although the Particular year or time when each name began, be not
clearly evidenced by Monuments of _Antiquity_, yet in general we may
conceive three distinct periods of time; in which the names altered.
First from _Adam_ until _Moses_; Secondly, from _Moses_, till the
peoples return from _Babylon_. Thirdly, from their _return_, until
the dayes of _Christ_, and after. In the first period, as _Adam_ was
_Prophet_ and _Priest_ in his family, so afterward every _first-born_
supplyed these two offices together with the _princely_ office in
their several families. That they ruled their families as _Kings_
and instructed them as _Prophets_, is clear to any acquainted with
Scripture; the greatest doubt is, what sufficient proof there is for
their _Priest-hood_, _Adams Priest-hood_, is gathered hence,[58]
because that _Gen 4. 3._ and _4._ _Abel_ and _Cain_ are said to have
brought their sacrifices: to have brought them, namely, unto _Adam_,
who offered them unto God in their name. The _Priest-hood_ of the
_first-born_ is gatherable hence, because the _Levites_ were appointed
to the service of the Altar, instead of the first-born, and as the
λύτρον or price of _redemption_, _Num. 3. 41._ In the second period,
though a _private Catechetical exposition_ of the Law belonged to the
_Masters of Families_, yet the _publick Ministerial exposition_ thereof
was appropriated to _Priests_ and _Prophets_. In the third period,
when Prophecy ceased, then the office of expounding Scripture was
more common, and instead of _Prophets_ came in a multitude of other
Expositors; In general we may call them _teachers of Israel_, _Joh. 3.
10._ We may distinguish them into three several sorts. 1. _Wisemen._
2. _Scribes._ 3. _Disputers._ The _Apostle_ compriseth them all, _1
Cor. 1. 20._ Where is the _Wise_? Where is the _Scribe_? Where is the
_Disputer_? Unto any of these, or whatsoever other _Doctor_ eminently
gifted above others, the title _Rabbi_ was prefixed. First, of their
_Prophets_. Secondly, their _Wisemen_. Thirdly, their _Scribes_.
Fourthly, their _Disputers_. Fifthly, their _Rabbies_.
[58] _Bertram. Polit. Jud. c. 2. p. 17._
To _prophesie_, or to be a Prophet, hath divers acceptions in
Scripture. First, it is taken for the _books_ and writings _of the
Prophets_. They have _Moses_ and the _Prophets_, _Luk. 16. 29._
Secondly, for the whole Word of _God_: no Prophesie in the Scripture
is of any private motion, _2 Pet. 1. 20._ Thirdly, those unto whom God
vouchsafed familiarly to reveal himself, they are called _Prophets_:
_Abraham_ was a _Prophet_, _Gen. 20. 7._ and _Miriam_ a _Prophetess_,
_Exod. 50. 20._ Fourthly, ordinary Interpreters of the Word are called
_Prophets_. He that receiveth a _Prophet_ in the name of a _Prophet_,
_Mat. 10. 14._ Lastly, it is taken for those, who are enabled by Divine
Revelation, to lay open hidden secrets, transcending all possibility
of humane search. Hence it is that _Prophets_ in old time were called
_Seers_, _1 Sam. 9. 9._ And their _Prophecy_ was termed a _vision_,
_Esay. 1. 1._ because _God_ extroardinarily enlightned their minds with
the knowledge of these secrets.
There are three observable names applied to _prophecy_ in _Scripture_.
1. _Verbum Domini_: 2. _Visio_: 3. _Onus_, _The Word of the Lord_:
_Vision_: _A Burthen_. The first importeth the _Lord speaking_, or
revealing his secrets; the second implyeth the _Prophets attending_,
or beholding them; the third being applyed onely to _Judgements_,
signifieth the _burthensomness_ of them on that people against whom
they came forth.
For the propagation of Learning, _Colledges_ and _Schools_ were in
divers places erected for the _Prophets_; their _Scholars_ were
termed[59] _Filii prophetarum_, _children of the Prophets_, _2 Kin. 6.
1._ unto which phrase there is allusion, _Matt. 11. 19._ _Wisdom is
justified of her children_: by reason of this Relation the _Prophet_
sometimes is called a _Father_; _Elisha_ cryed out, My _Father_, my
_Father_, _2 King. 2. 12._ The _Targum_[60] expoundeth that place,
_Rabbi, Rabbi_; as much as to say, my _Master_, my _Master_: And in
truth the _Rabbies_ grew very ambitious of the name _Father_, which
was the reason of our Saviours speech, _Matth. 23. 6._ _Call no man
~Father~ upon earth_.
[59] _Eodem sensu Græci appellant artis medica candidatos
ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix._
[60] _Targum. 2 Reg. 2. 12._
The _Scripture_[61] sometimes joyneth to the name of the _Prophet_, the
name of his _Father_, as _Hosea the son of Beeri_, _Hos. 1. 1._ And
such a one the _Hebrews_ confess to be both a _Prophet_, and the _son
of a Prophet_. Sometimes it mentioneth the _Prophets_ name, but not the
_Fathers_; such a one they confess to be a Prophet, but not the _son
of a Prophet_: Sometimes it mentioneth with the _Prophet_, the name of
the _City_ where he prophesied, and then it followeth, that he was a
_Prophet of that City_. When a Prophet is mentioned without the _name
of the City_, then he is thought to be a _Prophet of Jerusalem_.
[61] _Kimchi in præfat. ad Hoscham._
2. _Wisemen_: This title though in it self it be general and common to
all _Doctors_, and _Teachers_ of the Law; yet for many years before our
Saviours Incarnation,[62] it was either arrogated by the Pharisees, or
else by the ignorant multitude appropriated unto them, for an opinion
of their extraordinary _wisdom_, in teaching of Traditions, which they
preferred beyond the Law. Hence the Pharisees were called[63] _Masters
of the Traditions_: And hence was that councel of _R. Eleezer_ to his
Scholars,[64] that they should forbid their children from the study
of the _Bible_, and place them between the knees of their _wisemen_.
Likewise[65] hence, when any of their _Doctors_ did read Lectures,
their saying was, οἱ σοφοὶ ἡμῶν δευτεροῦσι, _Our wisemen do teach
traditions_. The like ambition we shall find among the _Grecians_,
all of them striving to be intituled Σοφοὶ, _Wisemen_: and hence,
whensoever the chief of them had pleased the people in performance of
their Orations, or any other publick business, they were honoured with
a _Grand_ Σοφῶς, that is, with a loud acclamation of σοφῶς, σοφῶς,
_Well done_, or _wisely done_; until _Pythagoras_, in dislike of such
swelling Titles, stiled himself _Philosophus_, _a Lover of wisdom_;
which kind of modesty was afterward practised by the _Hebrew Doctors_;
for they in after times, to avoid the suspicion of arrogancy, refused
the name of חכמים _Chacamim_, _Wisemen_,[66] and stiled themselves,
תלמידי חכמים _Discipuli sapientium_, _Learners of wisdom_.
[62] _Gorionid. lib. 4. cap. 20._
[63] _Drus. de trib. sect. 86._
[64] _Buxtorf. Recens. operis Talmud, p. 155._
[65] _Hieronym. ad Algasiam. quæst. 10._
[66] _Elias Thisbit._
3. _Scribes_: This name was given to two sorts of men, some meerly
_Laicks_, others _Clergy-men_. The body of the _Laick Scribes_, were
those, to whom was committed the instruction of young children in
their minority, especially to teach them to write; we may English them
Scriveners. This office was appropriated to the Tribe of _Simeon_. In
this sense we read not of _Scribes_ in the Scripture, although the
ground of their first institution hath been taken thence, namely,
from those words which _Jacob_ used unto _Simeon_ and _Levi_; I will
divide them in _Jacob_, and scatter them in _Israel_, _Gen. 49. 7._
So that as _Levi_ had no portion, but lived dispersed among the other
Tribes, by the benefit of the Altar.[67] In like manner _Simeon_ had
no portion in the judgement of the _Hebrews_, but lived scattered
among the other tribes, getting their maintenance by teaching and
schooling little children: Whether this office of teaching children was
appropriated to them, I leave to the inquiry of others; certain I am
that the _Simeonites_ had their own inheritance by lot, _Josh. 19. 1._
And the prophecy concerning their being scattered is thought to have
been accomplished in this, that the inheritance of the _Simeonites_,
was taken out of the portion of the children of _Judah_, _Josh. 19.
9._ Furthermore it is certain, that if not all Scriveners, yet those
publick Notaries, who were imployed in drawing Deeds, and writing
Contracts (be they of what Tribe they will) they were called by the
name of _Scribes_. Unto this there is allusion, _Psal. 45. 1._ My
tongue is as the _pen_ of a swift _Writer_, or _ready Scribe_. Out of
the body of these I conceive certain choice men to have been elected
for publick imployments; some to attend the King, as his Secretaries,
termed, γραμματεῖς βασιλέως, the Kings Scribes, _2 Kin. 12. 10._ Such
were _Sheia_, _2 Sam. 20. 25._ And _Shaphan_, _2 Kin. 22. 3._ Others
to attend the publick Courts and Consistories: they much resembled our
_Clarks of Assizes_, these were termed, γραμματεῖς λαοῦ the _Scribes of
the people_, _Mat. 2. 4._ _It._ _1. Mac. 5. 42._
[67] _Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. &
Targum Hierosol._
The second sort of _Scribes_ belonged to the _Clergy_; they were
Expositors of the Law, and thence are they called γραμματεῖς τοῦ
νόμου, νομικοὶ, & νομοδιδὰσκαλοι, _Scribes of the Law_, _Esra. 7. 9._
_Expounders of the Law_, _Luk. 7. 30._ and _Doctors of the Law_, _Luk.
5. 17._ Their Office was to write, read, and expound the Law of _Moses_
to the people. The name was a name of _Office_, not of _Sect_. Of this
sort was _Esdras_, _Esra 7. 6._ who though he were a _Levite_, yet[68]
others there were of the Tribe of _Judah_, and, as it is thought, they
might indifferently be of any Tribe. The name was of the like esteem
among the _Hebrews_ as the _Magi_ were among the _Chaldeans_; the
_Quindecemviri_ among the _Romans_, for expounding _Sybilla’s Oracles_:
Or the _Canonists_ in the _Church of Rome_. The word סופרים _Sopherim_,
translated _Scribes_ signifieth _Numberers_, or _Computers_, and is
applyed to the _Masorites_, because they spent their time in reckoning,
and numbring, not onely the verses, but the words also, and letters of
each Book throughout the _Bible_; which, as it is an argument of their
industry,[69] so likewise of _Gods_ providence, in the preservation
of his truth inviolable. As the _Wise men_ in their Preaching pressed
Traditions; so the _Scribes_ clave to the written word, whence they
were termed[70] _Text-men_, or _Masters of the Text_. And to this
purpose it is worth our observing, that whereas both the Scribes and
the Pharisees sought to fasten accusations upon our Saviour, _Mat. 9._
The Scribes accused him of blasphemy, _v. 3._ The Pharisees of eating
with Publicans and sinners, _v. 11._ The Scribes accusation was a
breach of the Law; the Pharisees a breach of Traditions.
[68] _Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast._
[69] _Augustin. in Psal. 40._
[70] _Drusius de trib. sectis l. 20. cap. 13._
3. The _Disputer_.[71] He insisted upon _Allegories_, and searched
out mystical interpretations of the Text. Hence himself was termed
_Durschan_, and his exposition, or Homily, _Midrasch_; and their
School, _Beth Hammidrasch_: They were counted the profoundest
Interpreters, whence that of the _Psalmist_, _Psal. 84. 7._ _They go
from strength to strength_, is interpreted,[72] _from their Temple to
their Beth-Hammidrasch_, from an inferiour to an higher School. Hereby
we see the difference between those three sorts of Predicants mentioned
by Saint _Paul_. The _Wise men_ were teachers of _Traditions_,
the _Scribes_ teachers of the _Text_ according to the literal
interpretation, and the _Disputers_ teachers of _Allegories_ and
_Mysteries_; which fabulous expositions, because they breed questions
and disputations ζητήσεις παρέχουσι, _1 Tim. 4._ Hence is it, that such
an expositor is termed συζητητὴς, A _Disputer_. These three sorts of
Preachers, which S. _Paul_ termeth, the _Wiseman_, the _Scribe_ and the
_Disputer_, _1 Cor. 1. 20._ are by the _Hebrews_ named חכם _Ghacham_,
סופר _Sopher_, דרשן _Darschan_.
[71] _Vide Thisbit. in דרש_
[72] _Targum, Ps. 84. 7._
CHAP. VII.
_Of their Title Rabbi._
About the time of our Saviour Christ his Nativity, Titles began to be
multiplied; and amongst the rest, these of _Rab_, _Ribbi_, _Rabbi_,
and _Rabban_, were in especial use: they all are derived from רבב
_Rabab_, signifying, _multiplicatus fuit_, and they sound as much as
πολυμαθέστατος, that is, a _Master_, or _Doctor_ eminently gifted with
variety of Knowledge. Concerning these titles, they write thus,[73]
that _Rabbi_ is a more excellent title than _Rab_, and _Rabban_ more
excellent then _Rabbi_; and the simple name without any title, as
_Haggai_, _Zachary_, _Malachy_, was more excellent than _Rabban_.
About this time they used a set form of Discipline in their Schools.
The Scholar was termed תלמיד, _Talmid_, a _Disciple_, in respect of
his Learning; קטן _Katan_, a _Junior_, in respect of his minority;
בחור _Bachur_, that is, one _chosen_, or _elected_ in respect of his
_election_, or _cooptation_, into the number of Disciples; After he
had proved a good Proficient, and was thought worthy of some degree,
then was he by imposition of hands made a _Graduate_ חבר _Chaber_, a
_Companion_ to a _Rabbi_. This imposition of hands, they termed סמכה,
_vel_ סמיכות, _Semicah_, or _Semicuth_, which Ceremony they observed
in imitation of _Moses_ towards _Joshua_. The Lord said unto _Moses_,
Take thou _Joshua_ the son of _Nun_, in whom is the Spirit, and _put
thine hand upon him_, _Numb. 27. 18._ At which time he that imposed
hands on him, used this form of words,[74] _I associate thee, and be
thou associated_. After this when he was worthy to teach others, then
was he called _Rabbi_, and whereas in his minority, his own name
being suppressed, he was called onely by his _Fathers name_, _the son
of N._ When he was made _Graduate_ by _imposition of hands_, then
was he called by his _own name_, _N. the son of N._ And afterward
when he was thought worthy to teach, then was the Title _Rabbi_
prefixed, after this manner; _Rabbi N. the son of N._ For example,
_Maimonides_; at first was termed onely _Ben Maimon_, the son of
_Maimon_; after his degree, then was he called by his own name, added
to his fathers, _Moses Ben Maimon_, _Moses the son of Maimon_: at
last being licenced to teach, then was he called רמבם _Rambam_, which
abbreviature consisting of Capital Letters, signifeth, _Rabbi Moses
Ben Maimon_, _Rabbi Moses the son of Maimon_. So _Rabbi Levi_, the son
of _Gersom_, in his minority was called _the son of Gersom_, afterward
_Levi the son of Gersom_ at last, רלבג _Ralbag_, _Rabbi Levi the son
of Gersom_. This distinction of _Scholars_, _Companions_, & _Rabbies_,
appeareth by that speech of an ancient _Rabbi_, saying,[75] _I learned
much of my Rabbies, or Masters, more of my companions, most of all
of my Scholars_. That every _Rabbi_ had Disciples, and that his own
Disciples, and other well-wishers stiled him by the name of _Rabbi_, in
the dayes of our Saviour, needeth no proof. _Judas_ came to _Christ_
and said, _God save thee Rabbi_, _Mat. 26. 49._ In like manner _Johns
Disciples_ came and saluted _John_ by the name of _Rabbi_, _John 3.
26._ and _Christ_ by the name of _Rabbi_, _John 1. 38._ But whether
there was such a formal imposition of hands then in use, I much doubt.
The manner of their meetings, when Disputations were had in their
Synagogues, or other Schools, was thus.[76] The chief _Rabbies_ sate in
reserved Chairs; these are those chief seats of the Synagogues, which
the Scribes and Pharises so affected, _Mat. 23. 6._ Their _Companions_
sate upon Benches or lower Forms; their Scholars on the ground at the
feet of their Teachers. Saint _Paul_ was brought up at the feet of
_Gamaliel_, _Act. 22. 2._ And _Mary_ sate at _Jesus feet_, and heard
his word, _Luk. 10. 39._ The positure of their body differed according
to their degrees. The _Rabbi_ is described[77] to be יושב _Joscheb_,
one that _sitteth_: the _Companion_, מוטת _Muteth_, the word signifieth
a kind of leaning upon a bed or bench, ones head lying in the others
bosome, in manner of the ancient sitting at table; and it was a
deportment of the body, inferiour to that of _sitting_: The Scholar was
termed[78] מתאבק _Mithabek_, one that doth lie along in the dust, and
this was a token of the Scholars humility, thus humbling and subjecting
himself even to the feet of his Masters: This same custom it is
thought,[79] Saint _Paul_ laboured to bring into the Christian Church,
_1 Cor. 14._ Their Scholars were not all of equal capacity, whence they
said,[80] some had _conditionem spongiæ_, others _clepsydræ_, others
_sacci fæcinacei_, and others _cribri_. Some resembled the _Sponge_,
and suck’d in all that they heard without judgment; others the
_Hour-Glass_, they took in at one ear, and let out at the other; others
the _Winesack_, through which Wine is so drained from the dregs, that
only the dregs remain behind: Lastly, others the _Rying-sieve_, which
in winnowing lets out the courser seed, and keepeth in the corn.
[73] _Aruch in voce אביי_
[74] _אני סומך אותך תהיה סמוך Id est Scaligero interprete: Ego
tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p.
264. vide etiam Cunæum de Rep. Heb. cap. 12._
[75] _Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth._
[76] _Philo Jud. Quod omnis probus, p. 679._
[77] _Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth._
[78] _Pirke Aboth. cap. 4._
[79] _Ambros. 1 Cor. 14._
[80] _Pirke Aboth. cap. 5._
CHAP. VIII.
_Of their Nazarites and Rechabites._
There are two sorts of _Votaries_ mentioned in the Old _Testament_;
_Rechabites_, _Jerem. 35._ and _Nazarites_, _Numb. 6._ I find scarce
any thing warrantable concerning these two, more than what the
Scripture delivereth in the fore-quoted places: therefore concerning
the matter of their Vows, I refer the Reader to the aforesaid Texts of
Scripture; here only we will note the distinction of _Nazarites_. The
first are these _Votaries_, termed so from נזר _Nazar_, to separate,
because they separated themselves from three things; _First_, from
Wine, and all things proceeding from the Vine. _Secondly_, from the
Razor, because they suffered no Razor to come upon their head, but
let their hair grow all the dayes of their separation. _Thirdly_,
from pollution by the dead: this separation again was twofold,
either for a set number of days, or for a mans whole life; that they
termed _Naziræatum dierum_, this, _Naziræatum seculi_: of that sort
was _Paul_, and those four with him, _Acts 21. 24._ Of this sort
was _Sampson_ _Judges 13._ and _John Baptist_. The just number of
days, how long the former of these two separated themselves, is not
expressed in _Scripture_, but the _Hebrew Doctors_[81] determine them
to be thirty, because it is said, _Num. 6. 5._ _Domino sanctus_, יהיה
_erit_; which word (say they) containing thirty, expresseth the just
number of days to be observed in this voluntary separation. The second
sort of _Nazarites_, were so termed from נצר _Natsar_, from whence
cometh _Natsareth_, or _Nazareth_, the name of a certain Village
in _Galilee_; where Christ was conceived and brought up: Hence our
Saviour himself was called a _Nazarene_, or _Nazarite_, _Mat. 2. 23._
and those that embraced his Doctrine, _Nazarites_, _Acts 24. 5._
Afterward certain _Hereticks_ sprung up, who as the _Samaritanes_
joyned _Jewish ceremonies_ with _Heathenish_ Rites: so[82] they joyned
together _Christ_ and _Moses_, the _Law_ and the _Gospel_; _Baptism_
and _Circumcision_: of the beginning of these we shall read, _Acts 15.
2._ Then came down certain from _Judæa_, and the brethren, saying,
_Except ye be circumcised after the manner of Moses, ye cannot be
saved_. These Hereticks were called _Nazarites_, either of malice by
the _Jewes_, to bring the greater disgrace upon _Christian_ religion;
or else because at first they were true, though weak _Nazarites_,
that is, _Christians_ mis-led by _Peters Judaizing_ at _Antioch_,
_Gal. 2. 11._ And hence it is[83] that the _Church_ at _Antioch_, in
detestation of this new-bred heresie, fastened upon them by the name
of _Nazarites_, forsook that name, and called themselves _Christians_,
_Acts 11. 26._ _Symmachus_, that famous Interpreter of the _Old
Testament_, was a strong Defender of this heresie, and[84] from him in
after times they were named _Symmachiani_. The _Jews_ had them in as
great hatred as the _Samaritanes_; whereupon[85] three times every day,
at _morning_, _noon-tide_, and _evening_, they closed their Prayers
with a solemn execration, _Maledic Domine Nazaræis_. Lastly, another
sort of _Nazarites_ there were, so termed from נזר _Nazar_, signifying
to _abolish_ or _cut off_;[86] because they did _abolish_ and _cut off_
the five books of _Moses_, rejecting them as not _Canonical_.
[81] _Sheindler, in Pentaglot._
[82] _Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2.
hær. 29._
[83] _Francisc. Jun. paral. lib. 1. 8._
[84] _August. l. 19. contra Faustum Manichæum. c. 4._
[85] _Epiphan. l. 1. Tom. 2. hæres. 29._
[86] _Epiphan. l. 1. Tom. 1. hæres. 18._
CHAP. IX.
_Of the Assideans._
It is much controverted, whether the _Assideans_ were _Pharisees_ or
_Essenes_, or what they were. Were I worthy to deliver my opinion,
or, as the _Hebrews_ Proverb is, To thrust in my head among the heads
of those wise men; I conceive of the _Assideans_ thus: Before their
captivity in _Babylon_, we shall find the word חסידים _Chasidim_,
(translated _Assidæi_, _Assideans_) to signifie the same as, צדיקים
_Tsaddikim_, _Just_, or _good men_: both were used promiscuously,
the one for the other, and both stood in opposition to the רשעים
_Reschagnim_, that is, _ungodly_ or _wicked men_. At this time the
whole body of the _Jews_ were distinguished into two sorts, _Chasidim_,
and _Reschagnim_, _good_, and _bad_.
After their captivity, the _Chasidim_ began to be distinguished from
the _Tsadikim_.[87] The _Tsadikim_ gave themselves to the study of the
Scripture. The _Chasidim_ studied how to _add unto the Scripture_.[88]
Secondly, The _Tsadikim_ would conform to whatsoever the Law required.
The _Chasidim_ would be _holy above the Law_. Thus to the repairing
of the Temple, the maintenance of sacrifices, the relief of the poor,
_&c._ they would voluntarily add over and above, to that which the Law
required of them. Whence it is noted, that those were _Chasidim_ who
would say, _What is mine, is thine; and what is thine, is thy own_:
those _Reschagnim_, which would say, _What is thine is mine; and what
is mine, is my own_. And it is probable, that the middle sort mentioned
in the same place, who would say, _what is mine, is mine; what is
thine, is thine own_, were the very _Tsadikim_.
[87] _D. Kimchi. Psal. 103. 17._
[88] _Pirke Aboth. c. 5._
At this time the body of the _Jews_ were distinguished into three
sorts, in respect of holiness. First, _Reschagnim_, ἀσεβεῖς, _Wicked_
and _ungodly men_. Secondly, _Tsadikim_, δίκαιοι, _Just_ and _righteous
men_. Thirdly, _Chasidim_, who are sometimes translated ὅσιοι, _Holy
men_, and that for the most part:[89] but sometimes also ἀγαθοὶ,
_Goodmen_: These of all others were best reputed, and beloved of the
people. The Apostle shewing the great love of Christ, dying for us,
amplifieth it by allusion unto this distinction of the people: Christ
died for the _ungodly_. Scarcely for a _righteous man_ will one die,
yet peradventure for a _good man_ some would even dare to die, _Rom.
5. 6, 7._ The gradation standeth thus; Some peradventure would die,
for one of the _Chasidim_, a _good man_: scarcely any, for one of
_Tsadikim_, a _just_, or _righteous man_; for the _Reschagnim_, or
_ungodly_, none would die: Yet Christ dyed for us _ungodly_, being
sinners, and his enemies.
[89] _Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à
Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους._