Transcriber’s Note
Don’t expect standard (or even consistent!) spelling. Any apparent
errors are most probably exactly the way they were printed.
Minor punctuation errors have been corrected without note. Ditto
typesetting errors: word spacing; lower for upper case; transposed,
repeated or missing letters; b/d, u/n etc. The original text used long
s (ſ), rendered here as regular s.
The printer’s somewhat idiosyncratic application of italic type has
been changed to more standard usage, e.g. _Moses_, not M_oses_; _Deut.
16. 6._, not _Deut._ 16. 6; for consistency, all footnotes, poetry
and biblical references have been italicised even if not so printed.
^{superscripted text} is thus indicated, normal text within italic
passages ~like this~.
Footnote markers have sometimes been moved a few words left or right,
in order to minimise interruption to the flow of the text and/or help
to clarify which word is being referenced.
Greek: Ligatures are expanded to individual letter glyphs. Accents have
been corrected without note.
Hebrew: Misuse of normal/final letter forms has been corrected without
note.
Beyond that, a number of changes are noted at the end.
Moses and Aaron:
CIVIL and ECCLESIASTICAL
RITES,
Used by the ancient HEBREWS; observed,
and at large opened, for the clearing of
many obscure TEXTS thorowout the
whole SCRIPTURE.
Which Texts are now added to the end of the Book.
Wherein likewise is shewed what
Customs the HEBREWS borrowed from
Heathen people: And that many Heathenish
Customs, originally, have been unwarrantable
imitations of the _HEBREWS_.
_The Eleventh Edition._
By _Thomas Godwyn_, B.D.
_LONDON_,
Printed for _S. Griffin_, _R. Scot_, _T. Basset_, _J. Wright_
and _R. Chiswel_, 1678.
TO THE
RIGHT HONOURABLE
_WILLIAM_
Earle of _Pembrook_, Lord Chamberlain of His Majesties
Houshold, L. Warden of the Stanneries, Knight of the most Noble
Order of the Garter, one of His Majesties most Honourable Privy
Council, and Chancellor of the famous University of _Oxford_.
_All Grace and Happiness._
Right Honourable,
_That many have no better acquaintance with Christ and his Apostles,
is, because they are such strangers with ~Moses~ and ~Aaron~: Were
Customes antiquated thorowly known, many difficulties in Scripture
would appear Elegancies; and the places which now (through obscurity)
dishearten the Reader, would then become sweet invitements to an
unwearied assiduity in perusing those sacred Oracles. If my present
labour shall give such light to some obscure passages, that thereby
Gods people shall be drawn on with the greater delight, to the
exercising themselves in reading of Holy Writ, it shall not repent
me of my tedious travels in these Rites and Customes, of Generations
long since past; which whosoever undertaketh, shall find the way long
and thorny, the path over-grown and hardly disernable; the Guides few
to direct, and those speaking in strange Languages; and many apt to
discourage him, because themselves are either lazy, and will not, or
lame and cannot walk the same way. But now (through Gods assistance)
being come to the end of my Journey, the discoveries made on the way,
such as they are (and such some are, as not observed before) humbly
crave your Lordship’s protection._
_From Kensington,
Feb. 21. 1624._
Your Honour’s in all duty,
and service devoted,
THO. GODWYN.
THE ARGUMENT OF EACH _BOOK_ and _CHAPTER_.
The first Book.
_Of Persons._
Chap. 1. The form of their Common-wealth till Christ, and when the
Scepter departed.
2. Publicans, their Office, who the chief.
3. Prosolytes, who, how made.
4. Kings, Why _Pilate_ clad _Christ_ in Purple; _Herod_ in white.
5. High-Priests, Priests, Levites, Nethinims.
6. Prophets, who, the Wise-man, Scribe, and Disputer, mentioned, _1
Cor. 1. 20._
7. Title of Rabbi, when, how, to whom given.
8. Nazarites and Rechabites.
9. Assideans; difference between the Righteous and Good man, mentioned,
_Rom. 5. 7._
10. Pharisees, whence their name, when they began, what their Dogmata.
11. Sadduces, whence their name, when they began, what their Dogmata.
12. Essenes, whence their name, when they began, what their Dogmata.
13. Gaulonitæ, and Herodians, what they were.
The second Book.
_Of Places._
Chap. 1. Their Temple, how forty six years a building. Why certain
Psalms are entituled _Graduales_ Songs of degrees.
2. Synagogues, Schools, Houses of Prayer; why their School preferred
above their Temple.
3. Gates of Jerusalem.
4. Groves and High-places.
5. Cities of Refuge.
The third Book.
_Of Daies, Times, and Feasts._
Chap. 1. Their daies, hours, weeks, years.
2. Their manner of feasting, salutations, blessing, cup of blessing.
3. Their Sabbath; a Sabbath-daies-journey, how much, and whence.
4. Their Passeover, and feast of unleavened bread: How a soul cut off
from Israel.
5. Their Pentecost, what the second-first Sabbath was, _Luk. 6. 1._
6. Their feast of Tabernacles, Hosanna, and Hosanna-Rabba.
7. Their feast of Trumpets, their New-Moons, Translation of feasts.
8. Their feast of Expiation: what meant by the filth of the world, and
the off-scouring of all things, _1 Cor. 4. 13._
9. Their Sabbatical year.
10. Their Jubilee, their use thereof.
11. Their feast of Purim, and feast of Dedication.
The fourth Book.
_Of their Idolatry._
Chap. 1. The beginnings of Idolatry.
2. Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Moloch,
&c.
3. Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bel and the Dragon.
4. Dagon.
5. The molten Calf.
6. Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.
7. Other Idol-gods mentioned in Scripture.
8. Sorts of divine revelation, Urim and Thummim.
9. Teraphim, what they were.
10. Sorts of Divination forbidden.
The fifth Book.
_Of their Consistories._
Chap. 1. Courts of Judgements, their Ecclesiastical Consistory.
2. Sorts of Excommunication.
3. Civil Consistories, what persons necessarily present, what meant by
the Magistrate, Judge, and Officer, _Luk. 12. 58._
4. The number of their civil Courts, what meant by a Council,
Judgement, fire of Gehenna, _Matth. 5._
5. Manner of electing Judges.
6. Ceremonies common in all capital Judgements: whence that phrase
came, his bloud be on us and our children.
7. Their capital punishments what they were.
8. Punishments not capital.
9. Punishments borrowed from other Nations: whether S. _Paul_ fought
with the beasts at _Ephesus_.
The sixth Book.
_Of Miscellaneous Rites._
Chap. 1. Circumcision; whence, the use of Godfathers in Baptism.
2. First-fruits, first-lings, first-born.
3. Sorts of Tithes, manner of paying them.
4. Marriages and divorces, copies of their dowry bill, and bill of
divorce: what meant by power on the Womans head, _1 Cor. 11. 10._
5. Burials, manner of embalming, manner of their Sepulchres, what meant
by baptization of the dead, _1 Cor. 15. 9._
6. Of their Oaths.
7. Of their writing, their Masorites, and their work.
8. Israels pitching of their tents, or of their camps.
9. Their Measures.
10. Their Coyns, first of brazen Coyns, silver Coyns, and gold Coyns.
Moses and Aaron.
The first Book Treateth of Persons.
CHAP. I.
_Of the form of the ~Hebrewes~ Common-wealth until Christ his coming,
and when the Scepter departed from them._
The form and state of Government hath been subject to change and
variation amongst all Nations, but especially amongst the _Jewes_,
where these changes are observable.
At first, the _Fathers_ of their several Families, and their
_First-born_ after them, exercised all kind of Government, both
_Eclesiastical_ and _Civil_, being both _Kings_ and _Priests_, in their
own houses. They had power over their own Families, to bless, curse,
cast out of doors, disinherit, and to punish with death, as is apparent
by these examples: of _Noah_ towards _Cham_, _Gen. 9. 25._ of _Abraham_
towards _Hagar_ and _Ismael_, _Gen. 21. 10._ of _Jacob_ towards
_Simeon_ and _Levi, Gen. 49. 3._ and of _Judah_ towards _Thamar_, _Gen.
38. 24._
In _Moses_ his days then did this prerogative of primo geniture cease:
and as _Aaron_ and his posterity was invested with the right and title
of _Priests_; so _Moses_, and after him _Joshua_, ruled all the people
with a kind of _Monarchical_ authority. For _Moses_ was among the
righteous as _King_, _Deut. 32. 5._
After _Joshua_ succeeded _Judges_; their Officers were of absolute
and independent authority, like unto _Kings_, when once they were
elected. But there were long vacancies, and chasms commonly between the
cessation of the one, and the election of the other: yea for the most
part, the people never chose a _Judge_, but in time of great troubles,
and imminent dangers; which being over-past, he retired to a private
life. After that _Gideon_ had delivered the people out of the hand of
the _Midianites_, he being offered the _Kingdom_, replyed, I will not
reign over you, neither shall my Child reign over you, _Judg. 8. 23._
That of _Samuel_, that he judged _Israel_ all the days of his life,
_1 Sam. 7. 15._ was[1] extraordinary. In this respect, their _Judges_
symbolize with the _Roman Dictators_. This state of Regiment continued
amongst them by the computation of S. _Augustine_[2], three hundred
twenty nine years. In these vacancies or distances of time between
_Judge_ and _Judge_, the greater and weightier matters were determined
by that great Court of the _Seventy_ called the _Senadrin_; in which
respect the form of Government may be thought _Aristocratical_. _Kings_
succeeded the _Judges_, and they continued from _Saul_ unto the
Captivity of _Babylon_, that is,[3] about 502 years.
[1] _Zepper lib. 3. leg. Mos. cap. 6._
[2] _Aug. de Civ. Dei, l. 18 c. 22._
[3] _Zepper. leg. Mosaic. l. 3. c. 6._
From the Captivity unto the coming of Christ, (which time is thought[4]
to have been five hundred thirty six years) the state of the _Jewes_
became very confused. Sometimes they were ruled by _Deputies_ and
_Vicegerents_, who had not supream authority in themselves, but
as it pleased the _Persian Monarchs_ to assigne them; they were
termed[5] ראשי גליות _Rasche galiuth_, αἰχμαλωτάρχαι _Heads of the
Captivity_. Of this sort was _Zorobabel_ and his successors, who
are reckoned in the _Hebrew_ Chronicles[6] to be these, _Mesullam_,
_Hananiah_, _Berachiah_, and _Hosadiah_. All which are thought to
have reigned under the _Persian Monarchy_, and to have been of the
Posterity of _David_: as likewise the other succeeding ten chief
Governours after _Alexander_ the Great. In the last of these ten, the
government departed from the House of _David_, and was translated to
the _Macchabees_, who descended from the Tribe of _Levi_. They were
called _Maccabæi_, from _Judas Maccabeus_,[7] and he had this name
מכבאי _Macchabæus_, from the Capital Letters of this Motto, written
in his Ensigne or banner, מי כמוך באלים יהוה _Quis sicut tu inter
Deos, O Domine?_ Where the first letters are, _M_, _C_, _B_, _A_, _I_.
Among the _Maccabees_, soveraign authority continued until _Herod_
the _Askalonite_ his reign, at what time our Saviour Christ was born,
according to _Jacobs_ prophecy: The Scepter shall not depart from
_Judah_, nor a _Law-giver_ from between his feet, untill _Shiloh_, that
is, the[8] _Messias_ come, _Gen. 49. 10._
[4] _Vide Funcii Chronol._
[5] _Maimon. in Iad. lib. vit. tract. Sanedr. in c. 4. sect. 13._
[6] _Seder Olam minus._
[7] _Carion chron. lib. 2. p. 144._
[8] _Targum Uziel. eadem pæne verba habet Targum Jerosolym._
For the right understanding of this Prophecy, We must note two things;
1. The time when the Scepter was given to _Judah_: 2. When taken from
him. But first we must observe how these two words, _Judah_, and the
_Scepter_, are distinguished.
Some take _Judah_,
1. For the particular _Tribe of Judah_[9]: but this seemeth
flat contrary to Scripture, for many of the _Judges_ were of
other Tribes, and all the _Maccabees_ of the Tribe of _Levi_.
2. For the _Two Tribes_[10] which cleaved to _Rehoboam_;
because in that division of the People, these Two Tribes alone
were called _Jews_, and that from _Judah_, and that never
before this division.
3. For _all the whole body of Israel_[11], consisting of
Twelve Tribes; all which (in the judgment of these men) were
afterwards by the singular providence of God, called _Jews_
from _Judah_.
[9] _Origen. hom. 17. in Genes. Epiphan. contra Ebionæos, &c.
maxima Hebræorum pars._
[10] _Cunæus de rep. Hebr. lib. 1. cap. 5. p. 81._
[11] _Euseb. demon. lib. 8. cap. 1. Montacut. in Analect. p.
72. Casaub. contra Baron. pag. 16._
Some take _Scepter_,
1. For _legal power_[12], and soveraign authority, residing in
one man principally.
2. For the _form of government_[13], and face of a
Common-wealth, governed and ruled by its own laws, customes,
and rites: signifying as well the rule and authority of
_inferiour Magistrates_, yea of _Priests_ also, as of _Kings_
and _Princes_.
[12] _Patres plerique omnes._
[13] _Casaubon advers. Baron. p. 19. It. p. 23. Justinus Mart.
in Dialog. cum Tryphone. Cunæus lib. 1. de rep. Heb. c. 9. p.
82._
From these different acceptions of these two words, flow four different
acceptions of _Jacobs_ Prophecy.
Some are of opinion[14], that the _Scepter_ taken in the second
acception, began to be given to _Judah_, that is, to the _Two Tribes_
cleaving to _Rehoboam_, at the time of that division of the People:
and that their _Scepter_ was not taken from them until the destruction
of _Jerusalem_; because, that after _Herods_ time until then, their
Laws remained in force, their _Priesthood_ continued, and their
Common-wealth, though it were much defaced, yet not quite overthrown.
[14] _Cunæus lib. 1. de rep. Heb. cap. 11. pag. 96._
Some are of opinion[15], that the _Scepter_ taken in the second
acception, began to be given to _Judah_, that is, to the _Twelve
Tribes_, from the time of _Moses_; and that this _Scepter_ was not
taken from them until the Destruction of _Jerusalem_: not in _Herod_,
because he was a _Jew_ (in that he was a _Proselyte_) for a _Jew_ is a
name, say they, of _Profession_, not of _Countrey_ or _Nation_.
[15] _Joseph. Scal. ex quo Casaub. advers. Baron. p. 19. It. p. 39._
Some are of opinion[16], that the _Scepter_ taken in the second
acception, began to be given to _Judah_, that is to the _Twelve
Tribes_, from the time of _Moses_, and that it was taken from them in
_Herods_ time: yet so, that in _Herods_ time, this was but begun, and
inchoate, and at the destruction of _Jerusalem_ it was fulfilled and
consummate.
[16] _Montacut. in Analect. p. 74._
Some are of opinion[17], that the _Scepter_ taken in the first
acceptation, began to be given to _Judah_, that is to the _Twelve
Tribes_, from the time of _Moses_, and that it was taken from them
fully in _Herods_ time. The former opinions make the coming of the
_Messias_ to be a fore-runner of the departure of the _Scepter_:
this, makes the departure of the _Scepter_ to be a fore-runner or
token of the _Messiah_ his coming, which I take to be the principal
thing aimed at in the prophecy. This opinion, as it is more generally
received than the others, so upon juster grounds. Now the _Scepter_ was
departed and given to a _Proselyte_, never so before,[18] yea now also
the _Law-giver_ was departed from between _Judahs_ feet, and now the
_Messiah_ born.
[17] _Augustin. contra Manich. lib. 12. cap. 47. Euseb. demonst. l. 8
Carion. Chron. pag. 143._
[18] _P. Galatin. l. 4. cap. 6. p. 203. ex. Talmud. Jerusol._
CHAP. II.
_Of the Publicans._
Wee having seen the most remarkable changes in the Common-wealth of the
Hebrews; we will note the chief Observations concerning the persons
there inhabiting: and first concerning the _Publicans_, who were, in
the latter times, an heterogeneous Member of that Common-wealth. After
that the _Jews_ became Tributary to _Rome_, (which[19] was effected
by _Pompey_ threescore years before the Birth of our Saviour) certain
Offices were appointed by the Senate of _Rome_, unto whom it belonged,
as well among the _Jews_ as in other Provinces, to collect, and gather
up such custome-money or tribute, as was exacted by the Senate. Those
that gathered up these publique payments, were termed _Publicani_,
_Publicans_; and by reason of their covetous exactions, they commonly
were hated by the People of the Provinces:[20] Every Province had his
several _Societie_, or company of _Publicanes_: Every _Society_ his
distinct _Governour_: in which respect it is, that _Zacheus_ is called
by the _Evangelists_, ἀρχιτελώνης _princeps Publicanorum_, _the chief
Receiver of the tribute_, or _chief Publican_, _Luke 12. 2._ And all
the Provincial Governours in these several Societies, had one chief[21]
_Master_ residing at _Rome_, unto whom the other subordinate Governours
gave up their accounts. These _Publicans_ were hated in all Provinces,
because of their exactions; but chiefly in the Commonwealth of the
_Jews_, because though it were chiefly maintained by the _Galileans_,
yet it was generally inclined unto by the _Jews_, That tribute ought
not to be payed by them: this hatred is confirmed by that _Rabbinical_
proverb,[22] _Take not a Wife out of that family wherein there is a
Publican, for such are all Publicans_. Yea a faithful _Publican_ was
so rare at _Rome_ it self, that one _Sabinus_ for his honest managing
of that Office, in an honourable remembrance thereof, had certain
images erected with this superscription[23]; Καλῶς τελωνήσαντι, _For
the Faithful Publican_. And therefore no marvel, if in the Gospel,
_Publicans_ and _sinners_ go hand in hand.
[19] _Joseph Locutus de Pompeio l. 1. de bello Jud. c. 5. p. 720._
[20] _Harum societatum frequens mentio facta est apud Ciceron.
in orat. pro. Sex. Ros. Muræna, in Cn. Plancio._
[21] _Sigon. de Antiq. jure civium Rom. lib. 2. c. 4._
[22] _Is. Casaubon exercit. 13. 37._
[23] _Suet. in Flav. Vespas. cap. 1._
It is now generally received as a truth undoubted, that not only
_Heathen_ people, but sometimes _Jews_ themselves became _Publicanes_.
_Tertullian_ was of another opinion,[24] and thought that all the
_Publicans_ were _Heathens_; but he hath been in that long since
confuted by _Jerome_[25], and reason it self perswadeth the contrary.
First, _Matthew_ who was a _Publican_, was afterwards an _Apostle_, and
therefore unlikely to have been an Heathen. Secondly, _Zacheus_ his
name was a pure _Hebrew_ name having no affinity with _Roman_ names.
Thirdly, the ground or principal argument on which _Tertullian_ built,
was meerly[26] erroneous.
[24] _Tertul. de pudic. c. 9._
[25] _Jeronym. epist. ad Damasum._
[26] _Fraudi fuit acutissimo Pœno Hebraicæ linguæ ignoratio,
nusquam enim occurrit in fonte spurius ille textus, quo
Tertullianus potissimum nititur, non erit vectigal, pendens ex
filiis Israel. Deut. 23._
CHAP. III.
_Israelites, Prosylites._
The whole Common-wealth of _Israel_ consisted of two sorts of men,
_Hebrews_ and _Prosylites_; he that was born an _Hebrew_, either by
_Fathers_ or _Mothers_ side, was an _Hebrew_; but he that was born so
of both, was an _Hebrew of the Hebrews_; such a one was Saint _Paul_,
_Phil. 3. 5._ He that was born a _Prosylite_ either by _Fathers_ or
_Mothers_ side, was termed _Ben-gar_, the son of an _he-Prosylite_; or
_Ben gara_, The son of a _she-prosylite_; but he that was by _Fathers_
and _Mothers_ side a _Prosylite_, was termed[27] _Bagbag_, that is, the
son of he and she _Prosylites_.
[27] _Magni quidam nominis Rabbi apud Judæos fuit, quem ex
Paganismo ad Judaismum conversum בגבג per sigla appellarunt. i.
filiis Proselyti, filius proselytæ, Pirk. Aboth. cap. 5._
The _Hebrews_ were of two sorts; some lived in _Palestina_, and used
the _Hebrew_ Text, these were called _Hebrews_ or _Jews_; others
were dispersed in divers places of _Greece_, they used the _Greek_
translation, and thence were termed Έλληνισταὶ[28] _Grecists_. S.
_Luke_ mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of
the _Græcists_, towards the _Hebrews_, _Acts 6. 1._ Where note the
difference between Ἕλληνες, and Έλληνισταὶ, the _Græcians_, and the
_Græcists_. The _Græcians_ are used by Saint _Paul_, to signifie all
the _Heathen people_, and stand in opposition with _Hebrews_ in the
general acception, containing both _Græcists_, or dispersed _Hebrews_,
and also those of _Palestina_: the _Græcists_ were both by birth and
religion _Hebrews_ standing in opposition with _Hebrews_; in the strict
acception, taken for those of _Palestina_.
[28] _De Judæis Græciensib. vid. Scal. animad. Euseb. 124. 1. &
in Can. Isag. 278._
The whole body of _Israel_ was divided into twelve Tribes, and publique
Records were kept, wherein every ones Genealogy was registred, to
manifest unto what particular tribe he belonged. These records _Herod_
burnt, hoping that in after ages he might be thought originally an
_Israelite_, if those publike Monuments might not be produced against
him. Thus much _Eusebius_[29] plainly delivereth of him. I am of
opinion, that another reason might be admitted; namely, That no
distinction either of Tribe or Family, might appear; but, all being
unfounded, and amongst the rest _Davids_, (unto whose Family by a
peculiar right this Scepter belonged) _Herod_ and his posterity might
be the better secured of the Kingdom.
[29] _Euseb. Eccles. hist. li. 1. cap. 8._
_Prosylites_ were those Heathen people, who disclaiming _Paganism_,
became Converts, and joyned themselves unto the Church of the _Jews_.
They were termed _Prosylites_ ἀπὸ τοῦ προσεληλυθέναι, from their coming
and adjoyning unto the _Jews_. Concerning these _Prosylites_, we will
consider these three things. 1. The several kinds of _Prosylites_; 2.
The manner of making them; 3. In what account or respect they lived
among the _Jews_.
First, the kinds of _Prosylites_ were two; גר ברת _Ger berith_,
_Prosylitus fœderis_, _A Prosylite of the Covenant_. He submitted
himself unto the Circumcision, and to the whole _Mosaical_
Pædagogy.[30] The _Rabbies_ term such a one גר צדק _Ger tsedeck_,
_Proselytum justitiæ_, _A Prosylite of righteousness_. Secondly,
גר שער _Ger sahagnar_, _Proselytus portæ_, _A Prosylite_, or _stranger
within thy gates_, _Deut. 14. 21._ Of him also we read in the fourth
Commandment. He was suffered to dwell amongst them; whence he is also
called תושב _Toschab_, _Incola_, an Inhabitant. He was not circumcised,
neither did he conform himself to the _Mosaical_ rites, and
ordinances, only he was tyed to the obedience of those Commandments,
which among the _Hebrew Doctors_ go under the name of _Noahs_ seven
Commandments;[31] which they reckon thus: 1. Judgements or Punishments
for Malefactours. 2. Blessing the name of God; under this is contained
the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering
ones nakedness. 5. Shedding of blood. 6. Robery. 7. Eating of any
member of a beast, taken from it alive. Of this sort, were _Naaman_ the
_Syrian_, the _Eunuch_, _Cornelius_, and those of whom we read, That
there were dwelling at _Jerusalem_, _Jews_ _Men that feared God_[32] of
every Nation under Heaven, _Acts 2. 5._
[30] _Rabbi Solomon, Deut. 23. 14._
[31] _Sheindler in pentaglot. p. 1530._
[32] _Ἄνδρες εὐλαβεῖς._
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_.
[33] _Moses Kotsen. fol. 40. col. 2._
[34] _במילה ובטבילה ובהוצאת דמים של קרבן._
[35] _Drusius de trib. sect. 2. p. 102._
[36] _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.
[37] _P. Fag. Exod. 22. 21._
[38] _Moses Ægypt. lib. ult. Iad. tract. Sanhedr. c. 2._
[39] _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_.
[40] _Rex Anius, Rex idem hominum, Phœbique Sacerdos. Virg.
Æneid, lib. 3._
[41] _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_, _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._