The Christian Synagogue, Book 1 · Chapter 6 · Section 8

The Christian Synagogue · Book 1 · Chapter 6 · Section 8

p. 167SECTION VIII.

Of Civill places.

PARAGRAPHE I.

Of their Iudicatories.

THere were three civill Iudicatories amongst the Canon.Iewes.

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

p. 168PARAGR. I. Diatriba 1.

Of the number which sate in this first Iudicatorie.

THere were 72. who sate in thsi iudgement, sixe for Rotundatio numeri.every tribe, but for making round the number, they were called 70. So Luke 10. 1. in the Syriacke it is 72. Discipels, yet they are called the 70. Disciples. So the 70. who translated the Bible. When there were ever 7. propter rotundationem numeri.

PARAG. I. Diatriba 2.

The persons who sate in this Iudicatorie.

IN this Iudicatorie, there sate Ecclesiasticke and Civill Canon.Iudges.

ssDrus. ex tabn.The first was Nashi or Rosch Hajeschiba, Caput curiae, Illust.the head of the Court: there was another next vntounto him, who was called (Abh beth din) pater domus judicij, the father of the house of iudgement. He was next vntounto the Prince, and sate at his right hand: these two sate a little separate from the rest, and the rest in a semicircle before them.

For the Ecclesiasticall matters sate, Cohen haggadol, the Ierem. 52. 2 King. 23.Jer 522 Kgs 23high Priest, and Sagan the second high Priest.

p. 169PARAG. I. Diatriba 3.

Of the manner of their election.

THere were some Ceremonies vsed in their Election.Canon.

At the first they were chosen by laying on of hands Illust.vponupon them, called semucha, by the Greekes foreign, imposition. So Moses and Iosuah layd hands vponupon the 70. Elders, and then the holy Spirit came vponupon them. Afterward, the ceremony of laying on of hands was appointed to be given by none but by Rabbi Hillel, who was one of the masters of the gerat Synedrion. Lastly, this imposItion of hands, went out of vse amongst them. And there was a verse onelyonly repeated, as Maymonie testifies, when they were admitted, which was this: Ecce manus tibi imposita est, datur que potestas tibi exercendi etiam criminalia. Behold, hands are laid vponupon thee, and pwer is given to thee to exercise criminall things.

PARAGR. I. Diatriba 4.

THe properties requried in them.

GOd required sundry properties in them, who should Canon.sit in this Iudicatorie.

Fiue of them are set downe Exod. 13. and the rest, Confir.Deut. 1. 13.

ttTalm. phesikta 45. 3.The Iewes adde, that there were two moe requisite. 1. that they should be skilfull in the 70 languages, that so they might speake to any stranger, not by an Interpretor, but who had that gift? not Moses himselfe. The p. 170second, that they should be skilfull in Magicke, that so they might be the more able to try the Magicians, but this were impious.

There was one speciall priviledge in this house, that Canon.God spake immediately by his owne voyce, thrice in this house. 1 Sam. 12. 5. Rabbi Salomon testifies; Quod filia Illust.vocis exibat & dixit (vaiomer in numero singulart) Scil. Deus: dicebat que test is; vos testifisammi de eo quod est in apperto, ego de co quod est in occulto. That an eccho went forth and said; to wit, God, and the witnesse said, you testifie of that which is open, but I testifie of that which is hid. This he did, to let them see, that God sate amongst the midst of the Gods, Psal. 82.

They sate in Ierusalem, in atrio templi, in the entry of the Temple, it was called gazith, a pauenmented palce.

PARAG. I. Diatriba 5.

Of the matters which they iudged.

THis Iudicatory iudged matters of greatest weight.Canon.

O Ierusalem, Ierusalem, which killest the Prophets: So, Confir.a Prophet must not die out of Ierusalem.Math. 19. 27.Matt 19:27

He alludes here to this great Iudicatorie; for a false Illust. 1.Prophet was onelyonly iudged at Ierusalem. By the great synedrion: they iudged the Prophets, if they had beene false Prophets.

uuTalmud. Ierus.They iudged in this Iudicatorie, Zeken mumara, senem 2rebellem, a rebellious old man, such a one was Anan, senex apostata, an old Apostate, who strengthened the Sadduces. Those who having heard the conclusions of the synedrion, and would yet notwithstanding continue obstinate and draw away others, were condemned by this Iudicatorie.

p. 171They iudged vponupon a tribe, if it made defection, and 3when to make warre, and when not.

The way how the synedrion tryed the false Prophets, Deut. 22. 18.Deut 22:18(say the Iewes) was this. If he had threatned a iudgement to come, although it came not: yet he was ot a false Prophet for that: for God (say they) is gracious, as he was to the Niniuites, and to Ezekias. But if he promised a good thing, and it came not to passe, then he was a lyer. For eueryevery good thing which God promiseth he performeth: so Ieremie tried Ananias to be a false Prophet, because Ierem. 23. 28.Jer 23:28he promised a good thing to Zedekiah, and it came not to passe.

PARAGRAPHE II.

Of the second Iudicatorie.

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

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

PARAGR. II. Diatriba I.

The place where they sate.

THey sate in the gates of the Citie.Canon.

Matth. 16. 18. The gates of hell shall not prevaile against Illust.you. The gates were the places. where both their Amos. 5. 15.Amos 5:15strength was, and their counsell sate: Christs meaning is then, that neither the craft of the Devill, nor his strength shall prevaile against his Church.

PARAG. III.

Of the third Iudicatorie.

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

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

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

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

p. 173PARAGR. IIII.

Of the time when they iudged.

THey iudged in most sit times, from the morning till Canon.the sixt houre.

Ieremie 21. 12. Iudge ye iudgement in the morning. Confir.Salomon pronounces a curse vponupon the land whose King is a childe, and whose Princes eate in the morning, as if he should say, when they should be iudging the people. It was great iniquitie then to condemne our Lord in the night.

When they pronounced sentence of condemnation Canon.they fasted.

When Naboth was to be stoned to death, they proclaimed Illust.a fast, they say to loose or saue an Israelite, is as much as to preseure or destroy the frame of the 1. King. 21. 9.1 Kgs 21:9world.

In executing of criminall causes, they did it with great Canon.deliberation; in other causes they needed not such deliberation.

zzTarg. Ionath. in Num. 9 8.Num 9:8They came foure causes before Moses, in two of Illust.them he made hast, in two of them he made delay. The first was of those were vncleane, that they might not eate the Passeover: the second was touching the daughters of Zelophkad, in these two causes he made hast: but when the cause of the blasphmer came before him, Levit. 2. 4. and of him who gathered the s…icks vpō the Sabboth, in these two he said (non audius, I heard …t not) to teach the Masters of the synedrion, to expect what they were to heare of the Lord, before they gaue sentence in weightie causes.

When they iudged they sate.Canon.

p. 174Exod. 18. 14. Why sit ye all the day long. So, 2 Sam. 7. 18. Confir.So Psal. 2. He who sits in the heaven laughes them to scorne, that is, who iudges.

The parties stood before the iudges, Esa. 50. 3. Let vsus stand together, that is, plead together.

The accuser stood at the right hand of him, who was Canon.accused.

Psal. 106. Set an adversarie, who may stand at his right Confir.hand, to wit, to accuse. Zach. 3. 1. Sathan stood at the right hand of Iosuah, to wit, to accuse.

The deposition of the witnesses must be cleare and evident.Canon.

aaTalm. Lib. shophetim. id est, Iudicum.They deponed after this sort. 1. they must testifie Illust.from their owne sight. 2. what day of the monethmonth such a thing was done. 3. what monethmonth of the yeare such a thing was done. 4. what seauenth yeare of the Iubilie.

The partie accused spake for himselfe, he had not an Canon.Advocate to speake for him.

Psal. 109. 7. When he shall come to pleade, let him goe forth Confir.condemned. And let his supplications be turned into condemnation: whatsoever he spake for himselfe, or besought the judges in his favour, it was all turned against him.

Our comfort at the last day, shall be this: that Sathan A comfort.the accuser shall not stand at the right hand to accuse vsus: and that we shall hauehave Iesus the iust as our Advocate to speake for vsus. 1 Ioh. 2. 1, 2.

bbMoses Gerundensis.There sate two scribes, one at the right hand of the Iudges, who wrote the sentence of absolution: another at their left hand, who wrote the sentence of condemnation.

Christ alludes to this forme, when he sayes; He shall Math. 25.Matt 25set the sheepe at his right hand, and at the left hand the goats.

After examination, they gaue out sentence, the chiefe Iudge said, Thou N. art Tzaddick, iust, but thou R. art Rashang, foreign, guiltie. Numb. 35. 30. wicked to die, that p. 175is guiltie. So, Psal. 109. 7. Such a one was called Bendina, filius iudicij, the sonne of Iudgement. (foreign iudicare, to iudge: was of him who was iudged, and not of him who iudged, activum, pro passivo. So. Prov. 25. 6. Phil. 1. 23.) That thou may be pure when thou iudgest, that is, when thou stands as it were to be iudged, which the Apostle translates thus; that thou may ouercome when thou iudgest. Why? because those onelyonly who were pure ouercome in iudgement.

He who was absolved, was said to stand in the councell, but the condemned, was said to fall. Psal. 1. The wicked shall not stand in iudgement. Targum, they shall not be iustified. The Latines following this phrase, say, ccCicero.Stetimus in senatus, that is, we preuailed in the Senate.

The Greekes vsed other formes in absolution and Canon.condemnation.

They gaue to those who were absolved a white stone, Illust.foreign, seruans calculus, the sauing stone, the other was called foreign, the condemning or blacke stone. Iohn, Revel. 2. 12. alludes to this forme, to him who overcommeth, I will giuegive a white stone. ddScalig. proleg an Euseb.The Athenians vsed to condemne to banishement, the guiltie by an Oystershell, that was called foreign, and sometimes by an Oliue leafe, and that was called foreign. Two things belongs to the Iudge, justice, and judgement, when these two are ioyned together, iustice signifies the punishing of the wicked, and by iudgement the absoluing of the righteous. Gen. 18. To doe iustice and iudgement.

PARAGRAPHE V.

Of their foure capitall punishments, which they call deathes.

THERE were foure capitall punishments vsuall amongst Canon.them, Stoning, Strangling, Burning, and Beheading.

p. 176Those who denied the foundation or the Articles of Illust.foreignthe faith, called gnickare emuna, fundamentum fidei) cuphaz bagnickar, negans fundamentum, denying the foundation, those were stoned to death: such were the idolater, and the blasphemer. Levit. 24. 14.

The Pharisees say, Iohn 8. 5. that Moses commanded the adulterer and the adulteresse, to be stoned to death: but it is not expressly commanded in Moses Law, that they should be stoned; but onelyonly that they should die the death.

The manner of stoning them was, Deut. 17. 7. The hands of the witnesse shall be first vponupon him. They went vp on an high place, and the malefactors hands being tyed, one of the witnesses stroke him behind vponupon the loynes: If he died not with that blow, they tooke a stone a great as men could lift, and cast vponupon him. If he dyed not then, all Israel cast stones at him.

Where ever this phrase is found in the Scripture (say the Iewes) his blood be vponupon him, it is to be vnderstood of stoning, but where ever this phrase is found (let him … Targ. Ionath. in Levit.die the death) and the punishment not set downe in particular, it is to be vnderstood of strangling.

Their second part of death, was strangling, Chanack, foreignsuffocare, to choake. It was done by wresting of a cloath about the malefacotors necke, one pulling this way and another that way.

Those who were strangled for greater ignominy, hung vponupon the tree till night, and before the Sunne set, they were buried. Deut. 21. 22. this was called Gnets tahalijah, lignum suspendij, the hanging tree.

The Romanes afterward changed this strangling into crucifying, and it was called Zekaph, crucifigere, to crucifie, and the crosse was called Zekiph, crux, a Crosse, and Gnetz, arbor, a tree, and foreign, lignum geminum, a double tree.

p. 177VponUpon the crosse, the malefactour was first hung vp, and then killed. Acts 10. 39. but those who were strangled, were first killed, and then hung vp.

This crosse had foure things in it. 1. Arrectarium, the mayne tree. 2. foreign, scabellum, the tree which their Scaliger Euseb.feete was nailed to. 3. Lignum transuersum, a crosse tree, wherevnto their armes were fastned with cordes, and their hands nailed. 4. Vertex, the title, the place aboue his head where the inscription was put. It had not a fift part (as some doe thinke) called foreign, wherevpon they did ride (as it were) neither were they called crucisali, to leap vp on the crosse, or, ascendentes in crucem, to goe vp to the crosse, because they went vp to this foreign. but because they ascended vponupon foreign, the place where their feet stood. Constantine the Great, abolished first this kind of death, for honour of Christ who suffered on the crosse.

Here the great providence of God is to be marked, although Doctrine. the Romanes changed the forme of the death, yet they changed not the tree, because our Lord behooved Deut. 21. 23.Deut 21:23to be made a curse for vsus, hanging vponupon a tree.

The consequents of sinne, are shame, paine, and the Doctrine. curse: Christ suffered all these vponupon the crosse; paine, for they racked and dis-ioynted him. Psal. 22. 2. shame, he suffered (being naked) betwixt two theeues. 3. the curse, because he hung vponupon the tree.

Because they were vsually crucised vponupon the crosse, the Apostle. Galat. 6. 14. sayes, the world is crucified to me, that is, the gloryn of the world which deceived the false Apostles, is nailed (as it were) to the crosse, and dead in my iudgement: that I count nothing of it.

He who was condemned to this kinde of death, carried the crosse vponupon his necke, to the place of execution, from the judgement Hall. It was laid vponupon Christ, and he not able to beare it; therefore they compelled p. 178Simon of Syrene to helpe him. He who bore this tree also, was called Furcifer, quia ferebat furcam, because he carried a tree, onelyonly for ignominie and not for death.

It was from this custome of carrying of the crosse tree to the place of execution, that the phrase in the Gospell is borrowed, Take vp your crosse and follow me.Math. 16. 24.Matt 16:24

ggCausab. cont. Baron.It was the custome of the Iewes, when they carryed one to execution, there went one before, speaking these words. This man goes forth to be put to this kinde of death, for such or such a crime, done in such a place, in such a time, before such witnesses. If any man hauehave any thing to say for his defence, let him come and speake now. But the Romanes changed this forme, and put the cause of his condemnation in a superscription about his head, as in Christs crosse.

The superscription was in Hebrew, Greeke, and Latine: for it was the custome of the Romane Eraperours when they subdued a people, to send their Edicts to them, in their owne language, and then in Latine. So Pilate being a Roman, puts vp the inscription aboue Christ, in Hebrew, Greeke, and Latine.

The third sort of punishment, was called Sarapha, foreignburning. Levit. 21. 9.

Afterward they vsed another sort of burning, which they called Combustio animae, The burning of the soule. Levit. 19. Igne comburetur. Let him be burnt with fire. Ionathan the Chaldie paraphrast paraphrases it thus; Hee shall be burnt, powring in hotte Lead at his mouth.

The ground of this punishment they made to be this, because it is sayd of Nadab and Abihu, Combusti sunt in aximabus suis, they were burnt in their soules. They say there was no burning in their bodies: here we see vponupon what ridiculous ground they institute this punishment.

Their fourth sort, was Beheading.foreign

p. 179In all these sorts of punishments, when the malefactour was buried, if he had beene strangled, the cloath which strangled him, was buried with him: so the tree vponupon the which he was hanged, sot he stone which stoned him, and the sword which beheaded him.

Afterward they added a fift sort of punishment, to wit, drowning. Math. 18. 6. It were better that a Mil… stone were hung about his necke, and he were cast into the sea. Mola asin aria. The Mill-stones which they vsed were of two sorts, the first was Mola trusatilis, a light stone turned about with a mans hand: the second was Mola asinaria, a heavie stone turned about by an Asse. This they hung about his necke who was to be drowned, to make him sinke the sooner.

He causeth the Wheele to goe ouer the wicked: Some hold, Prov. 20. 16.Prov 20:16that Salomon alludes here to a forme of punishment vsed among the Iewes; as the husbandman brake some sort of graine with the wheele, so they brake malefactors with the wheele: but Salomons meaning is; As the wheele turnes ouer, iust in the same place. So, as the wicked hauehave done, shall be done to them.

PARAGR. V. Diatriba 1.

Of the place of execution.

THe place of execution was publique.Canon.

Bring him out, that all the people may see and stand in Confir.feare.

It was iniquitie then to behead Iohn in the prison: amongst Deut. 21. 18.Deut 21:18the Greeks, the place of execution was the prison, Illust.which in their language was called foreign, the place of iustice.

This place of execution, was called Golgotha, the p. 180place of dead mens skulls: because the dead sculles was rolled vp there, which before was called mount Gareb, The Ier. 31. 39.Jer 31:39hill of sculles, because the lepers and diseased, were put out there: afterward for detestation it was made the place of execution.

iiArias Montanus. In the description of Ierusalem.The gate by which they were carryed to the place of execution; was called porta vetus, vel porta iudicij, the old gate, or the gate of iudgement, they went out of it, who Heb. 13.Heb 13Were condemned: the Apostle, Heb. 13. Hath relation to this, Let vsus follow him without the gate.

They were miserable comforters to those whom they Canon.executed.

kkAelianus, lib. 4. de animalibus. cap. 41. causab. cont. Baron.At the first they vsed to giuegive them wine, when they Illust.were in the place of execution: GiueGive wine to him who is Prov. 31. 6.Prov 31:6of a sadde heart: but afaterward they vsed to giuegive him Vineger mingled with gall, to make his head giddie, that he might feele no paine; but Christ refused this. The Persian Kings kept by them sundry sorts of poyson, which they vsed, either to hasten their death, or to mitigate their paine. They had no propper officer, who executed the guiltie, for sometimes the Captaine of the guard did it, therefore he was called mactator: sometimes the Iudge, Gen. 34. 36. 1 Sam. 15. 33. Mark. 6. 27.Gen 34:361 Sam 15:33Mark 6:27as, Samuel killed Hagag: and somtimes one of the guard, as he sent Spiculatorem one of his pike-men to behead, Iohn: improperly translated a Hang-man.

PARAG. VI. Diatriba 1.

Of their punishments not Captiall.

THeir punishments not captiall, were three, imprisonment, Canon.whipping, and mutilation.

Three things are necessary for the health of mans bodie. p. 181Illust.1. motion. 2. quies or rest. 3. integritie. Imprisonment, is contrary to motion; whipping, is contrary to rest; and mutilation is contrary to integritie of body.

They had two sorts of prisoners, free prisoners, and Canon.more straitly kept in prison.

Their free prisoners they suffered to goe out all the Illust.day long fettered, to worke, but caused them to come to the prison at night. And they shall be gathered as the captiues Esa. 24. 22.Isa 24:22to the prison: the morrow they were brought againe to their worke; So the Romane prisoners were suffered to goe abroad all the day, therefore Paul sayues; he sought 2 Tim 1. 182 Tim 1:18me out diligently; fi he had beene kept still in the prison, he might hauehave found him out easily, but he was suffered to goe abroad all the day. The malefactour was bound by the left arme, and the Souldier by the bright arme, who went with him. Seneca. Eadem catena tam reum quam militem tenet, One chaine holds both the guiltie and the souldier.

mmDrus. prat.These freest sort of prisoners, which we call warders, were warded within the Cities of Refuge: the Greekes called this prison foreign, a prison without fetters: and the Latines called these prisoners Comperendinati, suspendit, because they were neither yet absolved, nor condemned, lying vnderunder some suspition.

Their second sort of prisoners, were those who were kept in fetters. Psal. 104. Such were the yron fetters which Ioseph was put in, in ferrum venit anima eius, his soule was in yrons, id est, in nervam ferreum, an yron hand. …er. 39.So, Psal. 107. vinctus afflictione & ferro, bound with affliction and yron. and Acts 16. 14. The Greekes called this foreign, the inner prison. When they would statue Ier. 11. 19Jer 11:19one in the prison, they said, Perdamus ligno (procibo eius) & tollamus eume terra viventium, Let vsus giuegive him wood for bread, and put him out of the land of the liuing by the first part, they meant to straue him, and to eate the p. 182wood of the stockes if he would; by the second to kill him by the sword: See the opposition, vers. 22. the Chaldie Paraphrast: Mortifero veneno inficiamus cibum eius, Let vsus infect his meate with poyson: this the Greeks called foreign, sublatio, a killing.

PARAG. VII. Diatriba 2.

Of their whipping.

THe Lord prescribes in the Law, the number of the Canon.stripes, which must be given to the malefactor.

Fortie stripes thou shalt giuegive him, but no moe.Deut. 25. 3.Deut 25:3

They gaue him vsuall but thirty-nine stripes, not full Illust.fortie. 2 Cor. 11. 24. I received thrice fortie stripes lacking one of the Iewes. The reason why they gaue not full forty, was this; the whip whereiwth they whipt them, had three tongs, and they gaue them but thirteene stripes with it, which made thirty-nine, if they had given the Arbhagnim chasdechad Fortie lacking one.foureteenth, they had exceeded the number prescribed in the Law, which had beene fortie-two stripes. If the judge had commanded to giuegive twentie stripes, they were to giuegive them but six blowes (which was three at a blow) if they had given them seaven, they had given twentie-one stripes, and so they should hauehave exceeded the judges sentence.

The forme of the Whippe.

p. 1831nnBuxtorf. Gram. Chaldaica.The malefactor, when he was beaten did neither sit nor stand, but was bowed downe. Deut. 25. The Iudge shall cause him to how downe.

His cloathes were pulled off.

He was bound to a stake fixed in the ground.

The Whippe had a handle of a plame long, thorow which was put a thong of Oxe leather double, which might be let vp or downe, as we let vp or downe a Stirrup, and it was fitted according to the bignesse of the malefactors bodie. If he were a big man, it was let out, if a lesser bodie, it was made short. Through this thong, went a thong of Asse leather doubled, so one was doubled in two, and two in foure.

ooTalm. Maccoth. cap. 3. in Mishnah.He received with this whippe three blowes at once; the thong of the Oxe leather whipped him to the belly and the breast, for it was longest; the two thongs of the Asse leather, whipped his backe and the hinder parts, and they say, Non condemnant cum nisi plagis quae conuenientes sunt ad triplicandum: They condemne him not, but with whippes agreeable to the number of three.

They had another forme of scourging by Scorpions, 1 King. 9. 12. Exech. 2. 6.1 Kgs 9:12They shall be beaten with Scorpions, this was a sharpe sort of thornes, of the which they made a hwippe, which stung as if htey had beene Scorpions: and Iosuah alludes Iudg.to this forme of whipping, They shall be thornes in your sides: for they whipt them about the sides, & not alongst the backe.

PARAGR. VI. Diatriba 3.

Of their Mutilation.

THe LORD would hauehave the same member cut off Canon.from the transgressour, which he cut off from hsi neighbour.

p. 184Eye for eye, and tooth for tooth.Confir.

The Greekes from this borrowed their foreign, Exod. 21. 24.Exod 21:24contrary passion, and the Latines their legem talionis, law of Illust. 1.equalitie or proportion.

If he wounded a man (not cutting off any member of the bodie) and the man not able to worke, he payes foure things to him: first, his paine: secondly, his shame, thirdly, his healing: fourthly, his resting.

If he hurt him, and he rest not from his labours, he 2payes but three things; his paine, shame, and his cure, but not his resting.

If he wound him in a place not seene, then he payes 3but for his paine and healing.

If he strike him, and wound him not, then he payes 4onelyonly for his shame.

If he hurt his owne Hebrew servant, so that he rest, 5he payes three things to him, his paine, his shame, and his healing, but not for his resting, because he wrought to his master.

If he hurt his owne heathen servant, he payes nothing 6for his shame, because he was his slaue, he payes nothing for his resting, because the labour was his own, he payes onelyonly for his paine and healing.

He who hurt his neighbours wife, he payed for her 7resting and healing to her husband: for her paine, to her selfe. For her shame if it be seene, as in the face, a third to her selfe, and two parts to her husband: if in a secret place, he payeth a third to her husband, and two to her selfe.

There is ppCalius.Talio equalitatis, a like in qualitie, and Talio similitudinis, a like in similitude. Talio similitudinis, is kept in correctiua iustitia, in correting justice; when one strikes his father, he is not to be striken that way againe, but to die the death: talio equalitatis est in rebus, talio similitudinis, in actione & passione, alike in equqalitie, is in p. 185the matter, alke in similitude, is in action and passion.

When one smites out the eye of him who hath but Quast.one eye, whither should talio similitudinis be kept here, or talio proportionis? Whither should one of his eyes be puld out, or both his eyes? Answere. Talio equalitatis, Answ. should not be kept here, but talio similitudinis, he should loose both his eyes, because he deprived his neighbour of hsi whole sight.

The Iewes expounded this law, not, per talionem equalitatis, but, per talionem similitudinis, and they said, how could onelyonly eye be pulled out for one eye? therefore they interpreted the Law, He shall pay the price of an eye. This their interpretation, eye for eye, is like that: it is lawfull for a private man in revenge to pull out his neighbours eye: as false Interpreters of the Law humors their hearers, establishing private revenge, which belongeth onelyonly to the Magistrate: so they would pleasure the rich by this interpretation, and benefite themselues: so they sought not them but theirs.

This mutilation was not cutting off, of vitall parts, it was not cutting off of excrements, as haire, or nailes, neither of the deformities of the bodie, but of the integrall parts, as eye, tooth, &c.

The qqCalius.Romanes and Greekes, vsed to marke malefactors with a hotte yron, these were called foreign, and the Apostle alludes to this. I carry in my body, stigmata Christi. When they were marked in the forehead, Plinias calles those, inscriptos vultus.r Plin. denat Histor.

PARAG. VI. Diatriba 4.

Of the tortures vsed by the tyrants against the godly.

THere were two speciall torments vsed against them.Canon

Ieremie 29. 26. Nauis sugentis, the shippe of the sucker, p. 186Confir.this the Greekes called foreign, to enclose in a Serra diffecti, sawen. Heb. 11. Such a death the Hebrewes hold Esay vvas put to: inclosing him in a tree, and sawing it. Heb. 11.Heb 11shippe. Int his torture, they put the man inclosed betwixt two boards straitly. In the meane while to preserue his life (while he should confesse) they gaue him by a Cane, some **Meltemperatum lacte. Test. Plutar.liquor to preserue his life: therefore it was called, Nauis sugentis, and anoynted his face, setting it to the Sunne, that the flies might torment him.

Tympanysmus, was the **foreign.stretching out of the person tormented, as if he had beene the head of a drum, then they beate him with cudgels to death. When Baltasar was killed by Darius, they beate him with cudgels this way to the death; and so the Christians were thus tormented, Heb. 11. In the dayes of Nero, they put a pitched coat vponupon the Christians, to make them burne the better, called tunica molesta, a troublesome coate, and they Suet. in Claud.burnt them in the night, to make them serue as torches to giuegive light.

uuScaliger in Eus. Calius.The Christians were called Sarmentitij and Samaxij in opprobry, becausE they were bound to a tree, made in the forme of an axel-tree, and branches set round about them, to burne them to death.

PARAGRAPHE VII.

Of their civill Contracts and Bargaines.

THe Lord would hauehave his people to deale iustly betwixt Canon.man and man.

Leuit. 6. 1. Si mentitus fuerit in positione manus. If he Confir.lye in clapping the hand.

It was their vse, when any thing was given them to Illust.be kept, by clapping of the hand to promise restitution thereof: this depositum, was called pickadon, promise, and the Apostle alludes to it, 2 Tim. 1. 12. foreign, He is able p. 187to keepe that which I hauehave committed to him.

ttTalm. seder nesikinde damus.He was to purge himselfe by an oath, whether he kept the thing freely, or sought it to keepe, or received wages for keeping, or who gaue wages to keepe it.

In taking their infefetments, they had their owne proper Canon.ceremonies. Psal. 60. 4. Ouer Edom I will cast my shooe: Illust.here is an allusion to the custom of the Iewes, when they tooke their possession, they put a shooe vponupon their foot, or uuChaldie Paraphrast vponupon Ruith, translates a shooe, a gloue.a gloue vponupon their hand. This pullign off was called Chaliza, detractio, a drawing, and he was called discalceatus in Israele, bare-footed in Israel. But this custome wore out of vse amongst them, and for this they tooke their seasing by a peece xxElias Levit. in Sudar.of cloath, called Sudar, vnde emptio, sudar, a buying.

Whether the buyer or seller pulled off their gloue or shooe it is not certaine. Targum Ionathan expounds it of the buyer, that he pulled off the gloue or shooe, Ruth 4. Et detrahebat chirothecam dextrie suae, & emebat ab ipso: yyChalde Paraph.and shee drew off his right gloue, and bought it from him. Other of them referre it to the seller, as I giuegive to thee this gloue or shooe, so I giuegive this land to thee.

In their contracts and bargaines of morgating their Lands, they vsed not Notars as we hauehave; zzSacliger in Elencho.but he who wa sto buy the ground writ two instruments; the one he sealed with his owne signet; the other he shew'd it Iere. 32. 7. 8, 9, 10.Jer 32:7Jer 32:8Jer 32:9Jer 32:10vnclosed instrument: these two instruments were almost alike in all things, saue onelyonly that in the sealed instrument, they concealed someting from the witnesses, the things concealed were these, the price of the land, and the time of the redemption: these they concealed (for none knew these but the buyer and seller) in case that the Goel or next of the kindred, knowing the time of the redemption and the price; and the morgager not able p. 188to redcome it at the day; it was lawfull for the next of the kindred to hauehave redeemed it; these two being concelaed, there was place still for the poore man to redeeme hsi owne land after the day: therefore they set downe in the inclosed instrument onelyonly the bare disposition without the price, or time of the redemption. So among the Romanes when they sealed their latter Will a Calius.and Testaments, they concealed the name of the heire, least any wrong should be done to him.

In other affaires they had their Scribes and Writers, Psal. 45. 2. Ezech. 9. 2. Ester. 3. 12. these Iudges 5. 14. by a poeticall description are described trahentes stylo scribae, drawing the Pen of a Scribe.

PARAG. VIII.

How they measured their ground.

THey measured their ground by a line.Canon.

Hence is that phrase. Deut. 3. 4. Funiculus Argob, The line of Argob. So, funiculus Domini, The lije of the God of Iacob. So, 2. Cor. I went not into another mans line.

These were called Chable midda, funes mensorij, measuring Revel. 21.Rev 21lines.

This measure of the line or cord, in hotte weather it shrunke in, and in wet weasther it stretched out; therefore in measuring of the Temple, and all those things which belonged to it, they measured all by a reede. So, Iohn sees the Temple, and all those things which belonged to it, they measured all by a reede. So, Iohn ses the Temple, measured by a golden reede.

The canon of the Scriptures, is that golden reede Doctrine. which measureth all things belonging to the Temple, it is not that Lesbia regula, which will shrinke in & reach out.

p. 189PARAG. XI.

How the ancients reckoned their yeares.

THey reckoned their yeares vponupon their hands.Canon.

Wisedome comes with length of dayes in he right Confir.hand.Prov. 3. 6.Prov 3:6

bbAnton. Nebress.they reckoned vponupon their left hand, till they come to an hundred, and then vponupon the right hand, they reckoned their hundreths: hsi meaning is then, that wisedome giues length of dayes, even to an hundred yeares, Hieronymus. ccHieron. in Ioumian.porro centesimus numerus, transfer tur a sinistra ad dextream, & in eijsdem digitis numeratur, sed non in eadem manu: truly the hundred numbner is transferred from the left hand, to the right hand, and is numbered with these same fingers, but not in the same hand. Ambrosius, ddAmbros.Bonus rationci nator velut ad centuplum manum porrigens, semper a sinistra transfert aliquid ad dextram, a good counter stretching out his hand, as to an hundreth, transferres from the left hand, something to the right hand. So the Poet writes of Nestor, (eeIuvenal. sua dexter a computat annos) he counts his yeares vponupon his right hand.

Marke the forme of their reckokniing vponupon their left hand, apply the toppe of the little finger, middle-finget, and ring finger, to he six numbers, vponupon the palme of the hand, then by stretching out of the fingers againe they make other three, which make vp all the simple numbers vnderten.

Int eh composed numbers, apply the thumbe or the fore-finger, to any of the numbers set downe in the programme, yee shall rightly know the numbher: as ioyne the toppe of the thumbe with the toppe of the fore-finger, and these make thirtie.

p. 190VponUpon the right hand, put the top of the fore-finger to the midst of the thumbe, and these make an hundred and so forth, as ye may learne by the programme of the two hands set downe here.

The thumber they called it holy, because the high Priests thumbe was consecrate with blood.

ffCalius.The little finger ws called the finger of incense, because the high Priest measured incense with it.

The second finger, was called the **Digitus infamis.infamous finger, Esay 58. They point with the finger. ggAlexander ab Alex.The Grecains called hthis foreign, id est, pertentare digito an gallinae ova conceperint.

PARAG. X.

Of their measures and weights for liquid and dry measures.

GOD appointed weights and measures, that there Canon.might be righteous dealing among his people; p. 191without which the Common-weale could not stand.

Prou. 20. Ye shall not hauehave a weight and a weight.Confir.

There is two sorts of Iustice, distributiue and commutatiue. Illust.Distributiue iustice, obserues medium Geometricum, Arithme…. 4. 6. 10. Geom. 4. 6. 9.but commutaiue iustice, keepes medium Arithmeticum: in weight, number, and measure.

In distributiue iustice, we obserue not medium Arithmeticum, of which the Philosopher propones an example: A man bids so many guests to his house, and sets two loaues before them, they are to few, then he sets ten before them, they are to many: he must not take medium Arithmedicum, as a midst here, to set six before them, but medium Geometricum, or medium respectu cōvivarū amidst in respect of the guests: to giuegive eueryevery one as he needed.

When we pray, Prou. 30. 8. Da nobis panem dimensi Quest. nostri, GiueGive vsus our measure of Bread, whether seeke we, medium Arithmeticum or Geometricum here? Answere, We seeke not Arithmeticum but Geometricum, for all should not be alike, but that eueryevery one should hauehave foode meete for his condition: So, Prou. 31. 15. Shee giues by portion to her seruants. But when the Manna was Exod. 16. 16.Exod 16:16parted, and eueryevery one gat his Omer, then it ws Arithmecum medivum. So Deut. 25. 13. 14. He shall not hauehave a stone and a stone, this obserues Arithmeticum medium.

Commutatiue iustice is the pillar which vpholds all Canon.things.

The generall grounds of this commutatiue iustice, are Illust.first, Quod tibi fieri non vis alteri ne feceris, Doe not to another, Math. 7. 12. 1. Tim. 5. 18. Luke. 20. 7.Matt 7:121 Tim 5:18Luke 20:7which thou wouldst not hauehave done to thy selfe: secondly, he who labours not, should not eate: thirdly, the worke-man is worthie of his wages.

The particular grounds, are weights and measures, The morall ground of Measures.which are necessary in the Church. 2 Chron. 23. First, for mans life, as in Physicke: for without measure and weight, the Physitian might kill where he should saue. p. 1922. Tim. 5. vse a little wine for thy Stomacke: So in husbandrie. The morall ground of Measures.Leuit. 17. According to the measure of the seede, the price of the ground shall be valued. So the Scripture shewes vsus the strength of goliah, by the weight of his armour: therefore, Wisedome. 11. God hath made all things in number, weight, and measure. And, 1. Cor. God layes no more vponupon vsus, then we are able to beare.

The ground of dry measure is the Barley corne, and Canon.The naturall ground of measuresof the wet measures the egge.

Because the Barley corne, is the beginning of dry Illust.measures, therefore an account is called shiur, from shiur, the barley corne: sixe barley cornes make an inch, foure inches make a plaame, three palmes make a spanne, three spannes make a cubite.

A cubite was either the cubite of the Sanctuary, or Canon.the common cubite, called cubitus viri, the cubite of a man. Deut. 3. or, cubitus decurtatus, a lesse cubite.

The cubite of the Sanctuary was an hand bredth Illust.more then the common cubite.

The common cubite was, from the point of the elbow, to the roote of the finger. Ehuds dagger was of this cubite.Iud. 3. 21.Judg 3:21

Because the cubite was the vsuall measure, therefore Ier. 51. 13. saith, Cubitus avaritiae tuae venit, the cubite of thy avarice is come, that is, in that same measure, that thou hast done to others, in that same measure, it shall be measured to thee againe.

The cubite was of their greatest measures.

Ezech. 27. 11. And Gammadim were vponupon thy walles: that is, tall men, or, men of cubites, because it was one of their largest measures; or, men of cubites, because they measured many things by the cubite. So the Sabaeans, (lying betwixt the Persian and red Sea,) Esay 45. 15. p. 193Are called men of measures, because they vsed much merchandize or Gammadim, those of Phaenicia which lay out in the forme of a cubite.

The common weight, was called Lapis Regius, the Kings stone. 2 Sam. 14. 25. their smaller weight, was the weight of the shekle: this was called Siclus ponder alis, the shekle or weight: as the other was called Siclus nummarius, the penny shekle. Absolons hayre weighed two hundred shekles, which is foure pound and two ounces 2 Sam. 24. 24. Dauid bought it for sixtie shekles, keeping the proportion of gold to silver, twelue to one: one of gold, and twelue of silver.

PARAG. X. Diatriba 1.

Of their Shekle.

GOd to avoide all sort of false dealing, tooke order Canon.for their money, that hte Shekle and Gerah should be so much.

The Shekle ws their most vsuall money, therefore Illust.sometimes the Shekle is set downe, and not the mettall, as Exod 30. They shall giuegive halfe a shekle, to wit, of silver. Sometimes the mettall is set downe and not the Shekle. Matth. 26. They gaue him thiirtie peeces of siluer: that is, shekles of silver: thirdly, when the number and the mettall is set downe, and not the shekle: Gen. 20. 16. Dedi mille argenteos fratri tuo, id est, siclos argenti. I hauehave giuen 1000. peeces of siluer to thy brother, that is, shekles of siluer.

He would not hauehave them to falsifie their coyne, to Canon.make their shekle great, Amos 8. 5. or to mixe it with drosse. Esay 1. he would hauehave it gnobher lasocher, transiens inter mercatores, Current money amongst merchants. It is p. 194called nummus a foreign, & est tanquam fideiussor, when it is falsified, it brings, generalem in aequalitatem.Ezech. 45.Ezek 45

In the dayes of Ezechiel, the price of the money was augmented, the sixt part, as mna sacra, at the first was 100. but in Ezechiels time 120. So the common Mna, at the first, was but 50. but in his time 60. soi that in time of scarcitie of money (as in this time of the captivite) the magistrate may augment the value of the money.

PARAG. XI.

Of their Marriage.

BArrennesse, was a curse amongst the people of God.Canon.

Psal. 78. 36. (Thy virgines were not praised) that is, Confir.they were not married, this is spoken for their shame.

When they were married, they were said to be praised, Illust.and the house of marriage, was called bny the Hebrewes, domus hillel, nthe house of praise, and when they had children, their reproach was siad to be taken from Luk. 1.Luke 1them.

But Iephte vowed his daughter a virgin? Answere, he Obiect. vowed her not a virgin, but sacrificed her, for the Text should be read, And hey went out yearely to lament her: So the Chaldie paraphrast reades it, and most of the ancient hhTarg. Ionath.Iewes: and it was long after this ere virginitie was professed amongst them of whom Christ speakes, some are Eunuches, for the kingdome of God, iiIoseph de Bello. Iud.such were the Essaeans, and Origen.

But Iephte is commended, Heb. 11. for his faith, Obiect. how could he then hauehave sAcrificed his daughter? Answere, There are many of the Saints commended there, who committed otherwaies great sinnes.

The maides before they were married, vsed vponupon the p. 195day of expiation (cloathed in white cloathes) to goe forth and dance in the vine-yards, and they said. kkTalmud tertia sedar Nashim,O yong men lift vp your eyes, and see whom of vsus all ye will make choice of, looke not to beautie, because it is deceitfull, nor to riches, because they take their wings and flie away, but praise her who feareth the Lord. Ieremy in his lamentations hath relation to this; Their virgines mourne, neither dance they.Lamen. 1. 4.

PARAGR. XI. Diatriba 1.

The time betwixt the affiancing, and the marriage.

BEtwixt the affiancing and the marriage, they intervened Canon.a long time.

Let her stay with vsus dayes or ten.Confir.

Dayes, put absolutely, sigifie a yeare, Gen. 8. At the Gen. 24.Gen 24end of dayes, that is, of a yeare. So, Targum paraphrases Illust.the place, Gen. 24. llTarg. Ionath.Aut decem menses: but ten, when it is referred to monethes, signifies dayes. Levit. 16. 7. In he seauenth monethmonth the tenth, that is, the tenth day: but referred to yeares, it hath relation to moneths. Let her stay with vsus a yeare, or at the least ten moneths. What sense were this, or at the least ten dayes, the reason of this accompt was, because they had not the moneths disginguished by names, as after the captivitie.

The man gaue the dowrie to the woman.Canon

Dauid ebing but poore, Caue so many skinnes of the Confir.Philistims. So, Sechem askes, What dowrie they would aske of him.1 Sam. 18. 24. Gen. 34. 12.1 Sam 18:24Gen 34:12

mmElias Lovita.The Bride brought onelyonly to her husband, her cloathes, Illust.ornanments, and Iewels. Nedunija, this was dos mulieris; the womans dowrie.

They were not exorbitant in their dowries.Canon.

Pecuniam pendito prout est dos virginum, Weigh thy siluer p. 196Confir.according to the dowrie of the virgines; and this they gathered Exod. 22. 17.Exod 22:17to hauehave been fiftie shekles, Deut. 22. 29. Then he shall giuegive who hath lyen with her fiftie shekles.

PARAGR. XI. Diatriba 2.

The time of their marriage.

THeir marriages were in the night.Canon.

And at mid-night the virgines came to waite for the Bridegroomes returne, with their lampes in their hands.Confir.

They vsed solemne words in their marriage.Math. 25. 1. Luke 12.Matt 25:1Luke 12

nnTalm. Babylon. Solennis forma consecrandi sibi vxorem. Exemplar instrumenti dotalis Iudaorum ex Talm, Babylonico transcriptum, ex Cornelio Bertramo in quo hac verba.Esto mihi in vxorem secundum legem Moysis & Israel: Canon.& ego iuxta verbum Det colam te, honoraho te, alam & regam Illust.iuxta morem qui colunt, honorant, & regunt vxores suas fideliter: do autem tibit dotem virginitatis tu…e du…ēios denarios (id est 50. sicles) quinetiam alimentum tuum, & vestitum atque sufficientem necessitatem tuam; item cognitionem tui iuxta consuetudinem vniuersae terrae, that is, Be thou a wife to me, according to the Law of Moses and Israel, and I shall worship and honour the according to the word of God: I shall feede and governe thee, according to the custome of those, who worship, honour, and governe their wiues faithfully: I giuegive to thee for the dowrie of thy virginitie 200. pence, (that is, 50. shekles) as also thy foode, cloathing, and thy suffient necessitie. Also a knowing of thee according to the custome of the whole earth.

Here marke first how the Scripture hath relation to this forme of speech, Honour your wiues as the weaker 1 Pet. 3. 7.1 Pet 3:7vessels.

Secondly, he promises to his wife according to the Scriptures; Victum, amictum, & debitum tempus, Meate, cloathing, and the time of knowing her: which the Apostle calles, Due beneuolence, and here by modestie of speech, p. 197Numb. 30. 1 Cor 7. 3.Num 301 Cor 7:3it is called via omnis terrae, Gen. 19. We hauehave none to goe into vsus after the way of all flesh.

The marriage was perfected by three things.Canon.

ooTalmud. tertia sedar Kiddushim de sponsalibus.Bekesebh, argento, with siluer, 2 Vbishtar, scripto, from Illust.satar numerare, which is to write, 3. Bebia, hoc est coitu, in knowing her. Hence is that saying of theirs. Quid sunt vxores & quid concubinae, vxores sunt cum instrumēto, dote, & sponsalibus: concubinae, neque, cum hac nec illa. What are wiues, and what are concubines: the instrumen, dowrie and wedding, make a wife: but the concubines hauehave none of these.

The Bride in token of her subiection, couered her Canon.head with a veile.

Therefore she tooke a veile and covered her selfe.Confir.Gen. 24. 65.Gen 24:65

When she was a maide, she put a veile vponupon her face. Illust.Hieron. ppHieron.Illa sit tibi amabilis quae procedens in publicum, vix vno oculo qui viae necessarius patente egreditur, that is, Let her be amiable to thee, who going in publique; goes scarcely with one eye open, necessary to the way. This veile was taken off her face in the day of her marriage, therefore it was called foreign, a veile, by the Greekes, because that day she went with her face vncovered, and the gifts which were sent to her, wee called foreign. The veile which couered her face in her Tertul. de Veland. Virg.Virginitie, was a token of her modestie; so the veile which couered her head when shee was married, was a token of her subiection: therefore when her husband Numb. 5. 18.Num 5:18was iealous of her, she is commanded to stand bare-headed before the Priest, vntill she be cleared of that suspition, as not being vnderunder the husbands subiection all this time.

The speciall friends of the wedding were foreign, Canon.Confir.the convoyer of the bride, and foreign, the convoyer of the bridegroome.Iudges 14. 20.Judg 14:20

foreign, was called the bridegroomes companion, Socius ejus, and by the Chaldies Shushebhinim, socij, companions.

p. 198When the Bride was brought to the Bridegroomes Illust.chamber, shee was brought, Per foreign, and the Bridegroome was convoyed, Per foreign, him the Latines called Auspex, inde bonum auspicium: the rest who were at the marriage, were called the children of the wedding.Math. 9. 13.Matt 9:13

The witnesses who convoyed them, kept the chamber Deut. 22. 15.Deut 22:15that night, vponupon the morrow they received the tokens of her virginitie and kept them. If afterwards her husband was iealous of her that she had not bin a maide when he married her; the winesses were to produce the sheete called Sudar Talmud in tertia seder N shim, id est mxlierumand the father was to show it before the judges. The father himselfe had not the keeping of the sheete.

Their marriages lasted seaven dayes.Canon.

Then Sampsons wife wept seaven dayes, whilst the feast Confir.lasted.Iudg. 14. 17Judg 14:17

As their marriages lasted seaven dayes: So they appointed Illust.seaven dayes for mouring at their burials: as they called marriage: Via omnis carnis, the way of all flesh. So, death is called; Via omnis carnis, I goe the way of all Ios. 2. …4.Josh 2:4flesh: and they appointed seaven dayes, as well for the one, as for the other.

At their marriages, they propounded questions and Canon.riddles.

I will put forth a riddle vntounto you, and if ye can declare it Confir.within seauen dayes of the feast.Iudg. 14.Judg 14

The Greekes from them learned their foreign, hard questions, and their foreign, questions at meate.

When they were married, they prayed thus for them, Det Deus tibi requiem, God giuegive thee rest. And the Heathen Ruth 1. 4Ruth 1:4then when they were married said. Est in portu, He is in the heaven.

The women after they marryed, went seldome abroad.

p. 199Habitatio domus dividet spolia, that is, the women, who Confir.dwelt at home divided the spoyle. So, 1 Tim. 2. 15. They were called foreign domiportae.

rrCausab. cont. Baron.The Greekes called them, foreign, home-setters, and Illust.foreign, house-bearers, and the Latines Caesariae, dwellers in cottages: the Heathen painted before the modest womens doores, Venus sitting vponupon a snaile, Quae domiporta vocatur, called a house-bearer, to teach the matrones to stay at home, and to carry their houses about with them: So, the Virgines were called by the Hebrewes, Gnalamoth absconditae, hid, and by the Greekes foreign: shut vp, and the places of their aboade foreign, Cellae virginales, virgines celles.

Contrary to these are whoores. Prou. 7. 12. now shee is in this corner, and now in that, therefore the Chaldies call an whoore egredientem, niphcath hara, going abroad, and a whoore the daughter of a whoore, ssTarg. Sephar Gualamoth.egredientem filiam egredientis, a goer forth, the daughter of a goer forth, Gen. 34. Should he make our sister as a whoore. Targ. an sicut exeuntem for as.

PARAG. XI. Diatriba 3.

Of their Divorce.

THe man gaue the bill of divorce to the woman.Canon.

In their corrupter times, the woman gaue also the Bill of Divorce to the man.

And if the woman put away her husband.Confir.

ttScaliger in Euseb.In the time of Herod the great, his sister Salome gaue Mar. 10. 12.Mark 10:12Illust.to her husband Cristbarus, the first bill of divorce. Athemongst the Romaes, it was vsuall for the women to giuegive their men the bill of divorce.

uuAnristoph. in Nebulis.By the Atticke law, they had two distinct names: if p. 200man put away his wife, it was called foreign, to send her away: but if he woman went from her husband, it was called foreign, to leaue him: the reason why the man was said foreign, was, because he had the authoritie to cast her out, for the house was his: shee was sayd onelyonly foreign, to leaue him and goe her waies out of the house, and also was said foreign, Quando mittebant repudium viro, when shee sent the divorcement to the man: and actio divortij, the act of divorcement, vponupon the mans part, was called foreign, the accusation of putting away.

The Bill of divorce, was called Sepher keritoth, sheda dimissionis, the Bill of letting goe, and it was written after this sort. xxTalmud. tertia sedar lib. 4. Gittim. de divortijs.Tu N. Esto expulsa a me, & sis libera, & domina tui-ipsius, ad abeundum & nubendum omni viro cui vix; & nemo reij ciatur propter nomen meum: hic erit libellum repudij, et epistola dimissionis iuxta legem Mosis. That is, Thou N. goe away from me, and be free and Mistris of thy owne selfe, to goe to marry whom thou wilt, and let none be refused for my name; this shall be the bill of divorce, and the Epistle of putting away, according to the Law of Moses.

Christ obiects to the Iewes, Mat. 5. 31. how they vsed to giuegive to their wiues the bill of divorce, having relation to their traditions in the Talmud, (for although the Talmud was not all gathered together till long after Christs death, yet it was taught in their Schooles long before: in Sura, Neharda, and Pambeditha, and they had severall Treatises of it.

Our Saviour Christ saith, He who puts away his wife, Math. 5. 31.Matt 5:31and marries another, commits adulterie, and if shee marry another, she commits adulterie. Deut. 24. 4. Hittameah, is such a composition, that it implyeth both, The defililng of her selfe and of her husband who put her away.

What are we to thinke of this Law of divorce? Answ. Quest. Christ saith it was permitted to the Iewes for the hardnesse p. 201of their hearts. Solon being asked, whether he had given the Athenians the best lawes or not? answered, the best that they could suffer. The wise Law-giver in policie, accommodates his lawes to the constitution of the people, as the shooe-maker makes the shoe for the crooked foot. The wise men amongst the Iewes, approued never this divorce. Ben Sirah being asked by one, who had a great shrew to his wife, if he might divorce with her for that; answered, Os quod cecidit in sorte tua rode illude, Be content with her and secke not another.

It was vsuall for the men among the Iewes, to hauehave Canon.many wiues at once, but not for the woman to hauehave many husbands at once.

If shee had beene the wife of one husband: (the Apostle Obiect. meanes not here, if a widdow marry againe) then it may 1 Tim. 5. 91 Tim 5:9seeme that she hath had more husbands at once?

There are two sorts of digamie: direct digamie, when Answ. one hath two at once, this was never permitted to the woman: indirect digamie, when one being put away, they marry another; and in this sense, the woman may be said to hauehave moe husbands: by the Law of God shee might not divorce from her first husband; but it was permitted amongst the Iewes, & commanded amongst the Gentiles. Iure humano, according to the law of man, she was the wife of the second husband. But Iure divino, accroding to the Law of God, of the first husband.

The polygamie of the fathers seemes not to hauehave in a mid-sinne, betwixt fornication and adulterie. They Hos. 4. 10.Hos 4:10shall commit adultery, and shall not increase. This seemes to be spoken of polygamists and not of adulterers: for it was punishment for adulterers to want children; but the polygamists of purpose, married many wiues, that they might multiply children. 2. This word to commit adulterie, is taken sometimes largely, as in the seaventh commandement; aswell for fornication as for p. 202adulterie; so here it may be taken for polygamie also, although it be not properly adulterie: So incest is called fornication. 1. Cor. 5. When a man lyes with his mother in law: the lesser for a greater: so here, the greater includes the lesse.

Man doth something which agrees to him, Ex natura geneirs, as he is a liuing creature to beget. 2. he doth something which agrees to him, Ex natura a speciei, as to beget a reasonable creature, this hee doth as a man. 3. he doth something as a faithfull man: marrying his wife he represents Christ, & shee represents the Church. Although polygamie crosse not the two first ends, yet it directly▪ crosses the third end, for as Christ hath but one wise (his Church) so should the faithfull man hauehave but one wise.

PARAG. XII.

Of their feasts.

THE Iewes were more excessiue in their feasts, then Canon.Iewes. See the Marginall note of the English Bible. Persians.the Heathen.

For all their tables are full of filthie vomiting, no place is Confir.cleane. So, H…s…a 7. 5.Esa. 28. 8.Isa 28:8

The Persians were very moderate in their feasts: they Illust.dranke in their first service onelyonly water out of the river Choaspis; and in their next service wine. When Asbuerus Esth. …. 10.was in his wine he sent for Vashti: that is, when he was in his second service, and not when he was drunke, as it is commonly taken: for they had there foreign inspectores Esth. 1. 8.Esth 1:8vini, to looke vponupon the wine; who marked the guests at the feasts, and suffered none to force others to drinke: these were called also foreign, the eyes of the feast.

The Babylonians in their feasts exceeded more: in p. 203their drunken feast yyFuller. Misc.Shaka, beastlinesse was committed; Ier. 25. 26.Jer 25:26Babylonians.the servants were Lords of mis-rule, all the time of this feast: at this feast Baltasar was killed.

The Iewes in their feasts, powred oyntment vponupon Canon.their guests and kissed them.

Let not oyntment be wanting to thy head. Dauid describing Confir.a flatterer, points at these two; the kisses of a flatterer, Eccles. 9. 8. Luk. 7. 38. Ezec. 23. 41Eccl 9:8Luke 7:38Ezek 23:41Et oleum peccatorum, and the oyle of sinners.

They vsed in their feasts, to giuegive their flatterers a pastie Canon.baked with hony, Subsannationum vstulatae placentae, the baked pasties of scoffings: So, Psal. 35. 5. with the false scoffers at cakes, or banquets.

Gnug, is called a pastie, and Gnugoth, flatterers, because Illust.in their feasts they threw a pastie to these parasites; hence Math. 4. the Devill in the Syriacke is said, ākal-kartha comedece accusationes, to eate accusations, it should not be translated Divulgare are accusationes, to proclaime accusations. The Greekes called these foreign, lovers of pasties and parasites: they had two sorts of them, the first communis parasitus, the grosse parasite, & foreign, who did things with a great shew of honestie: the Latines called them, Amici mensales, board-friends.

At their feasts they burnt Incense for their guests to Canon.smell.

And sattest vponupon a costly bed, and a table prepared before Confir.it, wherevpon thou hast set mine incense and mine oyle.Ezech. 24. 41.Ezek 24:41

The Church alludes to this forme; My spinkenard sendeth Illust.forth the smell thereof.

The times of their feasts were, first at the weyning of Cant. 1. 12.Song 1:12their children, as Isaac, and Ismael. 2. at the making of their covenants, as Dauid, and Abnet. 2 Sam. 3. thirdly, to shew their glory, as Salomon. 1 Kin. 3. So, Ashuerus, Est. 1. 2. fourthly, vpō their birth dayes, as Pharaoh, Gen. 40. 20. and Herod. Mark. 6. 5. fiftly, in the day of the coronation of their Kings. Hos. 7. 5. This is the day of our King.

p. 204They dranke their Wine in a trientall cuppe, containing Canon.halfe an English pint.

I will take the cup of saluation, and call vponupon the name of Confir.the Lord.Psal. 116. 13.Ps 116:13

zzBuxtorf. ex Betza Rabbino fol. 252. Gram. Cbald.Therefore they say, he who drinkes all the cup at Illust.one draught, Gulosus est, he is a glutton: he who drinkes it at two, Viuit secundum viam terrae, that is, as a ciuill man: but he who drinkes it at three; Est elato spiritu, hee is proud.

The Wine which they dranke (when it excelled) was described by two properties: first, Cant. 9. 9. Loquitur in labijs dor mientium, it speakes in the lippes of the sleepers. 2. Prou. 23. …at per rectitudines, that is, agreeable for man. So, Cant. 6. Vinum ambulans in rectitudinibus, id est, conveniens homini: Wine going vpright, that is agreeable to man.

aaArena. Lexicon Hebraic.This Wine which they dranke when it was not mixed, it as called Chamrachaija, foreign, vinū vivum, quicke Prou. 9. 5. Isa. 5. 22.Prov 9:5Isa 5:22wine: when it was mixed, it was called Chamre marta vinum dilutum, setled wine: When it was mixed with spices, it was Misah, mistum, mixt.

They vsed to coole their wine with snow out of Libanus.Canon

As the cold of snow in the time of harvest.Confir.

They had their taster, who tasted their Wine, the Prou. 25. 13.Prov 25:13Greekes called him foreign, the taster; and foreign, the chiefe of the feast: in the Arabicke, he is called Caput discubitus, principall for the sitting: and the Latines called them, Modiperatores, who set downe lawes for their drinking: the Hebrewes say, **Talm lib. Chag.Vinum est domini sed bonit as est pincernae, the wine is the masters, but eh goodnesse the drawers.Canon.

Their common suppers were of hearbs.Confir.

Better is a Supepr of hearbes.Pro. 17. 15.Prov 17:15

This Plantus called Caenam terrestrem, an earthly super.Illust.

p. 205bbVide Munsteri Lexicon Chaldaicum.They were not gerat eaters of flesh: therefore he was counted a g…utton amongst them, who eate tarthemar canis, a pound of flesh: and dranke logum vini, a quart of Deu. 21. 18.Deut 21:18wine; the Laines called this common fare; mensa necessaria, a necessary board: ccVarr. de re Rust.The Fathers before the flood, liued vponupon hearbes, but after, they will hauehave garlicke, leekes, fish, cucumbers: nature is content with little, but grace with lesse.

They had put two meales in the day, their dinner and Canon.their supper: their dinner was short, but their supper continued longer time, and then they made their greatest cheere.

Hence is is called a supper, and a great supper in the Scripture. The Greekes exceeded more: first, they had their foreign, or breake-fast. 2. their foreign, or dinner. Luk. 14. 16.Luke 14:163. they had their foreign, or beauer. 4. foreign, their supper. 5. foreign, their dimissorie supper.

PARAG. XII. Diatriba 1.

Of the forme of their Tables:

THeir tables were round, like to the forme of an halfe Canon.Moone.

Cant. 1. 12. In discubitu suo circulari, at his round table. Confir.So, Thy children shall be like Oliue plants round about thy Psal. 118. 3.Ps 118:3Table.

They sate in beds round about the table, three in a Canon.bed, and sometimes foure.

Thou sate gloriously vponupon a bed, and the table was couered Confir.before it.Exec. 23. 41.

They had three sorts of beds. 1. their sleeping beds. Illust.2. Their dining beds, in which after meate, they vsed to rest themselues. 2 Sam. 4. 5. Et ipse cubabat cubitum meridiei, p. 206who slept on a bed a noone; the Greekes called them foreign, resting beds, foreign, somnum leuem Eapere to take a soft sleepe: foreign, post cibum sumptum recidere, this we call a nappe: sometimes they call this rest foreign, a prandio inter quiescere, to rest after dinner, therefore prandium, a dinner, was called foreign, tempus meridianum, the noone time. 3. Their sicke beds, called foreign, because their feete hung downe when they were carried in those beds.

ddCalius.Their chambers were called foreign, because there were three beds in one house, sometimes, foreign, because foure beds were in the house, sometimes foreign, seauen beds, sometimes foreign, twentie beds.

Their beds were likewise called foreign, because they vsed to sit three in a bed, and sometimes foure, as Horat:

eeHorat. lib. Epist.Saepe tribus lect is videas caenare quaternes.

That is;

Foure on three beds, you est shall feasted see.

They wash their feete before they entred into their Canon.beds, least they should desile them.

The woman stood behind him, and began to wash his feete.Confir.Luk. 7. 38.Luke 7:38

The Hebrewes hauehave a saying. Prepara te invesitibule, Illust.vt passis ingredi triclinium, prepare thy selfe in the entrie, that thou mayst goe into thy bed: and the Greekes had their foreign, their feete washers. All the time that they sate in the beds at dinner or supper, they sate bare-footed, and he who rose from, the table, called for his shooes, ffHorat. lib. Epist.Et soleas poscit, he asked his sandels.

After they had washed their feet, they vsed to anoynt them. Luk. 7. 46. this was physicall for the stopping of the pores which were open then.

When they did sit at meate, he who was best beloued, Canon.leaned in the bosome of the master of the seast.

Iohn the beloued Disciple, who leaned in the bosome of Christ.Confir.Ioh. 13.John 13

From this custome, is that speech borrowed, to be in p. 270Illust.Abrahams bosome, to signifie the familiaritie and societie Luk. 16. 22.Luke 16:22which the Saints of God, shall hauehave with the Father of the faithfull in heaven: as also to signifie the vnitie essence, betwixt the Father and the Sonne. The Apostle saith▪ He came out of the bosome of the Father.

This kinde of sitting, is called by the Chaldie Paraphrast, Hashibboth, shemol, discubitus sinister, because they leaned vponupon their left elbow: then their right arme was vnderunder their beloueds necke, when they did not eate: but when they leaned vponupon their right elbow, it was called discubitus dexter, the leaning on the right elbow: then Cant. 2.Song 2their left arme was vnderunder their beloueds necke.

At the first, they sate streight vp at meate as we doe, Gen. 27. 19. but in Salomons dayes, and Amos time, they aly in beds: ggHomer Iliad.Homer describes the Greekes sitting, and not leaning at their banquets.

Marke the difference betwixt these three. Portari in sinu, recumbere in sinu, cubare in sinu. To be borne in the bosome, to elane in the bosome, to lye in the bosome. Portari in sinu is of INfants, Numb. 11. 12. Can I carry all these as Infants in my bosome. Cubare in sinu, est vxoris, Mich. 7. 5. Form her that lyes in thy bosome. Recumbere in sinu, est dilecti, Iohn 13. The beloued Disciple, who leaned in the bosome of Christ.

When they sate at meate, their feete lay out behind Canon.them.

When Christ was at Table, Marie stood at his feete: because Confir.his feete lay out when he sate at Table.Luke 7.Luke 7

PARAG. XIII.

Of their Apparell.

THe fashion of their apparell changed as necessatie Canon.vrged.

p. 208When they were in Egypt their cloathes were long, Illust.reaching to their feete: therefore when they went out of Egypt, they were bidden, Gird vp your loynes.Exod. 12.Exod 12

When they travailed in the wildernesse, their cloathes reached to their mid-legge: therefore the Priests when they went vp vponupon the Altar, they are bid put linnen breeches vponupon them, least their nakednesse should be seene, because then their cloathes were short, fit for their travelling in the wildernesse. The Greekes called this short coate fit for travelling foreign vittoria verst is, cloathes meete for going.

When they came to Canaan, their cloathes reached to their feete againe. Revel. 1. 13. I saw him with foreign, cloathes reaching to his feete: Such were the Persians stateliest garments. Esther 6. 10. Festina, cape foreign, take thy mantle, id est, foreign, dependens ad pedes, Thy mantle hanging downe to thy feete.

God instituted apparell for necessity, to cover nakednesse. 2. for commoditie, short, or long, to further them, in their iourney. 3. to distinguish sexes. A man must not Deiu. 22. 5.put vponupon him womans apparell. 4. to distinguish callings, as the noble from the baser: but the devill hath found out a fift sort, to be an inticement to filthinesse and vncleanesse. Prou. 7. 10. And shee came forth in a whoores apparell. There is some sort of apparell, which becomes not any honest woman, therefore the Heathen had, hhSigonius. lib 4.foreign mulierum inspectores, qui mulierum cultui praeerant, the beholders of women, that were over-seers of womens arrayment.Canon

Their cloathes had a wide bosome.Confir.

It shall be rendred into thy bosome abundantly.Esay 65 7.Isa 65:7

They had divers sorts of apparell.Canon.

He who hath two coates, let him part with him that hath Confir.none.Luk. 3 11.Luke 3:11

iiCausab. cont. Baron.At the first, man had but one coate, but afterward p. 209Illust.they vsed two: their vpper coate, and their inward: their vpper coate the Hebrewes called Megnil, superior, Math. 27. 35.Matt 27:35the vpper coate, the Greekes foreign, a cloake, and the Latines, toga vel pallium, a gowne or a cloake, the inward they called foreign or tunica, a coate, Christ had these two sorts of coates, his inward coate was woven; vponupon which the souldiers cast the lots: and his vpper coate was made of foure parts, which the souldiers parted.

The colours of their cloathes were diverse.Canon.

The cloathes of the nobler sort were white. Eccles. 10. Illust.17. Let thy cloathes be white. Iam. 2. 2. kkHieroin. ad Iovimanium.Therefore Church-men were forbidden to weare white, as fit onelyonly for the nobles: for this cause it was, that the nobles were called Chorim, candidi, white: and the Greekes from 1 King. 21. 8.1 Kgs 21:8them foreign, Noble, and the Dutch Her, Lord: these cloathes they vsed to scoure often: hence, so often ye shall reade, mention made of the Fullers in the Scripture: Whiter then the Fulelr could make.Mark. 9. 3.Mark 9:3

Marke the sparingnesse of the ancient Nobilitie, who Note.vsed to show the selfe-same cloathes often, and to weare them: but now every day they must change a sute. Luke 16. 19. foreign, frequentativum, whereby is signified the pride of the rich glutton, who was daily richly apparelled.

Sometimes they wore scarlet: and sometimes purple.Lament. 4. Luke 16.Lam 4Luke 16

The Kings children were cloathed in coates of divers colors.Canon.

The Babylonians exceeded in pride: they wore garments Confir.of divers colours, who were not the Kings children. 2 Sam 13. 19.2 Sam 13:19Iosuah 7. 21. Addreth Siner, a Babylonish garment, Illust.the 70. translates it a garment of divers colours. So, they of Tyre commonly wore Crownes, which belongs onelyonly to Kings.Ezech 28. 13.Ezek 28:13

The baser sort of cloathes were soyled blacke.Canon.

Non stabit cum obscuris: He shall not stand with the base.Confir.Prou 22.Prov 22

p. 210The Prophets wore a hayrie Gowne.Canon.

For this, Elias is called a hayrie man: and Iohn the Baptist Confir.following him, was cloathed in Camels hayre.

The false Prophets, when they would deceiue the 2 King. 1. Math. 3. 4.2 Kgs 1Matt 3:4people, put vponthe a hayrie gowne. Zach. 13. And Christ bids, beware of those, who come cloathed in sheepe Math. 17. 15.Matt 17:15skinnes, but inwardly they are ravening Woules.

They had broad girdles, in which they carryed their Canon.money, called Zona. Hence llAlex. ab Alex.perdere Zonam, amongst the Latines, is to loose credite, as Solvere Zonam, was, to loose their chastitie, Quia nuptiarum die solvebatur Zona: because the day of marriage, their girdles was loosed.

PARAG. XIIII.

Of their Warres.

THey had Gods commandement or approbation for Canon.their warres.

They had two sorts of warres, Milchamoth mitzba, bella Illust.praecepti, Warres by command, God out of his owne Exod. 24.Exod 24mouth, commanded to make warre against them. Their other warres were Milchamoth charasoth, bella spontanea, voluntary warres, they had an approbation of God to these warres, when they had iust cause: as for defence, of correction, for recovery; not for crueltie, or desire of revenge. Last, when they vsed moderation in their victories. The Israelites were too cruell against the Beniamites, Excessit medicina modum, the Physicke exceeded measure.

Before they were to besiege any citie, they were to offer Canon.them conditions of peace.

This was to be vnderstood, as well of the seaven Nations, Illust.as of other people: none of the Nations tooke p. 211Iosu. 11.Josh 11peace with Israel, but the Chiuaeans, and the Gibeonites: the rest were all slaine, because the Lord hardned their hearts, els they had received the conditions of peace.

What was the reason then, why the Gibeonites by Quest. craft sought peace, faining themselues to be people come from a farre countrey? Maymonides answers, that mmMaymoni.the Gibeonites at first refused the conditions of peace with the rest; therefore the Israelites concluded, acording to Gods direction to roote them out: they venderstanding that this sentence was given out against them, sought by craft now to enter in league with the people of God.

The seaven nations, if they refused peace; men, wife, Deut. 7.Deut 7and children were to be destroyed, but other nations who refused, the males onelyonly were to be killed. When they went ot warre, they had Meshiah milchamah, vnctum belli, who stirred vp the souldiers to courage. Deut. 20.

The souldiers were armed, when they went to warre. Canon.They had a borad girdle, wherewith they girded their Illust.vpper and neather armour, and it was a great safeguard to the souldiers: therefore Iob 39. 3. saith, Gird vp thy 2 Sam. 20.2 Sam 20loynes like a man: speaking to Iob as a souldier: the Apostle alludes to this, calling it the girdle of vertue. n Amongst Ephe. 6. 14.Eph 6:14the Macedonians, they who had not killed an enemy, were not girded with a souldiers girdle, but in disgrace with an halter, and they were called discincti.

Their arrowes were dipped in the poyson of Serpents, which burnt the flesh of those in whom they were shot: the Apostle alludes to this; The fierie darts of the wicked: Ephe. 6. 16.Eph 6:16because they burne those whom he shootes them at, as fire. Their arrowes were of reedes, frange turbam arundineam. Psal. 68.Ps 68So, the Latines per que ilia venit arundo: The dart came thorow my entrals.

They had a short sword or cutlesse, called Segur, acinacis. p. 212Psal. 35. 3. Bring forth the speare. Vesegar, the sword: it should not be translated, and stop vp the way.

When they fought, they fought sometimes on horsebacke, the Greekes called him Monippos. Pro. 6. Povertie comes like an armed man, vir clipei. So they called their horse-men, foreign, who were sent armed with a target and a separe, swifter then a footman: these the Latines called Veredarius.

Sometimes they fought in Chariots. 1 King. 20. 14. Quis nectet currus ad bellum▪ who shall order the battell. So, Ierem. 46. 4. Exod. 14. 6. These chariots were called by the Greekes foreign, because it held two; the wagoner auriga; and him who fought, called foreign.

PARAG. XIIII. Diatriba I.

Of the forme of their Campe.

THey had two sorts of Incamping.Canon.

They had one for their civill warres, another when Illust.they pitched about the Arke.

When they pitched their civill campe, their campe was round. Esay 23. Sedet Rex in pilata acie, the King sits in this round campe. So, Iob 15. 24. And they set their baggage round about the campe, to saue them from the incursion of the enemie, and the King sate in the midst. 1 Sam. 17. 20. because the cample was round, therefore it was called Pilata acies.

When they pitched about the Arke, their campe was foure square: three tribes before, three tirbes behind, three vponupon the South, and three vponupon the North.

Iohn in the Revel. 21. 12. makes an allusion to sundry things in the tabernacle, and the tents about it: first, it was called the Lords campe, so is Ierusalem. 2. it was p. 213foure square, so is the Citie of God. 3. there are three tribes vponupon every quarter, so Ierusalem hath three gates Numb. 2.Num 2vponupon the East, West, South, and North. 4. as betwixt the sanctuarie and the tribes, there came foure companies, Moses and Aaron, and the Priests vponupon the East, the Cohathites vponupon the South, the Gershonites vponupon the West, and the Merarites vponupon the North, to watch the holy place. So betwixt Gods throne, and the 24. elders compassing it, there were foure liuing creatures full of eyes. Revel. 9. 6. 10. Last, as no vncleane thing might come within the campe. Numb. 12. 3. nor within the Psal. 118. 19.Ps 118:19Temple, therefore the gates of it are called the gates of iustice. So no vncleane thing may enter within the campe of God. Revel. 21.

God was a speciall protectour of them in their marching.

Esay 51. 11. I will goe before you, and gather you in This is a speech borrowed from Gods saving of them, when they marched. When they marched, the cloud went before them, and Dan called the gathering Host, came behind, to saue the weake, and the taile of the Host: God is that good shepheard, who will loosE none of his sheepe.

Stirre vp thy strength before Beniamin, Ephraim, and Psal. 82.Ps 82Manasses: when the Arke marched, Beniamin was behind the Arke with these two tribes; the Arke was called the strength of God. 2 Chron. 6. 41. he meanes then, that God would shew his strength when the Arke remooued.

So long as Moses liued, the cloud went before in the wildernesse, and two of the tribes went before the Arke; but when Moses was dead, the cloud vanished, and Iosuah got the conducting of the people, and the Arke went before them into Canaan.

When Moses and the cloud of the ceremonies evanished, Doct. p. 214then Iesus takes the leading, who is our Arke, and brings his people to Canaan.

They vsed stratagems in their warre.Canon.

Gedeon vsed pitchers with lampes in them. Iudg. 7. 16.Confir.

2 Cor. 4. 7. The Apostle seemes to allude to this place, Illust.where he saith, We hauehave this treasure (or light) in earthen vessels.2 Cor. 5.2 Cor 5

PARAG. XIIII. Diatriba 2.

Of their Colours or Ensignes.

THey carryed in their Colours, some significatiue Canon.signe.

uuDrus. in Pentat.Iudah carryed a Lyon in his Standard, Ephraim an Illust.Oxe, Dan a Serpent, Nepthalim an Hind, & thery say, Reuben carried the picture of a Man, because he found out the Mandrakes (which Columella calles semi-hominem) which are not vnlike to a man. These were to represent Iacobs blessings to this children.

So the Angels, Ezech. 1. appeare witht he face of a Man, of a Lyon, of an Eagle, and of an Oxe: they appeare in the likenesse of a man, because of all visible creatures, he is the most couragious; in the likenesse of an Eagle, because he is most swift; in the likenesse of an Oxe, propher obsequium, for obedience, because he is most obedient.

An Angell then, is a most vnderstanding, strong, swift, and obedient creature, pitching about the Saints to defend them.

In the Host of Israel, one carries the likenesse of a man, another of a lyon, another of an oxe, another of a serpent, another of an asse, another of a woolfe: here p. 215are some excellent creatures, as the man, and the Lyon; but some are bad, as the Serpent, Asse, Wolfe. The Angels carrie in their colours onelyonly, the most excellent creatures, but Dauiel when he describes the colours of Dan. 7. 6. 7.Dan 7:6Dan 7:7the persecutors of the Church, the beasts there, are more fierce and cruell; one like a Beare having three ribebs in his mouth betweene his teeth: another like a Leopard, which had foure heads: another fearefull and terrible, which had great yron teeth, vnlike vntounto the Beasts before.

The visible Church is a mid'st betwixt the triumphant, Doctrine. and the wicked world persecuting the Church, they are neither the best nor the worst, but a middle sort betwixt the two.

The Assyrians gaue in their colours a Doue.Canon.

Ierem. 50. 16. Fly from the face of the Doue; that is, from Confir.the Assyrians.

ooScalig. in Euseh.The Syrians fained, that Semiramis, the daughter Illust.of Belochus, was hatcht of an egge, and nourished by the Doues; therefore shee proouing a worthy Princesse. ppSee Ovid. Metamorph. 4. 1.They gaue the Doue in their colours, and they called the Doue Semiramis: her proper name was first Atossa, then shee was called Semiramis.

When the Scriptures make mention of these Poeticall Canon.fictions, it allowes not the fable, but speakes of it as of a thing received among the Heathen.

The Poets faine, when Neptunes sonne was cutting vine-branches, Illust.that Venus came and tooke his Axe from him; and hanging it vp vponupon one of the branches of the vine-tree, it fell from the vine-branch, and killed Neptunes sonne; vponupon this, there fell out a great strife, betwixt Venus & Neptune. They went to Athens to Mars, there to be iudged: Mars sitting vponupon a Rocke iudged them.

Therefore it was called foreign, from foreign, Mars, p. 216and foreign, a Rocke. Acts 17. 19. When the Apostle makes mention of this streete, he iustifies not this fable, but speakes of the name received in vse. ggScalig. in Euseb.So Dorceta changed into a fish, the Syrians worshipped her as a God, 1 Sam. 5. 2.1 Sam 5:2& the Philistims their Dagon: here the scripture approues Act. 16. 16.Acts 16:16not the fable. So concerning the Pythonisse, the Scripture approues not the fable, that Apollo killed the Serpent, Act. 28. 11. Iob 9. 9. 2 Pet. 2. 4.Acts 28:11Job 9:92 Pet 2:4and therefore he was called Pythius. So Castor and Pollux, Orion, and Tartarus.

The Romanes had in their Banners, an Eagle, a Doctrine. Woolfe, a Minotaure, a Horse, and a Boare; but Caius Marius reiected them all, but the Eagle; and constantine the Great, caused to put in his colours the signe of the Crosse, or rather the two first letters of Christs name, foreign. and foreign.

The Israelites trusting too much to the Arke, the foreign Tessera Iuda de familia hasmanaorum.Exod. 15. 11.Exod 15:11Troians to their Palladium, the Asiatickes to their Pessinuntium, The Romanes to theri Ancilia, and the Christians to the Crosse, were often over-throwne.

The Iewes carried this Motto or Diton in their Armes, Mi camoha Iehovaben Elohim, qyis ficut tu inter Deos, who is like thee amongst the Gods; and they writ it, per notoricon, or abbreviation, the first letter of every word onelyonly, which they called mackbe, and afterward macabe.

PARAG. XV.

Of their Burialls.

IN their Burials they vsed sundry ceremonies of comelinesse.Canon.

1. rrMaymonides Tractatu de Luctu. cap. 4.They shut the eyes, and the mouth of the dead. Illust.2. they stopped the nostrils, and all he passages, out of the which there came any excrements. 3. they embalmed p. 217the bodies of the nobler sort. 4. they winded them in some cloath of linnen; but expressely forbad to wind them in silke. 5. they cover their face with a Napkn.

1. Cor. 15. The bodie is sowne a naturall bodie: therefore Doct. they stoppe the passages of breath, and the nostrils, then they remember that saying of Esay, Cease from man, whose Esa. 2. 22.Isa 2:22breath is in his nostrils.

2. It is sowne a weake bodie: therefore the vncircumcised, (who bury their armour with them in the graue. Ezech. 32. 27. as though they would carry their strength to the graue wth them) did foolishly, for there is no more strength in the bodie.

3. It is sowne a corruptible bodie: therefore they stop all the passages out of the which corruption comes:

Against this corruption, they vsed embalming, to strengthen themselues in hope of the resurrection; the Hebrewes call this Channat, and the Greekes foreign: it differed from the putting of the corps in the graue; for it was a preparatiue to it, and great men who wanted it, were said to be vnburied. This was called the buriall of an Asse, to be put into the ground without any honour. Ierem. 22. 19. So Iehoiakim was buried.

Marke the difference betwixt condere and condire, the Greekes called condire, foreign, properly of great men.

ssConiecta…. Scaliger… in Varr.The Heathen had their Novendinalia, when the corps lay aboue the ground the space of nine dayes: 2. where the bodie was embalmed, it was called fumus. 3. where it was burnt, it was called Vstrina. 4. when it was buried, it was calloed humatum. 5. the place where it was buried, was called sepulchrum, or tymbus.

The Egyptians spent fortie dayes in emblaming Ioseph, Gen. 50.Gen 50and thirtie dayes in mourning, which being ioyned together make vp seaventie dayes: ttIosephus de bello Iudaito. lib. 3. 15.private persons, they lamented them but 7. daies, Syracides 22. 23. but publike persons they lamented them thirtie dayes. p. 218Deut. 34. 8. they lamented Moses thirtie dayes.

The burnt sweet odours at the buriall of great men.Ier. 34. 5.Jer 34:5

The clearer the Doctrine of the Resurrection is, the Doctrine. fewer of these ceremonies should be vsed in buriall; they onelyonly washed the body of Tabitha, and laid it in an vpper Acts 9. 36. 37.Acts 9:36Acts 9:37Chamber, and the Apostle seemes to allude to this sort of washing, when he sayes, What shall they do then, who are 2 Cor. 15.baptized for the dead.

4. The bodie is sowne a shamefull bodie, therefore they ordaine that it shall be couered with linnen onelyonly, that the poorer sort may reach to it; and not in silke: Christ was buried in linnen onelyonly.

They couer the face with a Napkin, as ye may see in Ioh. 11. 44. Luk. 24. 12.John 11:44Luke 24:12Christ and Lazarus.

Man after his fall, his body was covered, but because Doctrine. there remained some sparkles of the image of God in his face, the face is vncovered: but after death they couer the face also; to let vsus see then, that all the glory is gone. Cyrus ordained, that after death no man should be suffered to see his naked body.

Sometimes in great plagues they burnt the flesh, and buried the bones, Amos 6. 10. See, 2 Sam. the last.

PARAG. XV. Diatriba 1.

The place of their Burialls.

THey buried them without the Cities.Canon.

The widdow of Naim her sonne, was carried out of Confir.the Citie to be buried. So the Levites buried without all their fields; and the possessed remained alwayes amongst Luk. 7. 12. Luk. 8.Luke 7:12Luke 8the tombes.

The faithfull were buried by themselues.Canon.

Hence came this phrase to be gathered to theri Fathers.Confir.Gen. 25. 8.Gen 25:8

p. 219Therefore Kiriah-arbang, was called the Cittie of foure, because foure were buried there, Abraham, Isaac, Iacob, Gen. 23. 2Gen 23:2Ioseph.

Psal 26. 9. Gather me not with the wicked; as the bodies Illust.of the faithfull were laid togethber, so are their soules gathered together, this is called ligatura viventium, the bond of the liuing: The soule of my Lord shall be knit in the bundle of life. 1. Sam. 25. But the soule of my Lords enemies shall be in a sling: the first ios called, apotheca viventium, the chest of the liuing: the other is a sling in the which the soules of the wicked never take rest, but are tossed about continually, whereas the soules of the fiathful rest vnderunder the throne of God.

nnAppian.This was the chiefe reason why the rich men in Rome, refused legem agrariam, the parting of Lands, because they thought it a godlesse thing, that the Monuments of their forefathers should be sold to others. and those who sold their lands amongst them, reserved alwayes Pompon.this priviledge, that they might hauehave place to be buried with their fathers, and although they sold their inheritances, yet they sold never their place of buriall. The Greekes called those who were not buried with their fathers, foreign, out-buriied.

They wrote vponupon their buriall, this Diton: Sit anima eius in fasciculo vitae, cum caeter is iustis, Amen, Amen, Selah. Let his life, be in the bundle of life, with the rest of the iust, So be it, so be it, I wish.

Their strangers they buried apart by themselues, in Canon.the common field.

Acts 1. 18. This man purchased a field with the reward Confir.of iniquitie.

They might not make a league offensiue and defensiue Illust.with the Heathen: secondly, they might not marry with them: thirdly, they might not bury with them, as hoping for a better Resurrection: they waited for p. 220techaija, the rising to life, the wicked onelyonly for tekuma, a simple rising; they for foreign, a life againe, the wicked onelyonly for foreign, a vp-standing. the Syriacke calls the resurrection nuchamah, dies consolationis, the day of consolation.

After they buried the corps, they spake something of the justice of God, and of mans sinne which merites death, and they prayed God in justice, to remember merciemercy: then they gaue a cup of consolatio to the said hearted.

They vsed in their Burials to hauehave mourning women, Amos 5. 16. Peritos lamenti Siticines, skilfull in mourning, Quid apud Sitos, (id est, sepulchro conditos,) canere solebant, that vsed to sing beside the tombes: xxVarro. de Ling Latin.they were called Praeficae, also.

They vsed in the Buriall of children, to play vponupon small Whistles, but in the Buriall of Elders of age, to sound Trumpets.

yyPerseus.Tibia cui teneros suetum deducere manes,

Lege Phrygium maesta.

That is;

Whose vse it was with musicke to convay,

The tender soules, the Phrygian mournefull way.

zzAnton. Nebress. de Voc. Nov. Test.Iubet inquiit religio, vt maioribus mortuis tuba, mineribus tibi canceretur; that is, Religion commands, our elders being dead, that we should blow a Trumpet, but when the yonger are dead, onelyonly a Whistle.

Hence, MAtth. 9. 23. When Iairus hsi little daughter was dead, Christ thrust out the Mistrels which played at her death.

p. 221PARAG. XV. Diatriba 3.

How they called the place of Buriall.

THey called their Buriall, for the indurance of it, Domus feculi sui, Ecclesiastes 12. 5.

The bodie is Domus pernoctationis, a lodging house: the 1graue is, domus sEculi, the house of age, because we rest long in it: the heaven is, Domus aeternitatis, the house of eternitie. Therefore the Egyptians built thier graues very stately, and sumptuously: they called them domus aeternas, eternall houses: their houses they built them but slightly, and were called divorsoria, Innes.

Psal. 146. 4. They call the graue, mans owne earth.

He hath little right to any thing which he hath here, because he is but a stranger. Iudas went to his owne place. Acts 1. 25. Hell is a proper place of the wiicked, as the Heaven is the proper place of the children of God.

thirdly, they call it, Beth Chaijm, Domus viventium the 3house of the liuing, because they are liuing to the Lord there, and their bodies are resting in their chambers. Therefore the Germanes call he Church-yard Godsacker, Esa. 26. 20. 1 Cor. 15.Isa 26:201 Cor 15because the bodies are sowne there, to be raised againe.

Thus farre hauehave we spoken concerning the fiue principall externallmeanes to come by the sense of the Scripture.