(eBook PDF) Moving On: The American People Since

1945 5th Edition install download

https://ebookluna.com/product/ebook-pdf-moving-on-the-american-
people-since-1945-5th-edition/

Download more ebook from https://ebookluna.com

 Instant digital products (PDF, ePub, MOBI) ready for you
Download now and discover formats that fit your needs...

(eBook PDF) The Enduring Vision: A History of the American

People, Volume II: Since 1865 8th Edition

https://ebookluna.com/product/ebook-pdf-the-enduring-vision-a-history-
of-the-american-people-volume-ii-since-1865-8th-edition/

ebookluna.com

By the People: Debating American Government 3rd Edition

(eBook PDF)

https://ebookluna.com/product/by-the-people-debating-american-
government-3rd-edition-ebook-pdf/

ebookluna.com

By The People: Debating American Government 4th Edition

(eBook PDF)

https://ebookluna.com/product/by-the-people-debating-american-
government-4th-edition-ebook-pdf/

ebookluna.com

(eBook PDF) By the People Debating American Goverment 3rd

Edition

https://ebookluna.com/product/ebook-pdf-by-the-people-debating-
american-goverment-3rd-edition/

ebookluna.com
(eBook PDF) By The People: Debating American Government
4th Edition

https://ebookluna.com/product/ebook-pdf-by-the-people-debating-
american-government-4th-edition/

ebookluna.com

Of the People: A History of the United States, Volume II:

Since 1865 4th Edition (eBook PDF)

https://ebookluna.com/product/of-the-people-a-history-of-the-united-
states-volume-ii-since-1865-4th-edition-ebook-pdf/

ebookluna.com

By the People: Debating American Government Brief 3rd

Edition (eBook PDF)

https://ebookluna.com/product/by-the-people-debating-american-
government-brief-3rd-edition-ebook-pdf/

ebookluna.com

(eBook PDF) Cengage Advantage Books: The American Pageant,

Volume 2: Since 1865 15th Edition

https://ebookluna.com/product/ebook-pdf-cengage-advantage-books-the-
american-pageant-volume-2-since-1865-15th-edition/

ebookluna.com

(eBook PDF) By the People Debating American Government,

Brief Edition 3rd Edition

https://ebookluna.com/product/ebook-pdf-by-the-people-debating-
american-government-brief-edition-3rd-edition/

ebookluna.com
 Contents

Preface xx

Chapter 1 Postwar America 1

Victory! 1
People on the Move 1
Economic Transformations 3
A Diverse Society 5
The Growth of Big Labor 6
A Religious People 7
Women 7
African Americans 10
Hispanic Americans 12
Asian Americans 13
Native Americans 15
The Politics of War 16
Legacies of World War II 17
MySearchLab™ Connections: Sources Online 18
■ Documents 18
“Jim Crow in the Army Camps,” “Jim Crow Army,” The Crisis (1940, 1941) 18
Barbara Woodall and Charles Taylor, Letters to and from the Front
(1941–1944) 18
Virginia Snow Wilkinson, From Housewife to Shipfitter (1943) 18
Executive Order 9066, Relocation of Japanese Americans (1942) 18
Korematsu v. United States (1944) 18
Profile: A. Philip Randolph 19
■ Image 19
Closer Look: The more women at work, the sooner we win! 19
■ Video 19
Rosie the Riveter 19
The Desegregation of the Military and Blacks in combat 19
Brief Bibliographic Essay 19

Chapter 2 Wars: Cold and Hot 20

Origins of Cold War 21
The Truman Doctrine 28

vii
viii Contents

The Marshall Plan 30

Nato 31
The Chinese Revolution 33
Vietnam: The Beginning 35
NSC-68 35
The Korean War, 1950–1953 36
The Cold War Consensus 41
MySearchLab™ Connections: Sources Online 42
■ Documents 42
Bernice Brode, Tales of Los Alamos (1943) 42
Churchill’s “Iron Curtain” Speech (1946) 42
George Kennan, Containment (1947) 42
Harry S. Truman, The Truman Doctrine (1947) 42
General Douglas MacArthur, Farewell Address to Congress (1951) 42
Clark Clifford, Memorandum to President Truman (1946) 42
George Marshall, “The Marshall Plan” (1947) 42
National Security Council Memorandum Number 68 (1950) 42
■ Images 42
Closer Look: Cold War Bomb Shelter 42
Closer Look: The Korean War 42
■ Videos 42
Atomic Bomb at Hiroshima 42
The Korean War Armistice 42
Brief Bibliographic Essay 43

Chapter 3 Postwar Politics 44

Harry Who? 44
The Election of 1946 46
The Eightieth Congress 46
Civil Rights 47
The Election of 1948 49
A Fair Deal 51
Red Scare 53
MySearchLab™ Connections: Sources Online 58
■ Documents 58
Henry Wallace, Letter to President Truman (1946) 58
Ronald Reagan, Testimony before HUAC (1947) 58
Henry Wallace, Radio Address (1948) 58
Joseph R. McCarthy, Wheeling, West Virginia, Speech (1950) 58
National Security Council Memorandum Number 68 (1950) 58
■ Image 58
Profile: Julius and Ethel Rosenberg 58
 Contents ix

■ Videos 58
McCarthyism and the Politics of Fear 58
The Desegregation of the Military and Blacks in Combat 58
Brief Bibliographic Essay 58

Chapter 4 The Affluent Society 60

Demographic Patterns 60
An Economy of Abundance 61
The Age of the Automobile 63
Labor at Mid-Century 64
Poverty Amidst Plenty 65
Suburban Sprawl 66
Women: Family and Work 68
Class and Status 69
MySearchLab™ Connections: Sources Online 70
■ Document 70
Ladies Home Journal, “Young Mother” (1956) 70
■ Map 71
Postwar Migration to the Sunbelt and West Coast 71
■ Images 71
Cloverleaf Highways 71
Levittown, New York 71
Blueprint for Levittown House 71
■ Video 71
Creating Domestic Bliss During the Cold War 71
Brief Bibliographic Essay 71

Chapter 5 The Consumer Culture 72

The “Teen Culture” 72
Rock ‘n’ Roll 73
Television Takes Over 76
Religion Revived 79
Culture Critics 80
Rebels 81
MySearchLab™ Connections: Sources Online 82
■ Documents 82
The Teenage Consumer (1959) 82
Profile: Chuck Berry 82
Profile: Jack Kerouac 82
■ Image 82
Closer Look: A 1950s Family Watches Television 82
Brief Bibliographic Essay 83
x Contents

Chapter 6 The Age of Consensus 84

The Election of 1952 84
Dynamic Conservatism 85
McCarthy Destroyed 86
The Politics of Consensus 87
Civil Rights 88
The New Look 90
Vietnam 91
China Crisis 93
At the Summit 94
The CIA in Covert Action 94
Trouble in Suez 95
Soviet Tanks Crush the Hungarian Revolution 97
A Sputnik Moment 99
Cuba and Castro 100
The Cold War Heats Up 100
End of an Era 102
MySearchLab™ Connections: Sources Online 102
■ Documents 103
Dwight D. Eisenhower, Dien Bien Phu (1954) 103
Declaration of Independence for Vietnam (1945) 103
Joseph McCarthy, Senate Resolution 301: Censure of Senator
(1954) 103
Brown v. Board of Education of Topeka, Kansas (1954) 103
Executive Order 10730: Desegregation of Central High School
(1957) 103
Southern Manifesto on Integration (1956) 103
Profile: John Foster Dulles 103
■ Images 103
Crisis at Central High School, Little Rock, Arkansas (1957) 103
U.S. and British Votes in the UN on the Suez Canal crisis (1956) 103
Iranian Premier Mohammed Mossadegh Supporters 103
■ Video 103
Nixon–Khrushchev Moscow Debate (Kitchen Debate) 103
Brief Bibliographic Essay 103

Chapter 7 New Frontiers at Home and Abroad 104

The Election of 1960 104
Social Reform 106
The Economy 107
Let Freedom Ring 108
Cold Warrior 112
 Contents xi

The Bay of Pigs 112

Alianza para Progreso 113
Berlin 114
Missile Crisis 115
Vietnam: Raising the Stakes 118
Death of a President 119
MySearchLab™ Connections: Sources Online 122
■ Documents 122
Julian Bond, Sit-ins and the Origins of SNCC (1960) 122
John F. Kennedy, Inaugural Address (1961) 122
John F. Kennedy and Cuba (1961) 122
Executive Discussions on the Cuban Missile Crisis (1962) 123
John F. Kennedy, Cuban Missile Crisis Address (1962) 123
Martin Luther King, Letter from a Birmingham Jail (1963) 123
John Lewis, Address at the March on Washington (1963) 123
President Kennedy’s Address to the People of Berlin (1963) 123
■ Image 123
Closer Look: Signs 123
■ Videos 123
John F Kennedy Presidential Campaign 123
Kennedy Nixon Debate 123
Civil Rights March on Washington 123
The Cuban Missile Crisis 123
Brief Bibliographic Essay 123

Chapter 8 Great Society and Vietnam 124

Goldwater Challenges the Liberal Welfare State 124
Great Society 127
The Warren Court 130
The Six Days’ War 132
Policing the Caribbean 133
Going to War in Vietnam 133
The American Way of War 135
War at Home 136
The Tet-68 Offensive 137
MySearchLab™ Connections: Sources Online 139
■ Documents 139
Lyndon B. Johnson, The War on Poverty (1964) 139
The Civil Rights Act (1964) 139
Lyndon Johnson, Message to Congress and the Tonkin Gulf
Resolution (1964) 139
Voting Literacy Test (1965) 139
Lyndon Johnson on the Immigration Act (1965) 139
xii Contents

Martin Luther King, Jr., Conscience and the Vietnam War (1967) 139
Profile: Eugene McCarthy 139
■ Maps 140
Impact of the Voting Rights Act of 1965 140
Vietnam War 140
■ Videos 140
Lyndon Johnson Presidential Campaign Ad: Little Girl vs. Mushroom
Cloud 140
Newsreel: Peace March, Thousands Oppose Vietnam War 140
The Vietnam War 140
Brief Bibliographic Essay 140

Chapter 9 Rebellion and Reaction 141

Student Radicals 142
The Greening of America 144
The Fire This Time 147
Black Power 148
Brown and Red Power 150
Gay-Lesbian Liberation 151
The Rebirth of Feminism 152
Backlash 154
The Election of 1968 155
Summing Up the Sixties 159
MySearchLab™ Connections: Sources Online 160
■ Documents 160
Students for a Democratic Society, The Port Huron Statement
(1962) 160
Betty Friedan, “The Problem That Has No Name,” The Feminine
Mystique (1963) 160
National Organization from Women, Statement of Purpose (1966) 160
Donald Wheeldin, The Situation in Watts Today (1967) 160
Shirley Chisholm, Equal Rights for Women (1969) 160
The Gay Liberation Front, Come Out (1970) 160
Cesar Chavez, From He Showed Us the Way (1978) 160
Profile: Kwame Toure (Stokely Carmichael) 161
Profile: Cesar Chavez 161
Profile: Janis Joplin 161
Profile: Bobby Seale 161
■ Videos 161
Malcolm X 161
Protest, Counterculture, and the Antiwar Movement during the
Vietnam Era 161
Richard Nixon Presidential Campaign 161
Brief Bibliographic Essay 161
 Contents xiii

Chapter 10 Pragmatic Centrism 162

A Closet Liberal? 162
Nixonomics 163
The Southern Strategy 164
Activists and Reformers 167
Ecology and Consumerism 168
The 1972 Election 168
Watergate 170
Decline and Fall 173
MySearchLab™ Connections: Sources Online 177
■ Documents 177
Rachel Carson, from Silent Spring (1962) 177
House Judiciary Committee’s Conclusion on Impeachment (1972) 177
Roe v. Wade (1973) 177
Statement by the American Indian Movement, Wounded Knee
(1973) 177
Watergate Special Prosecution Force Memorandum (1974) 177
Exploring America: American Indian Movement 178
■ Images 178
Closer Look: Watergate Shipwreck 178
Closer Look: Watergate through Political Cartoons 178
■ Video 178
Richard Nixon I am not a crook 178
Brief Bibliographic Essay 178

Chapter 11 Calming the Cold War 179

Détente 179
The China Opening 182
Vietnam: A War to End a War 183
Middle Eastern Dilemmas 187
Chaos in Chile 190
New Relations with European Powers 190
The Emergence of Japan 191
Realist Diplomacy in Perspective 191
MySearchLab™ Connections: Sources Online 192
■ Documents 193
Testimony at the Winter Soldier Investigation (1971) 193
Richard Nixon, “Peace With Honor” (1973) 193
■ Images 193
Nixon in China 193
Closer Look: Life Magazine Cover May 15, 1970, Tragedy at Kent
State 193
xiv Contents

■ Video 193
Atrocity and Cover Up: My Lai Massacre 193
Brief Bibliographic Essay 193

Chapter 12 Era of Limits 194

Economic Decline 195
Energy Crises 196
Cars and Computers 197
A Ford Not a Lincoln 198
Extending Détente 199
Vietnam: The End 200
The Election of 1976 200
Mr. Carter Goes to Washington 202
A New Foreign Policy Approach 204
The Decline of Détente 205
Debacle in Iran 206
The Rise of the New Right 208
The Election of 1980 209
A Time of Troubles 211
MySearchLab™ Connections: Sources Online 212
■ Documents 212
Presidential candidate Jimmy Carter speaks about an “Invisible Wall
of Racial Segregation” (1976) 212
The Camp David Accords (1978) 212
Jimmy Carter, The “Malaise” Speech (1979) 212
Islam and the State in the Middle East: Ayatollah Khomeini’s Vision
of Islamic Government (1979) 212
Ronald Reagan, Republican Party Nomination Acceptance (1980) 212
Ronald Reagan, First Inaugural Address (1981) 212
Profile: Jimmy Carter 212
Profile: Jerry Falwell 212
■ Videos 213
Gerald Ford Presidential Campaign 213
Jimmy Carter Presidential Campaign 213
Jimmy Carter and the Crisis 213
Brief Bibliographic Essay 213

Chapter 13 Social and Cultural Transformations 214

A Demographic Profile 214
New Immigrants 215
African Americans: A Dual Society 216
Women: Changing Attitudes and Roles 218
The Most Religious Nation in the Western World 220
 Contents xv

The “Me” Decade 221

Cultural Transformations 222
Conflict and Diversity: Hollywood’s Visions of the 1970s 223
Television and the Ascendancy of the Media Culture 226
MySearchLab™ Connections: Sources Online 230
■ Documents 230
Ione Malloy, Southie Won’t Go (1975) 230
Toi Derricotte, Black in a White Neighborhood (1977–1978) 230
Affirmative Action in Atlanta, “Can Atlanta Succeed Where America
has Failed?” 230
Patricia Morrisroe, Yuppies—The New Class (1985) 230
■ Maps 230
America’s Move to the Sunbelt, 1970–1981 230
Immigration to the United States, 1945–1990 230
■ Video 230
Video Lectures: Evangelical Religion and Politics, Then and Now 230
Brief Bibliographic Essay 230

Chapter 14 The Age of Reagan 232

Reaganomics 232
Recession and Recovery 235
Morning Again in America 236
The Election of 1984 237
Second Efforts 239
The “Go-Go” Economy 240
Shifting the Supreme Court to the Right 244
The Sleaze Factor 245
MySearchLab™ Connections: Sources Online 245
■ Documents 246
Richard Viguerie, Why the New Right is Winning (1981) 246
Paul Craig Roberts, The Supply-Side Revolution (1984) 246
Ronald Reagan, The Air Traffic Controllers Strike (1981) 246
Ronald Reagan, Address to the National Association of Evangelicals
(1983) 246
T. Boone Pickens, My Case for Reagan (1984) 246
Thurgood Marshall, Remarks on the Bicentennial of the Constitution
(1987) 246
■ Image 246
Attempted Reagan Assassination Image 14 246
■ Videos 246
Ronald Reagan on the Wisdom of Tax Cuts 246
Ronald Reagan Presidential Campaign 246
Brief Bibliographic Essay 246
xvi Contents

Chapter 15 Reigniting then Icing the Cold War 247

The Old Cold Warrior 247
The Pacific Rim 250
Disaster in Lebanon 251
Canada and America 252
Policing the Western Hemisphere 253
International Crises 255
The Iraqi–Iranian War 256
Iran–Contra Scandals 257
Icing the Cold War 260
MySearchLab™ Connections: Sources Online 262
■ Documents 262
A Liberal White Journalist on Apartheid (1970s–1980s) 262
Ronald Reagan, Support for the Contras (1984) 262
Bill Chappell, Speech to the American Security Council Foundation
(1985) 262
Mikhail Gorbachev, Speech to the 27th Congress of the Communist
Party of the Soviet Union (1986) 262
Mikhail Gorbachev on the Need for Economic Reform (1987) 262
Ronald Reagan, Speech at the Brandenburg Gate (1987) 262
■ Maps 262
The Cold War Military Stand-off 262
Conflict in Central America, 1970–1998 262
■ Videos 262
Ronald Reagan at the Berlin Wall 262
Oliver North Hearing 262
Brief Bibliographic Essay 262

Chapter 16 Social Tensions and Culture Wars 263

2000: A Demographic Profile 263
Bust, Boom, and Bust 264
Cable TV and the Information Superhighway 266
Multiculturalism 267
Culture Warriors 268
Black and White, But Not Together 270
Hispanic Americans 274
Asian Americans 274
Women and Work 276
MySearchLab™ Connections: Sources Online 276
■ Documents 277
Howard Rheingold, Homesteading on the Electronic Frontier
(1993) 277
 Contents xvii

Cecelia Rosa Avila, Third Generation Mexican American (1988) 277

Jesse Jackson, Common Ground (1988) 277
Elaine Bell Kaplan, “Talking to Teen Mothers” (1995) 277
■ Image 277
Sign at a Gay Pride March 277
Brief Bibliographic Essay 277

Chapter 17 Going Global 278

The Election of 1988 278
A Kinder Nation 279
The Rehnquist Court 280
The Election of 1992 281
Clintonomics 282
The Republican Earthquake 284
The Election of 1996 285
A President Impeached 287
Ending and Winning the Cold War 290
The Post–Cold War World 292
The Gulf War 294
Clinton and the Post–Cold War World 297
The Balkan Wars 297
Terrorism Abroad and at Home 300
MySearchLab™ Connections: Sources Online 301
■ Documents 302
George H.W. Bush, Inaugural Address (1989) 302
President Clinton’s First Inaugural Address (1993) 302
Clinton Health Care Reform Proposals (1993) 302
Republican Contract with America (1994) 302
The Balkan Proximity Peace Talks Agreement (1995) 302
Articles of Impeachment Against William Jefferson Clinton (1999) 302
Bill Clinton, Answers to the Articles of Impeachment (1999) 302
■ Image 302
Tiananmen Square 302
■ Map 302
Events in Eastern Europe (1989–1990) 302
■ Videos 302
The Berlin Wall 302
Bill Clinton Sells Himself to America 302
The Collapse of the Communist Bloc 302
George Bush Presidential Campaign Ad: The Revolving Door 302
President Bush on the Gulf War 302
Brief Bibliographic Essay 302
xviii Contents

Chapter 18 America in a New Millennium 304

The Demographics of Diversity 305
Young People of the New Millennium 307
A Multicultural Society 309
A Nation of Immigrants 311
MySearchLab™ Connections: Sources Online 313
■ Documents 314
William Julius Wilson, The Urban Underclass (1987) 314
Illegal Immigration Reform and Immigrant Responsibility Act of
1996 314
Building a Black Christian Community from Scratch (1999) 314
Health Issues in the Black Community (2005) 314
Hillary Clinton, Speech on Health Care (2007) 314
Louis Farrakhan on Education (2007) 314
From Then to Now: Immigration: An Ambivalent Welcome 314
From Then to Now: The Diversity of American Religious Life 314
Profile: Colin Powell 314
■ Map 314
Immigration to the United States (1945–1990) 314
Brief Bibliographic Essay 314

Chapter 19 The Wars on Terror 315

Election 2000 315
Thirty-Six Days 317
Compassionate Conservatism 318
Terrorist Attack! 319
The Transformation of U.S. Foreign Policy 321
The Invasion of Iraq 324
Operation Iraqi Freedom 326
Election of 2004 329
The War President 330
Global Financial Crisis and Recession 335
2008 Election 337
The New Face of America 341
The 2010 Elections 347
Containing the Wars on Terror 348
Summer 2012 350
MySearchLab™ Connections: Sources Online 351
■ Documents 351
George Bush, Address to the Nation (2001) 351
George W. Bush, Address to Congress (2001) 351
 Contents xix

N.R. Kleinfield, American Enters a New Century with Terror (2001) 351
George W. Bush, From National Security Strategy of the United
States of America (2002) 351
Al Gore, Global Warming (2006) 351
Dirty Politics in the 2008 Election (2007) 351
Nancy Pelosi, Inaugural Address (2007) 351
Barack H. Obama, Inaugural Address (2009) 351
■ Videos 351
The Rise and Fall of the Automobile Economy 351
Modernity’s Pollution Problems 351
The Historical Significance of the 2008 Presidential Election 351
Brief Bibliographic Essay 352
Index 353
 Preface

Moving On: The American People since 1945 covers sixty-plus years of American history from the sum-
mer of 1945 to the present. It endeavors to record the recent historical experiences that have shaped
our nation, and forged the culture and character of our people. Recent American history is a compel-
ling saga of human struggle, achievement, and failure; it is filled with irony, tragedy, and comedy.
We have enjoyed revising the book for a fifth edition because the recent American past has
been supercharged with energy, conflict, and drama. And so much has happened in the last few years!
While the nation has become embroiled in two wars thousands of miles from its shores, the domestic
economy slid into its deepest recession since the Great Depression of the early 1930s. In the fall elec-
tions of 2008, more Americans than ever before went to the polls. They elected Barack Obama, the
first African American president in the history of the republic. President Obama struggled at times as
he worked to contain the wars on terror and revive the stricken economy, and prodded Congress into
enacting the most significant health care reform bill in recent U.S. history.
Our revision for this new edition has been both thorough and extensive. Each chapter
has been carefully reworked. The chapters dealing with cultural and social history have been
enhanced. Most of the chapters covering political history have been shortened. The effect has
been to create a book that gives comparatively greater attention to important cultural and social
trends, and less attention to political developments. In this fifth edition, the final chapter of the
fourth edition has been divided into two chapters, one concerned with recent social and cultural
history, and the other covering recent economic, political, diplomatic, and military history. The
bibliographical essays found at the end of each chapter have been revised and updated.
The era that began amidst the storm of the planet’s largest war and continues to the present
global war against terrorism forms a coherent unit of study. It is no wonder that students have
made recent U.S. history courses among the most popular of those currently being offered on
the nation’s college and university campuses. Paradoxically, most students who have had good
high school survey courses in U.S. history are unlikely to know well the recent history of their
­country—even though it is the recent history that most illuminates the present and suggests the
shape of the future rapidly exploding upon us.
For most young people, Watergate and Iran-Contra are merely rhetorical labels, names
for events that scarcely one in ten students can discuss meaningfully. They often know more
about the Spanish–American War than they do about the Vietnam War. Having scant historical
understanding of recent events, they have little sense of causation or consequences. They lack the
knowledge required to place these recent historical events into a meaningful context. They lack
the experience of deriving structures of explanation and interpretation that create out of these
recent events an intelligible, usable past.
Did the upheavals of the 1960s have an enduring impact on the status of minorities, women,
and gay-lesbian people? How has the legacy of the Vietnam War influenced subsequent American
diplomatic and strategic policies? Does the ongoing war against terrorism derive from a long U.S.
involvement in the Middle East, and if so, what are the particular sources of this conflict? The most
important developments in recent American political history have been the rise to power of the
conservative movement and the decline of liberalism. How to explain the conservative ascendancy?
The liberal retreat? One of the most significant sociocultural trends has been the emergence of a
dynamic multicultural society during the past twenty years. How to understand and explain the
rapid rise of multicultural America? How to connect it to the election of Barack Obama? Are there,
xx
 Preface xxi

in fact, connections? In the 1980s and 1990s, American society was driven by the so-called culture
wars. These culture wars, some of which still linger, often took the form of bitter ideological battles
waged by intense partisans over such divisive issues as abortion rights and the right of gay and les-
bian people to marry. How to explain the entrance of cultural warfare into American politics, which
were basically conflicts over values and belief systems? Two of the most significant and challenging
questions to try to answer are how the global economy evolved and how modern technology has
impacted the American people. Only a close study of the recent past can provide answers to these
and the myriad of other questions that thoughtful students raise.
During the past sixty years, Americans have developed a vital popular culture. Its most
important forms reach most Americans through the mass media of radio, movies, television, and
the Internet. Sections of many chapters of Moving On chart the rise of a commercial multimedia-
saturated popular culture that is flourishing in the opening decades of the twenty-first century.
We have also devoted a good deal of space to social history, with its focus on issues of
class, gender, race, and ethnicity. We have given much attention to immigration history, labor his-
tory, women’s history, gay-lesbian history, African American history, Hispanic American history,
Asian American history, and Native American history. The story of recent America includes the
stories of all individuals and groups who have played active roles in the unfolding drama.
Our inclusive approach amounts to a work of restoration. We aim to restore to the recent
past much of its diversity and complexity. If we have created the book that we intended, it will be
the first study of the recent American past that you read, not the last. If historical study represents
a kind of journey, consider Moving On a point of departure, not a destination.

What’s New in the Fifth Edition

This new edition of Moving On continues to be a comprehensive, readable narrative of recent
U.S. history. In preparing the fifth edition, every chapter was reviewed, revised, and rewritten as
necessary to build on the clarity of the narrative.
The brief bibliographic essays that conclude each chapter have been updated to include
important new scholarship in many areas, including new work on the Missile Crisis, John
Kennedy’s assassination, the 1970s, American conservatism, social and cultural history in the
new millennium, and the War on Terror.
Among the major strengths of this book is the depth and quality of its coverage of American
foreign and strategic policy from 1945 to the present. Since the end of World War II, the United
States has been the dominant power in world affairs, and has been intricately involved in global
economic, strategic, political, and cultural issues. This global engagement has also profoundly
influenced the internal history of America and the lives of its people. Throughout the text, the
narrative continues to place American history in the global context, not only in foreign policy
and strategic policy, but also in economic history.
The fifth edition includes expanded discussions about the important role of religion, religious
institutions, and religious leaders in our recent history. Of course, in some ways American society is
more secular than previously, but in many important ways, religion has enlarged its role in American
public life. We believe this coincides with the emergence of prominent social and cultural issues,
which have often supplanted traditional economic issues as influences on voting behavior.
A new online resource, MySearchLab with Pearson eText, accompanies this new edition.
This website provides chapter assessment, primary source documents, images, maps, and videos to
enhance the teaching and learning experience of instructors and students. At the end of each chapter
xxii Preface

of the fifth edition, there is a new section, MySearchLab Connections, which lists the resources avail-
able on the website.

Chapter-by-Chapter Highlights
Chapter 1 Postwar America
• Chapter 1 now shows how the mobilization of the American people, resources, major
industries, and infrastructure for the war effort transformed American society.
• Additions include more information about the GI Bill and about how the NAACP emerged
as a mass organization in the forefront of the civil rights movement that was gathering
momentum in the postwar years.
Chapter 2 Wars: Cold and Hot
• The discussion of American use of atomic bombs has been revised.
• There is a stronger discussion refuting the efforts of revisionist scholars to claim that
Truman was more interested in trying to influence Soviet behavior than he was in saving
lives when he made the decision to atomic bomb the Japanese.
• The discussion on the origins of the Cold War has been revised to show that Dean Acheson was
the principal architect of the U.S. Cold War policy based on the containment of Communism.
• The explanation for why the Cold War lasted so long, for over forty years, has been amplified.
• There is now a stronger account of the Marshall Plan and its accomplishments.
• The most significant revision to this chapter is the addition of a new section titled “Vietnam:
Beginnings,” which shows that U.S. interests in Southeast Asia, began during WWII and
the mid-1940s.
• There is an enhanced account of the Korean War, a war that has been orphaned by history
and largely forgotten by most Americans.
Chapter 3 Postwar Politics
• There is a stronger account of the Red Scare that convulsed American society during the
early 1950s.
Chapter 4 The Affluent Society
• The chapter has been partially reorganized and a new section added titled “The Age of the
Automobile” that highlights the 1950s Americans’ fascination with big powerful flashy cars.
• The discussion of the rise of the suburbs in the 1950s–1970s was strengthened by emphasizing
how (1) suburbia divided Americans racially, epitomizing the geography of inequality and (2)
the rise of suburbia forged a new American way of life and shaped a new American identity.
Chapter 5 The Consumer Culture
• In the “Teen Culture” section, the treatment of the invention of the fast-food restaurant has
been expanded, using the meteoric spread of McDonald’s restaurants across the nation dur-
ing the late 1950s as an exemplar.
• In the “Television Takes Over” section, the discussion of the advent of a powerful new mass
medium that took over American popular culture during the 1950s was strengthened with
more explanation of how TV developed so rapidly and how it became dominant so quickly.
• In the “Religion Revived,” section, there is new data to show how religion became an
instrument used by the United States in the ongoing Cold War with the Soviet Union. The
 Preface xxiii

discussion of the Reverend Billy Graham who rose to national prominence during the early
1950s was also expanded to show his brave and principled efforts to desegregate his revivals
in southern and border states.
Chapter 6 Age of Consensus
• In addition to a new chapter title, there are several significant changes in this chapter.
• For the civil rights revolution, the discussion has been strengthened to give a more complete
account of the confrontation between President Eisenhower and Arkansas governor Orville
Faubus over Faubus’s defiance of federal authority, and to show that President Eisenhower
was a strong advocate of federal civil rights legislation.
• The chapter highlights the difficulties Eisenhower and national security managers had trying
to devise an effective foreign policy to cope with a more complex international environment
created by the accelerating decolonizing process occurring in the Third World.
• There is more information about CIA covert activities in Iran during 1953–1954.
• There is a significantly expanded account of how the modern Jewish state of Israel came
to be founded, the causes of the first Arab–Israeli War (1948–1949), and the creation of
the Palestinian refugee problem. We have also described the important role played by the
United States in all of these important developments.
• An expanded account of the Suez crisis of 1956 shows the link between the Suez crisis
and the growing Arab hostility to the presence of a Jewish state in the Middle East. We
also show how the Suez crisis and the emergence of Israel significantly increased American
involvement in the Middle East.
• There is now a separate section on the Soviet crushing of the Hungarian revolt.
• There is an expanded account of Sputnik and how threatening it was for Americans to real-
ize that the Soviets had not only caught, but also apparently surpassed the United States in
rocket and space technology.
Chapter 7 New Frontiers at Home and Abroad
• Concerning the 1960 election, there is new focus on the famed first presidential televised
debates between Kennedy and Nixon to show more strongly the political importance of
television, then a relatively new mass medium.
• There is a stronger discussion of the civil rights revolution, which accelerated during the
early 1960.
• There is a stronger account of the Bay of Pigs fiasco.
• The discussion of the most dangerous crisis of the Cold War was significantly strengthened to
show how Kennedy skillfully handled it to get the missiles out of Cuba without igniting a war.
Chapter 8 Great Society and Vietnam
• Revised and significantly expanded the account of the election of 1964 in light of recent
scholarship about the most important trend in recent American political history, the rise of
conservatism, particularly the emergence of conservative Republican political leaders.
• There is an expanded account of the second Arab–Israeli War, better known as the Six
Days’ War (1967).
Chapter 9 Rebellion and Reaction
• Important changes in the section “Black Power” include new information about the murder
of Malcolm X, the continuities and similarities between civil rights activists and Black Power
xxiv Preface

militants, and how Martin Luther King was becoming more radical in his critique of American
society.
• The section “Gay–Lesbian Liberation” was completely reworked and rewritten and includes
a much expanded account of the Stonewall riot that ignited the modern gay–lesbian rights
movement in 1969.
• In the section “The Rebirth of Feminism,” there is a fuller explanation of the powerful
impact Friedan’s book had on middle-class women.
• In the account of the 1968 election, there is more emphasis on Robert Kennedy and his
doomed search for a new liberal consensus.
Chapter 10 Pragmatic Centrism
• Significant changes in the account of Nixon’s approach to civil rights show that many peo-
ple are not aware of how much Nixon did to advance the cause of civil rights and how he
broadened and strengthened affirmative action programs.
• In the discussion of the 1972 election, there is more explanation about how the changes in
Democratic Party rules reduced the power of political bosses.
• There is expanded discussion of McGovern’s feckless campaign.
• This chapter continues to provide the most thorough account of Watergate ever placed in a
college U.S. History textbook.
Chapter 11 Calming the Cold War
• Every section was tweaked and one section heading changed.
Chapter 12 Era of Limits
• In the section “Economic Decline,” there is additional information about the deregulation
of industries, starting with transportation industries. The primary goal of deregulation was
to promote economic growth.
• Important commentary has been included about the consequences of abandoning the
convention system and allowing ordinary citizens to choose presidential candidates via
caucuses/primaries.
• There are important changes in the section “The Rise of the New Right,” including new
explanations of what brought millions of white evangelical Protestants, historically either
Democrats or non-voters, into the conservative Republican camp.
• There are two major changes in the discussion of the 1980 election: the famed gender gap,
and its importance as a transitional election.
• In the discussion on Carter’s foreign policy, there is new material about the emergence of
neo-conservative critics of Carter’s efforts at continuing détente with the Soviets.
• There is an expanded account of the Iran debacle, which occurred on Carter’s watch.
Chapter 13 Social and Cultural Transformations
• The most important trends of the 1970s were the social and cultural transformations occurring
during the decade. To illustrate and highlight some of these changes, a new section discusses
the movies of the 1970s as a creative and transformative period in the history of Hollywood.
• A new section on television concerns major trends in the industry during the 1970s.
Chapter 14 The Age of Reagan
• The chapter has been retitled since Ronald Reagan is the commanding personality who
dominated public life of this nation for the entirety of the decade of the 1980s.
Other documents randomly have
different content
foul garment. Hence is that of Saint James; If there come a man
with a gold ring, and in goody apparel ἐν ἐσθήτι λαμπρᾷ, in a white
garment, and there come also a poor man, ἐν ῥυπαρᾷ ἐσθῆτι, in a
vile or foul raiment, James 2. 2. This may be the reason, why, when
the Jews accused Christ of treason, Pilate his Souldiers clad him in
purple, atth. 27. 28. and Herod the Tetrarch of Galilee put on him a
white garment, Luke 23. 11. both therein applying themselves to the
customs of their own Country, and in derision clothing him as a King.
[42] Valer. Max. lib. 1. cap. 6.
[43] Alex. ab. Alex. lib. 1. cap. 20.

CHAP. V.
The High-priest, Priests, Levites, and Nethinims.

There were three ranks and degrees of Ministers about the

Temple; Priests, Levites, and Nethinims; they may be paralleld with
Ministers, Deacons, and Sub-Deacons, in the Primitive Church: Over
all these, the High-priest was chief.
In Aaron and his posterity was continued the succession of the
Priests; the High-Priesthood was tied to the line of his first-born; all
the rest of his posterity were Priests, simply so called, or called
Priests of the second Order, 2 Kings 23. 4.
Except Aaron, and those that issued from his loines, (in whom the
series of Priests was continued) all the rest of Levi his posterity were
called Levites.
Both in the High-priest, and the second or Inferiour Priests, there
are two things considerable. First, their Consecration. Secondly, their
Office. In both these, somewhat they differed, in somewhat they
agreed.
 In their Consecration they differed. First,[44] The High-priest was
anointed: the materials of this Chrism or oyntment are prescribed,
Exod. 30. 23. It was poured upon Aarons head, Levit. 8. 12. It ran
down to his beard, and to the border of his garments, Psalm. 133. 2.
The Second Priests were only sprinkled with this oyle, mixed with
the blood of the Sacrifice, Levit. 8. 30. In this was typed out the
unction of our Saviour, who was anointed with the oyl of Gladness
above his Fellows, Psal. 45. 8. He was anointed above his Fellows,
Extensive, and Intensive, Extensive, for though Aaron was anointed
Priest, Saul anointed King, Elisha anointed Prophet, Melchisedeck
King and Priest, Moses Priest and Prophet, David King and Prophet;
yet none save only Christ, King, Priest, and Prophet. Intensive, he
was anointed, we sprinkled. He was full of grace and truth, John 1.
14. And from his fulness we received grace for grace, ver. 16. And all
Christians, especially Ministers, are unto God the sweet savour of
Christ, 2 Cor. 2. 5.
[44] Hinc Sacerdos summus in fonte legitur Sacerdos unctus,
Levit. 4. 5. Jonathan habet, Sacerdos magnus vel summus.
Desertè Aben Esra, Sacerdos magnus ipse est Sacerdos unctus.
Lyranus adhuc clarius Sacerdos unctus est Sacerdos magnus, quia
inferiores Sacerdotes non ungebantur, &c.
Secondly, they differed in their Garments, which were a necessary
adjunct to their Consecration. The High-Priest wore at the time of his
ordinary ministration in the Sanctuary, eight Garments, Exodus 28.
First, Breeches of linnen, put next upon his flesh. Secondly, A Coat
of fine linnen put over the breeches. Thirdly, A girdle embroidered,
of fine linnen, blew purple, & scarlet, wherewith the coat was girded.
Fourthly, A Robe all of Blew, with seventy two bells of Gold, and as
many Pomegranates of blew purple, and scarlet, upon the skirts
thereof; this was put over the coat and girdle. Fifthly, An Ephod of
gold and of blew purple, scarlet, and fine linnen curiously wrought;
on the shoulders thereof were two fair Beryl Stones, engraven with
the names of the Twelve Tribes of Israel. This Ephod was put over
the Robe, and girded thereto with a curious girdle made of the
same. Sixthly, A Breast-plate wrought of gold, blew, purple, scarlet,
and fine linnen, which being a span square, was fastened by gold
chains and rings, upon the Ephod: herein were set twelve several
Stones, on which the names of the twelve Tribes were engraven:
Moreover, in this Breast-plate were the Urim and the Thummim
placed. Seventhly, A Miter of fine linnen, sixteen cubits long,
wrapped about his head. Eighthly, A plate of purple gold, or holy
Crown two fingers broad, whereon was engraven Holiness to the
Lord: this was tyed with a blew lace upon the fore-front of the Miter.
These eight Garments the High-Priest used in his ordinary
ministration, and they are termed by the Rabbies, ‎‫‏בגדי זהב‏‬‎, Bigde
Zahab, Vestimenta aurea, Golden Vestments, because of their
richness in comparison of other extraordinary Garments, which he
wore onely once a year, when he entred into the Holy of Holies,
upon the Propitiation day, Lev. 15. 4. 23. These latter are called ‎‫‏בגדי‬
‫לבן‏‬‎ Bigde Laban, Vestimenta alba, White Garments; there were in
number four. 1. A linnen breeches. 2. A linnen coat. 3. A linnen
girdle. 4. A linnen Miter, Levit. 16. 4.
In the time of the Second Temple,[45] because the Chrism or holy
Oyl could not be found, therefore, as formerly in respect of his
unction, the High-Priest was called by the Talmudists, ‎‫‏מתרבה משחה‏‬‎
Mithrabe Mischa, Auctus unctione, The anointed; so when the Oyl
was lost in regard of his Garments, he was termed, ‎‫‏מתרבה בגדים‏‬‎
Mithrabe Begadim, Auctus Vestibus, The cloathed. Those
forementioned Garments[46] the High-Priest might not wear abroad
in the City, unless some urgent occasion compelled him, as Simeon
the just did, when he went forth to meet Alexander the Great.
[45] Cunæus lib. 2. de rep. Heb. cap. 7. pag. 222.
[46] Moses Kotsensis. præcept. affir. 173. f. 212. col. 3.
In his apparel the threefold Office of our Saviour Christ was
shadowed: the Crown signified his Kingly Office; the Urim and
Thummim, and likewise his Bells and Pomegranates, his Prophetical
Office: by Urim and Thummim, he answered as from an Oracle; by
the Bells was typed the sound of his Doctrine; by the Pomgranates,
the sweet savour of an Holy Life; the Names of the twelve Tribes
engraven on the Ephod, and the Brest-plate, signified his Priestly
Office, presenting unto God the whole Church, for which he maketh
intercession. He knoweth his own sheep by Name, John 10. 3.
The inferiour Priests had onely four Garments, which they used in
their ministration. 1. A linnen breeches. 2. A linnen coat. 3. A linnen
Girdle. 4. A linnen bonnet, Exod. 28.
Thirdly they differed in their marriage. The High-priest might not
marry a Widow, nor a divorced Woman, nor a Harlot, but a Virgin,
Levit. 21. 14. From a Widow he could not expect the first love: from
a divorced Woman he could not expect the first, or just love: from
an Harlot, neither first, just, nor only love: all which Christ (whom
the High-Priest did herein represent) expecteth from his Church. The
other Priests might lawfully marry a Widow, Levit. 21. 7.
The High-priest, and the Inferiour Priests agreed in their
consecration in these particulars. It was required first, that both
should be void of bodily blemish, Levit. 21. 17. Secondly, that both
should be presented unto the Lord at the door of the Tabernacle,
Exod. 29. 4. Thirdly, that both should be washed with water, Exod.
29. 4. Fourthly, that both should be consecrated by offering up
certain Sacrifices, Exod. 29. Fifthly, that both should have of the
blood of the other Ram, put upon the tip of the right ear, the thumb
of the right hand, and the great toe of the right-foot, Exod. 29. 20.
In the time of their Consecration, certain pieces of the sacrifice
were put into the Priests hand, Exod. 29. 9. The ceremony in the
Christian Church, used by the Bishop unto the Minister in time of
Ordination, that the Bishop giveth the Bible into the hands of the
Minister, doth much resemble this. And both may signifie, that no
man taketh this honour unto himself, but he that is called of God, as
was Aaron, Heb. 5. 4. Hence Consecration in the Hebrew phrase is
termed, Filling of the hand. And contrary to this did Jeroboams
Priests, whosoever would, he Filled his own hand, 1 King. 13. 33.
that is, He thrust himself into the Priesthood.
 In the discharge of their offices, the High-Priest differed from the
other Priests: First, because he onely, and that but once a year,
entred into the Holy of Holies, Exod. 16. 34.
Secondly, the High-Priest might not mourn for the death of his
neerest kin, Levit. 28. 10, 11. The phrases used there to express
mourning are two. First, uncovering the Head. Secondly, Renting the
Cloaths: Of both these somewhat is spoken in the Chapter of Burial;
but concerning the latter it will not be amiss to note, that the
Talmudists determine the matter thus; saying,[47] That it was lawful
for the High-Priest to tear the skirt, or neither part of his Garment,
but from the bosom downward it was unlawful: which if it be true,
then it doth not necessarily follow, that Caiaphas did contrary to the
law in renting his clothes, Matth. 26. 65. The inferiour Priests might
mourn for these six; Father, Mother, Son, Daughter, Brother, and
Sister, that had no Husband. Levit. 21. 2.
[47] Vide Cunæum de rep. Heb. lib. 2. cap. 3.
In the discharge of their Offices, the High-Priest, and other Priests
agreed in these Particulars: First, they both burnt incense and
offered sacrifices, 1 Chron. 6. 49. Secondly, they both sounded the
Trumpets, the use whereof was two-fold; sometimes to sound an
alarm in the war, sometimes, to assemble the people and their
Rulers, Numb. 10. Thirdly, they both slew the sacrifice, 2 Chron. 29.
22. Fourthly, they both instructed the people, Malac. 2. 7. Fifthly,
they both judged of leprosie, Levit. 13. 2.
For the more orderly performance of these offices, the High-Priest
had his Suffragan,[48] called ‎‫‏סגן‏‬‎ Sagan, who in case of the High-
Priest’s pollution, performed his office. Of this sort was Zephaniah,
Jer. 52. 24. And of this sort Annas is thought to have been, when
Caiaphas was High-Priest.[49] In this sense they interpret Annas and
Caiaphas to have been High-Priests the same year, Luk. 3. 2. The
High-Priest and his Sagan, resembled our Bishop and his Suffragan:
The Patriarch of Constantinople and his Primore termed
Protosyncellus, and amongst the Romans, the Centurion and his
Optio: for the Lieutenants in war, who in case of necessity supplyed
the Centurions place, were termed Optiones.
[48] Elias Thisbit.
[49] Casaub. adver. Baron. p. 242. It. Joseph. Scaliger in
Proleg. ad Eus.
That every one of the inferiour Priests might equally serve in his
order, King David distributed the whole company of them into twenty
four ranks or courses, called ἐφημερίαι Turmæ, vices. Nadab and
Abihu being dead, there remained onely two sons to Aaron, namely,
Eleazer and Ithamar; now as the succession of Priests was preserved
in these two families, so did David at this time according to the
number of people in each family, make his division. Eleazers family
he divided into sixteen ranks, and Ithamars into eight: the division
was by Lot; the first Lot fell to Jehoiarib, the second to Jedaiah, the
third to Hairim, &c. 1 Chron. 24. Every rank or course served weekly
in the Temple by turn, and the ranks received their names from
those who at that time were the heads of the several families, and
ever after retained the same names. The chief of every rank was
called, Summus Sacerdos istius Classis: The chief Priest of that rank.
Hence it is, that we read of many High-Priests assembled together,
Mark 14. 1. Furthermore we are to note, that as the weekly course
fell out by lot, so did they by lot determine each particular Priests
service; namely, who should burn incense, who slay the beasts, who
lay them on the Altar, who dress the lamps, &c. Zacharias was of the
course of Abia, Luke 1. 5. that is, of the eighth course, and his lot
was to burn incense, Luke 1. 9.
The office of the Levites was to pitch, to take down, to bear up
and down the Tabernacle, and the vessels thereof. Levi had three
sons, Gershon, Cohath, and Merari: and accordingly the whole
company of the Levites were distinguisht into 3 orders, Gershonites,
Cohathites, and Merarites. The Gershonites charge was to carry the
coverings, and hangings of the Tabernacle. The chief things within
the Sanctuary were committed to the Cohathites. The Wood-work,
and the rest of the instruments were committed to the charge of the
Merarites, Num. 3. This was the office of the Levites, in Moses his
time, whiles they were on their journey, in the Wilderness; but
afterward when they were setled in the promised Land, then David
changed their office, appointing them, some to have the charge of
the Treasures of the Temple, 1 Chron. 26. 20. others to be Over-
seers and Judges, others to be Porters, others Singers, 1 Chron. 23.
4. The Singers in time of singing were clad in linnen Robes or
Surplesses, 2 Chron. 5. 12. The Singers were divided into twenty
four orders or courses, 1 Chron. 25. 8. And the Porters into as many,
1 Chron. 26. that both might supply their turns weekly by lot, as the
Priests did. In Moses time also, their consecration began at the five
and twentieth year of their age: In Davids at the twentieth, 1 Chron.
23. 24. Ezra 3. 8. Here we may note the liberty granted unto the
Church in changing Ceremonies: the Office of the Levites in Davids
time, was not the same as in Moses: and again, Moses and David
agreed not in the time of their consecration. Again in the Christian
Church we shall find in Matthias his election, the use of Lots; not so
in Pauls, or any other of the Apostles: In their meetings, use of an
holy-kiss; and at the Lords Supper, use of their Love-feasts: both
now antiquated thoroughout Christendom.
Moreover, there are certain degrees observable among the
Levites: First, their Initiation, when they were a month old, they
were Initiated and presented unto God, Numb. 3. 15. Secondly their
consecration, they were consecrated by imposition of hands, when
they were five and twenty years old, Numb. 8. 24. From thence for
five years following, they learned their Office. Those that imposed
hands on them are said in the Text, Numb. 8. 10. to be the sons of
Israel, Ghazkuni interpreteth that place, the First born of Israel. They
were the Representive Church; and in allusion to this, the Church of
Christ is called the Church of the First-born, Heb. 12. 23. At the
same time the Levites were waved by the Priests, that is, as the
Greek reads it,[50] Separated, which word is used for the Ministers of
Christ,[51] Separate me Barnabas and Paul, Act. 13. 2. Thirdly, their
Ministration, to carry up and down the Tabernacle, and this was at
the thirtieth year of their age, until the fiftieth, Numb. 4. 3. Lastly,
their vacation, or discharge from that laborious service of carrying
the Tabernacle; notwithstanding even then they were to serve in
their charge, to encamp round about the Tent, to sing, and to
beware that no stranger came into the Temple,[52] and likewise to
over-see and instruct younger Levites in the manner of Bishops.
Unto these degrees the Apostle seemeth to have respect: They that
have ministred well, get themselves a good degree, 1 Tim. 3. 13.
The like kind of[53] degrees are observable among the Vestal Virgins:
they remained in their Nunnery thirty years. Ten years they learned
the Mysteries of their Profession; Ten years they exercised them;
and Ten years they taught them others. From this custome of
Imposing hands on the Levites hath flow’d the like custom, used by
the Apostles in conferring Orders, Acts 6. 6. 1 Tim. 5. 22.
[50] Ἀφοριεῖ ἀαρὼν.
[51] Ἀφορίσατε.
[52] Francisc. Jun. Analyt. Expos. Numb. 8.
[53] Dionys. Halycarnass. lib. 2.
Observe the difference of these three phrases, Χειροθεσία, the
imposition of hands. Χειροτονία, the holding up of hands, in token of
elivation or ordination, Act. 14. 22. And ἔκτασις χειρῶν, A stretching
forth of the hands. Both the first gestures were used in Ordination,
or conferring Orders. The first of all, namely, imposition of hands,
was borrowed from the Hebrews. The second, namely, the holding
up of hands, was taken from the[54] Athenians, who had two sorts
of Magistrates, Κλήρωται, Magistrates chosen by lots: and
Χειροτόνηται, Magistrates chosen by holding up of hands. The third
gesture of the hands, called ἔκτασις χειρῶν, A stretching forth of the
hands,[55] sometimes is termed τῆς χειρὸς νεῦμα, the beckning with
the hand, a gesture used in craving silence; so Paul stretched forth
the hand, and answered for himself, Acts 26. 1.
[54] Æschines contra Ctesiphont.
[55] Herodian, p. 45.
 There were[56] another sort of holy persons termed ‎‫‏אנשי מעמד‏‬‎
Ansche Magnamad, Viri stationarii; the Law requiring, that
whosoever offered either gift or sacrifice, he should present it unto
the Lord with his own hands, and stand by during the time of his
oblation. Now, because all Israel could not stand by, for the
narrowness of the Place, hence when an offering was made for all
the people, certain selected Persons, chosen for that purpose,
supplied the stead of all the People. They were divided, as the
Priests and Levites, into twenty four ranks and orders, weekly to
minister in the Temple, but the choice was not restrained to the
Tribe of Levi, but was indifferently made out of the people. Every
rank had one fore-man, chief above the rest, termed[57] Stationum
Princeps, the Fore-man of the Station. The Nethinims office was to
be hewers of wood, and drawers of water for the house of God, they
were not Levites, no nor Israelites, but Gibeonites, whom because of
their fraudulent dealing, Joshua made in this manner tributary, Josh.
9. 23. They were afterward called Nethinims, Ezra 2. 43. from ‎‫‏נתן‏‬‎
Nathan, which signifieth to give, because they were given to the
service of the Temple. Their Office was vile and base, as appeareth
by that proverbial speech; From the hewer of thy wood, unto the
drawer of thy water. Deut. 29. 11.
[56] Moses Kotsen. fol. 211. col. 4.
[57] ‎‫‏ראש מעמד‏‬‎

CHAP. VI.
Of the Prophets.

There are divers names given unto the Expositors of the Law; and
although the Particular year or time when each name began, be not
clearly evidenced by Monuments of Antiquity, yet in general we may
conceive three distinct periods of time; in which the names altered.
First from Adam until Moses; Secondly, from Moses, till the peoples
return from Babylon. Thirdly, from their return, until the dayes of
Christ, and after. In the first period, as Adam was Prophet and Priest
in his family, so afterward every first-born supplyed these two offices
together with the princely office in their several families. That they
ruled their families as Kings and instructed them as Prophets, is clear
to any acquainted with Scripture; the greatest doubt is, what
sufficient proof there is for their Priest-hood, Adams Priest-hood, is
gathered hence,[58] because that Gen 4. 3. and 4. Abel and Cain are
said to have brought their sacrifices: to have brought them, namely,
unto Adam, who offered them unto God in their name. The Priest-
hood of the first-born is gatherable hence, because the Levites were
appointed to the service of the Altar, instead of the first-born, and as
the λύτρον or price of redemption, Num. 3. 41. In the second
period, though a private Catechetical exposition of the Law belonged
to the Masters of Families, yet the publick Ministerial exposition
thereof was appropriated to Priests and Prophets. In the third
period, when Prophecy ceased, then the office of expounding
Scripture was more common, and instead of Prophets came in a
multitude of other Expositors; In general we may call them teachers
of Israel, Joh. 3. 10. We may distinguish them into three several
sorts. 1. Wisemen. 2. Scribes. 3. Disputers. The Apostle compriseth
them all, 1 Cor. 1. 20. Where is the Wise? Where is the Scribe?
Where is the Disputer? Unto any of these, or whatsoever other
Doctor eminently gifted above others, the title Rabbi was prefixed.
First, of their Prophets. Secondly, their Wisemen. Thirdly, their
Scribes. Fourthly, their Disputers. Fifthly, their Rabbies.
[58] Bertram. Polit. Jud. c. 2. p. 17.
To prophesie, or to be a Prophet, hath divers acceptions in
Scripture. First, it is taken for the books and writings of the
Prophets. They have Moses and the Prophets, Luk. 16. 29. Secondly,
for the whole Word of God: no Prophesie in the Scripture is of any
private motion, 2 Pet. 1. 20. Thirdly, those unto whom God
vouchsafed familiarly to reveal himself, they are called Prophets:
Abraham was a Prophet, Gen. 20. 7. and Miriam a Prophetess, Exod.
50. 20. Fourthly, ordinary Interpreters of the Word are called
Prophets. He that receiveth a Prophet in the name of a Prophet, Mat.
10. 14. Lastly, it is taken for those, who are enabled by Divine
Revelation, to lay open hidden secrets, transcending all possibility of
humane search. Hence it is that Prophets in old time were called
Seers, 1 Sam. 9. 9. And their Prophecy was termed a vision, Esay. 1.
1. because God extroardinarily enlightned their minds with the
knowledge of these secrets.
There are three observable names applied to prophecy in
Scripture. 1. Verbum Domini: 2. Visio: 3. Onus, The Word of the
Lord: Vision: A Burthen. The first importeth the Lord speaking, or
revealing his secrets; the second implyeth the Prophets attending, or
beholding them; the third being applyed onely to Judgements,
signifieth the burthensomness of them on that people against whom
they came forth.
For the propagation of Learning, Colledges and Schools were in
divers places erected for the Prophets; their Scholars were
termed[59] Filii prophetarum, children of the Prophets, 2 Kin. 6. 1.
unto which phrase there is allusion, Matt. 11. 19. Wisdom is justified
of her children: by reason of this Relation the Prophet sometimes is
called a Father; Elisha cryed out, My Father, my Father, 2 King. 2.
12. The Targum[60] expoundeth that place, Rabbi, Rabbi; as much
as to say, my Master, my Master: And in truth the Rabbies grew very
ambitious of the name Father, which was the reason of our Saviours
speech, Matth. 23. 6. Call no man Father upon earth.
[59] Eodem sensu Græci appellant artis medica candidatos
ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix.
[60] Targum. 2 Reg. 2. 12.

The Scripture[61] sometimes joyneth to the name of the Prophet,

the name of his Father, as Hosea the son of Beeri, Hos. 1. 1. And
such a one the Hebrews confess to be both a Prophet, and the son
of a Prophet. Sometimes it mentioneth the Prophets name, but not
the Fathers; such a one they confess to be a Prophet, but not the
son of a Prophet: Sometimes it mentioneth with the Prophet, the
name of the City where he prophesied, and then it followeth, that he
was a Prophet of that City. When a Prophet is mentioned without the
name of the City, then he is thought to be a Prophet of Jerusalem.
[61] Kimchi in præfat. ad Hoscham.
2. Wisemen: This title though in it self it be general and common
to all Doctors, and Teachers of the Law; yet for many years before
our Saviours Incarnation,[62] it was either arrogated by the
Pharisees, or else by the ignorant multitude appropriated unto them,
for an opinion of their extraordinary wisdom, in teaching of
Traditions, which they preferred beyond the Law. Hence the
Pharisees were called[63] Masters of the Traditions: And hence was
that councel of R. Eleezer to his Scholars,[64] that they should forbid
their children from the study of the Bible, and place them between
the knees of their wisemen. Likewise[65] hence, when any of their
Doctors did read Lectures, their saying was, οἱ σοφοὶ ἡμῶν
δευτεροῦσι, Our wisemen do teach traditions. The like ambition we
shall find among the Grecians, all of them striving to be intituled
Σοφοὶ, Wisemen: and hence, whensoever the chief of them had
pleased the people in performance of their Orations, or any other
publick business, they were honoured with a Grand Σοφῶς, that is,
with a loud acclamation of σοφῶς, σοφῶς, Well done, or wisely
done; until Pythagoras, in dislike of such swelling Titles, stiled
himself Philosophus, a Lover of wisdom; which kind of modesty was
afterward practised by the Hebrew Doctors; for they in after times,
to avoid the suspicion of arrogancy, refused the name of ‎‫‏חכמים‏‬‎
Chacamim, Wisemen,[66] and stiled themselves, ‎‫‏תלמידי חכמים‏‬‎
Discipuli sapientium, Learners of wisdom.
[62] Gorionid. lib. 4. cap. 20.
[63] Drus. de trib. sect. 86.
[64] Buxtorf. Recens. operis Talmud, p. 155.
[65] Hieronym. ad Algasiam. quæst. 10.
[66] Elias Thisbit.
 3. Scribes: This name was given to two sorts of men, some meerly
Laicks, others Clergy-men. The body of the Laick Scribes, were
those, to whom was committed the instruction of young children in
their minority, especially to teach them to write; we may English
them Scriveners. This office was appropriated to the Tribe of
Simeon. In this sense we read not of Scribes in the Scripture,
although the ground of their first institution hath been taken thence,
namely, from those words which Jacob used unto Simeon and Levi; I
will divide them in Jacob, and scatter them in Israel, Gen. 49. 7. So
that as Levi had no portion, but lived dispersed among the other
Tribes, by the benefit of the Altar.[67] In like manner Simeon had no
portion in the judgement of the Hebrews, but lived scattered among
the other tribes, getting their maintenance by teaching and
schooling little children: Whether this office of teaching children was
appropriated to them, I leave to the inquiry of others; certain I am
that the Simeonites had their own inheritance by lot, Josh. 19. 1.
And the prophecy concerning their being scattered is thought to
have been accomplished in this, that the inheritance of the
Simeonites, was taken out of the portion of the children of Judah,
Josh. 19. 9. Furthermore it is certain, that if not all Scriveners, yet
those publick Notaries, who were imployed in drawing Deeds, and
writing Contracts (be they of what Tribe they will) they were called
by the name of Scribes. Unto this there is allusion, Psal. 45. 1. My
tongue is as the pen of a swift Writer, or ready Scribe. Out of the
body of these I conceive certain choice men to have been elected for
publick imployments; some to attend the King, as his Secretaries,
termed, γραμματεῖς βασιλέως, the Kings Scribes, 2 Kin. 12. 10. Such
were Sheia, 2 Sam. 20. 25. And Shaphan, 2 Kin. 22. 3. Others to
attend the publick Courts and Consistories: they much resembled
our Clarks of Assizes, these were termed, γραμματεῖς λαοῦ the
Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.
[67] Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. &
Targum Hierosol.
The second sort of Scribes belonged to the Clergy; they were
Expositors of the Law, and thence are they called γραμματεῖς τοῦ
νόμου, νομικοὶ, & νομοδιδὰσκαλοι, Scribes of the Law, Esra. 7. 9.
Expounders of the Law, Luk. 7. 30. and Doctors of the Law, Luk. 5.
17. Their Office was to write, read, and expound the Law of Moses
to the people. The name was a name of Office, not of Sect. Of this
sort was Esdras, Esra 7. 6. who though he were a Levite, yet[68]
others there were of the Tribe of Judah, and, as it is thought, they
might indifferently be of any Tribe. The name was of the like esteem
among the Hebrews as the Magi were among the Chaldeans; the
Quindecemviri among the Romans, for expounding Sybilla’s Oracles:
Or the Canonists in the Church of Rome. The word ‎‫‏סופרים‏‬‎
Sopherim, translated Scribes signifieth Numberers, or Computers,
and is applyed to the Masorites, because they spent their time in
reckoning, and numbring, not onely the verses, but the words also,
and letters of each Book throughout the Bible; which, as it is an
argument of their industry,[69] so likewise of Gods providence, in the
preservation of his truth inviolable. As the Wise men in their
Preaching pressed Traditions; so the Scribes clave to the written
word, whence they were termed[70] Text-men, or Masters of the
Text. And to this purpose it is worth our observing, that whereas
both the Scribes and the Pharisees sought to fasten accusations
upon our Saviour, Mat. 9. The Scribes accused him of blasphemy, v.
3. The Pharisees of eating with Publicans and sinners, v. 11. The
Scribes accusation was a breach of the Law; the Pharisees a breach
of Traditions.
[68] Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast.
[69] Augustin. in Psal. 40.
[70] Drusius de trib. sectis l. 20. cap. 13.

3. The Disputer.[71] He insisted upon Allegories, and searched out

mystical interpretations of the Text. Hence himself was termed
Durschan, and his exposition, or Homily, Midrasch; and their School,
Beth Hammidrasch: They were counted the profoundest
Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from
strength to strength, is interpreted,[72] from their Temple to their
Beth-Hammidrasch, from an inferiour to an higher School. Hereby
we see the difference between those three sorts of Predicants
mentioned by Saint Paul. The Wise men were teachers of Traditions,
the Scribes teachers of the Text according to the literal
interpretation, and the Disputers teachers of Allegories and
Mysteries; which fabulous expositions, because they breed questions
and disputations ζητήσεις παρέχουσι, 1 Tim. 4. Hence is it, that such
an expositor is termed συζητητὴς, A Disputer. These three sorts of
Preachers, which S. Paul termeth, the Wiseman, the Scribe and the
Disputer, 1 Cor. 1. 20. are by the Hebrews named ‎‫‏חכם‏‬‎ Ghacham,
‎‫‏סופר‏‬‎Sopher, ‎‫‏דרשן‏‬‎Darschan.
[71] Vide Thisbit. in ‎‫‏דרש‏‬
[72] Targum, Ps. 84. 7.

CHAP. VII.
Of their Title Rabbi.

About the time of our Saviour Christ his Nativity, Titles began to
be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and
Rabban, were in especial use: they all are derived from ‎‫‏רבב‏‬‎ Rabab,
signifying, multiplicatus fuit, and they sound as much as
πολυμαθέστατος, that is, a Master, or Doctor eminently gifted with
variety of Knowledge. Concerning these titles, they write thus,[73]
that Rabbi is a more excellent title than Rab, and Rabban more
excellent then Rabbi; and the simple name without any title, as
Haggai, Zachary, Malachy, was more excellent than Rabban. About
this time they used a set form of Discipline in their Schools. The
Scholar was termed ‎‫‏תלמיד‏‬‎, Talmid, a Disciple, in respect of his
Learning; ‎‫‏קטן‏‬‎ Katan, a Junior, in respect of his minority; ‎‫‏בחור‏‬‎
Bachur, that is, one chosen, or elected in respect of his election, or
cooptation, into the number of Disciples; After he had proved a good
Proficient, and was thought worthy of some degree, then was he by
imposition of hands made a Graduate ‎‫‏חבר‏‬‎ Chaber, a Companion to
a Rabbi. This imposition of hands, they termed ‎‫‏סמכה‏‬‎, vel ‎‫‏סמיכות‏‬‎,
Semicah, or Semicuth, which Ceremony they observed in imitation of
Moses towards Joshua. The Lord said unto Moses, Take thou Joshua
the son of Nun, in whom is the Spirit, and put thine hand upon him,
Numb. 27. 18. At which time he that imposed hands on him, used
this form of words,[74] I associate thee, and be thou associated.
After this when he was worthy to teach others, then was he called
Rabbi, and whereas in his minority, his own name being suppressed,
he was called onely by his Fathers name, the son of N. When he was
made Graduate by imposition of hands, then was he called by his
own name, N. the son of N. And afterward when he was thought
worthy to teach, then was the Title Rabbi prefixed, after this
manner; Rabbi N. the son of N. For example, Maimonides; at first
was termed onely Ben Maimon, the son of Maimon; after his degree,
then was he called by his own name, added to his fathers, Moses
Ben Maimon, Moses the son of Maimon: at last being licenced to
teach, then was he called ‎‫‏רמבם‏‬‎ Rambam, which abbreviature
consisting of Capital Letters, signifeth, Rabbi Moses Ben Maimon,
Rabbi Moses the son of Maimon. So Rabbi Levi, the son of Gersom,
in his minority was called the son of Gersom, afterward Levi the son
of Gersom at last, ‎‫‏רלבג‏‬‎ Ralbag, Rabbi Levi the son of Gersom. This
distinction of Scholars, Companions, & Rabbies, appeareth by that
speech of an ancient Rabbi, saying,[75] I learned much of my
Rabbies, or Masters, more of my companions, most of all of my
Scholars. That every Rabbi had Disciples, and that his own Disciples,
and other well-wishers stiled him by the name of Rabbi, in the dayes
of our Saviour, needeth no proof. Judas came to Christ and said, God
save thee Rabbi, Mat. 26. 49. In like manner Johns Disciples came
and saluted John by the name of Rabbi, John 3. 26. and Christ by
the name of Rabbi, John 1. 38. But whether there was such a formal
imposition of hands then in use, I much doubt. The manner of their
meetings, when Disputations were had in their Synagogues, or other
Schools, was thus.[76] The chief Rabbies sate in reserved Chairs;
these are those chief seats of the Synagogues, which the Scribes
and Pharises so affected, Mat. 23. 6. Their Companions sate upon
Benches or lower Forms; their Scholars on the ground at the feet of
their Teachers. Saint Paul was brought up at the feet of Gamaliel,
Act. 22. 2. And Mary sate at Jesus feet, and heard his word, Luk. 10.
39. The positure of their body differed according to their degrees.
The Rabbi is described[77] to be ‎‫‏יושב‏‬‎ Joscheb, one that sitteth: the
Companion, ‎‫‏מוטת‏‬‎Muteth, the word signifieth a kind of leaning upon
a bed or bench, ones head lying in the others bosome, in manner of
the ancient sitting at table; and it was a deportment of the body,
inferiour to that of sitting: The Scholar was termed[78] ‎‫‏מתאבק‏‬‎
Mithabek, one that doth lie along in the dust, and this was a token
of the Scholars humility, thus humbling and subjecting himself even
to the feet of his Masters: This same custom it is thought,[79] Saint
Paul laboured to bring into the Christian Church, 1 Cor. 14. Their
Scholars were not all of equal capacity, whence they said,[80] some
had conditionem spongiæ, others clepsydræ, others sacci fæcinacei,
and others cribri. Some resembled the Sponge, and suck’d in all that
they heard without judgment; others the Hour-Glass, they took in at
one ear, and let out at the other; others the Winesack, through
which Wine is so drained from the dregs, that only the dregs remain
behind: Lastly, others the Rying-sieve, which in winnowing lets out
the courser seed, and keepeth in the corn.
[73] Aruch in voce ‎‫‏אביי‏‬‎
[74] ‎‫‏אני סומך אותך תהיה סמוך‏‬‎Id est Scaligero interprete: Ego
tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p.
264. vide etiam Cunæum de Rep. Heb. cap. 12.
[75] Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth.
[76] Philo Jud. Quod omnis probus, p. 679.
[77] Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth.
[78] Pirke Aboth. cap. 4.
[79] Ambros. 1 Cor. 14.
[80] Pirke Aboth. cap. 5.
 CHAP. VIII.
Of their Nazarites and Rechabites.

There are two sorts of Votaries mentioned in the Old Testament;

Rechabites, Jerem. 35. and Nazarites, Numb. 6. I find scarce any
thing warrantable concerning these two, more than what the
Scripture delivereth in the fore-quoted places: therefore concerning
the matter of their Vows, I refer the Reader to the aforesaid Texts of
Scripture; here only we will note the distinction of Nazarites. The
first are these Votaries, termed so from ‎‫‏נזר‏‬‎ Nazar, to separate,
because they separated themselves from three things; First, from
Wine, and all things proceeding from the Vine. Secondly, from the
Razor, because they suffered no Razor to come upon their head, but
let their hair grow all the dayes of their separation. Thirdly, from
pollution by the dead: this separation again was twofold, either for a
set number of days, or for a mans whole life; that they termed
Naziræatum dierum, this, Naziræatum seculi: of that sort was Paul,
and those four with him, Acts 21. 24. Of this sort was Sampson
Judges 13. and John Baptist. The just number of days, how long the
former of these two separated themselves, is not expressed in
Scripture, but the Hebrew Doctors[81] determine them to be thirty,
because it is said, Num. 6. 5. Domino sanctus, ‎‫‏יהיה‏‬‎erit; which word
(say they) containing thirty, expresseth the just number of days to
be observed in this voluntary separation. The second sort of
Nazarites, were so termed from ‎‫‏נצר‏‬‎ Natsar, from whence cometh
Natsareth, or Nazareth, the name of a certain Village in Galilee;
where Christ was conceived and brought up: Hence our Saviour
himself was called a Nazarene, or Nazarite, Mat. 2. 23. and those
that embraced his Doctrine, Nazarites, Acts 24. 5. Afterward certain
Hereticks sprung up, who as the Samaritanes joyned Jewish
ceremonies with Heathenish Rites: so[82] they joyned together Christ
and Moses, the Law and the Gospel; Baptism and Circumcision: of
the beginning of these we shall read, Acts 15. 2. Then came down
certain from Judæa, and the brethren, saying, Except ye be
circumcised after the manner of Moses, ye cannot be saved. These
Hereticks were called Nazarites, either of malice by the Jewes, to
bring the greater disgrace upon Christian religion; or else because at
first they were true, though weak Nazarites, that is, Christians mis-
led by Peters Judaizing at Antioch, Gal. 2. 11. And hence it is[83] that
the Church at Antioch, in detestation of this new-bred heresie,
fastened upon them by the name of Nazarites, forsook that name,
and called themselves Christians, Acts 11. 26. Symmachus, that
famous Interpreter of the Old Testament, was a strong Defender of
this heresie, and[84] from him in after times they were named
Symmachiani. The Jews had them in as great hatred as the
Samaritanes; whereupon[85] three times every day, at morning,
noon-tide, and evening, they closed their Prayers with a solemn
execration, Maledic Domine Nazaræis. Lastly, another sort of
Nazarites there were, so termed from ‎‫‏נזר‏‬‎Nazar, signifying to abolish
or cut off;[86] because they did abolish and cut off the five books of
Moses, rejecting them as not Canonical.
[81] Sheindler, in Pentaglot.
[82] Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2.
hær. 29.
[83] Francisc. Jun. paral. lib. 1. 8.
[84] August. l. 19. contra Faustum Manichæum. c. 4.
[85] Epiphan. l. 1. Tom. 2. hæres. 29.
[86] Epiphan. l. 1. Tom. 1. hæres. 18.

CHAP. IX.
Of the Assideans.

It is much controverted, whether the Assideans were Pharisees or

Essenes, or what they were. Were I worthy to deliver my opinion, or,
as the Hebrews Proverb is, To thrust in my head among the heads of
those wise men; I conceive of the Assideans thus: Before their
captivity in Babylon, we shall find the word ‎‫‏חסידים‏‬‎ Chasidim,
(translated Assidæi, Assideans) to signifie the same as, ‎‫‏צדיקים‏‬‎
Tsaddikim, Just, or good men: both were used promiscuously, the
one for the other, and both stood in opposition to the ‎‫‏רשעים‏‬‎
Reschagnim, that is, ungodly or wicked men. At this time the whole
body of the Jews were distinguished into two sorts, Chasidim, and
Reschagnim, good, and bad.
After their captivity, the Chasidim began to be distinguished from
the Tsadikim.[87] The Tsadikim gave themselves to the study of the
Scripture. The Chasidim studied how to add unto the Scripture.[88]
Secondly, The Tsadikim would conform to whatsoever the Law
required. The Chasidim would be holy above the Law. Thus to the
repairing of the Temple, the maintenance of sacrifices, the relief of
the poor, &c. they would voluntarily add over and above, to that
which the Law required of them. Whence it is noted, that those were
Chasidim who would say, What is mine, is thine; and what is thine, is
thy own: those Reschagnim, which would say, What is thine is mine;
and what is mine, is my own. And it is probable, that the middle sort
mentioned in the same place, who would say, what is mine, is mine;
what is thine, is thine own, were the very Tsadikim.
[87] D. Kimchi. Psal. 103. 17.
[88] Pirke Aboth. c. 5.
At this time the body of the Jews were distinguished into three
sorts, in respect of holiness. First, Reschagnim, ἀσεβεῖς, Wicked and
ungodly men. Secondly, Tsadikim, δίκαιοι, Just and righteous men.
Thirdly, Chasidim, who are sometimes translated ὅσιοι, Holy men,
and that for the most part:[89] but sometimes also ἀγαθοὶ,
Goodmen: These of all others were best reputed, and beloved of the
people. The Apostle shewing the great love of Christ, dying for us,
amplifieth it by allusion unto this distinction of the people: Christ
died for the ungodly. Scarcely for a righteous man will one die, yet
peradventure for a good man some would even dare to die, Rom. 5.
6, 7. The gradation standeth thus; Some peradventure would die, for
one of the Chasidim, a good man: scarcely any, for one of Tsadikim,
a just, or righteous man; for the Reschagnim, or ungodly, none
would die: Yet Christ dyed for us ungodly, being sinners, and his
enemies.
[89] Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à
Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους.
Now as long as these Works of supererogation remained arbitrary,
and indifferent, not required as necessary, though preferred before
the simple obedience to the Law; so long the heat of contention was
not great enough to breed Sects and Heresies: But when once the
Precepts and Rules of supererogation were digested into Canons,
and urged with an opinion of necessity; then from the Chasidim
issued the brood of Pharisees;[90] and also from them (as it is
probably thought) the Heresie of the Essenes, both obtruding
unwritten Traditions upon the People, as simply necessary, and as a
more perfect rule of sanctity than the Scripture. At this time the
Tsadikim in heat of opposition rejected not only Traditions, but all
Scripture, except only the five books of Moses; for which reason they
were called Karaim. Some are of opinion,[91] they rejected only
traditions, and embraced all the books of Scripture: Which opinion
soever we follow; they had their name ‎‫‏קראים‏‬‎, Karaim, Textuales,
Scriptuarii, i. Text-men, or Scripture-readers, because they adhered
to Scripture alone, withstanding and gain-saying Traditions with all
their might. And if we follow the latter, then all this while the Karaim
were far from Heresie: but in process of time, when from Sadock,
and Baithus, these Karaim learned to deny all future rewards for
good works, or punishment for evil, or resurrection from the dead;
now the Karaim became compleat Sadduces, and perfect Hereticks,
taking their denomination from their first Author Sadok. The time of
each Heresies first beginning, shall be more exactly declared in their
several Chapters.
[90] Joseph. Scalig. Trihæres. c. 22.
[91] Joseph. Scalig. ib.
 CHAP. X.
Of the Pharisees.

There are[92] three Opinions concerning the Etymology of the

name Pharisee. The first are those which derive it from ‎‫‏פרש‏‬‎ Parash,
Expandere, Explicare; either from the enlarging and laying open
their Phylacteries, or from their open performance of good works in
publick view of the People, as being ambitious of mans praise.
Secondly, from ‎‫‏פרש‏‬‎ Parasch, Exponere, Explanare; because they
were of chief repute; and counted the profoundest Doctors for the
exposition of the Law, so that they were termed[93] Peruschim, quia
Poreschim; Pharisees, because they were Expounders of the Law.
Thirdly, others derive the name from the same Verb, but in the
conjugation Piel, where it signifieth dividere, separare, to separate.
[94] In this acception, by the Greeks they were termed ἀφωρισμένοι,
we may English them Separatists. Their separation is considerable,
partly in the particulars unto which, partly in those from which they
separated.
[92] Quartam etymologiam (cujus fundus & autor putatur
Hieronymus, Præfat. in Amos) refellit Scriptura Hebraica; si enim
Pharisæus diceretur a verbo ‎‫‏פרץ‏‬‎ Dividere, scriberentur Pharisæi
‎‫‏פריצים‏‬‎non ‎‫‏פרושים‏‬‎.
[93] Gorionides. c. 22.
[94] Suidas.
First, They separated themselves to the study of the Law, in which
respect they might be called, ἀφωρισμένοι εἰς τὸν νόμον, Separated
unto the Law. In allusion unto this, the Apostle is thought[95] to
have stiled himself, Rom. 1. 11. ἀφωρισμένον εἰς εὐαγγέλιον,
Separated unto the Gospel: when he was called from being a
Pharisee, to be a Preacher of the Gospel; and now not separated
unto the Law, but to the Gospel.
 Secondly, They separated themselves, or at least pretended a[96]
separation to an extroardinary sanctity of life above other men. God,
I thank thee, that I am not as other men are, Extortioners, Unjust,
Adulterers &c. Luke 18. 11.
[95] Drusius de trib. sectis, l. 2. c. 2.
[96] Suidas.
The particulars, from which they separated themselves, were
these.
First, From commerce with other people, as afterward will appear
in their Traditions: whence they called the common people, by
reason of their ignorance, ‎‫‏עם הארץ‏‬‎ populum terræ, the people of
the earth. In the Gospel of Saint John 7. 49. they are called ὄχλος.
This people who knoweth not the Law are cursed.
Secondly,[97] From the apparel and habit of other men: for they
used particular kinds of Habits, whereby they would be distinguished
from the vulgar. Hence proceeded that common speech, Vestes
populi terræ, conculcatio sunt Pharisæorum.
[97] R. David. Sophon. 1. 8.

Thirdly,[98] From the customs and manners of the world. This

heresie of the Pharisees seemeth to have had its first beginning in
Antigonus Sochæus. He being a Pharisee, succeeded Simon the Just;
who was Coetanean with Alexander the Great: he lived three
hundred years before the birth of Christ.
[98] Thisbites.

The Pharisees were[99] not tied to any particular Tribe or Family,

but indifferently they might be of any; S. Paul was a Benjaminite;
Hyrcanus was a Levite.[100] Each Sect had its Dogmata, his proper
Aphorisms, Constitutions, or Canons: so the Pharisees had theirs. My
purpose is, both concerning these and the other Sects, to note onely
those Canons, or Aphorisms, wherein chiefly they were heretical,
and one differing from the other.
 [99] Chrys. Mat. 15.
[100] Flavius Jos. lib. 13. c. 18.

First, The Pharisees[101] ascribed some things to Fate, or Destiny,

and some things to mans Free-will.
[101] Joseph. l. 13. c. 9.
Secondly, They confessed that there were Angels, and Spirits, Acts
23. 8.
Thirdly, Concerning the resurrection of the dead, they
acknowledged it, and taught[102] that the souls of evil men
deceased, presently departed into everlasting punishiment; but the
souls, they say, of good men, passed by a kind of Pythagorean
μετεμψύχωσις into other good mens bodies. Hence it is thought[103]
that the different opinions concerning our Saviour did arise; Some
saying that he was John Baptist; others, Elias; others, Jeremias,
Matth. 16. 14. As if Christ his body had been animated by the soul
either of John, Elias, or Jeremias.
[102] Joseph. de bello Judaic. l. 2. cap. 12.
[103] Serar. Trihæres. l. 2 c. 3. It. Drus. in præter.
Fourthly, They did stifly maintain the Traditions of their Elders. For
the better understanding what their Traditions were, we must know
that the Jews say the Law was twofold,[104] one committed to
writing, which they called ‎‫‏תורה שבכתב‏‬‎ Thorah schebitchtah, The
written Law; the other delivered by tradition, termed by them, ‎‫‏תורה‬
‫בעל פה‏‬‎ Thorah begnal pe. They say both were delivered by God
unto Moses upon Mount Sanai, the latter as an exposition of the
former, which Moses afterward delivered by mouth to Joshua,
Joshua to the Elders, the Elders to the Prophets, the Prophets to
those of the great Synagogue, from whom successively it descended
to after-ages. These Traditions were one of the chief Controversies
between the Pharisees, and the Sadduces.[105] The Pharisees said,
Let us maintain the Law which our fore fathers have delivered into
our hands, expounded by the mouth of the wise men, who
expounded it by tradition. And lo, the Sadduces said, Let us not
believe or hearken to any tradition or exposition, but unto the Law of
Moses alone. The Traditions which they chiefly urged, were these;
[104] Moses Kotsen. in præf. lib. præcept.
[105] Gorionides, c. 29.
1. They would not eat until they washed their hands, Why do thy
Disciples transgress the Tradition of the Elders? for they wash not
their hands when they eat bread, Mat. 15. 2. This washing is said to
have been done πυγμῇ Mar. 7. 3. that is, often, as some translate
the word, taking πυγμῇ in this place, to signifie the same as πύκα in
Homer, frequenter. Others translate the word accurate, diligenter,
intimating the great care and diligence they used in washing: with
this the Syriack Text[106] agreeth. Others[107] think that there is, in
the phrase, allusion unto that rite or manner of washing in use
among the Jews, termed by them ‎‫‏נטילת ידים‏‬‎ Netilath iadaim, the
lifting up of their hands. The Greek word πυγμὴ is thought to
express this rite, because in this kind of washing, They used to joyn
the tops of the fingers of each hand together with the thumb, so
that each hand did after a sort resemble τὴν πυγμὴν i. a fist. This
Ceremony was thus performed: First, they washed their hands clean.
Secondly, they composed them into the fore-mentioned form.
Thirdly, they lifted them up, so that the water ran down to the very
elbows. Lastly, they let down their hands again, so that the water
ran from off their hands upon the earth.[108] And that there might
be store of water running up and down, they poured fresh water on
them when they lifted up their hands, and poured water twice upon
them when they hanged them down. Unto this kind of washing
Theophylact seemeth to have reference, when he saith, that the
Pharisees did[109] cubitaliter lavare, wash up to their elbows. Lastly,
others[110] interpret πυγμὴ, to be the fist, or hand closed, & the
manner of washing thereby denoted to be by rubbing one hand
closed in the plain or hollow of the other. All imply a diligent and
accurate care in washing: the ceremonious washing by lifting up the
hands, and hanging them down, best expresseth the superstition,
which only was aimed at in the reproof, though all the sorts of
washing, to the Pharisee were superstitious, because they made it
not a matter of outward decency and civility, but of religion, to eat
with washt or unwasht hands, urging such a necessity hereof,[111]
that in case a man may come to some water, but not enough both to
wash and to drink, he should rather chuse to wash than to drink,
though he die with thirst. And it was deemed amongst them as great
a sin to eat with unwasht hands, as to commit fornication. This
Tradition of washing hands, though it were chiefly urged by the
Pharisees, yet all the Jews maintained it, as appeareth by the places
quoted.
[106] ‎‫‏כטילאית‏‬‎μετὰ σπουδῆς. Luke 1. 39.
[107] Joseph. Scalig. Tribær. c. 7.
[108] Munster. in Deut. 8.
 [109] Theophylact. in Marc. 7. 3.
[110] Beza in majoribus suis annotationibus. Marc. 7. 3.
[111] Drusius præterit. Mat. 15. in addend. & Buxtorf. synag.
Judaic. c. 6. p. 93. ex Talmud.
We may observe three sorts of washing of hands in use among the
Jews. 1. Pharisaical and superstitious, this was reproved. 2. Ordinary,
for outward decency; this was allowed. The third, in token of
innocency; this was commanded by the Elders of the neighbour-Cities,
in case of murder, Deut. 21. 6. It was practised by Pilate, Matth. 37. 24.
and alluded unto by David, I will wash my hands in innocency, so will I
compass thine altar, Psal. 26. 6.
2. When they came from the Market they washt, Mar. 7. 4. The
reason thereof was, because they there having to do with divers sorts
of people, unaware; they might be polluted. The word used by Saint
Mark, is, βαπτίσωνται, they baptized themselves: implying the washing
of their whole body. And it seemeth that those Pharisees who were
more zealous than others, did thus wash themselves alwayes before
dinner. The Pharisee marvelled that Christ had not first washed himself
before dinner, Luke 11. 38. Unto this kind of superstition St. Peter is
thought to have inclined, when he said, Lord, not my feet only, but also
my hands, and my head, John 13. 9. Thus finding his modesty disliked,
when he refused to have his feet wash’d by his Lord and Master; now
he leapeth into the other extream, as if he had said, Not my feet only,
but my whole body. Hence proceeded that Sect of the
Hemerobaptistæ, i.e. Daily baptists, so called[112] because they did
every day thus wash themselves.
[112] Epith. l. 2. Tom. 1. c. 17.
3. They wash’d their cups, and pots, and brazen vessels, and tables,
Mark 7. 4.
4. They held it unlawful to eat with sinners, Mat. 9. 11. yea, they
judged it a kind of pollution to be touched by them, Luke 7. 39. If this
man were a Prophet, he would surely have known who, and what
manner of woman this is which toucheth him, for she is a sinner. Of
such a people the Prophet speaketh: They said, stand a part, come not
near to me, or (as the words may be rendred)[113] Touch me not, for I
am holier than thou, Esay. 65. 5. The like practice was in use among
the Samaritanes,[114] who if they met any stranger, they cryed out, μὴ
πρόσψαυσον, Ne attingas, Touch not.
[113] ‎‫‏אל תגע בי‏‬‎Ne attingas me.
[114] Scalig. de emend. temp. lib. 7. Idem refert Epiphan. lib. 1.
Tom. 1. cap. 13.

5. They fasted twice in the week, Luke 18. 12. Namely,[115] Mundays
and Thursdays. Because Moses (as they say)[116] went up into the
Mount Sinai on a Thursday, and came down on a Munday.
[115] Theophylact. in Luke 18. 12. It. Epiph. hær. 16.
[116] Drusius in Luc. 18. 13.
6. They made broad their Phylacteries, and inlarged the borders of
their garments, Matth. 23. 5. Here three things are worthy our
consideration. First, What these Phylacteries were. Secondly, What was
written in them. Thirdly, Whence they were so called. Epiphanus[117]
interpreteth these Phylacteries to be πλατέα σήματα πορφύρας, purple
studs, or flourishes, woven in their garments: as if Epiphanius had
conceived the Pharisees garment to be like that which the Roman
Senators were wont to wear, termed, by reason of those broad-studs
and works woven in it, Laticlavium: but seeing that these Phylacteries
were additaments and ornaments, whereof there were[118] two sorts,
the one tied to their Fore-heads, the other to their Left-hands; hence it
followeth, that by these Phylacteries could not be meant whole
garments, or any embosments, or flourishings woven in the cloth.
Generally they are thought to be schedules or scroles of parchments,
whereof, as I noted, there were two sorts; Phylacteries for the Fore-
head, or Frontlets, reaching from one Ear to the other, and tied behind
with a thong; and Phylacteries for the hand, fastned upon the Left-arm
above the Elbow on the inside, that it might be near the heart. Both
these sorts were worn, not by the Pharisees only,[119] but by the
Sadduces also, but with this difference; The Pharisees, haply for
greater ostentation, wore their Hand-Phylacteries above their Elbows:
the Sadduces on the palms of their Hands.[120] Nay, all the Jews wore
them, our Saviour Christ not excepted. The command was general,
Exod. 13. 9. It shall be for a sign unto thee upon thine hand, and for a
memorial between thine eyes. So that it is not the wearing of them
which our Saviour condemned, but the making of them broad, whereby
they would appear more holy than others.
[117] Epiph. lib. 1. Tom. 1. cap. 15.
[118] Moses Kot. præcept. affirm. 22.
[119] Maimon. in Tephillim. c. 4. sect. 3.
[120] Scal. Trihæres. p. 258.

In these Parchments they wrote[121] only the Decalogue, or Ten

Commandments, in the opinion of Chrysostome and Hierome: but
generally, and upon better grounds, it is thought they wrote these four
sections of the Law.
[121] Chrysost. & Hieronym. in Mat. 23.
1. The first began, Sanctifie unto me all the firstborn,
&c. Exod. 13. 2. to the end of the 10. verse.
2. The second began, And it shall be when the Lord
shall bring thee, &c. Exod. 13. 11. to the end of the 16.
verse.
3. The third began, Hear O Israel, Deut. 6. 4. and
continued to the end of the ninth verse.
4. The fourth began, And it shall come to pass; if you
shall hearken diligently, &c. Deut. 11. 13. to the end of
the one and twentieth verse.
These four Sections written in scrols of Parchment, and folded up,
they fastned to their fore-heads and their left-arms: those that were for
the fore-head, they wrote in four distinct pieces of parchment[122]
especially, and if they wrote it in one piece; the length of every Section
ended in one column, and they did put them into one skin, in which
there was the proportion of four houses or receptacles, and not into
four skins: every receptacle was distinct by it self; and those that were
for the hand, were written in one piece of Parchment principally, the
four Sections in four columns; but if they wrote them in four pieces, it
was at length, and they put them in a skin that had but one receptacle.
[123] In time of persecution when they could not openly wear these
Phylacteries, then did they tye about their hands a red thread, to put
them in mind of the blood of the Covenant of the Law.
[122] Moses Kotsen. fol. 104. col. 3.
[123] Munster. de præcept. affirm.
Touching the name Moses calleth them ‎‫‏טוטפות‏‬‎ Totaphot, which
word hath almost as many Etymologies, as Interpreters; the most
probable in my opinion, is, that they should be so called per
Antiphrasin, from ‎‫‏טטף‏‬‎ Incedere, to go or move, because they were
immoveable: Hence the Septuagint translate them, ἀσάλευτα
Immoveable ornaments. The Rabbins call them Tephillim, Prayer
ornaments:[124] others call them Pittacia, & Pittaciola, from πιττάκιον,
which signifieth a piece or parcel of Cloth. In the Gospel they are called
φυλακτήρια, Phylacteries, from φυλάττω, to conserve or keep. First,
because by the use of them, the Law was kept and preserved in
memory. Secondly, because the Pharisees superstitiously conceited,
that by them, as by Amulets, Spells, and Charms, hanged about their
necks themselves might be preserved from dangers. The word
φυλακτήριον signifieth a Spell; and Hierome testifieth, that the
Pharisees had a such a conceit of these ornaments: In which place he
compareth the Pharisees with certain superstitious women of his time,
who carried up and down, upon the like ground, pervula evangelia, &
crucis ligna, short sentences out of the Gospel, and the reliques of the
Cross. The same superstition hath prevailed with many of latter times,
who for the same purpose hang the beginning of[125] Saint John’s
Gospel about their necks. And in the year of our Lord 692. certain
Sorcerers were condemned for the like kind of Magick, by the name
of[126] φυλακτήριοι, that is, Phylacterians.
[124] Hieronym. in Mat. 23.
[125] Scalig. Tribær. cap. 70.
[126] Concil. quini Sexti, Canon 61.
Thus much of their Phylacteries: In the same verse is reproved the
inlarging of their borders.[127] That which we read borders in the
Gospel, is called, Num. 15. 38. ‎‫‏ציצות‏‬‎ Tsitsith, Fringes: and ‎‫‏גדילים‏‬‎
Gedelim, Deut. 22. 10. which word we likewise translate in that place,
Fringes. They were in the fore-quoted places commanded, and our
Saviour Christ himself did wear them, Luk. 8. 44. The latter Hebrew
word signifieth a large Fringe, which agravateth the superstition of the
Pharisees, in making their Fringes larger, when the Law had allowed
them large. This literal exposition I take to be most agreeable with the
Text, though to inlarge in Greek and Latine[128] sometimes, signifieth
to boast, vaunt, or brag of a thing; and in this sense it may very well fit
a Pharisee. The reason of this command was, to put them in mind of
the Commandments, Numb. 15. And for the furtherance of this duty,
[129] they used sharp thorns in in their Fringes, that by the often
pricking of the Thorn, whether they walked or sate still, they might be
the more mindful of the Commandments.
[127] Vide D. Kimchi. Radic.
[128] Τὸ μεγαλύνεσθαι, apud Euripidem in Bacchis, valet,
Magnifice jactare, Efferre. Magnificare apud Varronem & Plinium
eadem significatione usurpatur, Theodor. Beza in Mat. 23.
[129] Hieron. in Mat. 23.

There were[130] seven sorts of Pharises. 1. Pharisæus Sichemita. He

turned Pharisee for gain, as the Sichemites suffered themselves to be
circumcised.
[130] Talmud. tract. Suta. cap. 3.
2. Pharisæus truncatus, so called, as if he had no feet, because he
would scarce lift them from the ground when he walked, to cause the
greater opinion of his meditation.
3. Pharisæus inpingens. He would shut his eyes when he walked
abroad, to avoid the sight of Women, in so much that he often dash’d
his head against the walls, that the blood gush’d out.
4. Pharisæus, Quid debeo facere, & faciam illud. He was wont to say,
What ought I to do? and I will do it. Of this sort seemeth the man in
the Gospel to have been, who came unto Christ, saying, Good Master,
what shall I do? &c. and at last replyed, All these I have done from my
youth upward, Luke 18.
 5. Pharisæus mortarius; so called because he wore a hat in manner
of a deep Mortar, such as they use to bray spice in, in so much that he
could not look upward, nor of either side; onely downward on the
ground, and forward or forthright.
6. Pharisæus ex amore; Such a one as obeyed the Law for the Love
of Vertue.
7. Pharisæus ex timore; Such a one obeyed the Law for fear of
punishment. He that conformed for fear had respect chiefly to the
negative Commandements; but he that conformed for love, especially
respected the Affirmative.

CHAP. XI.
Of the Sadduces.

To omit other Etymologies of the name, there are two onely which
have shew of probability. Some[131] derive it from Sedec, Justitia; as if
they had been Justitiaries, such as would justifie themselves before
Gods Tribunal. There are[132] that derive it, and that upon more
warrantable grounds, from Sadoc, the first Author of the heresie; so
that the Sadduces were so called from Sadoc, as the Arrians from
Arrius, the Pelagians from Pelagius, the Donatists from Donatus, &c.
[131] Epiphan. l. 1. cap. 14.
[132] ἀπὸ αἱρεσιάρχου Σαδὼκ ὀνομάζεται. Theophylact.
This Sadoc lived under Antigonus Sochæus, who succeeded Simeon
the Just. He was Antigonus his scholar, and by him brought up in the
Doctrine of the Pharisees, but afterwards fell from him, and broacht the
heresie of the Sadduces; which heresie, because it had much affinity
with that which the Heretique Dositheus taught, hence are the
Sadduces said to[133] be a branch or skirt of the Dositheans, though in
truth Dositheus lived not till[134] after Christ; and although these two
heresies did agree in many things; yet in a main point they differed.
[135] Dositheus believed the Resurrection, the Sadduces denyed it; and
by consequence the Dositheans believed all other points necessarily
flowing from this.
[133] Epiph. hæres. 14. It. Tertul. de præscript. c. 5.
[134] Origen. contra Celsum. l. 2.
[135] Epiph. hæres. 13.

The occasion of this heresie was this.[136] When Antigonus taught,

that we must not serve God as servants serve their Masters, for hope
of reward, his scholars Sadoc and Baithus understood him, as if he had
utterly denied all future rewards or recompence attending a godly life,
and thence framed their heresie, denying the resurrection, the world to
come, Angels, Spirits, &c.
[136] Aboth. cap. 1.

Their Dogmata, Canons, or Constitutions, were, 1. They rejected[137]

the Prophets, & all other Scripture save only the five books of Moses.
Therefore our Saviour when he would confute their errour, concerning
the resurrection of the dead, he proves it not out of the Prophets, but
out of Exod. 3. 6. I am the God of Abraham, the God of Isaac, and the
God of Jacob, Mat. 22. 32.
[137] Joseph. Antiq. lib. 13. c. 18.

2. They rejected[138] all traditions. Whence, As they were called ‎‫‏מינין‏‬‎

Minæi, i. Heretiques, in respect of the general opposition between
them and Pharisees. First, because the Pharisees were in repute the
only Catholicks. Secondly, because in their Doctrine, the Pharisees were
much nearer the truth than the Sadduces: so in this respect of this
particular opposition, in the ones rejecting, the others urging of
traditions, the Sadduces were termed[139] ‎‫‏קראים‏‬‎ Karaim, Biblers, or
Scripturists.
[138] Elias de ‎‫‏שרק‏‬‎.
[139] Drusius de trib. sect. c. 8. l. 3 p. 130.
3. They said there was no reward for good works, nor punishment
for ill, in the world to come. Hence Saint Paul perceiving that in the
Councel the one part were Sadduces, the other Pharisees, he cried out,
Of the hope of the reward expected, and of the resurrection of the
dead, I am called in question, Act. 23. 6.
4. They denied the resurrection of the body, Act. 22. 8. Matth. 22.
23. Luke 20. 27.
5. They said the souls of men are annihilated[140] at their death.
[140] Joseph. de bello Judaic. lib. 2. c. 12.
6. They denied Angels and spirits, Act. 23. 8.
7. They wholly denied[141] Fate or Destiny, and ascribed all to mans
Free-will.
[141] Joseph. l. 13. c. 9.
The Samaritanes and the Sadduces are of near affinity: but yet they
differ. First[142] The Samaritanes sacrificed at the Temple built upon
Mount Gerizim, but the Sadduces sacrificed at Jerusalem. Secondly,
The Samaritanes allowed no commerce with the Jews, John 4. 9. yea,
the mutual hatred between the Samaritans and the Jews was so great,
that it was not lawful for the Jews to eat or drink with the Samaritans.
How is it that thou being a Jew, askest drink of me which am a woman
of Samaria, Joh. 4. 9. Nay, whereas liberty was granted unto all Nations
of the earth to become Proselites to the Jewes, so did the Jews hate
the Samaritanes, that they would not suffer a Samaritan to be a
Prosylite. This appeareth by that solemn Excommunication,[143] termed
Excommunicatio in secreto nominis tetragrammati: the form thereof: as
it was applyed (say they) by Ezra and Nehemiah unto the Samaritanes,
was thus, They assembled the whole Congregation into the Temple of
the Lord, and they brought 300 Priests, and 300 Trumpets, and 300
books of the Law, and as many boys, and they sounded their Trumpets
and the Levites singing cursed the Samaritanes by all the sorts of
Excommunication, in the mystery of the name Jehovah, and in the
Decalogue, & with the curse of the superiour house of judgement, and
likewise with the curse of the inferiour house of judgement, that no
Israelite should eat the bread of a Samaritane, (whence they say, he
which eateth of a Samaritans bread is as he who eateth swines flesh)
and let no Samaritane be a Prosylite in Israel, and that they should