Part 1

Transcriber’s Note

Don’t expect standard (or even consistent!) spelling. Any apparent errors are most probably exactly the way they were printed.

Minor punctuation errors have been corrected without note. Ditto typesetting errors: word spacing; lower for upper case; transposed, repeated or missing letters; b/d, u/n etc. The original text used long s (ſ), rendered here as regular s.

The printer’s somewhat idiosyncratic application of italic type has been changed to more standard usage, e.g. _Moses_, not M_oses_; _Deut. 16. 6._, not _Deut._ 16. 6; for consistency, all footnotes, poetry and biblical references have been italicised even if not so printed.

^{superscripted text} is thus indicated, normal text within italic passages ~like this~.

Footnote markers have sometimes been moved a few words left or right, in order to minimise interruption to the flow of the text and/or help to clarify which word is being referenced.

Greek: Ligatures are expanded to individual letter glyphs. Accents have been corrected without note.

Hebrew: Misuse of normal/final letter forms has been corrected without note.

Beyond that, a number of changes are noted at the end.

Moses and Aaron:

CIVIL and ECCLESIASTICAL RITES,

Used by the ancient HEBREWS; observed, and at large opened, for the clearing of many obscure TEXTS thorowout the whole SCRIPTURE.

Which Texts are now added to the end of the Book.

Wherein likewise is shewed what Customs the HEBREWS borrowed from Heathen people: And that many Heathenish Customs, originally, have been unwarrantable imitations of the _HEBREWS_.

_The Eleventh Edition._

By _Thomas Godwyn_, B.D.

_LONDON_,

Printed for _S. Griffin_, _R. Scot_, _T. Basset_, _J. Wright_ and _R. Chiswel_, 1678.

TO THE RIGHT HONOURABLE _WILLIAM_

Earle of _Pembrook_, Lord Chamberlain of His Majesties Houshold, L. Warden of the Stanneries, Knight of the most Noble Order of the Garter, one of His Majesties most Honourable Privy Council, and Chancellor of the famous University of _Oxford_.

_All Grace and Happiness._

Right Honourable,

_That many have no better acquaintance with Christ and his Apostles, is, because they are such strangers with ~Moses~ and ~Aaron~: Were Customes antiquated thorowly known, many difficulties in Scripture would appear Elegancies; and the places which now (through obscurity) dishearten the Reader, would then become sweet invitements to an unwearied assiduity in perusing those sacred Oracles. If my present labour shall give such light to some obscure passages, that thereby Gods people shall be drawn on with the greater delight, to the exercising themselves in reading of Holy Writ, it shall not repent me of my tedious travels in these Rites and Customes, of Generations long since past; which whosoever undertaketh, shall find the way long and thorny, the path over-grown and hardly disernable; the Guides few to direct, and those speaking in strange Languages; and many apt to discourage him, because themselves are either lazy, and will not, or lame and cannot walk the same way. But now (through Gods assistance) being come to the end of my Journey, the discoveries made on the way, such as they are (and such some are, as not observed before) humbly crave your Lordship’s protection._

_From Kensington, Feb. 21. 1624._

Your Honour’s in all duty, and service devoted,

THO. GODWYN.

THE ARGUMENT OF EACH _BOOK_ and _CHAPTER_.

The first Book.

_Of Persons._

Chap. 1. The form of their Common-wealth till Christ, and when the Scepter departed.

2. Publicans, their Office, who the chief.

3. Prosolytes, who, how made.

4. Kings, Why _Pilate_ clad _Christ_ in Purple; _Herod_ in white.

5. High-Priests, Priests, Levites, Nethinims.

6. Prophets, who, the Wise-man, Scribe, and Disputer, mentioned, _1 Cor. 1. 20._

7. Title of Rabbi, when, how, to whom given.

8. Nazarites and Rechabites.

9. Assideans; difference between the Righteous and Good man, mentioned, _Rom. 5. 7._

10. Pharisees, whence their name, when they began, what their Dogmata.

11. Sadduces, whence their name, when they began, what their Dogmata.

12. Essenes, whence their name, when they began, what their Dogmata.

13. Gaulonitæ, and Herodians, what they were.

The second Book.

_Of Places._

Chap. 1. Their Temple, how forty six years a building. Why certain Psalms are entituled _Graduales_ Songs of degrees.

2. Synagogues, Schools, Houses of Prayer; why their School preferred above their Temple.

3. Gates of Jerusalem.

4. Groves and High-places.

5. Cities of Refuge.

The third Book.

_Of Daies, Times, and Feasts._

Chap. 1. Their daies, hours, weeks, years.

2. Their manner of feasting, salutations, blessing, cup of blessing.

3. Their Sabbath; a Sabbath-daies-journey, how much, and whence.

4. Their Passeover, and feast of unleavened bread: How a soul cut off from Israel.

5. Their Pentecost, what the second-first Sabbath was, _Luk. 6. 1._

6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba.

7. Their feast of Trumpets, their New-Moons, Translation of feasts.

8. Their feast of Expiation: what meant by the filth of the world, and the off-scouring of all things, _1 Cor. 4. 13._

9. Their Sabbatical year.

10. Their Jubilee, their use thereof.

11. Their feast of Purim, and feast of Dedication.

The fourth Book.

_Of their Idolatry._

Chap. 1. The beginnings of Idolatry.

2. Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Moloch, &c.

3. Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bel and the Dragon.

4. Dagon.

5. The molten Calf.

6. Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.

7. Other Idol-gods mentioned in Scripture.

8. Sorts of divine revelation, Urim and Thummim.

9. Teraphim, what they were.

10. Sorts of Divination forbidden.

The fifth Book.

_Of their Consistories._

Chap. 1. Courts of Judgements, their Ecclesiastical Consistory.

2. Sorts of Excommunication.

3. Civil Consistories, what persons necessarily present, what meant by the Magistrate, Judge, and Officer, _Luk. 12. 58._

4. The number of their civil Courts, what meant by a Council, Judgement, fire of Gehenna, _Matth. 5._

5. Manner of electing Judges.

6. Ceremonies common in all capital Judgements: whence that phrase came, his bloud be on us and our children.

7. Their capital punishments what they were.

8. Punishments not capital.

9. Punishments borrowed from other Nations: whether S. _Paul_ fought with the beasts at _Ephesus_.

The sixth Book.

_Of Miscellaneous Rites._

Chap. 1. Circumcision; whence, the use of Godfathers in Baptism.

2. First-fruits, first-lings, first-born.

3. Sorts of Tithes, manner of paying them.

4. Marriages and divorces, copies of their dowry bill, and bill of divorce: what meant by power on the Womans head, _1 Cor. 11. 10._

5. Burials, manner of embalming, manner of their Sepulchres, what meant by baptization of the dead, _1 Cor. 15. 9._

6. Of their Oaths.

7. Of their writing, their Masorites, and their work.

8. Israels pitching of their tents, or of their camps.

9. Their Measures.

10. Their Coyns, first of brazen Coyns, silver Coyns, and gold Coyns.

Moses and Aaron.

The first Book Treateth of Persons.

CHAP. I.

_Of the form of the ~Hebrewes~ Common-wealth until Christ his coming, and when the Scepter departed from them._

The form and state of Government hath been subject to change and variation amongst all Nations, but especially amongst the _Jewes_, where these changes are observable.

At first, the _Fathers_ of their several Families, and their _First-born_ after them, exercised all kind of Government, both _Eclesiastical_ and _Civil_, being both _Kings_ and _Priests_, in their own houses. They had power over their own Families, to bless, curse, cast out of doors, disinherit, and to punish with death, as is apparent by these examples: of _Noah_ towards _Cham_, _Gen. 9. 25._ of _Abraham_ towards _Hagar_ and _Ismael_, _Gen. 21. 10._ of _Jacob_ towards _Simeon_ and _Levi, Gen. 49. 3._ and of _Judah_ towards _Thamar_, _Gen. 38. 24._

In _Moses_ his days then did this prerogative of primo geniture cease: and as _Aaron_ and his posterity was invested with the right and title of _Priests_; so _Moses_, and after him _Joshua_, ruled all the people with a kind of _Monarchical_ authority. For _Moses_ was among the righteous as _King_, _Deut. 32. 5._

After _Joshua_ succeeded _Judges_; their Officers were of absolute and independent authority, like unto _Kings_, when once they were elected. But there were long vacancies, and chasms commonly between the cessation of the one, and the election of the other: yea for the most part, the people never chose a _Judge_, but in time of great troubles, and imminent dangers; which being over-past, he retired to a private life. After that _Gideon_ had delivered the people out of the hand of the _Midianites_, he being offered the _Kingdom_, replyed, I will not reign over you, neither shall my Child reign over you, _Judg. 8. 23._ That of _Samuel_, that he judged _Israel_ all the days of his life, _1 Sam. 7. 15._ was[1] extraordinary. In this respect, their _Judges_ symbolize with the _Roman Dictators_. This state of Regiment continued amongst them by the computation of S. _Augustine_[2], three hundred twenty nine years. In these vacancies or distances of time between _Judge_ and _Judge_, the greater and weightier matters were determined by that great Court of the _Seventy_ called the _Senadrin_; in which respect the form of Government may be thought _Aristocratical_. _Kings_ succeeded the _Judges_, and they continued from _Saul_ unto the Captivity of _Babylon_, that is,[3] about 502 years.

[1] _Zepper lib. 3. leg. Mos. cap. 6._

[2] _Aug. de Civ. Dei, l. 18 c. 22._

[3] _Zepper. leg. Mosaic. l. 3. c. 6._

From the Captivity unto the coming of Christ, (which time is thought[4] to have been five hundred thirty six years) the state of the _Jewes_ became very confused. Sometimes they were ruled by _Deputies_ and _Vicegerents_, who had not supream authority in themselves, but as it pleased the _Persian Monarchs_ to assigne them; they were termed[5] ‎‏ראשי גליות‏‎ _Rasche galiuth_, αἰχμαλωτάρχαι _Heads of the Captivity_. Of this sort was _Zorobabel_ and his successors, who are reckoned in the _Hebrew_ Chronicles[6] to be these, _Mesullam_, _Hananiah_, _Berachiah_, and _Hosadiah_. All which are thought to have reigned under the _Persian Monarchy_, and to have been of the Posterity of _David_: as likewise the other succeeding ten chief Governours after _Alexander_ the Great. In the last of these ten, the government departed from the House of _David_, and was translated to the _Macchabees_, who descended from the Tribe of _Levi_. They were called _Maccabæi_, from _Judas Maccabeus_,[7] and he had this name ‎‏מכבאי‏‎ _Macchabæus_, from the Capital Letters of this Motto, written in his Ensigne or banner, ‎‏מי כמוך באלים יהוה‏‎ _Quis sicut tu inter Deos, O Domine?_ Where the first letters are, _M_, _C_, _B_, _A_, _I_. Among the _Maccabees_, soveraign authority continued until _Herod_ the _Askalonite_ his reign, at what time our Saviour Christ was born, according to _Jacobs_ prophecy: The Scepter shall not depart from _Judah_, nor a _Law-giver_ from between his feet, untill _Shiloh_, that is, the[8] _Messias_ come, _Gen. 49. 10._

[4] _Vide Funcii Chronol._

[5] _Maimon. in Iad. lib. vit. tract. Sanedr. in c. 4. sect. 13._

[6] _Seder Olam minus._

[7] _Carion chron. lib. 2. p. 144._

[8] _Targum Uziel. eadem pæne verba habet Targum Jerosolym._

For the right understanding of this Prophecy, We must note two things; 1. The time when the Scepter was given to _Judah_: 2. When taken from him. But first we must observe how these two words, _Judah_, and the _Scepter_, are distinguished.

Some take _Judah_,

1. For the particular _Tribe of Judah_[9]: but this seemeth flat contrary to Scripture, for many of the _Judges_ were of other Tribes, and all the _Maccabees_ of the Tribe of _Levi_.

2. For the _Two Tribes_[10] which cleaved to _Rehoboam_; because in that division of the People, these Two Tribes alone were called _Jews_, and that from _Judah_, and that never before this division.

3. For _all the whole body of Israel_[11], consisting of Twelve Tribes; all which (in the judgment of these men) were afterwards by the singular providence of God, called _Jews_ from _Judah_.

[9] _Origen. hom. 17. in Genes. Epiphan. contra Ebionæos, &c. maxima Hebræorum pars._

[10] _Cunæus de rep. Hebr. lib. 1. cap. 5. p. 81._

[11] _Euseb. demon. lib. 8. cap. 1. Montacut. in Analect. p. 72. Casaub. contra Baron. pag. 16._

Some take _Scepter_,

1. For _legal power_[12], and soveraign authority, residing in one man principally.

2. For the _form of government_[13], and face of a Common-wealth, governed and ruled by its own laws, customes, and rites: signifying as well the rule and authority of _inferiour Magistrates_, yea of _Priests_ also, as of _Kings_ and _Princes_.

[12] _Patres plerique omnes._

[13] _Casaubon advers. Baron. p. 19. It. p. 23. Justinus Mart. in Dialog. cum Tryphone. Cunæus lib. 1. de rep. Heb. c. 9. p. 82._

From these different acceptions of these two words, flow four different acceptions of _Jacobs_ Prophecy.

Some are of opinion[14], that the _Scepter_ taken in the second acception, began to be given to _Judah_, that is, to the _Two Tribes_ cleaving to _Rehoboam_, at the time of that division of the People: and that their _Scepter_ was not taken from them until the destruction of _Jerusalem_; because, that after _Herods_ time until then, their Laws remained in force, their _Priesthood_ continued, and their Common-wealth, though it were much defaced, yet not quite overthrown.

[14] _Cunæus lib. 1. de rep. Heb. cap. 11. pag. 96._

Some are of opinion[15], that the _Scepter_ taken in the second acception, began to be given to _Judah_, that is, to the _Twelve Tribes_, from the time of _Moses_; and that this _Scepter_ was not taken from them until the Destruction of _Jerusalem_: not in _Herod_, because he was a _Jew_ (in that he was a _Proselyte_) for a _Jew_ is a name, say they, of _Profession_, not of _Countrey_ or _Nation_.

[15] _Joseph. Scal. ex quo Casaub. advers. Baron. p. 19. It. p. 39._

Some are of opinion[16], that the _Scepter_ taken in the second acception, began to be given to _Judah_, that is to the _Twelve Tribes_, from the time of _Moses_, and that it was taken from them in _Herods_ time: yet so, that in _Herods_ time, this was but begun, and inchoate, and at the destruction of _Jerusalem_ it was fulfilled and consummate.

[16] _Montacut. in Analect. p. 74._

Some are of opinion[17], that the _Scepter_ taken in the first acceptation, began to be given to _Judah_, that is to the _Twelve Tribes_, from the time of _Moses_, and that it was taken from them fully in _Herods_ time. The former opinions make the coming of the _Messias_ to be a fore-runner of the departure of the _Scepter_: this, makes the departure of the _Scepter_ to be a fore-runner or token of the _Messiah_ his coming, which I take to be the principal thing aimed at in the prophecy. This opinion, as it is more generally received than the others, so upon juster grounds. Now the _Scepter_ was departed and given to a _Proselyte_, never so before,[18] yea now also the _Law-giver_ was departed from between _Judahs_ feet, and now the _Messiah_ born.

[17] _Augustin. contra Manich. lib. 12. cap. 47. Euseb. demonst. l. 8 Carion. Chron. pag. 143._

[18] _P. Galatin. l. 4. cap. 6. p. 203. ex. Talmud. Jerusol._

CHAP. II.

_Of the Publicans._

Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations concerning the persons there inhabiting: and first concerning the _Publicans_, who were, in the latter times, an heterogeneous Member of that Common-wealth. After that the _Jews_ became Tributary to _Rome_, (which[19] was effected by _Pompey_ threescore years before the Birth of our Saviour) certain Offices were appointed by the Senate of _Rome_, unto whom it belonged, as well among the _Jews_ as in other Provinces, to collect, and gather up such custome-money or tribute, as was exacted by the Senate. Those that gathered up these publique payments, were termed _Publicani_, _Publicans_; and by reason of their covetous exactions, they commonly were hated by the People of the Provinces:[20] Every Province had his several _Societie_, or company of _Publicanes_: Every _Society_ his distinct _Governour_: in which respect it is, that _Zacheus_ is called by the _Evangelists_, ἀρχιτελώνης _princeps Publicanorum_, _the chief Receiver of the tribute_, or _chief Publican_, _Luke 12. 2._ And all the Provincial Governours in these several Societies, had one chief[21] _Master_ residing at _Rome_, unto whom the other subordinate Governours gave up their accounts. These _Publicans_ were hated in all Provinces, because of their exactions; but chiefly in the Commonwealth of the _Jews_, because though it were chiefly maintained by the _Galileans_, yet it was generally inclined unto by the _Jews_, That tribute ought not to be payed by them: this hatred is confirmed by that _Rabbinical_ proverb,[22] _Take not a Wife out of that family wherein there is a Publican, for such are all Publicans_. Yea a faithful _Publican_ was so rare at _Rome_ it self, that one _Sabinus_ for his honest managing of that Office, in an honourable remembrance thereof, had certain images erected with this superscription[23]; Καλῶς τελωνήσαντι, _For the Faithful Publican_. And therefore no marvel, if in the Gospel, _Publicans_ and _sinners_ go hand in hand.

[19] _Joseph Locutus de Pompeio l. 1. de bello Jud. c. 5. p. 720._

[20] _Harum societatum frequens mentio facta est apud Ciceron. in orat. pro. Sex. Ros. Muræna, in Cn. Plancio._

[21] _Sigon. de Antiq. jure civium Rom. lib. 2. c. 4._

[22] _Is. Casaubon exercit. 13. 37._

[23] _Suet. in Flav. Vespas. cap. 1._

It is now generally received as a truth undoubted, that not only _Heathen_ people, but sometimes _Jews_ themselves became _Publicanes_. _Tertullian_ was of another opinion,[24] and thought that all the _Publicans_ were _Heathens_; but he hath been in that long since confuted by _Jerome_[25], and reason it self perswadeth the contrary. First, _Matthew_ who was a _Publican_, was afterwards an _Apostle_, and therefore unlikely to have been an Heathen. Secondly, _Zacheus_ his name was a pure _Hebrew_ name having no affinity with _Roman_ names. Thirdly, the ground or principal argument on which _Tertullian_ built, was meerly[26] erroneous.

[24] _Tertul. de pudic. c. 9._

[25] _Jeronym. epist. ad Damasum._

[26] _Fraudi fuit acutissimo Pœno Hebraicæ linguæ ignoratio, nusquam enim occurrit in fonte spurius ille textus, quo Tertullianus potissimum nititur, non erit vectigal, pendens ex filiis Israel. Deut. 23._

CHAP. III.

_Israelites, Prosylites._

The whole Common-wealth of _Israel_ consisted of two sorts of men, _Hebrews_ and _Prosylites_; he that was born an _Hebrew_, either by _Fathers_ or _Mothers_ side, was an _Hebrew_; but he that was born so of both, was an _Hebrew of the Hebrews_; such a one was Saint _Paul_, _Phil. 3. 5._ He that was born a _Prosylite_ either by _Fathers_ or _Mothers_ side, was termed _Ben-gar_, the son of an _he-Prosylite_; or _Ben gara_, The son of a _she-prosylite_; but he that was by _Fathers_ and _Mothers_ side a _Prosylite_, was termed[27] _Bagbag_, that is, the son of he and she _Prosylites_.

[27] _Magni quidam nominis Rabbi apud Judæos fuit, quem ex Paganismo ad Judaismum conversum ‎‏בגבג‏‎ per sigla appellarunt. i. filiis Proselyti, filius proselytæ, Pirk. Aboth. cap. 5._

The _Hebrews_ were of two sorts; some lived in _Palestina_, and used the _Hebrew_ Text, these were called _Hebrews_ or _Jews_; others were dispersed in divers places of _Greece_, they used the _Greek_ translation, and thence were termed Έλληνισταὶ[28] _Grecists_. S. _Luke_ mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of the _Græcists_, towards the _Hebrews_, _Acts 6. 1._ Where note the difference between Ἕλληνες, and Έλληνισταὶ, the _Græcians_, and the _Græcists_. The _Græcians_ are used by Saint _Paul_, to signifie all the _Heathen people_, and stand in opposition with _Hebrews_ in the general acception, containing both _Græcists_, or dispersed _Hebrews_, and also those of _Palestina_: the _Græcists_ were both by birth and religion _Hebrews_ standing in opposition with _Hebrews_; in the strict acception, taken for those of _Palestina_.

[28] _De Judæis Græciensib. vid. Scal. animad. Euseb. 124. 1. & in Can. Isag. 278._

The whole body of _Israel_ was divided into twelve Tribes, and publique Records were kept, wherein every ones Genealogy was registred, to manifest unto what particular tribe he belonged. These records _Herod_ burnt, hoping that in after ages he might be thought originally an _Israelite_, if those publike Monuments might not be produced against him. Thus much _Eusebius_[29] plainly delivereth of him. I am of opinion, that another reason might be admitted; namely, That no distinction either of Tribe or Family, might appear; but, all being unfounded, and amongst the rest _Davids_, (unto whose Family by a peculiar right this Scepter belonged) _Herod_ and his posterity might be the better secured of the Kingdom.

[29] _Euseb. Eccles. hist. li. 1. cap. 8._

_Prosylites_ were those Heathen people, who disclaiming _Paganism_, became Converts, and joyned themselves unto the Church of the _Jews_. They were termed _Prosylites_ ἀπὸ τοῦ προσεληλυθέναι, from their coming and adjoyning unto the _Jews_. Concerning these _Prosylites_, we will consider these three things. 1. The several kinds of _Prosylites_; 2. The manner of making them; 3. In what account or respect they lived among the _Jews_.

First, the kinds of _Prosylites_ were two; ‎‏גר ברת‏‎ _Ger berith_, _Prosylitus fœderis_, _A Prosylite of the Covenant_. He submitted himself unto the Circumcision, and to the whole _Mosaical_ Pædagogy.[30] The _Rabbies_ term such a one ‎‏גר צדק‏‎ _Ger tsedeck_, _Proselytum justitiæ_, _A Prosylite of righteousness_. Secondly, ‎‏גר שער‏‎ _Ger sahagnar_, _Proselytus portæ_, _A Prosylite_, or _stranger within thy gates_, _Deut. 14. 21._ Of him also we read in the fourth Commandment. He was suffered to dwell amongst them; whence he is also called ‎‏תושב‏‎ _Toschab_, _Incola_, an Inhabitant. He was not circumcised, neither did he conform himself to the _Mosaical_ rites, and ordinances, only he was tyed to the obedience of those Commandments, which among the _Hebrew Doctors_ go under the name of _Noahs_ seven Commandments;[31] which they reckon thus: 1. Judgements or Punishments for Malefactours. 2. Blessing the name of God; under this is contained the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering ones nakedness. 5. Shedding of blood. 6. Robery. 7. Eating of any member of a beast, taken from it alive. Of this sort, were _Naaman_ the _Syrian_, the _Eunuch_, _Cornelius_, and those of whom we read, That there were dwelling at _Jerusalem_, _Jews_ _Men that feared God_[32] of every Nation under Heaven, _Acts 2. 5._

[30] _Rabbi Solomon, Deut. 23. 14._

[31] _Sheindler in pentaglot. p. 1530._

[32] _Ἄνδρες εὐλαβεῖς._