The Christian Synagogue, Book 1 · Chapter 6 · Section 3

The Christian Synagogue · Book 1 · Chapter 6 · Section 3

p. 104SECTION. III.

Of the persons appointed for Gods worship.

GOD would hauehave select times and places appointed Canon.for his worship, so would he also hauehave select persons to minster in his worship:

Take the Levites for all the first borne of the children of Confir.Num. 3. 45.Num 3:45Israel, and the cattell of the Levites for their cattell, and the Levites shall be mine.

The Priests, before they were admitted to Gods service, Illust.behooved to be of perfect age, and then were admitted by a solemne ordination.

p. 105PARAGRAPHE I.

Of the ordination of the Priests.

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

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

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

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

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

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

p. 106PARAGRAPHE. II.

Of the high Priest.

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

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

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

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

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

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

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

p. 107During the second Temple, the Oyle which annointed the high Priest, was wanting; therefore xxRabbi Salomon. Levit. 26.Lev 26the high Priest in the second Temple, was called, Merubba begadim, multiplicatus vestibus, The man with the many clothes: They called him not, The annointed of the Lord, but, the man with the many cloathes: because he had fiue things peculiar to him, which none of the rest of the Priests had; his Breast-plate, his Ephod, his plate of God, and his Pallium, and Cloake.

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

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

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

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

p. 108It is to be marked, that our Lord chose none of the Tribe of Levi to be his Disciples; signifying to vsus, that he was to abrogate the Ceremoniall Law.

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

PARAG. II. DIATR. I.

In what order the stones were set in the Breast-plate of Aaron.

THE yyBroughton, in his translation of places of the Scriptures.twelue Patriarches were set in Aarons breast-plate, not according to their generations, but according to their births; that is, the free womens sonnes were preferred to the hand-maides sonnes, although some of them were younger.

Sometimes the Tribes are numbred according to their age, Gen. 33. Secondly, sometimes by the Nobilitie of their birth: as, Exod. 28. Thirdly, by the order Num. 2. 3.Num 2:3of grace, as Iudah is first set in the Campe. Fourthly, by the order of History, as Sem before Iaphet, Genesis 10. Fiftly, the number is onelyonly considered without the order, as Revel. 21. For the last is first there, and Dan is omitted.

p. 109A Programme of Aarons Breast-plate.

Amongst the sixe Tribes, who blessed vponupon the Deu. 27. 11.Deut 27:11Mount Ebal, Reuben is not numbred with them: for he lost his priviledge of Dignitie, and birth, and is set amongst the six cursers; therefore amongst the cursers he saith, Cursed is he who lyeth with his Fathers wife: he as a Deu. 21. 20.Deut 21:20Priest of the family should hauehave blessed, but now he curses.

Some depriue themselues both of the prioritie of Doctrine. birth, and of grace, as is seene in Esau, and Reuben.

PARAGR. II. Diatriba II.

How the high Priest wore his girdle, and what it signified.

THE high Priest wore his girdle about his paps, and not about his middle.

p. 110Ezech. 44. 18. He shall not be girded about his sweating places.

Ionathan, the Chaldie Paraphrast, paraphrases it thus; **Chaldie Paraphrast.He shall not be girded vponupon his loynes, but vponupon his heart: therefore we see, Revel. 1. 13. That Christ is said to be Girded about his paps; to signifie the great sinceritie and verity which was in his herat: for he was girded with a girdle of veritie about his heart. So Revel. 15. 6. The Angells are brought in with their girdles about their paps; to signifie the best estate of their Pastors, comming neerest then in sinceritie to Christ: but before in the first age of the Church, they wore their girdle about thrie middle; the more spirituall that they become, their girdle went the more vpward.

PARAG. II. Diatriba 3.

Of the cloathes which the high Priest were, when he entred into the holiest of all.

VVHen the high Priest entred into the holiest of all, he was clothed, first, with linning breeches next his flesh; secondly, a linning coat; thirdly, a linning girdle; fourthly, a linning myter: These he put vponupon him, when he made reconciliation for the Church, in the most hopy place: and having finished his service, he laid those cloathes aside there, and never wore them againe, but left them there, Levit. 16. 4. 23. These by the Iewes were called Bigde labham, albae vestes, white clothes, but the clothes which he were in the holy place that day, were called Bigde zahabh, vestamenta aurea, Golden clothes, not that they were all of gold, but because they were finer then the clothes which he wore when he went into the holiest of all.

p. 111The high Priest laid aside all these ornaments, when Doctrine. he entred int othe holiest of all; which signified his Propheticall, Kingly, and Priestly office; and to signifie Nota. 1 Cor. 15.1 Cor 15to vsus, that at the latter day, Christ shall giuegive vp his kingdome to the Father: he shall no more then teach his Church, or intercede for her as Mediator, or rule her as King.

He was a type of Christ in his marriage. Doctrine.

He might not marry a Widdow, a Whore, or a divorced Woman, but onelyonly a Maid.

They shall not take a wife that is a Whore, &c.Levit. 21. 7.Lev 21:7

He might not marry a widdow, because he got not Illust.her first louelove; Revel. 2. 4. The Angell speaking to the Church, seemes to allude to this, when he sayth, Thou hast left thy first louelove.

He might not marry a divorced woman, because he got not her iust louelove; for although men were permitted civilly to marry them; yet Christ teacheth, that it was permitted to them, for the heardnesse of their hearts.

He might not marry a Whore, because he got not her onelyonly louelove; he might onelyonly marry a Virgin.

Christ will hauehave of his Church her first louelove, iust louelove, Doctrine. and onelyonly louelove: therefore Psal. 74. the Church is called his Turtle-doue; for as the Turtle-doue hath but one Mate, so the Church must hauehave God onelyonly for her louelove.

He was a type of Christ in his death, he who killed a V.man negligently, fled to the Citie of Refuge, and stayed Numb. 35. 25.Num 35:25there vntill the death of the high Priest, & then he was free: Iesus Christ by his death frees vsus, and sets vsus at libertie.

The high Priest had sundry things common to him, Canon.with the rest of the Priests.

There behoved to be no blemish in him, so neither Illust.in them; when they served in the Temple, it was lawfull p. 112Levit. 21 7.Lev 21:7for none of them to serue bare-headed: so likewise the Flamines among the Romanes, serued with their heads covered.

So they served bare-footed in the Temple. The Lord sayd vntounto Moses; Take off thy shooes, because the place where Exod. 3. 5.Exod 3:5thou stands is holy. zzTarg. Ionathan.Hence they gathered, that they were to stand bare-footed in the Temple, because the place was holy. So the Priests of India served bare-footed, therefore they were called foreign, bare-footed, and Scal. in Eus.not foreign, naked children, as Eusebius reades it.

The high Priest had this second high Priest, who ministred Canon.for him, when he could not minister himselfe.

2. Kings 18. Serajah the high Priest, and Zephaniah the Confir.second Priest.

The second high Priest was called Sagan: So he who Illust.was next in the Church of Constantinople to the Patriarch, was called foreign, the Primore. aaIosephus de bello. iud. c. 8.testifies, that one Ioseph, to sonne of Ellem, discharged the high Priests office for him, when as Mathias the high Priest was polluted by a Nocturnall pollution, that he might not serue as high Priest, then his Sagan, Ioseph suplied his place. These who had this Gonorrhaea, were said by modesty of speech, foreign, to hauehave some disease in the bodie.

How is it said, that Annas and Caiaphas were high Priests Quest. Luk. 3. 2.Luke 3:2for that yeare?

bbCausab. contra Bar.Annas was high Priest when Christ was borne, Caiaphas Answ. was high Priest when Christ was crucified; when Caiaphas was the high Priest, Annas was his Sagan, or second high Priest; for they could not both enter into the holiest of all at once, but they changed by courses. So before, vnderunder the Greeks, the Priest-hood was much altered; as vnderunder Antiochus, from Onias to Iason; from Iason to Menelaus his brother.

But was not the Priest-hood changed now, when they Obiect. indured Priests but for a yeare?

p. 113There are in government fiue things; first, Potestas: Answ. secondly, Ordo: thirdly, Modus: fourthly, Titulus: fiftly, Vsus. Potestas, is when there is a power commanding; Ordo, when there are superiors and inferiors: these two are essential in government, they being taken away, government cannot stand: Modus may bee changed 9as here,) for before the Priest-hood continued for the Priests life-time, but now it lasts but for a yeare. The title is changed; by the Law it was by succession, now it is by the election of the Romanes: the vse is changes, first it was well administred, now it is corruptly vsed.

As the waters of Nylus run so many hundred miles, a pure and cleare water, yet when it comes nere to the Mediteranian Sea, it begins to grow brackish, and somewhat Salt, at last it fals into the Sea, and loseth the name: so the glorious Priest-hood, which continued so many hundred yeares, begins now to grow brackish and corrupt, and shortly it is quite abolished.

How is it said in Mar. 15. 1. The high Priests consulted? Quest. then it might seeme, that there were moe high Priests at once?

We must distinguish betwixt the high Priests by way of Answ. excellencie, and these high Priests; for the twentie-foure orders of the Priests, which David appointed; every one 1 Chron. 24. 10.1 Chr 24:10of these ranks had a …hiefe Priest, and of these the Evangelist meaneth.

PARAGR. II. Diatriba 4.

Of the foure and twentie Orders of the Priests.

DAVID instituted foure and twentie Orders to serue Canon.in the Temple by course. Luk. 1. ccScal. Canon Isagog.cals these foreign, courses; the Hebrewes cals them, Mognadim stationes, p. 114stations. Iosephus cals them foreign, fellowships: in every course there was fiue hundred Priests, and their course lasted from Sabboth to Sabboth.

The chiefe of every one of these courses, were called foreign, high Priests: and the Hebrewes cals them Roshe aboth, the chiefe of the Familie.

ddScal. Can. Isag. l. 3. Talm. l b. Meghillah.One course might not take the course of another; for they had an auncient Canon, Every Priest or Levite who shall intrude himselfe in antohers place, let him die the death.

PARAGR. III.

Of their Sacraments, and first of Circumcision.

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

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

Circumcision was instituted by God the eyght day.Canon.

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

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

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

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

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

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

The Egyptians, after the death of Ioseph, neglected circumcision, for the hatred which they had against the Israelites, and the Isralites liuing in Egypt, neglected 1it also; therefore Iosuah calls this Opprobrium Egypti, the Iosua 5. 9.Josh 5:9shame of Egypt, when he circumcises them at Gilgall. 2Secondly, when they denied circumcision; this was 1 Mac. 1. 161 Macc 1:16called Opprobrium Antiochi, the shame of Antiochus. 3Iudaeus foreign & Iudaus foreign.Thirdly, when they were circumcised in the flesh, but not in the Spirit: this was called Opprobrium Iudaei, the 4shame of the Iew. Fourthly, when they were circumcised in the flesh, and in the Spirit, it was called Laus Iudaei, Rom 2. 26. 27. 28.Rom 2:26Rom 2:27Rom 2:28the praise of the Iew.

Why did the Christian Iewes draw their Praepuce in Quest. the Apostles daies, seeing there was no danger of persecution, 1 Cor. 7. 18.1 Cor 7:18as in the time of Antiochus?

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

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

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

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

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

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

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

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

They had witnesses in their circumcision.Canon.

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

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

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

p. 118In the first period they might onelyonly circumcise; in the second period, circumcise & baptize; (for they had yet more regard to circumcision then to baptisme:) in the third period they baptized and circumcised, (now they had more regard to baptisme then circumcision:) in the fourth period, they onelyonly baptized.

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

PARAGRAPHE IIII.

Of the Passeover.

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

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

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

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

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

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

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

p. 120PARAG. IIII. Diatriba 1.

Of the place where they eate the Passeover.

THE Passover was eaten at home in their private Canon.houses.

Where wilt thou that we prepare to eate the Passeover, and Confir.they went to an vpper chamber.Mat. 26. 17.Matt 26:17

When they killed the Passeover, they sprinkled Illust.the blood of it vponupon the Altar; but they were to eate it at Exod. 12. Levit. 7. 6.Exod 12Lev 7:6home in their houses: The most holy things were eaten in their private houses at Ierusalem.

PARAG. IIII. Diatriba 2.

Of the number which did eate the Passeover, and how many Suppers concurred together.

THere were no fewer twelue who did eate it, as Canon.Chrysost.Christ and his twelue. They vsed also to ioyne twenty together, and then they were called the children of the Socitie.

At the Passeover they had thre Suppers concurring Talm. lib. haahavo. Drus. in prat. Scaliger in emend. temp.together; First, their common supper, with which the Passeover was ioyned, and this was the second Supper: the third, called foreign, or Dimissorie Supper. Christ instituted the Evangelicall Supper after the Dimissory supper, as is proved out of Mathew, in the twentie sixe Chapter.

p. 121The Christians had their foreign, or LoueLove-feasts: and at the first they ioyned it with the Lords supper also, in the Primitiue Church.

PARAG. IIII. Diatriba 3.

Of their common Supper, with which the Passeover is ioyned.

THE Master of the familie in the first Supper, takes Canon. 1.The master of the familie, doth 3. things: breakes, blesses, and giues. Drusius in prater.bread and breakes it; therefore he is called Botzeang, fractor, a braker: and Bagnal tzegnuda, Dominus convivij, The Lord of the Feast: he giues no lesse to every one who sit at Table then an Oliue in quantitie, and to none greater then the bignesse of an Egge; This was in time of the Passeover.

Secondly, he blesses it, and sayes: Blessed art thou, O Talm. lib. haahara, id est, precum.Lord God, King of the world, who bringest bread out of the earth.

This Sacramentall bread was holy, but onelyonly in the Canon.vse.

Exod. 12. 10. The Lord commanded, If any of the vnleauened Confir.bread were left, it should be burnt: Which is to be vnderstand, as well of the Leaven as the Lambe.

The ancients drew neere to superstition in this; first, Illust.they tought this bread was holier then other bread, before it was consecrate: and they held, that it resembled then the Shew-bread. They called the Table on which it stood, **foreign Chrysost.Mensa propositionis; from thence it was remoued to the Table of consecration. So, it savoured of corruption, when they kept the bread after the consecration was ended, in the daies of Augustine, and gaue it Ad Catechumenos, to those that were turned to Christianitie. Relata extra vsum, non sunt relata, Relations August de civitate Dei.out of vse, are not realtions.

p. 122There are foure sorts of bread, three for this life, and Basilius.one for the life to come: the first, is Corporalis ad sustentationem, corporall for sustentation: the second, Spiritualis adinformatinem, Spirituall for information: for we eate Christ as well in the Preached Word, as in the Sacrament, Iohn 6. The third is, Sacramentalis ad confirmationem, Sacrametall for confirmation: the fourth is, in the life to come, Eternalis ad fruitionem, Eternall for inioying.

Thirdly, he blessed the first Cup of Wine, and sayd; 31. Cup.Blessed art thou, O Lord God, King of the world, who hast made the fruit of the vines.

From this blessing and breaking, our Lord may seeme Translation of a custome.to hauehave borrowed the blessing and breaking of the Luke 21.Luke 21bread. When the Pasca was conioyned with this Supper, there were many moe things done (as may be seene in the next Diatriba) with which the Cup of thankesgiuing was ioyned: but with the common Supper, the Dimissory supper concurred, as may be seene hereafter.

PARAGR. IIII. Diatriba 4

Of the third Supper.

BEfore they sit downe to this Secundae mensae, or Dimissory Ioh. 13. 4. 5.John 13:4John 13:5Scaliger de emend. temp.Supper, they wash their feete: our Lord in this second Supper, washes the feete of his Disciples for humilitie; whereas the servants should hauehave done it: and those who would seeme more devoute, would wash Ioh. 23. 8. 9.their whole body twise, and Peter meant of this, when Tradition of a custome.he desired his whole body to be washed, which Christdenied to him, as savouring of superstition, and washed onelyonly his feete.

The Washing of the whole body, Anagogically, signifieth Doctrine. p. 123our Baptisme: the washing of the feet, the purging of our affections.

In this dimissory supper, the bitter herbs are brought Ioh. 13. 26. 27. 30. 31.John 13:26John 13:27John 13:30John 13:31in; then the master of the Familie dips the herbs in the bitter sawce, and giues to those who sit about him.

The children this night, began to aske their parents, Why is it called the Passeover? They answere, because the Angell passed over and destroyed vsus not. Secondly, Why doe we eate vnleavened Bread? the Parents answer, Because we were forced to make hast out of Egypt, we had no leasure to sowre our Dough. Thirdly, Why eate we sowre herbes? the Parents answere, to put vsus in remembrance o the affliction which we suffered in Egypt: this night by them was called Agada, The night of Annunciation, and our Saviour Christ from thence, Translation of a custome.vses that speech, 1 Cor. 11. foreign, Annunciate donec venero, Doe this in remembrance of me.

The night when we eate the Lords supper, our meditation Doct. & conference should be vponupon the Lords death children to aske Parents, and Parents to teach the children of it, what meanes this bread? what meanes this breaking, &c.

Wherein was it that Christ dipped the Sope which Quaest.he gaue to Iudas? Ioh. 13. 2.

ooScaliger de emend. temp. Drus. in prater.Some answer, that it was into a Charoseth, or sawce, Answ. thicke like Mustard, having the colour of Clay, which they vsed in their Sacrament, to put them in remembrance, how they wrought in Clay in Egypt.

But how would Christ iustifie such a Ceremony, added Quest. to the very Sacrament it selfe? whereas hee would not allow Peters superstitious washing?

It hath beene some common sawce: for they ioyned Answ. many moe superstitions and traditions, to the chiefe points of the Law; as they vsed at the first superstitiously, to let a malefactor goe at the Passeover, and to ̄BCH 4168-0515 p. 124tythe Minth and Annyse, so they added significatine ceremonies of their owne, as this Charoseth.

If men to raise devotion in the peoples hearts, adde Causab. ex Mosarabita.any thing to the Sacraments, either Baptisme or the Lords Supper; there shall never be an end of adding one thing to another. I will set downe but one example or two: When the Gothes that had subdued Spaine, were celebrating the Sacrament, they caused to breake the bread in nine parts, by which they might paint out to the people, the whole History of Christs life; comprehended vnderunder these words, Corporatio, Natiuitas, Circumcisio, Apparition, Passio, Mors, Resurrectio, Gloria, Regnum: By the first peece, they signified his Conception; by the second, his Nativitie, and so forth. So these who mixed water & wine into the Sacrament, did it of good intention, to put the people in mind of the water and blood which came out of the side of Christ, but the Lord likes not such will-worship. Some afterward degenerate so farre, called Hydroparastatae, that they chuse onelyonly water in the Sacrament.

This foreign, or platter, wherein Christ dipped, was Scutelia magnà, a big platter; or Receptaculum liquidorum, A vessell for humid things, with a sawce to the meate in which they dipped their sop, and then did eate of the sowre hearbs with it.

Then he blesses for the second Cup, and they all began Talm. lib. ba…hara. 2. Cup.to sing Haliluiah, which is called Haliluiah magnum, it begins at the 113. Psalme, and ends at the 119. one repeates the Psalme, the rest cryes; Blessed art thou, O Lord our God, the king everlasting, who hast sanctified to vsus, and commanded vsus to sing Haliluiah.

The last Cup, was called Cos hillel, poculum laudis, for 3. Cup.after this Cup, they sang a Psalme. Of this Cup, David speakes, Psalme 116. and so Luke in his 22. Chap. v. 17.Mat. 16. 30.Matt 16:30

After the drinking of this Cup, and before the Psalme p. 125was sung, Christ instituted his owne Evangelicall Supper; At this time he had not the common Supper: for Mathew sayes; They went to an vpper Chamber to prepare the Passeover; so that this was an extraordinary time, when so many Suppers concurred.

PARAGR. IIII. Diatriba 5.

Of the changing of the Passeover into the Lords Supper.

IN the meane time that this Dimissorie Supper, or Secundae Canon.mensae was eating, our Lord instituted the Evangelicall Supper; for probation of his, confer Mat. 26. with Ioh.13.

And as they did eate, Iesus tooke bread.Confir. Mat. 26. 26. Ioh. 13.Matt 26:26John 13

This eating hath properly relation to the sop that Iohn speakes of, and that Iudas received, after which he immidatly went out.

After that the master of the family had drunke the last Canon.Illust.Cup; he sayes, This night I will drinke no more. There was a Paschall Canon, that they might drinke no more that night, after they had drunke the last Cup: and our Lord alludes to this when he sayes; Hence-forth I will Allusions to customs.Math. 26.Matt 26drinke no more of the fruit of the Vine, vntill I drinke it in the kingdome of my Father.

What are we to thinke of this Paschall Cup? whether Quest. was it Sacramentall, or not?

It was not Sacramentall. The first Reason: because Answ. there is no word of it in the institution of the Passeover, as there is of the vnleavened Bread, and of the Lambe, and the sprinkling of the blood: for these are all commanded, but never a word of the Cuppe. The second reason: in no Sacrament there are two Sacramentall signes, signifying one thing; but the blood p. 116signifieth the blood of Christ in the Paschall Lambe: therefore the Wine in the cup, cannot signifie the same here.

But how could the Cup be vsed in the Sacrament, Obiect. being onelyonly a common Cup, and not Sacramentall?

There were three Suppers which concurred here together: Answ. Their common Supper, their Paschall Supper, and their Dimissorie Supper: and there was something 1occasionall in every one of these Suppers. First, in the common Supper, the vnleavened bread was occasionall onelyonly, because they might hauehave no other bread at the Passeover: but in their other common Suppers, they 2had leavened bread. Secondly, in their Paschall Supepr, their Cup was occasionall, and not essentiall to the Pasca, for they vsed it as common drinke with their meate. 3Thirdly, the vnleavened bread was not occasionall in the Dimissorie Supper: because they had no other 1bread in the Paschall Supepr. And it is to be marked further; that many things concurred in this Pascha, which were not Sacramentall, and pledges of the blood of Christ; but were onelyonly signes to them of their deliverance 2out of Egypt. Secondly, the great feast was ioyned with the Pascha, 2. Chron. 35. Called by the Iewes Hbagiga, and in Scripture called the Pascha: this was not Sacramentall, neither was it eaten the foureteenth day when the Sacrament was eaten, but the fifteenth 3day. Thirdly, their Sacraments were to them, both temporall refreshments, and spirituall. For if the water which came out of the Rocke, 1 Cor. 10. they with their beasts dranke both of it, yet it was Sacramentall to them. Why might there not be in this Supper, both that which was Sacramentall, and that which was for their naturall refreshment also? Wherefore our Saviour Christ, when he saith; Hence-forth I will drinke no more of the fruit of the vine. He alludes here onelyonly, to the p. 127Canon of the Iewes; wherein it was forbidden them that night, after they had drunk in the last Cup. Therefore Christ transfers not the Cup of the old Testament, to the Cup Sacramentall in the new Testament, as some hold.

One of the Evangelists, sayes; While Christ was Supping, Obiect. he tooke bread; the other of the Evangelists say, After Supper he tooke bread?

foreign, dum come debant, aut post comestionem, in aoristo Answ. secundo, After the eating in the indefinite time; that is, Mat. 26. 26. Luk. 22. 20.Matt 26:26Luke 22:20after he had ended the dimissorie Supper, he instituted this Evangelicall Supper.

What sort of change was this, when Christ changed Quest. the Paschall Lambe into the Supper of the Lord?

In Religion, there are foure sorts of changes; first, when Answ. the Essence of Religion is changed; secondly, when the state of Religion is changed; thirdly, when the Essence is changed in part; fourthly, when the rites of Religion 1are changed. When the Essence of Religion is changed, (this is, as when a man is raised from death to life;) as 2when a Turke becomes a Christian. The second change in religion, is, when the state is changed (this is, as when a Boy becomes a man.) When Christ changed the Paschall Lambe into the Lords Supper, and the Disciples, the Iewish Sabboth into the Lords day: here the Essence 3is not changed, but the state. The third change is, when the Essence is changed in part; (as when a man who is sicke, becomes whole:) and one is Orthodoxe in all points of Religion, except one, he is converted also in that point; here the Essence is in part changed. The 4fourth change of Religion, is, when the rites are changed: this is like the change of a mans cloathes. Here in this change of the Paschall Lambe into the Supper of the Lord, the state and rites were changed, but not the Essence, neither in whole, nor in part.

p. 128In the observation of the Pascha, there was great contention Canon.betwixt the Easterne and Westerne Churches.

Illust.The Easterne Church observed the yeare of the Iewes, Canon.Scaliger de emend. temp.and the day vponupon which Christ was Crucified: but the Westerne Church kept the day of the Resurrection, and the day after the Equiaoxe, and the fourteenth day of the monethmonth: Therefore the Westerne Church called them Quarto-decimani. But Victor Bishiop of Rome, condemned them of Heresie in this: for they differed both in the MonethMonth, and the day. The Councell of Neece setled thsi Controversie, by appointing; First, for the difference of the MonethMonth, that it should be celebrated the foureteenth day after the Equinox, which then was the one and twentieth day of March: Secondly, for the difference of the day; they appointed the Sabboth after the foureteenth day for them both: and so the controversie ceased.

PARAGR. V.

Of their gestures in Prayer.See boefore in Section 1. Parag 3.

VVHen they prayed, they vsually stood.Canon

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

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

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

When they prayed, they looked with their faces towards p. 129Canon.the sanctuarie. If they pray toward the Citie which 1 King. 8. 48.1 Kgs 8:48thou hast chosen.

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

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

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

PARAGR. V. Diatriba I.

Of their manner of Prayer.

THey prayed with a low voyce.Canon.

They say, that they should pray as Anna did, and Illust.Talm. lib. haabara.he who makes his prayers to be heard, is of little faith.

They prayed in a knowne tongue.Canon.

ttAngelus Caninius ex Talmud in vaces novi Test.When R. Levi came ot Caesaria, hearing some repeating Illust.this Prayer (Audi Israel0 heare Israell, into Greeke: he would hauehave forbidden him: but R. Ioseph said vntounto him; If they know not the Syracke tongue, let them pray in the tongue which they vnderstand.

p. 130The chiefe fault that is forbidden in prayer, is Battologia, Canon.too much speaking of one thing.

Math. 6. 7. When ye pray, vse not much (Battologia) babling.Confir.

In Battologie, there is two faults: First, an idle and Illust.vaine repetition of the selfe, same words. In the Syriack, Christ vses a word Mephakkek, which signifies to Bookout, as water doth out of a narrow mouthed vessell; which the Latines call Bulbire, sained from the Hebrew word Bulbuk. This the Greeks call foreign: words sained, per foreign. So Iob 39. And her young ones, Iegnalgnu, glut glut in the blood.

Secondly, Multiloquium, when they vsed too much speech, as the Pagans vsed, they wist not what God to pray top; therefore tehy oftentimes repeated over the selfe-same words.

PARAGR. V. Diatriba 2.

Of the many helpes they had in Prayer.

THey had Phylacteries & Fringes, as helps for them Canonto pray, and for keeping of the commands.

And ye shall hauehave Fringes, that when yee looke vponupon them, &c.Confir.Numb. 15. 38. 39.Num 15:38Num 15:39

Therefore they were called Chalcoth Tephilim, Garments Illust.with wings: and for this, Elisha was called, Elisha cum alis, Elisha with wings: because he wore the coate of remembrance, which had foure fringes hanging downe at the foure wings of it. uuElias in Radi. Talith. foreignAbraham camphah, Foure wings: This garment was called Talith, A winged coate.

Because he vsed still these wings, to put him in mind of Prayer, xxTalmud in gemara.these are the golden wings of the Doue (say they) which carrie vsus to heaven.

They had three sorts of Phylacteries: first, the precept of the post: secondly, the precept of the head: thirdly, the precept of the hand.

The precept of the post, they called Chalcoth Mezuza, I.scheda quae postibus inscribitur: The Phylacteries that were written on the postes. Deut. 6. 6. This was written vponupon it: Heare O Israell, Iehovah our God is one: and, Thou shalt louelove the Lord with all thy heart and might. Deut. 6. 4. Our Savrious Christ calls this, The great command: so the Iewes call it, Calal gadol, Vniuersale magnum, Vniversall great.

Secondly, they had Frontlets of Parchment, reaching II.from the one eare to the other, with these words written vponupon them: Sanctifica mihi omne primogenitum: Sanctifie Exod. 13. 2.Exod 13:2to me all the first begotten: This was called the precept of the head.

They had vponupon their left arme, beneath their shoulders III.a little, the third Phylacterie, which had these words written vponupon it, When he shall bring you into the Exod. 13. 5. Prov. 7. 3.Exod 13:5Prov 7:3land, &c. Salomon alludes to this when he sayes; Bind my precepts to thy fingers.

They had them betwixt their eyes, and vponupon their left Doctrine. arme, next their heart; because the eyes and the heart, are Proxinetae peccati, Brokers, to bring sinne to the body, 1 Ioh. 2. 16.

In the corrupt times they inlarged these Phylacteries; Math. 23. 5.Matt 23:5then they were called foreign, large Phylacteries. Christ findes no fault with their Phylacteries, but for their enlarging of them.

These Phylacteries, Exod. 13. 9. are called Schede memoriales, Sheets of rembrance: and in the New Testament foreign, From keeping. For as we bind a thrid about our forgetfull servants finger, so the Lord dealt with them; and they applyed that saying of Ecclesiastes to these three Phylacteries: A threefold p. 132Eccles. 4. 12Eccl 4:12Cord cannot easily be broken. The Physitians hauehave their Prophylactica praecaueats, to prevent Diseases.

Most of sinnes come of forgetfulnesse, therefore let Doctrine. vsus sence our hearts with the Phylacteries of Gods Law, and so we shall not be overtaken with sinne.

God would hauehave his people opposite to the heathen Canon.in all things, especially to Egypt, which was the matrix of Idolatry.

The Egyptians wore Amueleta, or foreign, Safegards Illust.about their heads, to defend them from evill; therfore God would hauehave his people contrary to them, and would hauehave his Law written about their heads.

yyScaliger in Elench: & consectan. in Varro.These Phylacteries, Varro called Proebia, which afterward was called Brevia, from thence comes the word Breefe, which the Consederates of Sathan vse to weare, to guard themselues from the harme of their enemies. In the councell of Laodicea, Inchantments are called Excantatricum Phylacteria, The Charmes of Witches Phylacteria facere, to cast Cantrops.

Thus we see, the Devill is Gods Ape, and hath his Amuleta, Doctrine. or countrefeit Phylacteries, to deceiue these who trust in him by them.

At the ending of their prayers they said, Amen.Canon.

zzCaninius in voces nov. Tesst.They make sundry sorts of Amen; the first, Iethima, Illust.Pupillum, when one vnderstands not the thing which he answeres; the second, is Catupha, surreptum, when he sayes Amen before the Prayer be ended; the third is Ketugna otiosum, when a man sayes Amen idly, thinking vponupon some other thing: the fourth is, Tzaddick, iustorum, of the iust; when the mind is set vponupon the Prayer, thinking vponupon no other thing.

p. 133PARAGR. VI.

Of their Musicke.

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

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

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

The Lord blames much their prophane Musicke.Canon.

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

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

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

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

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

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

p. 135At the Pascha, they sang from the 113. to the 119. in token of thankesgiuing.

PARAGR. VII.

Of their Excommunication.

GOD would hauehave his people a holy people … therefore Canon.he would suffer no vncleane person to dwell amongst them.

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

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

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

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

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

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

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

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

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

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

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

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

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

PAAGR. VII. Diatriba 1.

Of the manner how they excommunicated the SAMARITANES.

THE manner how they excommunicated the Samaritanes, was thus;

They brought 300. Priests, and 300. Trumpets, and Drusius ex Sephar tanhum… qui Tilmedum etiam dicitur.300. Bookes of the Law, and 300. boyes; and they blew with Trumpets; and the Levites singing, accursed the Cutthaeans in the Name of Tetragrammaton, or Iehova; and with the curses, both of the Superior and inferior house of Iudgement: and they said, Cursed is he who eates the bread of the Cutthaean: (Hence is that saying of theirs; He that eateth the bread of the Cuttehean or Samaritane, is, as he who eates Seines flesh:) And let no Cutthaean be a Prosolyte in Israel, neither hauehave any part in the Resurrection of the iust: These curses they wrote vponupon Tables, and sealed them, and sent them through all Israel, who multiplied also this great Anathema, or curse vponupon them.

Here we may marke; first, why the Samaritanes were Doct. so hated of the Iewes: because they were Apostates from the truth, therefore they accursed them with this fearefull curse: they would hauehave nothing to doe with them, norto eate with them, not to bee apparelled Ioh. 4. 9.John 4:9as they were, not to write the same Character of Letter, which they writ; and they obiected to Christ Ioh. 8. 48.John 8:48as an opprobry, that he was a Samaritane, and had a Devill.

Secondly, into this terrible Excommunication, it p. 138was given both by the curses of the superior, and inferior house: Christ seemes to allude to this; That which is Mat. 16. 18.Matt 16:18bound in earth, shall be bound in heaven; Gods superior and inferior houses.

Those who were foreign, put out of the Synagogue, 1were not simply secluded from the Temple, but suffered to stand in the gate.

They write that Salomon made two doores in the Temple; one for mourners and excommunicated; the other for the new married: at this doore, if any entred, the Israelites which came vponupon the Sabboth, and sat betwixt these doores, said; (He whose Name dwelleth in Talm. l. Musar. 95. 1.this house, glad thee with children.) If any entred at the other doore with his lip covered, they knew that he was a mourner, and they said; He which dwelleth in this house, reioyce and comfort thee. If his lip was not covered, they knew that he was Menudde, Excommunicated; and they said, (He which dwelleth in this house, put into thine heart to heare the words of thy fellowes.)

Those who were excommunicated by the second sort 2of excommunication, were not permitted to come nere the Temple.

Those who were excommunicated after the third sort, 3were secluded out of the societie of the people of God altogether.

ggBasil. Epist.The Greeke Church afterward had her degrees of excommunication also; first, some were foreign, Who stood and beheld the Supper of the Lord, but were not partakers of it; the second, foreign, Who were further remoued falling downe vponupon their knees; the third, foreign, Who were permitted onelyonly to come to the gates of the Church; fourthly, foreign, Standing without the doores of the Temple, weeping in the Porch.

When they excommunicated them, they razed their names out of the booke, Luke 6. 22. foreign, abstenti p. 139estis, signifying to them, that their names were razed out of the Booke of Life.

A Table of the Censures of the Hebrew, Greeke, and Latine Churches.