Part 2

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._