Chapter I: Front Matter (1)

Transcriber’s Note

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

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

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

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

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

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

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

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

Moses and Aaron:

CIVIL and ECCLESIASTICAL
RITES,

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

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

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

_The Eleventh Edition._

By _Thomas Godwyn_, B.D.

_LONDON_,

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

TO THE
RIGHT HONOURABLE
_WILLIAM_

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

_All Grace and Happiness._

Right Honourable,

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

_From Kensington,
Feb. 21. 1624._

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

THO. GODWYN.

THE ARGUMENT OF EACH _BOOK_ and _CHAPTER_.

The first Book.

_Of Persons._

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

2. Publicans, their Office, who the chief.

3. Prosolytes, who, how made.

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

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

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

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

8. Nazarites and Rechabites.

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

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

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

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

13. Gaulonitæ, and Herodians, what they were.

The second Book.

_Of Places._

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

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

3. Gates of Jerusalem.

4. Groves and High-places.

5. Cities of Refuge.

The third Book.

_Of Daies, Times, and Feasts._

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

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

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

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

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

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

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

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

9. Their Sabbatical year.

10. Their Jubilee, their use thereof.

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

The fourth Book.

_Of their Idolatry._

Chap. 1. The beginnings of Idolatry.

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

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

4. Dagon.

5. The molten Calf.

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

7. Other Idol-gods mentioned in Scripture.

8. Sorts of divine revelation, Urim and Thummim.

9. Teraphim, what they were.

10. Sorts of Divination forbidden.

The fifth Book.

_Of their Consistories._

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

2. Sorts of Excommunication.

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

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

5. Manner of electing Judges.

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

7. Their capital punishments what they were.

8. Punishments not capital.

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

The sixth Book.

_Of Miscellaneous Rites._

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

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

3. Sorts of Tithes, manner of paying them.

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

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

6. Of their Oaths.

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

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

9. Their Measures.

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

Moses and Aaron.

The first Book Treateth of Persons.

CHAP. I.

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

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

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

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

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

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

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

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

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

[4] _Vide Funcii Chronol._

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

[6] _Seder Olam minus._

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

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

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

Some take _Judah_,

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

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

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

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

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

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

Some take _Scepter_,

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

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

[12] _Patres plerique omnes._

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

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

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

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

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

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

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

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

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

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

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

CHAP. II.

_Of the Publicans._

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

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

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

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

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

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

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

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

[25] _Jeronym. epist. ad Damasum._

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

CHAP. III.

_Israelites, Prosylites._

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

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

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

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

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

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

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

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

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

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

[32] _Ἄνδρες εὐλαβεῖς._

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._

There are divers names given unto the Expositors of the Law; and although the Particular year or time when each name began, be not clearly evidenced by Monuments of _Antiquity_, yet in general we may conceive three distinct periods of time; in which the names altered. First from _Adam_ until _Moses_; Secondly, from _Moses_, till the peoples return from _Babylon_. Thirdly, from their _return_, until the dayes of _Christ_, and after. In the first period, as _Adam_ was _Prophet_ and _Priest_ in his family, so afterward every _first-born_ supplyed these two offices together with the _princely_ office in their several families. That they ruled their families as _Kings_ and instructed them as _Prophets_, is clear to any acquainted with Scripture; the greatest doubt is, what sufficient proof there is for their _Priest-hood_, _Adams Priest-hood_, is gathered hence,[58] because that _Gen 4. 3._ and _4._ _Abel_ and _Cain_ are said to have brought their sacrifices: to have brought them, namely, unto _Adam_, who offered them unto God in their name. The _Priest-hood_ of the _first-born_ is gatherable hence, because the _Levites_ were appointed to the service of the Altar, instead of the first-born, and as the λύτρον or price of _redemption_, _Num. 3. 41._ In the second period, though a _private Catechetical exposition_ of the Law belonged to the _Masters of Families_, yet the _publick Ministerial exposition_ thereof was appropriated to _Priests_ and _Prophets_. In the third period, when Prophecy ceased, then the office of expounding Scripture was more common, and instead of _Prophets_ came in a multitude of other Expositors; In general we may call them _teachers of Israel_, _Joh. 3. 10._ We may distinguish them into three several sorts. 1. _Wisemen._ 2. _Scribes._ 3. _Disputers._ The _Apostle_ compriseth them all, _1 Cor. 1. 20._ Where is the _Wise_? Where is the _Scribe_? Where is the _Disputer_? Unto any of these, or whatsoever other _Doctor_ eminently gifted above others, the title _Rabbi_ was prefixed. First, of their _Prophets_. Secondly, their _Wisemen_. Thirdly, their _Scribes_. Fourthly, their _Disputers_. Fifthly, their _Rabbies_.

[58] _Bertram. Polit. Jud. c. 2. p. 17._

To _prophesie_, or to be a Prophet, hath divers acceptions in Scripture. First, it is taken for the _books_ and writings _of the Prophets_. They have _Moses_ and the _Prophets_, _Luk. 16. 29._ Secondly, for the whole Word of _God_: no Prophesie in the Scripture is of any private motion, _2 Pet. 1. 20._ Thirdly, those unto whom God vouchsafed familiarly to reveal himself, they are called _Prophets_: _Abraham_ was a _Prophet_, _Gen. 20. 7._ and _Miriam_ a _Prophetess_, _Exod. 50. 20._ Fourthly, ordinary Interpreters of the Word are called _Prophets_. He that receiveth a _Prophet_ in the name of a _Prophet_, _Mat. 10. 14._ Lastly, it is taken for those, who are enabled by Divine Revelation, to lay open hidden secrets, transcending all possibility of humane search. Hence it is that _Prophets_ in old time were called _Seers_, _1 Sam. 9. 9._ And their _Prophecy_ was termed a _vision_, _Esay. 1. 1._ because _God_ extroardinarily enlightned their minds with the knowledge of these secrets.

There are three observable names applied to _prophecy_ in _Scripture_. 1. _Verbum Domini_: 2. _Visio_: 3. _Onus_, _The Word of the Lord_: _Vision_: _A Burthen_. The first importeth the _Lord speaking_, or revealing his secrets; the second implyeth the _Prophets attending_, or beholding them; the third being applyed onely to _Judgements_, signifieth the _burthensomness_ of them on that people against whom they came forth.

For the propagation of Learning, _Colledges_ and _Schools_ were in divers places erected for the _Prophets_; their _Scholars_ were termed[59] _Filii prophetarum_, _children of the Prophets_, _2 Kin. 6. 1._ unto which phrase there is allusion, _Matt. 11. 19._ _Wisdom is justified of her children_: by reason of this Relation the _Prophet_ sometimes is called a _Father_; _Elisha_ cryed out, My _Father_, my _Father_, _2 King. 2. 12._ The _Targum_[60] expoundeth that place, _Rabbi, Rabbi_; as much as to say, my _Master_, my _Master_: And in truth the _Rabbies_ grew very ambitious of the name _Father_, which was the reason of our Saviours speech, _Matth. 23. 6._ _Call no man ~Father~ upon earth_.

[59] _Eodem sensu Græci appellant artis medica candidatos
ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix._

[60] _Targum. 2 Reg. 2. 12._

The _Scripture_[61] sometimes joyneth to the name of the _Prophet_, the name of his _Father_, as _Hosea the son of Beeri_, _Hos. 1. 1._ And such a one the _Hebrews_ confess to be both a _Prophet_, and the _son of a Prophet_. Sometimes it mentioneth the _Prophets_ name, but not the _Fathers_; such a one they confess to be a Prophet, but not the _son of a Prophet_: Sometimes it mentioneth with the _Prophet_, the name of the _City_ where he prophesied, and then it followeth, that he was a _Prophet of that City_. When a Prophet is mentioned without the _name of the City_, then he is thought to be a _Prophet of Jerusalem_.

[61] _Kimchi in præfat. ad Hoscham._

2. _Wisemen_: This title though in it self it be general and common to all _Doctors_, and _Teachers_ of the Law; yet for many years before our Saviours Incarnation,[62] it was either arrogated by the Pharisees, or else by the ignorant multitude appropriated unto them, for an opinion of their extraordinary _wisdom_, in teaching of Traditions, which they preferred beyond the Law. Hence the Pharisees were called[63] _Masters of the Traditions_: And hence was that councel of _R. Eleezer_ to his Scholars,[64] that they should forbid their children from the study of the _Bible_, and place them between the knees of their _wisemen_. Likewise[65] hence, when any of their _Doctors_ did read Lectures, their saying was, οἱ σοφοὶ ἡμῶν δευτεροῦσι, _Our wisemen do teach traditions_. The like ambition we shall find among the _Grecians_, all of them striving to be intituled Σοφοὶ, _Wisemen_: and hence, whensoever the chief of them had pleased the people in performance of their Orations, or any other publick business, they were honoured with a _Grand_ Σοφῶς, that is, with a loud acclamation of σοφῶς, σοφῶς, _Well done_, or _wisely done_; until _Pythagoras_, in dislike of such swelling Titles, stiled himself _Philosophus_, _a Lover of wisdom_; which kind of modesty was afterward practised by the _Hebrew Doctors_; for they in after times, to avoid the suspicion of arrogancy, refused the name of חכמים _Chacamim_, _Wisemen_,[66] and stiled themselves, תלמידי חכמים _Discipuli sapientium_, _Learners of wisdom_.

[62] _Gorionid. lib. 4. cap. 20._

[63] _Drus. de trib. sect. 86._

[64] _Buxtorf. Recens. operis Talmud, p. 155._

[65] _Hieronym. ad Algasiam. quæst. 10._

[66] _Elias Thisbit._

3. _Scribes_: This name was given to two sorts of men, some meerly _Laicks_, others _Clergy-men_. The body of the _Laick Scribes_, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe of _Simeon_. In this sense we read not of _Scribes_ in the Scripture, although the ground of their first institution hath been taken thence, namely, from those words which _Jacob_ used unto _Simeon_ and _Levi_; I will divide them in _Jacob_, and scatter them in _Israel_, _Gen. 49. 7._ So that as _Levi_ had no portion, but lived dispersed among the other Tribes, by the benefit of the Altar.[67] In like manner _Simeon_ had no portion in the judgement of the _Hebrews_, but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriated to them, I leave to the inquiry of others; certain I am that the _Simeonites_ had their own inheritance by lot, _Josh. 19. 1._ And the prophecy concerning their being scattered is thought to have been accomplished in this, that the inheritance of the _Simeonites_, was taken out of the portion of the children of _Judah_, _Josh. 19. 9._ Furthermore it is certain, that if not all Scriveners, yet those publick Notaries, who were imployed in drawing Deeds, and writing Contracts (be they of what Tribe they will) they were called by the name of _Scribes_. Unto this there is allusion, _Psal. 45. 1._ My tongue is as the _pen_ of a swift _Writer_, or _ready Scribe_. Out of the body of these I conceive certain choice men to have been elected for publick imployments; some to attend the King, as his Secretaries, termed, γραμματεῖς βασιλέως, the Kings Scribes, _2 Kin. 12. 10._ Such were _Sheia_, _2 Sam. 20. 25._ And _Shaphan_, _2 Kin. 22. 3._ Others to attend the publick Courts and Consistories: they much resembled our _Clarks of Assizes_, these were termed, γραμματεῖς λαοῦ the _Scribes of the people_, _Mat. 2. 4._ _It._ _1. Mac. 5. 42._

[67] _Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. &
Targum Hierosol._