ſo many years there are preciſely between the eighteenth year of Herod's Reign, (at which time the Temple began to be built) and the year of Chriſt his baptiſme, when it is thought that this was ſpoken; all which time the Temple was more and more adorned, beautified, and perfected, in which reſpect it may be ſaid to be ſo long building.

The ancient men are ſaid to weep, when they beheld the ſecond, becauſe the glory thereof was far ſhort of Solomon's, Ez. 3. 12. It was inferiour to Solomon's Temple: Firſt, in reſpect of the building, becauſe it was lower and meaner. H • ſoinian. ex Talmudiſtis, de Orig. Temp. c. 3. Secondly, in reſpect of the Veſſels, being now of braſs, which before were of pure gold. Thirdly, in reſpect of five things loſt and wanting in the ſecond Temple, all which were in the firſt. Firſt, there was wanting the D. Kimchi in Hag. 1. 8. Eadem ſcribit. Rabbi Solomon ibid. Ark of God. Secondly, Ʋrim and Thummim: God gave no anſwer by theſe two, as in former times. Thirdly, Fire, which in the ſecond Temple never deſcended from heaven to conſume their burnt-offerings, as it did in the firſt. Fourthly, the Glory of God appearing between the Cherubims, this they termed 〈 in non-Latin alphabet 〉 Schecina, the habitation, or dwelling of God, and hereunto the Apoſtle alludeth, In him dwelleth the fulneſs of the Godhead bodily, Coloſſ. 2. 9. Bodily; that is, not in Clouds and Ceremonies, as between the Cherubims, but eſſentially. Laſtly, the Holy Ghoſt; namely, enabling them for the gift of Prophecy; for between Malachy and John the Baptiſt, there ſtood up no Prophet, but only they were inſtructed per filiam vocis, which they termed 〈 in non-Latin alphabet 〉 Bath Kol, an Eccho from heaven; and this was the reaſon why thoſe Diſciples, Act. 19. 2. ſaid, we have not ſo much as heard whether there be an Holy Ghoſt.

Here it may be demanded, How that of the Prophet Haggai is true; The glory of this laſt houſe ſhall be greater then the firſt, Hag. 2. 10. I anſwer, Herod's Temple which was built in the place of this, was of ſtatelier building than Solomon's, and it was of greater glory, becauſe of Chriſt his Preaching in it.

Herod's Temple was afterwards ſo ſet on fire by Titus his ſouldiers, Genebrard▪ Chro. l. 2. anno Chriſti 69. that it could not be quenched by the induſtry of man: Theodoret. l. 3 • c. 11. Sozomenus, l. 5. c. 19, 20, 21. at the ſame time the Temple at Delphos, being in chief requeſt among the Heathen people, was utterly overthrown by earthquakes and thunder-bolts from Heaven, and neither of them could ever ſince be repaired. The concurrence of which two Miracles evidently ſheweth, that the time was then come, when God would put an end both to Jewiſh Ceremonies, and Heatheniſh Idolatry; that the Kingdom of his Son might be the better eſtabliſhed

THe word Synagogue is from the Greek, 〈 in non-Latin alphabet 〉 , to gather together; and it is applyed to all things where of there may be a collection, as 〈 in non-Latin alphabet 〉 . copialactis, 〈 in non-Latin alphabet 〉 ; collectio eorum quae 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, 〈 in non-Latin alphabet 〉 Beth Hacneſeth, the Houſe of Aſſembly. The Temple at Jeruſalem was as the Cathedral Church; the Synagogues, as petty Pariſh Churches belonging thereunto.

Concerning the time when Synagogues began, it is hard to determine. It is probable that they began when the Tribes were ſettled in the promiſed Land. The Temple being then too far diſtant for thoſe which dwelt in remote places, it is likely that they repaired unto certain Synagogues inſtead of the Temple. That they were in David's time appeareth; They have burnt all the Synagogues of God in the land, Pſal. 74. 8. And, Moſes of old time had in every City, them that preached him, being read in the Synagogues every Sabbath day, Act. 15. 21.

In Jeruſalem there were Sigonius de rep. Heb. l. 2. •• p. 8. four hundred eighty Synagogues, beſides the Temple; partly for Jews, partly for ſtrangers: one for ſtrangers was called the Synagogue of the Libertines, Act. 6. 9. Whence it had that name, whether from the Roman Libertines, ſuch as had ſerved for their freedom, being oppoſite to the Ingenui, thoſe that were free-born; (for many of thoſe Libertines became Proſelites, and had their Philo in legat ad Caium. Synagogues) or whether it were from Vide Tremel. Acts 6. 9. Lubar, ſignifying an high place; (for as their Temple, ſo their Synagogues and Schools were built on hills and high places) becauſe it is ſaid, Prov. 1. 21. Wiſdome calleth in high places: I leave to the judgment of the Reader.

Out of Jeruſalem, in others Cities and Provinces, were many Synagogues: there were Synagogues in Galilee, Mat. 4. 23. Synagogues in Damaſcus, Acts 9. 2. Synagogues at Salamis, Acts 13. 5. Synagogues at Antiochia, Acts 13. 14. Yea, their tradition is, that Maimon. in Tephilla. c. 11. Sect. 1. Whereſoever ten men of Iſrael were, there ought to be built a Synagogue.

Their Synagogues had Buxtorf. de abbreviatur, pag. 73, 181, • 74. many Inſcriptions, over the gate was written that of the Pſalm. 118. 20. This is the gate of the Lord, the righteous ſhall enter into it. In the walls, theſe and the like ſentences; Remember thy Creator. And enter into the houſe of the Lord thy God in humility. And prayer without attention is like a body without a ſoul. And ſilence is commendable in time of prayer.

As the Courts of the people before the Temple were diſtinguiſh'd by a wall into two rooms, the one for men, the other for women: So in the Synagogues, the women were ſeparated from the men, Talmud in tract. Suta. cap. ult vi. Buxtorf. Synag. c. 9. p. 240. by a partition of Lattice, or wire-work.

In the Synagogues the Scribes ordinarily taught. but not only they, for Chriſt himſelf taught in them, &c. He that gave liberty to preach there, was termed 〈 in non-Latin alphabet 〉 . The Ruler of the Synagogue. There was alſo a Miniſter who gave the book unto the Preacher and received it again, after the Text had been read. Chriſt cloſed the book, and gave it again to the Miniſter, Luke 420. This is probably him, whom they called 〈 in non-Latin alphabet 〉 Sheliach Tſibhur, the Miniſter or Clerk of the Synagogue.

Their Schools were different from the Synagogues. Paul having diſputed for the ſpace of three months in the Synagogue, becauſe divers believed not, but ſpake evil of that way, he departed from them, and ſeparated the Diſciples, diſputing daily in the School of one Tyrannus, Act. 19. 8, 9, 10.

Their School ſometimes is called 〈 in non-Latin alphabet 〉 Beth, an houſe, ſimply, as appeareth by that ſaying; Druſius de tribus ſect. l. 2. c. 10. Octodecim res de quibus contentio fuit inter domum Sammai, & domum Hillel, ne Elias quidem abolere poſſet. Thoſe 18 matters controverſed between the houſe of Sammai, and the houſe of Hillel, Elias himſelf could not decide; that is, between their two Schools. Sometime it is called 〈 in non-Latin alphabet 〉 Beth hammidraſch an houſe of ſubtle and acute expoſition. Here points were more exactly and punctually diſcuſſed, than in the Synagogue, or Temple; whence they held it a profounder place for expoſition, than the Temple: To this purpoſe tend thoſe ſayings; Maimon. Tephill. c. 11. Sect. 14. They might turn a Synagogue into a School, but not a School into a Synagogue, for the ſanctity of a School is beyond the ſanctity of a Synagogue, And that groweth from Vertue to vertue, Pſa. 84. 7. Paraphraſt. Chal. in hunc locum. they interpret a kind of promotion, or degree, in removing from their Temple to their School. In their Temple, their Sermons were, as it were, Ad populum: In their Schools, Ad Clerum.

As they had Synagogues, ſo likewiſe Schools, in every City and Province, and theſe were built alſo upon hills. There is mention of the hill Moreth, Jud. 7. 1. that is, the hill of the Teacher.

The Maſters when they taught their Scholars, were ſaid to give: Give unto the wiſe, and he will be wiſer, Prov. 9. 9.

The Scholars when they learned any thing, were, ſaid to receive it: Hear my ſon, and receive my words Prov. 4. 10. Hence is that of the Apoſtle: This is a true ſaying, and by all means worthy to be received, 1 Tim. 1. 15. That is, learned. The like Phraſes of ſpeech are in uſe among the Da ſi g • a • e non eſt. Hor. l. 2. Satyr. 8. Sed tamen iſte Deus qui ſit, da Tytere nobis. Virg. Bu •• l. Accipe nunc Danaum inſidias—Virg. Aeneid. l. 2. Latines.

Whether their Oratories or places of prayer called Proſeuchae were different places from their Schools, or Synagogues, I have not yet learned. That ſome of theſe were without the City, that proveth nothing, for ſo might Synagogues and Schools too. Epiphanus treateth of theſe Epiphan. Tom. 2. l. 3. c. 80. Oratories, but there he ſpeaketh not one word to ſhew the lawfulneſs of civil buſineſſes to be done in them: could that be proved, a difference would eaſily be ſhewn. Some ſay they were Beza Act. 16. 13. Synagogues, others Philo. Jud. de vita Moſis, 〈◊〉 . 550. Schools. Of this houſe of prayer, mention is made, Acts 16. 13. in which S Paul ſate down and ſpake unto the women: which geſture intimateth rather preaching than praying: true, all geſture was in uſe for prayer; ſtanding, kneeling, ſitting: Abraham ſtood before the Lord, Gen. 18. 22. that is, he prayed. The Publican ſtood afar off and prayed, Luke 18. 13. Whence by way of Proverb they ſaid R. Juda. in lib. Muſar. vide Druſ. praet. Matth. 6. 5. Sine ſtationibus non ſubſiſteret mundus • ; Were it not for ſtanding the World could not ſtand. Stephen kneeled Acts 7. 60. David ſate before the Lord, and ſaid, 2 Sam. 7. 18. Yet ſitting, when the ſpeech is to the people, not to the Lord, implieth preaching, not prayer. It is probable, that as at the Gate of the Temple, ſo at the Gate of theſe Oratories, the poorer ſort of people aſſembled to expect alms: Whence ſome uſe the word Qua te quaero Proſeucha? Juven. Sat. 3. Proſeucha, to ſignifie an Hoſpital.

The Caninius de locis N. Teſtam: cap. 5. p. 38. Talmudiſts taxed the peoples negligence in prayer, ſaying they uſed three ſorts of Amen, and all faulty. A faint Amen, when they prayed without fervency. A haſty Amen, when they ſaid Amen before the prayer was done. A lazy Amen, when they pronounced it at length, as if they were aſleep, dividing the word A-men. The firſt they termed 〈 in non-Latin alphabet 〉 Jethoma, pupillum. The ſecond 〈 in non-Latin alphabet 〉 Chetupha, Surreptitium. The third 〈 in non-Latin alphabet 〉 Ketugna, Sectilé, quaſi in duas partes ſectum per oſcitantiam.

THe gates of the whole circuit of the Sheindies pentaglo • . 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 Bethſaida near the gate; The Fiſhgate, Nehem. 3. 3. before this Judas is thought to have hanged himſelf. Stukius conviv. l. 2. c. 11. Some 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 Gate, Sheep; at the other, Fiſh; and at the third, Horſes were ſold. The Old gate was ſo called, becauſe it was ſuppoſed to have remained from the time of the Jebuſites, and not to have been deſtroyed by the Aſſyrians; it was near Calvary, and without this Gate Chriſt was crucified. Concerning the other Gates little is ſpoken.

Touching the Gates of the Temple, there were R. Juda in l. Muſar. vid. Druſ praeterit. Joan 9. 22. two of principal note, both built by Solomon, the one for thoſe that were new married, the other for mourners and excommunicate perſons. The mourners were diſtinguiſhed from the excommunicate perſons, by having their Lips covered with a skirt of their garment; none entred that gate with their lip uncovered, but ſuch as were excommunicate. Now the Iſraelites, which on the Sabbath days, ſate between thoſe Gates, ſaid unto the new married: He, whoſe Name dwelleth in this houſe, glad thee with Children. Unto the mourner, He which dwelleth in this houſe, glad and comfort thee. Unto the excommunicate, He, which dwelleth in this houſe, move thy heart to hearken unto the words of thy fellows.

Among the Jews, the gates were places of chiefeſt ſtrength, ſo that they being taken or defended, the whole City was taken, or defended: and they were chief places of Juriſdiction, for in them Judges were wont to ſit, and to decide controverſies. Hence proceeded thoſe phraſes: The gates of Hell ſhall not prevail againſt thee, &c. And, Thy ſeed ſhall poſſeſs the gates of his Enemies.

THe ancient Heathens did not only not build Temples, Hyſpin. de Orig. Templ. pag. 1. 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, Alex. ab Alex. lib. 2. cap. 22. 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 the uſe of Temples, yet their God Terminus, and divers others of their Gods were worſhipped in Temples open roofed, which were therefore called 〈 in non-Latin alphabet 〉 : This I take to be reaſon why they made choice of Hills and Mountains, as the convenienteſt places for their Idolatry. Theſe conſecrated Hills, are thoſe high places which the Scripture ſo often forbids. Afterwards, as the number of their Gods encreaſed; ſo the number of their conſecrated hills was multiplied, from which their God and Goddeſſes took their names; as Mercurius Cyllenius, Venus Erycina, Jupiter Capitolinus. At length to beautifie theſe holy hills, the places of their idolatrous worſhip, they beſet them with trees, and hence came the conſecratien of Groves, and Woods, from which their Idols many times were named. Populus Alcidae gratiſſima, v • tis Ia • cho. Formoſae myrtus Veneri, ſua Laurea Phoebo. Virg. Eclog. 7. At laſt ſome choice and ſelect Trees began to be conſecrated. Plin. Nat. Hiſt. l. 16. c. 44. Thoſe French Magi, termed Dryadae, worſhipped the Oak, in Greek termed 〈 in non-Latin alphabet 〉 , and thence had their names. The Etrurians worſhipped an Holm-tree; and Maximus Tyrius, Serm. 38. fol. 225. edit. Steph. amongſt the Celtae, a tall Oak was the very Idol or Image of Jupiter.

Among the Iſraelites, this Idolatry began under the Judges Othniel, and Ehud, Judg. 3. 7. and at the laſt it became ſo common in Iſrael, that they had peculiar Prieſts, whom they termed Prophets of the Grove, 1 King. 18. 19. and Idols of the Grove; that is, peculiar Idols, unto whom their Groves were conſecrated, 2 King. 21. 7. 2 Chr. 15. 16. As Chriſtians in the conſecration of their Churches, make ſpecial choice of ſome particular Saints, by whoſe name they call them, as Saint Peter's Church, S. Paul's, S. Andrews, &c. So they conſecrated their Groves unto peculiar Idols: whence in prophane Authors we read of Diana Nemorenſis, Diana Arduenna, Albunea Dea; all receiving their names from the Groves in which they were worſhipped: yea, the Idol it ſelf is ſometimes called by the name of a Grove: Joſiah brought out the Grove from the Houſe of the Lord, 2 King. 23. 6. It is probable, that in this Idol was pourtraited the form and ſimilitude of a Grove, and thence it was called a Grove, as thoſe ſilver ſimilitudes of Diana's Temple made by Demetrius, were termed Temples of Diana, Acts 19. 24.

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 began at Sun-riſing, and held till the next Sun-riſing, Mat. 28. 1, or Sacred, a Feſtival or Holy-day, deſtined for holy exerciſes: This began at Sun-ſet, and continued till the next Sun-ſet.

Their night was divided into four quarters, or greater houres, termed four Watches, each Watch containing three leſſer houres. The firſt they called Caput vigiliarum, the beginning of the watches, Lam. 2. 19. the ſecond was the middle watch, Judg. 7. 19. not ſo termed, becauſe there were only three watches, as Druſ. Judic. 7. 19. Druſius would perſwade, but becauſe it dured till midnight. The third watch began at midnight. and held till three of the clock in the morning. If he come in the ſecond, or third watch, Luk. 12. 38. The laſt, called the morning watch, Exod. 14. 24. began at three of the clock, and ended at ſix in the morning. In the fourth watch of the night, Jeſus went out unto them, Mat. 14. 24. Theſe Watches alſo were called by other names, according to that part of the night which cloſed each watch. The firſt was termed 〈 in non-Latin alphabet 〉 , the even. The ſecond, 〈 in non-Latin alphabet 〉 , Midnight. The third 〈 in non-Latin alphabet 〉 , Cock-crowing. The fourth 〈 in non-Latin alphabet 〉 , the Dawning. Ye know not when the Maſter of the houſe will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning, Mark 13. 35.

The day was likewiſe divided into four quarters, as appeareth by the Parable of the Labourers hired into the Vineyard, Mat. 20. The firſt quarter began at ſix of the clock in the morning, and held till nine. The ſecond quarter ended at twelve of the clock. The third quarter at three in the after-noon. The fourth quarter at ſix of the night. The firſt quarter was called the third hour, verſ. 3. The ſecond quarter, the ſixth hour, verſ. 5. The third quarter, the ninth hour, verſ. 5. The laſt quarter, the eleventh hour, verſ. 6.

Where note, that the three firſt quarters had their names from that hour of the day, which cloſed the quarter (for they began the account of their leſſer hours, from ſix a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the laſt was called the eleventh hour, by our Saviour Chriſt; whereas among the common people, it either was called, or ſhould have been called, by proportion with the reſt, the twelfth hour; to intimate unto us, that though God in his mercy accept laboures into his Vineyard eleven hours of the day, yet he ſeldome calleth any at the twelfth; for that is rather an hour to diſcharge Servants, than to admit new.

Some Expoſitors finding mention of the dawning of the day, in this Parable, verſ. 1. Erat autem primu. ternarius à prima uſ que ad tertiam, & dicebatur prima hora, ſecundus erat à tertia, uſ que ad ſextam, & dicebatur hora tertia; tertius erat à ſexta uſ que ad nonam, & dicebatur ſexta; quartus à nona uſ que ad ultim • m quae erat duodecima, & dicebatur nona. Refellit hanc opinionem Toletus, receptam licet à multis recentionem (ut ipſe ait) qu • niam de undecima • ujus meminit parabola. altum apud h • s ſilentium. Jure vapulant à te, Tolete, qui ex • dunt udecimam, conſtanter tamen aſſerenda eſt contra te quadripartita dici diviſi • , in hoc potiſſimum illorum erro conſiſtit, quod horam▪ primam faciunt, non inveniunt; horam undecimam inveniunt, excludunt tamen. nihil à mente Evangeliſtarum magis alienum, quam ut 〈 in non-Latin alphabet 〉 , verteretur hora prima dies, qu • , in illorum ſcriptisſonat quartam noctis vigiliam. Vid. Tolet. in Joan. cap. 19. Annot. 8. They reckon the 4. quarters of the day after this manner. Hora prima, Hora tertia, Hora ſexta, Hora nona. Where firſt they err, in taking the dawning of the day for the firſt hour of the day; for 〈 in non-Latin alphabet 〉 , the dawning, ſignifieth the laſt quarter of the night, called the Morning watch. Secondly, they err in making the laſt quarter of the day to be the ninth hour, for what then ſhall become of the eleventh hour, mentioned in the ſame Parabe?

By this diviſion of the day into theſe four quarters or greater hours, the Enangeliſts are reconciled touching our Saviour's Paſſion. He was crucified at the third hour, Mark 15. 25. S. John intimateth his examination before Pilate, to have been Hora quaſi ſexta, about the ſixth hour, John 19. 14. In the firſt place, underſtand by his crucifying, not his hanging on the Croſs, which was not till the ſixth hour, Luke 23. 44. nor his expiration, which was not till the ninth hour, Mar. 15. 34. but his examination under Pilate, at which time the people cried out, Crucifie him, Crucifie him; and then the third and ſixth hour will eaſily be reconciled, for theſe two hours immediately following one another, what was done on the third hour, might truly be ſaid to be done about the ſixth.

Laſtly, This ſheweth that the hours among the Jews were of two ſorts; ſome leſſer, of which the day contained twelve: others greater, of which the day contained four, as hath been above ſhewn: the leſſer are termed hours of the day, Are there not twelve hours in the day? John 11. 9. The greater, ſom term hours of the Temple, or hours of prayer. Peter and John went up into the Temple, at the ninth hour of prayer, Acts 3. 1. But in truth there are but three hours of c Druſius in praeterit. Act. 3. 1. Non fuiſſe ultra tres horas precationes in die apud Judaeos, clare teſtatur David Kimchi. prayer, the third, the ſixth, and the ninth. (a) The third inſtituted by Abraham, the ſixth by Iſaac, and the ninth by Jacob. The third hour the Holy Ghoſt deſcended upon the Apoſtles, Acts 2. 15. About the ſixth, Peter went up to the houſe-top to pray, Acts 10. 9. At the ninth, Peter and John went into the Temple Acts 3. 1.

From theſe greater hours of the day and night, the Canonical hours in uſe in the Roman Church, had Vide Bellarm. de bonis oper. in partic. l. 1. c. 10. their beginning; each Canonical hour containeth three leſſer hours, ſo that in the whole night and day there are eight Canonical hours. At ſix of the clock in the evening began the firſt, and that is termed Hora veſpertina, or veſpertinum ſimply, (officium being underſtood) their Veſpertine. At nine of the clock at night began the ſecond, and that is termed Comple •• rium, their Completory. At midnight began the thir • , Nocturnum, their Nocturn. At three of the clock in the morning, began their Matutinum, their Matines. The Canonical hours for their day ſervice were named, Hora prima, tertia, ſexta, nona. Their firſt hour began from ſix of the clock in the morning, and held till nine: the third from nine till twelve, the ſixth from twelve till three, the ninth from three till ſix at night.

The Dial in uſe among the ancient Jews, differed from that in uſe among us: theirs were a kind of ſtairs; the time of the day was diſtinguiſhed, not by lines, but by ſteps, or degrees; the ſhade of the Sun every half hour moved forward to a new degree. In the Dial of Ahaz, the Sun went back 〈 in non-Latin alphabet 〉 Magnoloth, degrees, or ſteps, not lines, Iſai. 38. 8.

Their weeks were two-fold; the one was ordinary, conſiſting of ſeven daies, the other extraordinary and Prophetical, conſiſting of ſeven years, Dan. 9 24. The firſt is termed Hebdomas diaria, a week of daies; the ſecond, Hebdomas annalis, a week of years.

The Hebrews at firſt meaſured their moneths according to the courſe of the Sun, whence they are called Menſes ſolares; and then every moneth conſiſted of thirty daies. The waters prevailed from the ſeventeenth day of the ſecond moneth, Gen. 7. 11. unto the ſeventeenth day of the ſeven moneth, Gen. 8. 4. that is, full five moneths. If we will number the daies, they were an hundred and fifty, Gen. 7. 24. Whereby it appeareth, that every moneth contained full thirty daies. After the Iſraelites departure out of Aegypt, then they meaſured their moneths by the courſe of the Moon, they are termed Menſes Lu •… res: they contained either thirty daies, and then •… ey were called Menſes pleni, full Moneths: or twenty nine daies, and then they were called Menſes cavi, Deficient Moneths.

The Sun exceedeth the Moon in her courſe eleven daies, Vide Kalendarium Hebraicum Munſteri. p. 62. hence every third or ſecond year, one month was inſerted. Now becauſe the twelfth mouth in the Hebrew Kalender was called Adar, hence when a month was inſerted, the laſt was called Ve • adar, the ſecond Adar.

Before their captivity in Babylon, they counted their moneths without any name, according to the number. The Firſt, Second, Third moneth, &c. After their return from Babylon, they called them by theſe names: 1. Niſan; it was alſo called 〈 in non-Latin alphabet 〉 Abib, which ſignifieth an ear of corn, in this moneth Barley began to be eared. They anſwered to part of 1 March. April. 2. Iiar, it was alſo called 〈 in non-Latin alphabet 〉 , which ſignifieth beauty: then the Trees began to be beautified with Buds and Bloſſoms. 2 April. May. 3. Sinan. 3 May. June. 4. Thamuz. 4 June. July. 5. Ab. 5 July. Auguſt. 6. Elul. 6 Auguſt. September. 7. Tiſri, otherwiſe called Ethanim. 7 September. October. 8. Marcheſuan, it was alſo called Bull. 8 October. November. 9. Ciſlcu. 9 November. December. 10. Tebeth. 10 December. January. 11. Shebeth. 11 January. February. 12. Adar. Ve • adar. 12 February. March.

Before their coming out of Egypt, they 〈 in non-Latin alphabet 〉 Joſeph Antiq. l. 1. 〈◊〉 . 4. Mendoſe ponitur 〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉 qui menſis e • at • lim ſecundus apud Heb • aeos, ſicut & Dius apud Macedones. began their year in the month of Tiſri, and thus they continued it always after, for civil affairs, for their date of buying, ſelling, their Sabbatical years, years of Jubile, &c. After their coming out of Egypt, they began their year in the month Niſan, and ſo continued it for the computation of their greater 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 Ab 〈 in non-Latin alphabet 〉 Iter facere, ſignificat viaticum. Arucoth, 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 extraordinary and more liberal kind of entertainement, by way of feaſting, was commonly called 〈 in non-Latin alphabet 〉 Convi •• um, 〈◊〉 . Di • i • ur à potando ſive bibendo, ut Graecè 〈 in non-Latin alphabet 〉 , ab altera ejus parte▪ Miſchte, from their liberal drinking at ſuch meetings. There was alſo another kind of feaſting, wherein they made merry together, eating the remainders of their Sacrifices; this they termed 〈 in non-Latin alphabet 〉 , Feſtum, celebris ſolemnitas à radice 〈 in non-Latin alphabet 〉 , Feſtum celebravit. Chag. From this cuſtom of having a feaſt at the end of their Sacrifices, the Chriſtians of the Primitive Church inſtituted their Love-feaſts to Chryſoſtom 1 Cor. 11. Ho • autem praecipio. ſuc •… d the Lords Supper: In both theſe greater and mor • ſolemn Feaſts, there were ſome Ceremonies uſed by them, as preparatory to the Feaſt, others in their giving thanks, others in their geſture at Table.

The Ceremonies preparatory were principally theſe three: 1. Salutation. 2. Waſhing the feet of the gueſts. 3. Pouring Oyl on them.

Their Salutations were teſtified either by words, or ſome humble geſture of the body. By words, and then theſe were the uſual forms; The Lord be with you: or The Lord bleſs you, Ruth. 2. 4. From the laſt of theſe, bleſſing is often taken in Scripture for ſaluting. If thou meet any, Tertul. lib. 4. adverſ. Marcion. bleſs him not, or if any bleſs thee anſwer him not again, ſaith Eliſha to Gehazi, 2 King. 4. 29. The ſenſe is, as our Engliſh renders it, Salute him not. Sometimes they ſaid, Peace be unto thee, peace be upon thee, Go in peace, and ſuch like: When ye come into an houſe, ſalute the ſame; and if the houſe be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you, Matth. 10. 12. 13. By geſture; their ſalutations were ſignified ſometimes by proſtrating the whole body; ſometimes by kiſſing the feet, Luke 7. 38. commonly by an Xenophon. de inſtitut. Cyr. lib. 1 pag. 17. It. lib. 5. pag. 113. ordinary kiſs. Moſes went out to meet his father-in-law, and did obeyſance, and kiſſed him, Exod. 18. 7. Moreover, Joſeph kiſſed all his Brethren, and wept upon them, Gen. 45. 15. This Saint Paul calleth an holy kiſs, 1 Cor. 16. 20. S. Peter, a kiſs of Charity, 1 Pet. 5. 14. Tertul. de orat cap. 14. Tertullian calleth it Oſcuculum pacis, A kiſs of peace. Theſe were kiſſes which a Caio might give, and a Veſtal receive: Of this ſort, the Jews had Vide Druſium. ad difficiliora loca. Exod. c. 12. three kinds; 〈 in non-Latin alphabet 〉 , Neſhekoth pharukom, Oſcula propinquorum. a kiſs of ſalutation which has been ſpecified by ſome of thoſe former inſtances. 〈 in non-Latin alphabet 〉 Niſhekoth pariſhuth, Oſcula ſeparationis. a kiſs of valediction: Wherefore haſt thou not ſuffered me to kiſs my my ſons and my daughters, Gen. 31. 28. 〈 in non-Latin alphabet 〉 Neſhikoth gedola, Oſcula magnitudinis. a kiſs of homage; the word ſignifieth a kiſs of State or dignity, but was to teſtifie their homage, and acknowledgment of their Kings Soveraignty. Then Samuel took a Vial of Oyl. and poured it upon Saul's head, and kiſſed him, 1 Sam. 10. 1. And unto this they refer that in the ſecond Pſalm, Kiſs the ſon, leſt he be angry. Theſe Salutations, howſoever they were ſuch as were uſed mutually, ſometimes in their meetings abroad upon the way, yet were they ſuch, as were uſed alſo in their entertainment, as clearly appeareth by many of thoſe fore-quoted examples.

The ſecond Ceremony preparatory was, L • tio pedum ante diſcubitum, non ſolum Judais, ſed & gentibus ipſis erat uſitata: Locus hic tuas eſt, hic occumbe, ferte aquam pedibus, Plantus. Perſ. waſhing their feet. And the man brought the men unto Joſeph's houſe, and gave them water, and they did waſh their feet, Gen. 43. 24. This office was commonly performed by ſervants, and the meaneſt of the family, as appeareth by our Saviour Chriſt, who to leave an example of humility behind him, waſhed his Diſciples feet, John 13. 5. And Abigail, when David took her to wife ſaid, Behold, let thine hand-maid be a ſervant to waſh the feet of the ſervants of my Lord, 1 Sam 25. 41. For this purpoſe they had certain Veſſels in readineſs for ſuch imployments: That which our Saviour uſed, we tranſlate a Baſin, John 13. 5. He poured out water in a Baſin. The word 〈 in non-Latin alphabet 〉 there uſed, ſignifieth in general a Waſhpot, and is there uſed for that which in ſtrict propriety of ſpeech, the Grecians termed 〈 in non-Latin alphabet 〉 , (i) a Waſhpot for our feet: Some may here make the queſtion, whence this water was poured? I ſee no inconveniency, if we ſay, that there were uſually in their Dining-rooms greater veſſels, from which they poured out into leſſer, according as they needed; of which ſort it is not improbably St • kins. lib. conviv. thought that thoſe Water-pots were tioned, John 2. 6. There were ſet there ſix Water-pots of ſtone, after the manner of the purifying of the Jews. By purifying there, underſtand this complemental waſhing of which we treat: Now if we conſider the waſhing of their hands, uſual and commendable in it ſelf, though ſuperſtitiouſly abuſed by Scribes and Phariſees, and the waſhing of their feet, before and after meal, (for our Saviour waſhed his Diſciples feet after ſupper) which ſecond waſhing, the Hebrews ſay it was in uſe only at the Paſſeover, there muſt needs be uſe of great ſtore of water in their greater Feaſts; and therefore no marvel, if many and capacious veſſels ſtood in readineſs. Further, we are to note, that as the office was ſervile and baſe, ſo the veſſel: which obſervation giveth light to that, Pſal. 60. 8. Moab is my waſh-pot; that is, the Moabites ſhall be baſely ſubject unto me, as the pot in which I waſh my feet.

The third Ceremony preparatory, was pouring out of oyl. A woman in the City brought an Alablaſter box of oyntment, and ſtood at his feet behind him weeping, and began to waſh his feet with tears, and did wipe them with the hairs of her head, and kiſſed his feet, and anointed them with the ointment, Luk. 7. 37, 38. It was alſo poured upon the head, whence in the ſame place, Chriſt challengeth the Phariſee which entertained him, Mine head with oyl thou didſt not anoint, verſ. 46. Pſal. 23. 5. Thou anointeſt mine head with oyl.

After theſe ceremonies of preparation had been performed, then they proceeded to give thanks. The Maſter of the houſe ſitting down together with his Gueſts, took a cup full of wine in his right hand, and therewith began his conſecration, after this manner; 〈 in non-Latin alphabet 〉 Benedictus ſis tu, Domine Deus noſter, rex mundi, qui creas fructum vitis. Bleſſed be thou, O Lord our God, the King of the world, which createſt the fruit of the Vine. Having ſaid thus, he firſt lightly taſted of the Wine, and from him it paſs'd round the Table. This grace of thankſgiving, they call 〈 in non-Latin alphabet 〉 Bircath haiaiin, the bleſsing of the cup. With this Chriſt himſelf ſeemeth to have begun his ſupper; He took the cup, and gave thanks, and ſaid, Take this and divide it among your ſelves, for I ſay unto-you, I will not drink of the fruit of the Vine, until the Kingdom of God ſhall come, Luk. 22. 17, 18. After the bleſsing of the cup, the Maſter of the houſe took the bread, which they did Scindere, but not Abſcindere, lightly cut for the eaſier breaking thereof, but not cut in ſunder; and holding this in both his hands, he conſecrated it, with theſe words; Bleſſed he thou, O Lord our God, the King of the world, which bringeſt forth bread out of the earth. This conſecration of bread, they termed, 〈 in non-Latin alphabet 〉 Be • edictionen panis. Druſius in N. T. part. altera p. 78. Bircath halechem. After the conſecration, he brake the bread, (whence the Maſter of the houſe, or he who performed theſe bleſſings in his ſtead, was termed 〈 in non-Latin alphabet 〉 Habotſeang, i. the breaker:) the bread being broken, he diſtributed to every one that ſate at the table a morſel, which being done, then they began to feed upon the other diſhes that were provided. This Rite of bleſſing both the Cup and the Bread, they obſerved only in their ſolemn Feſtivals; otherwiſe they conſecrated the Bread alone, and not the Cup. In their Feaſt time, they ſeaſoned their meat with good conference, ſuch as might either yield matter of inſtruction, or exerciſe their wits; which practice was alſo obſerved in their Chriſtian Non tam coenam coenant quam diſcipli • am Ter •… •• olog. c. 39. love feaſts. Of the firſt ſort, was that Parable propoſed by our bleſſed Saviour at a Feaſt, Luk. 14. 7. Of the ſecond▪ was Sampſon's Riddle, which he propoſed unto his Companions, Judg. 14. 12. At the end of the Feaſt, they again gave thanks, which was performed in this manner, either by the Maſter of the houſe himſelf, or by ſome gueſt, if there were any of better note at the table: He taking a cup of Wine in both his hands, began thus: Let us bleſs him who hath fed us with his own, and of whoſe goodneſs we live: Then all the gueſts anſwered, Bleſſed be he of whoſe meat we have eaten, and of whoſe goodneſs we live. This grace they called 〈 in non-Latin alphabet 〉 Bircath Hamazon, Vide P. Fag. in praec. Hebr. And this is thought to be the Cup wherewith Chriſt after Supper commended the Myſtery of his Blood to his Diſciples: After this, he which began the Thankſgiving proceedeth, Bleſſed be he, and bleſſed be his nane, &c. annexing a longer prayer, in which he gave thanks: Firſt, for their preſent food. Secondly, for their deliverance from the Egyptian ſervitude. Thirdly, for the Covenant of Circumciſion. Fourthly, for the Law given by the Miniſtry of Moſes. Then he prayed, that God would have mercy: 1. On his people Iſrael. 2. On his own City Jeruſalem. 3. On Sion the Tabernacle of his Glory. 4. On the Kingdom of the Houſe of David his Anointed. 5. That he would ſend Elias the Prophet. Laſtly, That he would make them worthy of the daies of the Meſſiah, and of the life of the world to come.

This prayer heing ended, then all the Gueſts which ſate at the Table, with a ſoft and low voice, ſaid unto themſelves in this manner, Fear the Lord all ye his holy ones, becauſe there is no penury to thoſe that fear him: The young Lyons do want and ſuffer hunger, but thoſe that ſeek the Lord want no good thing. Afterward, he which began the thankſgiving, bleſſed the cup in the ſame form of words as he uſed at the firſt ſitting down, ſaying; Bleſſed be thou, O Lord God, the King of the world, which createſt the fruit of the Vine: and therewith he drank a little of the Wine, and ſo the cup paſſed round the table. Thus they began and ended their Feaſt, with the bleſſing of á Cup: this cup they termed 〈 in non-Latin alphabet 〉 Cos hillel, Poculum 〈 in non-Latin alphabet 〉 , A Cup of thanksgiving: and both theſe cups are mentioned by Saint Luke; and, which is worth our obſervation, the words of Conſecration whereby it was inſtituted, as part of the Bleſſed Sacrament in the New Teſtament, were added only to the laſt cup. This Cup is the New Teſtament in my blood, which is ſhed for you. After all this, they ſang Scalig. de emend. Temp. l. 6. p. 273. Hymns and Pſalms, which alſo was practiced by our bleſſed Saviour, Mark. 14. 26. So that howſoever he uſed not any ſuperſtitions, either then practiced, or ſince added by after Jews, (as the drinking of Moſes Kotſenſis. fol. 118. col. 1. four Cups of Wine, Sebaſtian. Murſter. Mat. 26. or the breaking of the bread with all ten fingers, in alluſion to the ten Commandments, &c.) yet in the beginning, and ending, we ſee his practice ſuitable with theirs. If any deſire a larger diſcourſe of theſe Bleſſings, noted out of the Rabbines, let him read It. • raec. Heb. • er Fagium editas. P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered. If any ſhall here object, that I ſeem to make the Bleſſed Sacrament of our Lords Body and Blood, a Jewiſh ceremony; I anſwer, no: For as a kind of ini • iatory purification by water, was uſed before by the Jews of old and no Proſelyte was admitted into the Church of the Jews without this purification: yet it was no more a Sacrament to them, than Circumciſion▪ was to Turks and Saracens. Thus neither was breaking the bread Sacramental to the Jew, but then it became a Sacrament, when Chriſt ſaid of it; This is my body. This cup is the New Teſtament in my blood, &c. Luk. 22. 19. The Jews could not ſay, The cup of bleſſing which we bleſs, is it not the Communion of the Blood of Chriſt: 1 Corinthians 10. 16.

The laſt thing conſiderable in their Feaſts. is their geſture. In the days of our Saviour it is Voces quibus uſi ſunt Evangeliſtae, ſonant accubitum non ſeſſionem 〈 in non-Latin alphabet 〉 , Luc. 22. 〈 in non-Latin alphabet 〉 , Mat. 26. 〈 in non-Latin alphabet 〉 , Luc. 14. 〈 in non-Latin alphabet 〉 , Mat. 14. apparent that the geſture of the Jews was ſuch as the Romans uſed. The table being placed in the middeſt, round about the Table were certain beds, ſometimes two, ſometimes three, ſometimes more, according to the number of the gueſts; upon theſe they lay down in manner as followeth. Each bed contained three peaſons, ſometimes four ſeldom or never more. If one lay upon the bed, then he reſted the upper part of his body upon his left elbow, the lower part lying at length upon the bed: But if many lay on the bed, then the uppermoſt did lie at the beds head, laying his feet behind the ſecond's back: In like manner the third or fourth did lye, each reſting his head in the others boſom. Thus John leaned on Jeſus his boſom, John. 13. 23. This firſt is an argument of ſpecial love towards him, whom the Maſter of the Houſe ſhall take into his own boſom; John, he was the beloved Diſciple. Secondly, an argument of parity amongſt others, reſting in one anothers boſom. Many ſhall come from the Eaſt and the Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, Mat. 8. 11. And where ſhall they ſit? In Abrahams boſom, Luk. 16. 22. that • s, they ſhall all ſit at the ſame table, be partakers of the ſame glory. Thus Chriſt, he was in the boſom of his Father. John 1. 18. that is, in the Apoſtles phraſe, He thought it no robbery to be equal with his Father. Their tables were perfectly circular, or round, whence their manner of ſitting was termed (z) Meſſibah, a 〈 in non-Latin alphabet 〉 Diſcubitus, cujus radix eſt 〈 in non-Latin alphabet 〉 circumivit, Ambivit. ſitting round; and their phraſe of inviting their gueſts to ſit down, was, ſit round: We will not ſit round until he come hither, 1 Sam. 16. 11. Again, Thy children ſhall be like Olive-plants round about thy table, Pſal 128. 3. This cuſtom of lying along upon a bed, when they took their meat, was alſo in uſe in Ezekiel's time; thou ſateſt upon a ſtately bed, and a table prepared before it, Ezek 23. 41. Philo Jud. p. 388. And whether this were the cuſtom of the ancient Hebrews, I leave to be diſcuſſed by others. But unto this doth alſo Amos allude; They laid themſelves down upon cloaths laid to pledge by every Altar, Amos. 2. 8. that is, the Vetuſtiſſimus • os erat, ſuper lanatis pellibus diſcumbere. Qui poter at pelles addere dives erat. Ovid. garments taken to pledge they uſe in ſtead of beds, when at their Altars they eat things ſacrificed to Idols: Yea, the plucking off their ſhooes when they went to table, implieth this cuſtom of lying at Table, to have been very ancient. The plucking off their ſhoes ſeemeth to have been generally received, when they were in Egypt; for this cauſe is it that they had a ſtrict charge in eating the Paſſeover, to have their ſhooes on their feet, for greater expedition. The reaſon why they uſually pluckt them off; was, for the clean keeping of their Beds on which they lay. Here, ſeeing the rule of obſerving the Paſſever requireth, that it ſhould be eaten with their ſhooes on their feet, which argueth rather ſtanding than lying upon a bed: It may be demanded, Whether Chriſt tranſgreſſed not againſt the firſt inſtitution thereof, in the manner of his ſitting at the table? Tremelius anſwereth thus; and, in my mind, fully: Tremel. in Matt. 26. 20. We muſt know, ſaith he, that Exod. 12, it was commanded, after what manner they, ready to depart out of Egypt, ſhould eat the Paſſeover at that time; for the neceſſity of that time ſo required, namely an haſty eating thereof; but afterward, in the Law, where it is commanded that this Ceremony of the Paſchal ſhould be renewed every year, thoſe words are not added. Wherefore all the Hebrew Doctors, both ancient and modern, do teach with one joynt conſent, that the Commandment of ſprinkling the door-poſts with blood, of having on their ſhooes, of girding their loyns, of taking ſtaves in their hands, and eating the Lamb in haſt; did not extend it ſelf to the generations following, but only to have concerned that very night, wherein they departed out of Egypt: d Talmud. tract. de Paſchate, vid. Tremel. loco ſuperius citato. Yea, it was an ancient tradition amongſt them, that when they did in after-times eat the Paſſeover, they would ſit down, or lean upon a bed, as our Saviour and his Diſciples did, in token of their deliverance obtained.

The parties that gave entertainment at their Feaſts were two; 1. Vid. Caſaubon exercit. p. 278. The Maſter of the houſe. 2. The Maſter of the Feaſt; they differed thus: The Maſter of the houſe was termed 〈 in non-Latin alphabet 〉 Baal habeth, 〈 in non-Latin alphabet 〉 , Pater familias. The Maſter of the Feaſt was termed 〈 in non-Latin alphabet 〉 Baal miſchte, 〈 in non-Latin alphabet 〉 , Triclinii praefectus. The Maſter of the Feaſt was the chief ſervant, attending the Maſter of the houſe in time of the Feaſt. Others add a Ga • dentius Brixianus. vid. Caſaubon. ibid. third ſort, whom they would have be Praefecti morum, in Greek they were termed 〈 in non-Latin alphabet 〉 . Their Office was thought to have been the inſpection of the Gueſts, that none ſhould diſorder themſelves by drinking too much, whence they were called 〈 in non-Latin alphabet 〉 , the eyes of the Feaſt. Such kind of Officers were in uſe in Ahaſueraſh his Court, Eſth. 1. 8. and likewiſe among the Athenaeus. l. 10. Athenians; but whether any ſuch belonged unto the Jews is juſtly doubted.

The ancient Jews, they were both Hoſpital, ready to entertain, and alſo liberal in their entertainments: Their Hoſpitality is commended throughout the Scripture, though now it be grown out of uſe among them, as appeareth by that Proverbial ſpeech concerning the entertainment of a friend: 〈 in non-Latin alphabet 〉 Hoſpes 〈 in non-Latin alphabet 〉 Onus 〈 in non-Latin alphabet 〉 Profugus. Buxto •… . Synag. cap. 32. p. 493. That the firſt day he is Oreach, a gueſt: The ſecond Toreach, a burden: the third Barach, a runnagate. Their liberality appeared by remembring the poor at their Feaſts, by ſending them portions. Send portions unto them for whom nothing is prepared; Neh. 8. 10. Moris erat veteribus, in conviviis 〈 in non-Latin alphabet 〉 mittere abſentibus amicis. Theophraſtu s. c. 〈 in non-Latin alphabet 〉 . Idem teſtatur Plut. in Ageſilaio 〈 in non-Latin alphabet 〉 Eundem m • rem Judaeis in uſu fuiſſe teſta •… ſacrae literae, Nehe • n. 8. 10. 〈 in non-Latin alphabet 〉 . This was afterward practiced by Heathens, who in their ſolemn Feaſts did not only entertain their Gueſts for the preſent, but did alſo allow them certain junkets to carry away with them. Theſe they termed 〈 in non-Latin alphabet 〉 : and likewiſe, unto their friends who were abſent they ſent portions, which they termed 〈 in non-Latin alphabet 〉 . This obſervation giveth light to that Canon in the Laodicean Councel, which forbiddeth the Chriſtians in their love feaſts 〈 in non-Latin alphabet 〉 , to ſend portions, the reaſon of which prohibition, I conceive to be three-fold. firſt, that Chriſtans might not ſymbolize with Heathen people. Secondly, that none preſuming that their portions ſhould be ſent them, might abſent themſelves. Thirdly, that thoſe preſent (eſpecially the poorer ſort, as it often falleth out) might not be injured, by having the beſt of their proviſion ſent away in ſuch portions.

Here we may note, for concluſion, that as the time of their ſupper was towards the evening, and then they gave greateſt entertainment; So the time of their dinner was about the ſixth hour of the day; that is, as we count, about Noon. Kill meat and make ready, for the men ſhall eat with me at Noon, Gen. 43. 16. Peter went up upon the houſe to pray about the ſixth hour; then waxed be an hungred, and would have eaten, but whiles they made ſomething ready, be fell into a trance, Acts 10. 9, 10.

Moreover we may here note the difference between thoſe three cups mentioned in Scripture, 〈 in non-Latin alphabet 〉 , 1 Cor. 10. 19. The cup of bleſſing, and this is applied to thoſe ſeveral cups uſed in their ſolemn Feaſts, becauſe of thoſe bleſſings or thankſgivings annexed. Secondly, 〈 in non-Latin alphabet 〉 , Jer. 16. 7. The cup of conſolation; this was ſo called, becauſe it was ſent by ſpecial friends in time of mourning, as intending by this drinking to put away ſorrow and grief from the mourner. Thirdly, 〈 in non-Latin alphabet 〉 , Pſal. 116. 13. The cup of ſalvation: this was uſed commonly after their Peace offerings, which were vowed in way of thankfulneſs for benefits obtained. Whence the Seventy Elders commonly tranſlate a Peace-offering, 〈 in non-Latin alphabet 〉 , A ſacrifice of ſalvation, or ſalvation it ſelf.

THe word 〈 in non-Latin alphabet 〉 Sabhath, 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 applied 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; or elſe by a double holineſs occaſioned by ſome ſolemn Feaſt upon the ſame day, and then it was called, Sabbatum magnum, a great Sabbath, John 19. 36. For on that Sabbath-day of which S. John ſpeaketh, the Feaſt of the Paſſeover happened that year.

The week days are termed by the Hebrews 〈 in non-Latin alphabet 〉 Cholim, prophane days; by the Greek 〈 in non-Latin alphabet 〉 , working days: but when they ſpeak of them altogether, 〈 in non-Latin alphabet 〉 , the ſpace of time between the two Sabbaths. Scallg. de emend. Temp. l. 6. p. 261. Item Beza in hunc locum. This was the time upon which the Gentiles deſired to hear Paul, Act. 13. 42. In reſpect of the different degrees of holineſs on days, the Sabbath-day is not unfitly compared to a Queen, or rather to thoſe whom they termed Primary-wives; other Feaſt-days to Concubines, or half-wives; working-days, to Hand-maids.

The Sabbath began at Scalig. de emend. Temp. l. 6. p. 269. ſix a clock the night before: this the Grecians called 〈 in non-Latin alphabet 〉 , the Hebrews 〈 in non-Latin alphabet 〉 Biath haſchabbath, the entrance of the Sabbath.

The preparation to the Sabbath began at Joſeph. Antiq. l. 16. c. 10. three of the clock in the afternoon; the Hebrews called this 〈 in non-Latin alphabet 〉 Gnereb haſchabbeth, the Sabbath eve. By the ancient Fathers it was cal •… In ritibus Paganorum coena pura appellabatur; coena illis coena pura, the phraſe is borrowed from Pagans, whoſe Religion taught them in their Sacrifices to certain of their Gods and Goddeſſes, to prepare themſelves by a ſtrict kind of holineſs; at which time of their preparation apponi ſolita, qui in caſto erant, quod Graeci dicunt 〈 in non-Latin alphabet 〉 vel they did partake of a certain Supper, which as it conſiſted of choice meats, ſuch as thoſe Heathens deemed more holy than others: ſo it was eaten with the obſervation of Holy Rites and Ceremonies: Hence 〈 in non-Latin alphabet 〉 . Iſaac Caſau. • on, Exercit. 16. p. 662. they themſelves were ſaid at this time of their preparation to be in In caſto, and their preparatory Supper termed, Coena pura. Thus we ſee the reaſon why the Fathers called the Sabbath-eve, Coenam puram. By the Evangeliſts it was called 〈 in non-Latin alphabet 〉 , A preparation, Mark 15. 42. For diſtinction ſake, we may call that fore-time of the day 〈 in non-Latin alphabet 〉 , A fore-preparation: For the whole day was a kind of preparation, as will appear by the particulars then forbidden. Firſt, on this day they might go no more than three Parſa's; now a Parſa contained ſo much ground as an ordinary man might go ten of them in a day. Secondly, Judges might not then ſit in Judgment upon life and death, as is ſhewn in the Chapter of Tranſlation of Feaſts. Caeſaubo • Exercit. 16. p. 477. ex Michlot, Kimchi. Thirdly, all ſorts of Artificers were forbidden to work, only three excepted, Shoomakers, Taylers, and Scribes; the two former for repairing of apparel, the other for • itting themſelves by ſtudy to expound the Law the next day, and theſe were permitted but half the preparation time to work.

The beſt and wealthieſt of them, Buxtorf. Synagog. Jud. cap. 10. ex Talmad. even thoſe that had many ſervants, did with their own hands further the preparation; ſo that ſometimes the Maſters themſelves would chop herbs, ſweep the houſe, cleave wood, kindle the fire, and ſuch like.

In old Buxtorf. Synagog. Judaic. ibid. time they proclaimed the Preparation with noiſe of Trumpets, or Horns; but now the modern Jews proclaim it by the Sexton, or ſome under Officer of the Church, whom they call 〈 in non-Latin alphabet 〉 Scheliach Tſibbur, The Meſſengers of the Congregation.

Concerning the ſanctification of the Sabbath day it ſelf, in corrupter times ſome things the Jews added over and above that which God commanded. In other things they took liberty where God granted none. In the firſt they were ſuperſtitious, in the ſecond ſacrilegious.

They took liberty: There were two thouſand Cubits between the Ark and the Camp; when they marched, Joſh. 3. 4. and in probability the ſame proportion was obſerved when they reſted: this diſtance of ground ſome interpret to be one mile, ſome two; ſome meaſuring it according to a leſſer, others according to a longer Cubit, which they term a Geometrical Cubit: But all agree in this, that theſe two thouſand cubits were a Sabbath days journey, though none, as I know, have obſerved the reaſon why it was ſo called, which I take to be this: On the Sabbath day they were all to repair to the place of God's publick worſhip, which was two thouſand cubits diſtant from thoſe who camped neareſt: Hence follow four Propoſitions. Firſt, That two thouſand Cubits any where, by proportion, might be called a Sabbath daies journey. Secondly, That to thoſe who dwelt in the Camps more remote from the Ark, a Sabbath daies journey was more than two thouſand Cubits. Thirdly, That it is now lawful on the Sabbath day, to joyn with the Congregation in the place of God's publick worſhip, though remote. Fourthly, That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would, if it were not more than two thouſand Cubits, pretending it to be but a Sabbath daies journey.

They added unto that which God commanded. 1. God ſaid, Remember to keep holy a ſeventh day: in which words, God ſanctified one day to be Sabbathum, Hoſpinian. de Orig. feſt. c. 3. they added Sabbatulum; ſo they termed that additament of time which they annexed to the Sabbath. This addition of time was two-fold: ſome began the Sabbath ſooner than others; this was done by the Jews dwelling at Tiberias, becauſe they dwelling in a Valley, the Sun appeared not to them ſo ſoon as it did to others. Some again continued the Sabbath longer than others: this was done by thoſe dwelling at Tſepphore, a City placed upon the top of at Mountain, ſo that the Sun ſhined longer to them, than it did to others. Thus both of theſe did Addere de profano ad ſacrum; add ſomewhat of the working day, immediately going before, or immediately following after, none diminiſhed of the Sabbath. Buxtorf. Comment. Maſoret. cap. 4. ex Muſar. Hence R. Joſe wiſhed that his portion might be with thoſe that began the Sabbath, with thoſe of Tiberias, and ended with thoſe of Tſepphore.

2. God ſaid, To morrow is the reſt of the holy Sabbath unto the Lord, bake that ye will bake, and ſeeth that ye will ſeeth, Exod. 16. 23. This Command was proper to the time of Jun. & Tremel. in Exod. 16. Manna: the reaſon is there alledged, why they ſhould prepare that day for the morrow, becauſe upon the Sabbath day they ſhould not find it in the field. The Jews extend this Command to all Ages, and therefore they dreſſed no meat this day: this haply was the reaſon, that the Heathen people thought they Sueton. Auguſt. c. 76. de jejun. Sabbat. Vid. Martial. l. 4. Epig. 4. faſted on the Sabbath, though I deny not but this error might be occaſioned in part from that phraſe, Jejuno his in Sabbato.

3. God ſaid, Ye ſhall kindle no fire throughout your habitations on the Sabbath day, Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle, Vatablus in hunc locum. Item Trem. & Junius. for therefore is the Sabbath mentioned in that Chapter, to ſhew, that the work of the Tabernacle ought to give place to the Sabbath. The Jews hence gather, that it is unlawful to kindle any fire at all on this day.

4. God ſaid, In it thou ſhalt do no manner of work. This the Jews underſtood without any manner of exception. Hoſpinian. de Orig. feſt. c. de Sabbato. Hence they held it unlawful, to roaſt an apple, to tuck an herb, to clime a tree, to kill or catch a flea. Hence they thought it unlawful to defend themſelves, being aſſaulted by their enemies on the Sabbath day: By this means, twice they became a prey unto the enemy. (p) Firſt, unto Antiochus; whereupon b Joſeph. l. 12. cap. 8. Mattathias made a Decree, that it ſhould be lawful upon the Sabbath to reſiſt their enemies; which Decree again they underſtanding ſtrictly, as if it did only give leave to reſiſt, (q) when they were actually c Joſeph. l. 14. c. 8. aſſaulted, and not by any labour that day to prevent the enemies raiſing of Rams, ſettling of Engines, underminings, &c. they became a prey, the ſecond time, to Pompey. For the right underſtanding therefore of this Command, we are to know, that three ſorts of ſervile works were allowed.

1. Works of Charity: God, that allowed them to lead their Ox and Aſs to water on the Sabbath, Luke 13. 5. to make their lives more comfortable, much more allowed man liberty to dreſs convenient food for himſelf and his Family, that they might the more comfortably perform holy duties. Chriſt healed on the Sabbath; therefore, viſiting the ſick, and the uſe of the Phyſitian, was both then and now lawful.

2. Works directly tending to Gods worſhip: not only killing of ſacrifices, and circumciſing of children on that day was allowed; but the Prieſts might lawfully blow their Trumpets and Horns on the Sabbath day, for the aſſembling of the people, Numb. 10. 2. And the people might warrantably go from their houſes to the place of Gods publick worſhip. By proportion it is now warrantable for Chriſtians, to ring bells to aſſemble the people together on the Lords day; to take journeys, to joyn with the publick Congregation, or to Preach the Word. Of theſe we may ſay, though they are in their own natures bodily labours yet the Temple which was ſanctified did change the nature of them, and make them holy, Mat. 23. 17. Or as the Jews ſay concerning the overthrow of Jericho, which according to their writings fell on the Sabbath-day: 〈 in non-Latin alphabet 〉 R. D. Kimchi in Joſh. 6. He which commanded the Sabbath to be ſanctified, commanded it alſo to be prophaned.

3. Works of abſolute neceſſity, as the defending ones ſelf againſt his enemy, and others of like nature: concerning which the Jews have a ſaying, 〈 in non-Latin alphabet 〉 . Peril of life drives away the Sabbath: And the Chriſtians with a little change of a more common Proverb, ſay, Neceſſitas non habet ferias; Neceſſity hath no Holy-days.

THis Feaſt was called 〈 in non-Latin alphabet 〉 . the Penticoſt▪ which word ſignifieth the fiftieth day, becauſe it was obſerved upon the fiftieth day after the ſecond of the Paſſeover, which was the ſixteeenth of Niſan. Here in the firſt place we muſt note, that the fourteenth of Niſan was 〈 in non-Latin alphabet 〉 , the Paſſeover, the fifteenth 〈 in non-Latin alphabet 〉 , the feaſt of the Paſſeover: or 〈 in non-Latin alphabet 〉 the Seniores appellabant hunc diem, 〈 in non-Latin alphabet 〉 Lev. 23. 11. firſt of the Paſſeover: the ſixteenth was 〈 in non-Latin alphabet 〉 , the ſecond of the Paſſeover, or the morrow after the Paſſeover, Levit. 23. 11. which is all one, as if it had, been ſaid, the morrow after the feaſt of the Paſſeover, for in thoſe feaſts which conſiſted of many days, the firſt and the laſt were termed Sabbaths. Now theſe fifty days were in truth the appointed time of their Harveſt, their Harveſt being bounded, as it were, with two remarkable days, the one being the beginning, the other the end thereof: the beginning was 〈 in non-Latin alphabet 〉 , the ſecond of the Paſſeover; the end was 〈 in non-Latin alphabet 〉 , the fiftieth day after, called the Pentecoſt. Upon the 〈 in non-Latin alphabet 〉 , then they offered a Scalig. de omend. temp l. 6. ſheaf of the firſt fruits of their harveſt, Levit. 23. 10. Upon the Pentecoſt, then they offered two wave loaves, Levit. 23. 17. the ſheaf being an Oblation offered in the name of the whole Congregation, whereby all the after fruits throughout the Land were ſanctified, 〈 in non-Latin alphabet 〉 , Joſeph. Antiq. l. 3. c. 10. it being from thence afterward lawful, and not before, to reap the Corn, the two loaves being not only an Euchariſtical Oblation, but alſo a token of the Harveſt finiſhed and ended. In the ſecond place we are to know, that they did count theſe fifty days by numbring the Weeks from the 〈 in non-Latin alphabet 〉 , whence it was called a Feaſt of weeks. The manner how they counted the Weeks, was according to the number of the Sabbaths following the 〈 in non-Latin alphabet 〉 . Thus the firſt Sabbath following, they called 〈 in non-Latin alphabet 〉 ,: The ſecond 〈 in non-Latin alphabet 〉 : the third, 〈 in non-Latin alphabet 〉 , &c. So that Scalig. lib. 6. de emend. temp. p. 260. all the Weeks and Sabbaths during the time of the Pentecoſt; as the firſt, ſecond, third and fourth, &c. took their denomination from the 〈 in non-Latin alphabet 〉 ; which obſervation giveth light to that of 〈◊〉 . Luk. 16. 1. where there is mention of a Sabbath termed 〈 in non-Latin alphabet 〉 , that is, the ſecond firſt Sabbath, and by it is meant the Sabbath next after the ſixteenth of Niſan, which was the 〈 in non-Latin alphabet 〉 . Seeing that theſe fifty days did meaſure out the time of their Harveſt, it will not beamiſs to obſerve the difference betwixt their Harveſt and ours, which chiefly conſiſted in their anticipation of time; for both the • anaanites and the Egyptians beg • n their Harveſt about the Plin. l. 18. cap. 18. Illud ipſud confirmat Leo Aſer teſtis 〈 in non-Latin alphabet 〉 Deſcript. Afr. lib. 8. c. 4. firſt of April, and it was quite finiſhed in May.

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 Sabbath of years unto thee, &c. The Engliſh word Jubilee is derived from the Hebrew 〈 in non-Latin alphabet 〉 Jobel, ſignifying a Ram; it ſignifieth a alſo 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 opinion, that this year was called their Jubilee, from (c) Jubal, the firſt inventer of muſical h Marbach. in Levit. 25. inſtruments, of whom we read, Gen. 4. 21. Jubal was the Father of all ſuch as handle the Harp and Organ: Other Authors deliver other reaſons of the name, but it is moſt probable that this year was termed the year of Jubilee from Jobelim, the Rams-horns then ſounded. There were five main uſes of this Feaſt.

Firſt, for the general releaſe of ſervants. Secondly for the reſtoring of Lands and Tenements unto their firſt Owners, who formerly ſold them. Thirdly, hereby a true diſtinction of their Tribes was preſerved, becauſe Lands returned unto their Owners in their proper Tribe, and Servants to their own Families. Hoſpinian. de Orig. ſect. c. 9. Fourthly, ſome are of opinion, that as the Grecians did compute their times by the number of Olympiads, the Romans by their Luſtra, the Chriſtians by their Indictions: So the Jews by their Jubilees. Laſtly, it did myſtically ſhadow forth that ſpiritual Jubilee, which Chriſtians enjoy under Chriſt, by whoſe blood we have not only a re-entry into the Kingdom of Heaven, which we had formerly forfeited by our ſins, and this was happily ſignified by the Iſraelites entry upon their Lands formerly ſold) but alſo the ſound of the Goſpel, which was in this Feaſt typed out unto us by the noiſe of Trumpets, is gone thorow-out the world. And thus the Lord God hath blown the Trumpet, as Zacharies phraſe is, Zach. 9. 14. But neither this releaſe of ſevants, nor reſtoring of Lands, was Moſes, Aegyptius in Halacha Schemit. Vei • bel, c. 10. until the tenth day of the firſt month Tiſri, at which time it was proclaimed by the ſound of Trumpets, or Rams horns; the nine firſt days of this month the ſervants feaſted and made merry, and wore Garlands, in token of their liberty approaching.

THe Infiniteneſs of Gods Majeſty far tranſcendeth the capacity of Created Natures; and if we conſult not with God's 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 hath worſhipped the true God, nay, whether the true God be not utterly unknown. For this reaſon the Mariners in Jonahs ſhip cried every man unto his God, Jonah 1. 5. Every man to his own God; and leſt they might all miſtake the true God, they awaken Jonah to call upon his God. This • ero. in Georgio. lib. 1. uncertainty attending Idolatry, cauſed the Heathens to cloſe their Petitions with that general, Dii deaeque omnes. Gyrald. Syntagm. 17. The Arabians perceiving the inſufficiency of their known Gods, dedicated their Altars, Ignoto Deo, To the unknown God. At Athens, Saint Paul found an Altar with the ſame inſcription, Acts 17. 23. Hence other Neighbouring Countries were wont to ſwear 〈 in non-Latin alphabet 〉 . Lucian in Philopatride. by him that was unknown at Athens. From this doubt and diſtruſt among the Athenians, what God was, and who he was, ſprang another uncertainty amongſt them, as dangerous as the other, dividing and ſharing that undividable Unity of the Godhead, between I know not what Compeers and Equals, ſo that they had other Altars mentioning a plurality of Gods: Pauſanias in Articis. the inſcription being 〈 in non-Latin alphabet 〉 , the Altar of the unknown Gods, yea, the compleat and entire inſcription of that Altar which Saint Paul ſaw, is thought to have been thus, 〈 in non-Latin alphabet 〉 . Theophyl. in Act Apoſt. 17. 21. It. Hieron. Tit. 1. 12. To the gods of Aſia, Europe, and Africa; to the unknown and ſtrange God. Which obſervation implieth their Practice to have ſymbolized with other Heathens in that forementioned cloſure; Dii Deaeque omnes, O all ye God and Goddeſſes, help. This diſtruſt I think to be the chief reaſon why they worſhipped the unknown God; though I deny not but the Altars might bear this Title, to conceal the name of their Tutelar God, unto whoſe protection they had committed themſelves: Alex. ab Alex. lib. 6. cap. 4. Tyraquel. in illum locum. becauſe the Heathen People generally conceited, that if the Gods name, to whom they dedicated a City, were known, then the Enemies might by ſome magical incantation or Charm, call him forth, and cauſe him to forſake the City: For the better preventing of which manner of evocations, the Tyrians, the Lacedemonians, and other Macrob. Saturn. l. 3. c. 9. Nations fettered and chained their Gods, that they might not depart. Again, it might be done in imitation of the Jews, who about the time of our Saviour his Incarnation, held it unlawful to pronounce that Eſſential Name of God, Jehovah, and inſtead thereof would read Adonai. The occaſion of this concealment of the name Jehovah, I take to have been originally, to prevent the blaſpheming of that holy Name among the Heathens, who had learned from that name to denominate their Idols (h) Jove 〈 in non-Latin alphabet 〉 Iaoth, l Vid. Macrob. Satur. l. 1. c. 18. I • . Ireneum, lib 2. cap. ult. Item. Origen. contra Celſum. l. 6. fol. 76 col. 3. 〈 in non-Latin alphabet 〉 &c. Hence afterward the forbearing the Name became ſuperſtitious, and ſo far prevailed, that they corrupted the Text for the defence thereof, Ex. 3. 15. This is my name 〈 in non-Latin alphabet 〉 legnolam, for ever: Vid. P. Galatin. lib. 2. c. 10. they read 〈 in non-Latin alphabet 〉 legnalem, to be concealed. Though I deny not but that Name was always in ſome ſenſe ineffable: namely, as Plin. in Prooem. lib. 5. Hiſt. Natur. Pliny faith, the Names of the African people and Towns were ineffable, that is, ſuch as other Languages could not expreſs without circumlocutions.

As thoſe forementioned Idolatrous names were nothing elſe but ſo many depravations of the name Jehovah: So the Original of many other enſuing kinds of Idolatry proceeded at firſt from a miſconſtruction of Scripture. They have learned by Tradition, that the Sun, Moon, and Stars, had a kind of Lordſhip, and the rule over day and night, times and ſeaſons: Hence the ſuperſtitious ignorance of thoſe people Deified thoſe lights of Heaven, and worſhipped them as Gods. Afterward corruption prevailing, their Apotheoſis, or God making Ceremonies, were extended to ſublunary Creatures, partly as Symbola, or repreſentative ſigns of thoſe greater and more glorious lights; for this reaſon the Chaldeans worſhip fire: 〈 in non-Latin alphabet 〉 , and Ʋr, of the Chaldeans, mentionned, Gen. 11. which ſignifieth fire or light, is thought to be the very God of the Chaldeans, though in that place the name Ʋr be applyed to ſome chief City, from the name of the Idol. Yea, the God of Nahor, Gen. 31. 53. is thought to be no other; partly alſo the inferiour Creatures were canonized for Gods, in way of thankfulneſs for the benefits received from them, for which reaſon the Sea, the Winds, the Air, the Earth, and fruits of the earth, became deified. At laſt, well deſerving men, nay Crocodiles, Serpents, Rats, Cats, Dogs, Garlick, and Onions, were reputed Gods.

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 Lorin. in Act. 7. ex Oecumen▪ Moabites alſo. He had his name from 〈 in non-Latin alphabet 〉 Malac, ſignifying to rule or reign. The Seventy Elders tranſlate him, 〈 in non-Latin alphabet 〉 , Prince, or King. Such King-Idols were Adram-melech, and Anam-Melech, the Gods of Shepharva • m, unto whom that people burnt their Children in Fire.

I take Moloch and Baal to be one and the ſame Idol, they were both names of Supremacy and rule, 〈 in non-Latin alphabet 〉 Baal ſignifieth a Lord or Maſter. And 〈 in non-Latin alphabet 〉 Molech, a King or Prince. They had both the ſame manner of Sacrifice, they burnt their Sons for burnt-offerings unto Baal likewiſe, Jer. 19. 5. yea, they built the high places of Baal, which are in the Valley of Benhinnom to cauſe their Sons and their Daughters to paſs thorow the fire unto Moloch, Jer. 32. 35. In which Text the place of Sacrifice is noted to be one and the ſame, common to both Idols, and Moloch put in the end of the Verſe, to explain Baal in the beginning thereof.

Some think them to be different, becauſe the Auguſt ſuper Judaic. q. 10. Vide ſis Euſebium de praepar. lib. 1. cap. 7. Planet Jupiter was Worſhipped under the name of Baal; but the Planet Saturn is probably thought to have been worſhipped under the Name of Moloch. If we diligently obſerve Hiſtories, we ſhall find ſuch a confuſion of the Planets, that the Sun, as it was ſome times called Baal, ſometimes Moloch: So it was ſometimes called Plato apud Macrob. Satur. l. 1. c. 23. ubi mendoſè citatur è Timaeo Platonis, quod eſt in Phaedro. Jupiter, ſometimes Aſſyrios Saturnum (quem & Solem dicunt) Junonem • ; colaiſſe conſtat. Servius in Aeneid. 1. Saturn; and concerning Baal this is evident: Hence Jupiter was called by the Phaenicians, Baal-ſamen, which name is derived from the Hebrew, and ſoundeth as much as Jupiter Olympicus, the Lord of Heaven. For Baal ſignifieth Lord, and Shamain, Heaven. And what is this Lord of Heaven in the Theology of the Heathens, other than the Sun? Who may as well be ſtiled the King of Heaven; as the Moon the Queen. Yea, Sanchoniatho, as Euſebius in the forequoted place relates him, takes all theſe three for one, namely, the Sun, Jupiter, and Baal-ſamen.

Concerning Saturn it is apparent that the Sun was worſhipped under his Name: But I find ſome Expoſitors to interpret Moloch to be 〈 in non-Latin alphabet 〉 , Molech dici vocult qui 〈 in non-Latin alphabet 〉 Mal • ch, (i) Angelus, Nun •… . Proinde interpretantur Molech Mercurium Deo um nuncium. Mercury, others R Levi. Dev. 18. 21. Mars: Theſe are but few, and the grounds weak. It is therefore more generally and more probably thought that he was Saturn, becauſe as to Moloch, ſo to Saturn, the Heathen people did ſacrifice their Macrob. Saturn. l. 1. c. 7. Sons and Daughters. Secondly, Saturns Image differed not much from Moloch's. Of Saturns thus we read, E • ſeb. d. praepar. l. 4. c. 7. It was made of Braſs, wonderful for its greatneſs, whoſe hands reaching towards the earth, were ſo hollow (ready to claſpe) that the youths which were compelled to come unto him, did fall as it were into a mighty ditch full of fire. You ſhall read in a manner the ſame deſcription of Moloch. Jalkut commenting on Jeremy, writeth thus; Jalkut. Jer. 7. f. 97. colum. 1. Though all other houſes of Idolatry were in Jeruſalem, yet Moloch was without Jeruſalem, in a place a part. How was he made? He was an Image of Braſs; He had ſeven Chappels, and he was placed before them, having the face of a Bullock, and hands ſpread abroad, like a man that openeth his hands to receive ſomewhat from ſome other: and they ſet it on fire within, for it was hollow: and every man ſeverally entred, according to his offering. After what manner? Whoſoever offered a Fowl, went into the firſt Chappel; he that offered a Sheep, into the ſecond; a Lamb, into the third; a Calf, into the fourth; a Bullock, into the fifth; an Ox, into the ſixth; and whoſoever offered his Son, into the ſeventh. Thus Moloch and Saturn agree: Firſt, in their ſacrifice: Secondly, in the form of their Images. Now theſe ſeven chappels built for Moloch, may well reſemble thoſe Orig. contra Celſum. l. 6. f. 74. col. 4. It. Gyrald. in Deorum Syntag. 7. p. 223. ſeven gates with which the Perſians honored the Sun; and as the ſeven gates did, ſo might the ſeven Chappels myſtically expreſs the ſeven Planets, whereof the Sun was Moloch, i. the King and Prince. When they ſacrificed their ſons unto this Idol, they did beat upon Tabrets and Drums, that the cry of the child might not by heard by the father. Thereupon was the place called 〈 in non-Latin alphabet 〉 Tophet, from Toph 〈 in non-Latin alphabet 〉 ſignifying a Drum, as likewiſe from the cry of the children, it was called Gehenna, 〈 in non-Latin alphabet 〉 ſignifying a valley, and 〈 in non-Latin alphabet 〉 roaring or crying. Some may make the queſtion, whether that the phraſe, The fire of Gehenna, Matth. 5. 22. had its original from this fire, wherewith the children were burnt unto Moloch? I anſwer, that in this phraſe there was not reſpect onely unto this fire, though by the bitter cries and ejulations of poor infants, the reſtleſs torments in Hell might be ſhadowed, yet the perpetuity and everlaſtingneſs of helliſh pains I take to be ſignified herein, by alluſion unto that D. Kimcbi. Pſal. 27. 13. other fire, kept continually burning for the conſuming of dead carcaſſes, and the filth brought out of Jeruſalem. For Gehenna was reputed a contemptible place without the City; in the which they burnt, by means of a fire continually preſerved there, the carcaſſes, filth, and garbidge of the City. The Capnio de Cabala. p. 644. Cabaliſts treating of Gehenna, in this metaphorical. ſence, as it is applied to the pains of hell do diſtinguiſh of it, ſaying, That there is Gehenna ſuperior, and inferior: by the firſt they underſtand bodily torments inflicted upon the bodies of ſinners in this world: By the ſecond they underſtand the pains of the ſoul in the world to come. P. Galatinus l. 12. c. 6. They ſay likewiſe that there are Septem Gehennae manſiones, Seven degrees or manſion places of Gehenna. 1. Infernus. 2. Perditio. 3. Profundum. 4. Taciturnitas. 5. Ʋmbra mortis. 6. Terra inferior. 7. Terra ſitiens. Of theſe ſeven receptacles, he that will miſpend his time may read according to the quotation▪

It is much controverſed among Expoſitors, whether the children in this ſacrifice were burnt in the fire, or only initiated and conſecrated to Moloch, paſſing in the middeſt of two fires in ſign of their conſecration? It is probable, that both were in uſe. Firſt, the Scripture ſpeaketh of both. Secondly, the Hebrew Doctors ſhew the manner of both. That they were Burnt, Jalkut expreſly teacheth, and with him Aben Ezrae Lev. 18. 21. others accord, ſaying, That Molech is the name of an Image; and the wiſe men of bleſſed memory interpret Molech to be an univerſal name, denoting any whom they have made to rule over them; And it is agreed upon, that this is the abomination of the Sons of Ammon, and this phraſe, To cauſe to paſſe thorow, is as much as, To burn. Others ſay, This Idols name was Molech, and Rabbi Solomon, Lev. 18. 21. this was his worſhip: That he (namely, the Father) delivered his. Son unto the Prieſts, and they made two great fires; and they made his Son paſs on his feet between both theſe fires.

Notwithſtanding, we muſt not think that there were no other oblations unto Molech, beſides ſacrificing of children: For what uſe then ſerved thoſe other ſix Chappels? No: I take this oblation of children not to have been forced on them by any ſuperſtitious law, or tradition, binding them thereunto; but to have been reputed a work more meritorious, becauſe it was meerly voluntary. This I note, becauſe otherwiſe there were an apparent difference between Baal and Molech. For the Baalites offered unto their fancied Deity a Bullock, in that contention between them and Eliah, 1 King 18. Bullocks, and Calves, and Lambs, were their ordinary ſacrifices, the ſacrificing of their children, extraordinary. Yet their ordinary ſacrifices, were not alwayes altogether void of mans blood, but ſometimes the Prieſts would lance and cut their own fleſh: which cuſtom, whence it had its original, I find not: only we find the like to have been practiced by the Heatheniſh Prieſts in their ſacrifices to Bellona: Tert. Apol. c. 9. Tertullian toucheth it; but Lactan. p. 40. Lactantius treating of Bellona and her Prieſts, ſpeaketh more clearly, ſaying, They Sacrificed not with any other mans blood, but with their own; their ſhoulders being lanced, and with both hands brandiſhing naked ſwords, they run and leaped up and down like mad men. Who would not take theſe Bellonites to be the very Baalites ſpoken of, 1 Kings 18. They leapt upon the Altar which was made—and cut themſelves as their manner was, with Knives and Lances, till the blood guſhed out upon them.

That the Opinion of pleaſing God by Sacrificing their Children ſprang from Abraham's offering of Iſaac, ſeemeth very probable, and is intimated by R. Solomon, who bringeth in God ſpeaking concerning Molech after this manner: I never commanded that they ſhould offer up their Sons for an oblation, and I never ſpake it unto any of my Prophets: Solomon. Jarc. Jer. 7. 31. and When I ſpake to Abraham to ſacrifice his ſon, it entred not into my heart that he ſhould ſacrifice him, but to make known his righteouſneſs. Yea, Euſeb. praepar. Evang. l. 1. c. 7. p. 17. Porphyrie treating of Saturn, (who ſeemeth to have been this very Molech) ſaith, that the Phoenicians called him Iſrael, and that he had by Anobreth one only Son called Jeud in the Phoenician language, (no doubt from the Hebrew Jecid, ſignifying an onely begotten, and applyed to Iſaac, Gen. 22. 2.) which he offered upon an Altar purpoſely prepared. Who ſeeth not the Hiſtory of Abraham and Sarah under the names of Iſrael and Anobreth? and the immolation of Iſaac under the name of Jeud? And the Original of this Son-ſacrificing Divinity to have been the unwarrantable imitation of Abraham?

But what! Was the Sun worſhipped Idolatrouſly, no otherwiſe? Yes, except I am deceiv'd, we find another manner of Worſhip deſcribed by Amos, Chap. 5. 26. But ye have born the Tabernacle of your Moloch, and Chiun your Images, the Star of your God which ye made to your ſelves. This tranſlation I prefer before others. Firſt, becauſe the 〈 in non-Latin alphabet 〉 Hebrew word ſignifieth a Tabernacle. Secondly, it is rendred the Tabernacle of Moloch, not Siccuth your King, by the Seventy. Thirdly, it is ſo repeated by Saint 〈 in non-Latin alphabet 〉 . Stephen, Acts 7. 43. ye took up the Tabernacle of Moloch, and the Star of your God Remphan, figures which ye made, to worſhip them.

Three things are to be inquired, for the underſtanding of this parallel. Firſt, what the bearing, or taking up of this Tabernacle is. Secondly, what Idol was pointed out by theſe names of Chiun and Remphan. Thirdly, what is meant by the Star of this God.

The taking up of this tabernacle denoteth their worſhip which they exhibited unto their Idol, by carrying him up and down in Tabernacles and Pageants, after a Solemn manner of proceſſion; by the Romans this ſolemnity was termed pompa, and the Tent or Pageant in which the Idol was carried, Thenſa, according to that, Thenſa Deorum vehiculum. This kind of Idolatry may ſeem to have had its original among the Heathens from an unwarrantable imitation of Moſes's Tabernacle, which was nothing elſe but a 〈 in non-Latin alphabet 〉 . Joſeph. Antiq. l. 3. c. 5. Portable Temple, to be carried from place to place, as need required. For it cannot be denied, but that many ſuperſtitions were derived unto the Heathen from the true worſhip of God, which he himſelf had preſcribed unto his people. Thus, As God had his Tabernacle, Prieſts, Altars, and Sacrifices. ſo the Devil had his Tabernacles, Prieſts, Altars and Sacrifices. As God had his Fire ever burning Lev. 6. 3. upon the Altar, ſo had the Devil his Fire preſerved burning by thoſe Veſtal Votaries. As God had his Propitiatory or Mercy ſeat: So had the Devil his Sacros tripodas, his Oracles, from which he would ſpeak unto them that ſerved him. This ſolemn proceſſion was performed by the Romans in the honour of the Solis honore novi grati ſpectacula Circi. Antiqui dixere Patres. Corrip. Afric. l. 1. num. 17. vi. Dempſt. Sun. It was performed by the Iſraelites in honour of their Moloch, who formerly was interpreted the Sun. To add unto the pomp and ſtate of this ſolemnity, both the Romans and the Iſraelites cauſed great Horſes and Chariots to be led up and down. Alex. ab Alex. lib. 3. cap. 12. Horſes were conſecrated to the Sun by the Romans, and their Cirque-place was ſometimes called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , an Horſe-race. And that Chariots were commonly uſed in thoſe pompous ſhews is —Hic illius arma, Hic currus fuit. Virgil. Aeneid. 1. evident. Concerning the people of Judah, doth not the like practice plainly appear? 2 Kings 23. Joſiah did put down the Horſes given to the Sun, and the Chariots of the Sun. This kind of Idolatrous worſhipping the Sun ſeemeth to have had its beginning from the Perſians, who alſo accounted Horſes holy to the Sun: (c) And the Perſian ZCoel. Rh • digin. Antiq. l. 8. c. 2. King, when he would ſhew himſelf in great ſtate, cauſed an exceeding great Horſe to be led up and down, the which was called Equus Solis.

The ſecond inquiry is, what Idol was meant by Chiun and Remphan, otherwiſe in ancient Coppies called Repham. Not to trouble the Reader with the various interpretations of Expoſitors, much leſs with the bold adventures of others in correcting the Text: by Chiun we are to underſtand Hercules, who in the Egyptian language was called Chon: By Repham we are to underſtand the ſame Hercules, for 〈 in non-Latin alphabet 〉 Rephaim, in the holy tongue ſignifieth Giants: By Hercules we may underſtand the Planet of the Sun: There are Etymologiſts that derive Hercules his name from the Hebrew 〈 in non-Latin alphabet 〉 , Hier col, illuminavit omnia: the Greek Heracl • s quid aliud eſt quam 〈 in non-Latin alphabet 〉 (i.) aeris gloria: quae po • r • alia eſt aeris niſi ſolis illuminatio? Macrob. Satur. l. 1. c. 20. Etymology, holds correſpondency with the Hebrew, and both ſignifie that univerſal light which floweth from the Sun, as water from a fountain. Add hereunto, that Euſeb. de praep. l. 3. c. 4. p. 71. Porphyry interpreteth Hercules his twelve labours, ſo often mentioned by the Poets, to be nothing elſe but the twelve ſigns of the Zodiack, thorow which the Sun paſſeth yearly. But ſome may queſtion, whether the name of Hercules was ever known to the Jews? It is probable, the name was; for Hercules was the God of the Tyrians, from whom the Jews learned much Idolatry, as being their neer Neighbours: Yea, it is apparent, that in the time of the Maccabees the Name was commonly known unto them: for Jaſon the High Prieſt ſent three hundred drachmes of Silver to the ſacrifice of Hercules, 2 Macc. 4. 19.