The Project Gutenberg EBook of Moses and Aaron, by Thomas Goodwin This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: Moses and Aaron Civil and Ecclesiastical Rites, Used by the Ancient Hebrews Author: Thomas Goodwin Release Date: July 24, 2016 [EBook #52639] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK MOSES AND AARON *** Produced by Jeff G., cbgrf and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from scanned images of public domain material from the Google Books project.) Transcriber’s Note Don’t expect standard (or even consistent!) spelling. Any apparent errors are most probably exactly the way they were printed. Minor punctuation errors have been corrected without note. Ditto typesetting errors: word spacing; lower for upper case; transposed, repeated or missing letters; b/d, u/n etc. The original text used long s (ſ), rendered here as regular s. The printer’s somewhat idiosyncratic application of italic type has been changed to more standard usage, e.g. Moses, not Moses; Deut. 16. 6., not Deut. 16. 6; for consistency, all footnotes, poetry and biblical references have been italicised even if not so printed. Footnote markers have sometimes been moved a few words left or right, in order to minimise interruption to the flow of the text and/or help to clarify which word is being referenced. Greek: Ligatures are expanded to individual letter glyphs. Accents have been corrected without note. Hebrew: Misuse of normal/final letter forms has been corrected without note. Beyond that, a number of changes are noted at the end. Moses and Aaron: Civil and Ecclesiastical RITES, Used by the ancient Hebrews; observed, and at large opened, for the clearing of many obscure TEXTS thorowout the whole SCRIPTURE. Which Texts are now added to the end of the Book. Wherein likewise is shewed what Customs the Hebrews borrowed from Heathen people: And that many Heathenish Customs, originally, have been unwarrantable imitations of the HEBREWS. The Eleventh Edition. By Thomas Godwyn, B.D. LONDON, Printed for S. Griffin, R. Scot, T. Basset, J. Wright and R. Chiswel, 1678. (decorative) TO THE RIGHT HONOURABLE WILLIAM Earle of Pembrook, Lord Chamberlain of His Majesties Houshold, L. Warden of the Stanneries, Knight of the most Noble Order of the Garter, one of His Majesties most Honourable Privy Council, and Chancellor of the famous University of Oxford. All Grace and Happiness. Right Honourable, That many have no better acquaintance with Christ and his Apostles, is, because they are such strangers with Moses and Aaron: Were Customes antiquated thorowly known, many difficulties in Scripture would appear Elegancies; and the places which now (through obscurity) dishearten the Reader, would then become sweet invitements to an unwearied assiduity in perusing those sacred Oracles. If my present labour shall give such light to some obscure passages, that thereby Gods people shall be drawn on with the greater delight, to the exercising themselves in reading of Holy Writ, it shall not repent me of my tedious travels in these Rites and Customes, of Generations long since past; which whosoever undertaketh, shall find the way long and thorny, the path over-grown and hardly disernable; the Guides few to direct, and those speaking in strange Languages; and many apt to discourage him, because themselves are either lazy, and will not, or lame and cannot walk the same way. But now (through Gods assistance) being come to the end of my Journey, the discoveries made on the way, such as they are (and such some are, as not observed before) humbly crave your Lordship’s protection. From Kensington, Feb. 21. 1624. Your Honour’s in all duty, and service devoted, Tho. Godwyn. THE ARGUMENT OF EACH BOOK and CHAPTER. The first Book. Of Persons. Chap. 1. The form of their Common-wealth till Christ, and when the Scepter departed. 2. Publicans, their Office, who the chief. 3. Prosolytes, who, how made. 4. Kings, Why Pilate clad Christ in Purple; Herod in white. 5. High-Priests, Priests, Levites, Nethinims. 6. Prophets, who, the Wise-man, Scribe, and Disputer, mentioned, 1 Cor. 1. 20. 7. Title of Rabbi, when, how, to whom given. 8. Nazarites and Rechabites. 9. Assideans; difference between the Righteous and Good man, mentioned, Rom. 5. 7. 10. Pharisees, whence their name, when they began, what their Dogmata. 11. Sadduces, whence their name, when they began, what their Dogmata. 12. Essenes, whence their name, when they began, what their Dogmata. 13. Gaulonitæ, and Herodians, what they were. The second Book. Of Places. Chap. 1. Their Temple, how forty six years a building. Why certain Psalms are entituled Graduales Songs of degrees. 2. Synagogues, Schools, Houses of Prayer; why their School preferred above their Temple. 3. Gates of Jerusalem. 4. Groves and High-places. 5. Cities of Refuge. The third Book. Of Daies, Times, and Feasts. Chap. 1. Their daies, hours, weeks, years. 2. Their manner of feasting, salutations, blessing, cup of blessing. 3. Their Sabbath; a Sabbath-daies-journey, how much, and whence. 4. Their Passeover, and feast of unleavened bread: How a soul cut off from Israel. 5. Their Pentecost, what the second-first Sabbath was, Luk. 6. 1. 6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba. 7. Their feast of Trumpets, their New-Moons, Translation of feasts. 8. Their feast of Expiation: what meant by the filth of the world, and the off-scouring of all things, 1 Cor. 4. 13. 9. Their Sabbatical year. 10. Their Jubilee, their use thereof. 11. Their feast of Purim, and feast of Dedication. The fourth Book. Of their Idolatry. Chap. 1. The beginnings of Idolatry. 2. Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Moloch, &c. 3. Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bel and the Dragon. 4. Dagon. 5. The molten Calf. 6. Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians. 7. Other Idol-gods mentioned in Scripture. 8. Sorts of divine revelation, Urim and Thummim. 9. Teraphim, what they were. 10. Sorts of Divination forbidden. The fifth Book. Of their Consistories. Chap. 1. Courts of Judgements, their Ecclesiastical Consistory. 2. Sorts of Excommunication. 3. Civil Consistories, what persons necessarily present, what meant by the Magistrate, Judge, and Officer, Luk. 12. 58. 4. The number of their civil Courts, what meant by a Council, Judgement, fire of Gehenna, Matth. 5. 5. Manner of electing Judges. 6. Ceremonies common in all capital Judgements: whence that phrase came, his bloud be on us and our children. 7. Their capital punishments what they were. 8. Punishments not capital. 9. Punishments borrowed from other Nations: whether S. Paul fought with the beasts at Ephesus. The sixth Book. Of Miscellaneous Rites. Chap. 1. Circumcision; whence, the use of Godfathers in Baptism. 2. First-fruits, first-lings, first-born. 3. Sorts of Tithes, manner of paying them. 4. Marriages and divorces, copies of their dowry bill, and bill of divorce: what meant by power on the Womans head, 1 Cor. 11. 10. 5. Burials, manner of embalming, manner of their Sepulchres, what meant by baptization of the dead, 1 Cor. 15. 9. 6. Of their Oaths. 7. Of their writing, their Masorites, and their work. 8. Israels pitching of their tents, or of their camps. 9. Their Measures. 10. Their Coyns, first of brazen Coyns, silver Coyns, and gold Coyns. (decorative) Moses and Aaron. The first Book Treateth of Persons. CHAP. I. Of the form of the Hebrewes Common-wealth until Christ his coming, and when the Scepter departed from them. [1] The form and state of Government hath been subject to change and variation amongst all Nations, but especially amongst the Jewes, where these changes are observable. At first, the Fathers of their several Families, and their First-born after them, exercised all kind of Government, both Eclesiastical and Civil, being both Kings and Priests, in their own houses. They had power over their own Families, to bless, curse, cast out of doors, disinherit, and to punish with death, as is apparent by these examples: of Noah towards Cham, Gen. 9. 25. of Abraham towards Hagar and Ismael, Gen. 21. 10. of Jacob towards Simeon and Levi, Gen. 49. 3. and of Judah towards Thamar, Gen. 38. 24. In Moses his days then did this prerogative of primo geniture cease: and as Aaron and his posterity was invested with the right and title of Priests; so Moses, and after him Joshua, ruled all the people with a kind of Monarchical authority. For Moses was among the righteous as King, Deut. 32. 5. After Joshua succeeded Judges; their Officers were of absolute and independent authority, like unto Kings, when once they were elected. But there were long vacancies, and chasms commonly between the cessation of the one, and the election of the other: yea for the most part, the people never chose a Judge, but in time of great troubles, and imminent dangers; which being over-past, he retired to a private life. After that Gideon had delivered the people out of the hand of the Midianites, he being offered the Kingdom, replyed, I will not reign over you, neither shall my Child reign over you, Judg. 8. 23. That of Samuel, that he judged Israel all the days of his life, 1 Sam. 7. 15. was[1] extraordinary. In this respect, their Judges symbolize with the Roman Dictators. This state of Regiment continued amongst them by the computation of S. Augustine[2], three hundred twenty nine years. In these vacancies or distances of time between Judge and Judge, the greater and weightier matters were determined by that great Court of the Seventy called the Senadrin; in which respect the form of Government may be thought Aristocratical. Kings succeeded the Judges, and they continued from Saul unto the Captivity of Babylon, that is,[3] about 502 years. Zepper lib. 3. leg. Mos. cap. 6. Aug. de Civ. Dei, l. 18 c. 22. Zepper. leg. Mosaic. l. 3. c. 6. From the Captivity unto the coming of Christ, (which time is thought[4] to have been five hundred thirty six years) the state of the Jewes became very confused. Sometimes they were ruled by Deputies and Vicegerents, who had not supream authority in themselves, but as it pleased the Persian Monarchs to assigne them; they were termed[5] ראשי גליות Rasche galiuth, αἰχμαλωτάρχαι Heads of the Captivity. Of this sort was Zorobabel and his successors, who are reckoned in the Hebrew Chronicles[6] to be these, Mesullam, Hananiah, Berachiah, and Hosadiah. All which are thought to have reigned under the Persian Monarchy, and to have been of the Posterity of David: as likewise the other succeeding ten chief Governours after Alexander the Great. In the last of these ten, the government departed from the House of David, and was translated to the Macchabees, who descended from the Tribe of Levi. They were called Maccabæi, from Judas Maccabeus,[7] and he had this name מכבאי Macchabæus, from the Capital Letters of this Motto, written in his Ensigne or banner, ​יהוה באלים כמוך מי​ Quis sicut tu inter Deos, O Domine? Where the first letters are, M, C, B, A, I. Among the Maccabees, soveraign authority continued until Herod the Askalonite his reign, at what time our Saviour Christ was born, according to Jacobs prophecy: The Scepter shall not depart from Judah, nor a Law-giver from between his feet, untill Shiloh, that is, the[8] Messias come, Gen. 49. 10. Vide Funcii Chronol. Maimon. in Iad. lib. vit. tract. Sanedr. in c. 4. sect. 13. Seder Olam minus. Carion chron. lib. 2. p. 144. Targum Uziel. eadem pæne verba habet Targum Jerosolym. For the right understanding of this Prophecy, We must note two things; 1. The time when the Scepter was given to Judah: 2. When taken from him. But first we must observe how these two words, Judah, and the Scepter, are distinguished. Some take Judah, 1. For the particular Tribe of Judah[9]: but this seemeth flat contrary to Scripture, for many of the Judges were of other Tribes, and all the Maccabees of the Tribe of Levi. 2. For the Two Tribes[10] which cleaved to Rehoboam; because in that division of the People, these Two Tribes alone were called Jews, and that from Judah, and that never before this division. 3. For all the whole body of Israel[11], consisting of Twelve Tribes; all which (in the judgment of these men) were afterwards by the singular providence of God, called Jews from Judah. Origen. hom. 17. in Genes. Epiphan. contra Ebionæos, &c. maxima Hebræorum pars. Cunæus de rep. Hebr. lib. 1. cap. 5. p. 81. [2] [1] [2] [3] [3] [4] [5] [6] [7] [8] [4] [9] [10] Euseb. demon. lib. 8. cap. 1. Montacut. in Analect. p. 72. Casaub. contra Baron. pag. 16. Some take Scepter, 1. For legal power[12], and soveraign authority, residing in one man principally. 2. For the form of government[13], and face of a Common-wealth, governed and ruled by its own laws, customes, and rites: signifying as well the rule and authority of inferiour Magistrates, yea of Priests also, as of Kings and Princes. Patres plerique omnes. Casaubon advers. Baron. p. 19. It. p. 23. Justinus Mart. in Dialog. cum Tryphone. Cunæus lib. 1. de rep. Heb. c. 9. p. 82. From these different acceptions of these two words, flow four different acceptions of Jacobs Prophecy. Some are of opinion[14], that the Scepter taken in the second acception, began to be given to Judah, that is, to the Two Tribes cleaving to Rehoboam, at the time of that division of the People: and that their Scepter was not taken from them until the destruction of Jerusalem; because, that after Herods time until then, their Laws remained in force, their Priesthood continued, and their Common-wealth, though it were much defaced, yet not quite overthrown. Cunæus lib. 1. de rep. Heb. cap. 11. pag. 96. Some are of opinion[15], that the Scepter taken in the second acception, began to be given to Judah, that is, to the Twelve Tribes, from the time of Moses; and that this Scepter was not taken from them until the Destruction of Jerusalem: not in Herod, because he was a Jew (in that he was a Proselyte) for a Jew is a name, say they, of Profession, not of Countrey or Nation. Joseph. Scal. ex quo Casaub. advers. Baron. p. 19. It. p. 39. Some are of opinion[16], that the Scepter taken in the second acception, began to be given to Judah, that is to the Twelve Tribes, from the time of Moses, and that it was taken from them in Herods time: yet so, that in Herods time, this was but begun, and inchoate, and at the destruction of Jerusalem it was fulfilled and consummate. Montacut. in Analect. p. 74. Some are of opinion[17], that the Scepter taken in the first acceptation, began to be given to Judah, that is to the Twelve Tribes, from the time of Moses, and that it was taken from them fully in Herods time. The former opinions make the coming of the Messias to be a fore-runner of the departure of the Scepter: this, makes the departure of the Scepter to be a fore-runner or token of the Messiah his coming, which I take to be the principal thing aimed at in the prophecy. This opinion, as it is more generally received than the others, so upon juster grounds. Now the Scepter was departed and given to a Proselyte, never so before,[18] yea now also the Law-giver was departed from between Judahs feet, and now the Messiah born. Augustin. contra Manich. lib. 12. cap. 47. Euseb. demonst. l. 8 Carion. Chron. pag. 143. P. Galatin. l. 4. cap. 6. p. 203. ex. Talmud. Jerusol. CHAP. II. Of the Publicans. Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations concerning the persons there inhabiting: and first concerning the Publicans, who were, in the latter times, an heterogeneous Member of that Common-wealth. After that the Jews became Tributary to Rome, (which[19] was effected by Pompey threescore years before the Birth of our Saviour) certain Offices were appointed by the Senate of Rome, unto whom it belonged, as well among the Jews as in other Provinces, to collect, and gather up such custome- money or tribute, as was exacted by the Senate. Those that gathered up these publique payments, were termed Publicani, Publicans; and by reason of their covetous exactions, they commonly were hated by the People of the Provinces:[20] Every Province had his several Societie, or company of Publicanes: Every Society his distinct Governour: in which respect it is, that Zacheus is called by the Evangelists, ἀρχιτελώνης princeps Publicanorum, the chief Receiver of the tribute, or chief Publican, Luke 12. 2. And all the Provincial Governours in these several Societies, had one chief[21] Master residing at Rome, unto whom the other subordinate Governours gave up their accounts. These Publicans were hated in all Provinces, because of their exactions; but chiefly in the Commonwealth of the Jews, because though it were chiefly maintained by the Galileans, yet it was generally inclined unto by the Jews, That tribute ought not to be payed by them: this hatred is confirmed by that Rabbinical proverb,[22] Take not a Wife out of that family wherein there is a Publican, for such are all Publicans. Yea a faithful Publican was so rare at Rome it self, that one Sabinus for his honest managing of that Office, in an honourable remembrance thereof, had certain images erected with this superscription[23]; Καλῶς τελωνήσαντι, For the Faithful Publican. And therefore no marvel, if in the Gospel, Publicans and sinners go hand in hand. Joseph Locutus de Pompeio l. 1. de bello Jud. c. 5. p. 720. [11] [12] [13] [5] [14] [15] [16] [6] [17] [18] [7] [19] Harum societatum frequens mentio facta est apud Ciceron. in orat. pro. Sex. Ros. Muræna, in Cn. Plancio. Sigon. de Antiq. jure civium Rom. lib. 2. c. 4. Is. Casaubon exercit. 13. 37. Suet. in Flav. Vespas. cap. 1. It is now generally received as a truth undoubted, that not only Heathen people, but sometimes Jews themselves became Publicanes. Tertullian was of another opinion,[24] and thought that all the Publicans were Heathens; but he hath been in that long since confuted by Jerome[25], and reason it self perswadeth the contrary. First, Matthew who was a Publican, was afterwards an Apostle, and therefore unlikely to have been an Heathen. Secondly, Zacheus his name was a pure Hebrew name having no affinity with Roman names. Thirdly, the ground or principal argument on which Tertullian built, was meerly[26] erroneous. Tertul. de pudic. c. 9. Jeronym. epist. ad Damasum. Fraudi fuit acutissimo Pœno Hebraicæ linguæ ignoratio, nusquam enim occurrit in fonte spurius ille textus, quo Tertullianus potissimum nititur, non erit vectigal, pendens ex filiis Israel. Deut. 23. CHAP. III. Israelites, Prosylites. The whole Common-wealth of Israel consisted of two sorts of men, Hebrews and Prosylites; he that was born an Hebrew, either by Fathers or Mothers side, was an Hebrew; but he that was born so of both, was an Hebrew of the Hebrews; such a one was Saint Paul, Phil. 3. 5. He that was born a Prosylite either by Fathers or Mothers side, was termed Ben-gar, the son of an he-Prosylite; or Ben gara, The son of a she-prosylite; but he that was by Fathers and Mothers side a Prosylite, was termed[27] Bagbag, that is, the son of he and she Prosylites. Magni quidam nominis Rabbi apud Judæos fuit, quem ex Paganismo ad Judaismum conversum ​בגבג​ per sigla appellarunt. i. filiis Proselyti, filius proselytæ, Pirk. Aboth. cap. 5. The Hebrews were of two sorts; some lived in Palestina, and used the Hebrew Text, these were called Hebrews or Jews; others were dispersed in divers places of Greece, they used the Greek translation, and thence were termed Έλληνισταὶ[28] Grecists. S. Luke mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of the Græcists, towards the Hebrews, Acts 6. 1. Where note the difference between Ἕλληνες, and Έλληνισταὶ, the Græcians, and the Græcists. The Græcians are used by Saint Paul, to signifie all the Heathen people, and stand in opposition with Hebrews in the general acception, containing both Græcists, or dispersed Hebrews, and also those of Palestina: the Græcists were both by birth and religion Hebrews standing in opposition with Hebrews; in the strict acception, taken for those of Palestina. De Judæis Græciensib. vid. Scal. animad. Euseb. 124. 1. & in Can. Isag. 278. The whole body of Israel was divided into twelve Tribes, and publique Records were kept, wherein every ones Genealogy was registred, to manifest unto what particular tribe he belonged. These records Herod burnt, hoping that in after ages he might be thought originally an Israelite, if those publike Monuments might not be produced against him. Thus much Eusebius[29] plainly delivereth of him. I am of opinion, that another reason might be admitted; namely, That no distinction either of Tribe or Family, might appear; but, all being unfounded, and amongst the rest Davids, (unto whose Family by a peculiar right this Scepter belonged) Herod and his posterity might be the better secured of the Kingdom. Euseb. Eccles. hist. li. 1. cap. 8. Prosylites were those Heathen people, who disclaiming Paganism, became Converts, and joyned themselves unto the Church of the Jews. They were termed Prosylites ἀπὸ τοῦ προσεληλυθέναι, from their coming and adjoyning unto the Jews. Concerning these Prosylites, we will consider these three things. 1. The several kinds of Prosylites; 2. The manner of making them; 3. In what account or respect they lived among the Jews. First, the kinds of Prosylites were two; ברת גר​ Ger berith, Prosylitus fœderis, A Prosylite of the Covenant. He submitted himself unto the Circumcision, and to the whole Mosaical Pædagogy.[30] The Rabbies term such a one גר צדק​ Ger tsedeck, Proselytum justitiæ, A Prosylite of righteousness. Secondly, שער גר Ger sahagnar, Proselytus portæ, A Prosylite, or stranger within thy gates, Deut. 14. 21. Of him also we read in the fourth Commandment. He was suffered to dwell amongst them; whence he is also called תושב Toschab, Incola, an Inhabitant. He was not circumcised, neither did he conform himself to the Mosaical rites, and ordinances, only he was tyed to the obedience of those Commandments, which among the Hebrew Doctors go under the name of Noahs seven Commandments;[31] which they reckon thus: 1. Judgements or Punishments for Malefactours. 2. Blessing the name of God; under this is contained the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering ones nakedness. 5. Shedding of blood. 6. Robery. 7. Eating of any member of a beast, taken from it alive. Of this sort, were Naaman the Syrian, the Eunuch, Cornelius, and those of whom we read, That there were dwelling at Jerusalem, Jews Men that feared God[32] of [20] [21] [22] [23] [24] [25] [26] [8] [27] [28] [9] [29] [10] every Nation under Heaven, Acts 2. 5. Rabbi Solomon, Deut. 23. 14. Sheindler in pentaglot. p. 1530. Ἄνδρες εὐλαβεῖς. Secondly, to the making of one to be a Prosylite of the Covenant according to the difference of sex; and the difference of times the Rites of initiation varied. To the making of[33] a Male-Proselyte, at first three things were required. 1. Circumcision.[34] 2. A kind of purification by water. 3. The blood of Oblation. This oblation was commonly two Turtles or Pigeons. To the making of a Woman Proselyte, were required only purification by water, and Oblation.[35] Now because the Jews have neither Altar, nor Sacrifice, they say that for the Males Circumcision, and purification by water sufficeth; and for the Females, only purification by water.[36] In Davids time, they say that many thousands of Prosylites were joyned unto the Church without Circumcision, by this purification. Moses Kotsen. fol. 40. col. 2. ​קרבן של דמים ובהוצאת ובטבילה במילה​. Drusius de trib. sect. 2. p. 102. Moses Ægyptius, in Assurebiah, Perek. 13. fol. 137. vide Serarium trihæres, l. 2. c. 1. Hence we may observe, that a kind of Initiation by water was long in use among the Jews, though it were not Sacramental until Christ his institution: yea therefore it may seem to have been used by them, because they expected it at the coming of the Messias, as appeareth by their coming unto John, questioning not so much his Baptism, as his Authority, by what authority he baptized: Why baptizest thou them, if thou be not that Christ, nor Elias, neither that Prophet? John 1. 25. Thirdly, the respect born by the Jews towards Prosylites, was charitable;[37] they used no upbraiding terms towards them, saying Remember thy former deeds. Notwithstanding it was also provided,[38] No Prosylite should be eligible into the Court of their Sanhedrim; yea in their common commerce, they had an usual proverb, which admonished them of wariness[39] Vel ad decimam usq; generationem a Proselytis cave; Beware of Prosylites to the tenth generation. P. Fag. Exod. 22. 21. Moses Ægypt. lib. ult. Iad. tract. Sanhedr. c. 2. Casaub. advers. Baron. 27. CHAP. IV. Of their Kings. We shall read of three sorts of Kings in the Old Testament. Melchisedeck was King and Priest; David King and Prophet; others simply Kings. Melchisedeck was King and Priest, David King and Prophet. The concurrence of Princely Sovereignty, and Holy Orders, in the same man, intimates that supreme Authority should alwayes be accompanied with care of Religion: In which respect Joash, when he was anointed King, received the Testimony, or Book of the Law, 2 King 11. 12. Neither did these two meet only in Melchisedeck & David, but the same man among the Heathens[40] was oftentimes King and Priest. And the Trismegistus had his name Ter maximus,[41] because he was Philosophus maximus, Sacerdos maximus, & Rex maximus. All Kings were not anointed, but onely those in whom succession was broken; and there the first of the family was anointed for his Successor, except in case of dissention, where there was required a renewed unction, for the confirmation of his Authority. For this reason it was, that Solomon was anointed as well as David, because of the strife between him and Adonijah. Rex Anius, Rex idem hominum, Phœbique Sacerdos. Virg. Æneid, lib. 3. Alex. Neopolit. lib. 2. Cap. 6. Furthermore, Saul and Jehu were anointed בפך Bepac, with a cruse of Oyl, to shew the short continuance of their Kingdoms. David and Solomon were anointed בקרן​ Bekeren, with an horn of Oyl; that is, in a plentiful measure, to shew the long continuance of their Kingdoms. As Kings were distinguisht from the People by many Ensigns of Honour, by their Crown, their Scepter, their Throne, &c. so likewise were they distinguished by their Apparel; that was the reason that Ahab entring into battel, changed his apparel, 1 Kings 22. 30. Though purple and white colours were not appropriated unto Kings,[42] yet these colours were in chief esteem, and principally used by them,[43] yea Purple above others was affected by the Emperours and Nobility of Rome; and white by the Nobility of the Jews: whence the Hebrews term their Noble men, and such as were of best rank חורים Chorim, Albatos, men clad in white; and on the contrary, men of meaner rank, חשוכים​ Chaschucim, Sordidatos, men clad with a 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, [30] [31] [32] [33] [34] [35] [36] [11] [37] [38] [39] [12] [40] [41] [13] Luke 23. 11. both therein applying themselves to the customs of their own Country, and in derision clothing him as a King. Valer. Max. lib. 1. cap. 6. 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. 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 לבן בגדי 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, משחה מתרבה Mithrabe Mischa, Auctus unctione, The anointed; so when the Oyl was lost in regard of his Garments, he was termed, בגדים מתרבה 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. Cunæus lib. 2. de rep. Heb. cap. 7. pag. 222. Moses Kotsensis. præcept. affir. 173. f. 212. col. 3. [42] [43] [14] [44] [15] [45] [46] 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. 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. Elias Thisbit. 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 [16] [17] [47] [18] [48] [49] [19] 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. Ἀφοριεῖ ἀαρὼν. Ἀφορίσατε. Francisc. Jun. Analyt. Expos. Numb. 8. 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. Æschines contra Ctesiphont. Herodian, p. 45. There were[56] another sort of holy persons termed מעמד אנשי 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. Moses Kotsen. fol. 211. col. 4. ​מעמד ראש​ [20] [21] [50] [51] [52] [53] [22] [54] [55] [56] [57] 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. 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. Eodem sensu Græci appellant artis medica candidatos ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix. T...