usual proverb which admonished them of wariness Vel ad decimam usque generationem a Proselytis cave Beware of Proselytes to the tenth generation 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 concurrance 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 Kings 11. 12. Neither did these two meet only in Melchisedeck and David but the same man among the Heathens was oftentimes King and Priest And Trismegistus had his name Ter-maximus 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 Successors except in case of dissention where there was requireda 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 Furthermore Saul and Jehu were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bepac with a cruse of oyl to shew the short continuance of their Kingdom David and Solomon were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekeren with an horn of oyl that is in a plentiful measure to shew the long continuance of their Kingdoms As Kings were dinstinguisht 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 yet these colours were in chief esteem and principally used by them yea Purple above others was affected by the Emperors 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorim Albatos men clad in white and on the contrary men of meaner rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaschucim Sordâ—datos men clad with a foul garment Hence is that of Saint James If there come a man with a gold ring and in good apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white garment and there come also a poor man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a vile or soul raiment James 2. 2. This may be the reason why when the Jews accused Christ of treason Pilate his Souldiers clad him in purple Matth. 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 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 inseriour 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 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 Psal 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 Intensivé he was anointed we sprinkled He was full of grace and truth John 1. 14. And from this 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. 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 Thirly A girdle embroidered of sine linnen blew purple and 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 fastned by golden chains and rings upon the Ephod herein wereset twelve several Stones on which the Names of the Twelve Tribes were engraven Moreover in this Breast-plate were the Vrim and the Thummim placed Seventhly A Miter of fine linnen sixteen cubits long wrapped about his head Eightly A plate of purple ple 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bridge Zahab Vestimenta aurea Golden Vestiments because of their richness in comparison of other extraordinary Garments which he wore only once a year when he entred into the Holy of Holies upon the propitiation day Lev. 15. 4 23. These latter are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigde Laban Vestimenta alba White Garments they 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 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 Talmudist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Mischa Auctus unctione the anointed so when the Oyl was lost in respect of his Garments he was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Begadim Auctus Vestibus The cloathed Those forementioned Garments 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 In his apparel the threefold Office of our Saviour Christ was shadowed the Crown signified his Kingly Office the Vrim and Thummim and likewise his Bells and Pomegranats his Prophetical Office by Vrim and Thummim he answered as from an Oracle by the Bells was tiped the sound of his Doctrine by the Pomegranats 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 only 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 an 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 sirst 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 who soever 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 only 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. 21. 10 11. The phrases used there to express mourning are two First uncovering the Head Secondly Renting the Cloths Of both these somewhat is spoken in the Chapter of Burials but concerning the latter it will not be amiss to note that the Talmudists determine the matter thus saying 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 cloaths 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. 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 sacrifices 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turmae vices Nadab and Abihu being dead there remained only two sons to Aaron namely Eleazer and Ithamar now as the succession of Priests was preserved in these two families so did David at his 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 three 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
of families yet the publick Ministerial exposition thereof was appropriated to Priests and Prophets In the third period when Prophesie ceased then the office of expounding Scripture was more common and instead of Prophets came in aâ—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 Disputer Fifthly their Rabbies 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. 15. 20. Fourthly ordinary Interpreters of the Word are called Prophets He that receiveth a Prophet in the name of Prophet Mat. 10. 41. Lastly it is taken for those who were 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 extraordinarily 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 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 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. 9. Call â—o man Father upon earth The Scripture 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 Father 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 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 it was either arrogated by the Pharises or else by the ignorant multitude appropriated unto them from an opinion of their extraordinary wisdom in teaching of Traditions which they preferred beyond the Law Hence the Pharises were called Masters of the Traditions And hence was that counsel of R. Eleezer to his Scholars that they should forbid their children from the study of the Bible and place them between the knees of their Wisemen Likewise hence when any of their Doctors did read Lectures their saying was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our wisemen do teach tradictions The like ambition we shall find among the Grecians all of them striving to be intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a loud acclamation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 practiced by the Hebrew Doctors for they in after times to avoid the suspicion of arrogancy refused the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacamim Wisemen and stiled themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipuli sapientium Learners of wisdom 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 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 prophesie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Clerks of Assizes these were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of the people Mat. 2. 4. It. 1. Mac. 5. 42. The second sort of Scribes belonged to the
having reference unto this second The occasion of this Faction was thus When Cyrenius levied this Tax and seized upon Achelaus Herod's sons goods then arose this Judas opposing this Tribute and telling the people that Tribute was a manifest token of servitude and that they ought to call none Lord but only him who was Lord of Lords the God of heaven and earth Whence those that adhered unto him were called Gaulonitae they were also called Galileans It was their blood that Pilate mixed with their sacrifices Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans The reason of this mixture is thought to be because the Galileans forbade sacrifices to be offered for the Roman Empire or for the safety of the Emperour whereupon Pilate being incensed with anger slew them whilst they were sacrificing To this faction belonged those murderers termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Acts 21. 38. Concerning the Herodians those that number them among Hereticks make the heresie to consist in two things First in that they took Herod the Great for the promised Messias because in his Reign he being a stranger the Scepter was departed from Judah which was the promised time of the Messiah his coming Secondly they honoured him with superstitious solemnities annually performed upon his Birth-day Of Herod his Birth-day the Poet speaketh Cùm Heredis venêre dies unctâque fenestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alta fidelia vino Pers Sat. 1. Now whether this latter may be referred to Herod the Great I much doubt because I find not any Author among the Ancients to speak of Herod the Great his Birth-day It was another Herod Tetrarch of Galilee otherwise called Antipas whose Birth-day we read celebrated Mark 6. 21. The former point that the Herodians received Herod as their Messiah though it hath many grave Authors avouching it yet others justly question the truth thereof for if the Herodians were Jews as most think how then could they imagine that Herod a stranger could be the Messiah seeing that it was so commonly preached by the Prophets and known unto the People that the Messiah must be a Jew born of the Tribe of Jadah and of the house of David Others say that the Herodians were certain flatterers in Herod his Court varying and changing many points of their Religion with Herod their King To omit many other conjectures utterly improbable I incline to Saint Hierom whose Opinion is that the Herodians were those who stood stifly for tribute to be paid to Caesar It concerned Herod who at first received his Grown from Caesar to further Caesar's tribute not only in way of thankfulness but also in way of policy to prevent a possible deposing or disceptring for it was in Caesar's power to take away the Crown again when it pleased him Now in respect that Herod sought to kill Christ and the Herodians with the Pharisees took counsel against him unto this our Saviour might have reference saying Mar. 8. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Viz. Of their contagious Doctrine and fox-like subtleties THE SECOND BOOK TREATETH OF PLACES CHAP. I. Their Temple VVHen the Israelites came out of Aegypt Moses was commanded to build a Tabernacle for the place of Gods publick worship Afterward when they were settled in the Promised Land then Solomon was commanded to build a Temple These two shadowed the difference between the Jews Synagogue and the Christian Church The Tabernacle was movable and but for a time The Temple fixed and permanent the state of the Jews vanishing to continue in their generations the state of Christians durable to continue unto the worlds end More principally it shadoweth forth the state of the Church Militant here on earth and triumphant in heaven Unto both the Prophet David alludeth Lord Who shall sojourn in thy Tabornrcle Who shall rest in thine holy Mountain Psal 15. 1. There were in the same tract of ground three hills Sion Moria and Mount Calvary On Sion was the City and Castle of David on Moria was the Temple and on Mount Calvary Christ was crucified but all these three were generally called by the name of Sion whence it is that though the Temple were built on Moria yet the Scripture speaketh of it commonly as if it were upon Mount Sion In the Temple there are these three things considerable First the Sancta Sanctorum the Holy of Holies answerable to our Quire in the Cathedral Churches Secondly the Sanctum the Sanctuary answerable to the Body of the Church Thirdly the Atrium the Court answerable to the Church-yard In the Holy of Holies there were the Golden Censer and the Ark of the Testament Heb. 9. 4. In the Ark there were three things First the pot of Manna secondly Aaron's rod that budded thirdly the Tables of the Testament Heb. 9. 4. Thus they were in Moses his time but afterwards in the days of Solomon only the Tables of the Law were found in the Ark 1 King 8. 9. The cover of this Ark was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory or Mercy-seat because it covered and hid the Law that it appeared not before God to plead against man It was a type of Christ who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Propitiation Rom. 3. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory 1 John 2. 2. At each end of the Mercy seat stood a golden Cherub each Cherub stretched forth his wings and from between them as from an Oracle God gave his answer Exod. 25. 22. Hence it is that the Lord is said to sit between the Cherubims Ps 99. 1. The positure of the Cherubims was such that their faces were each towards the other but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews and Christians both looking toward each other but both expecting salvation in Christ only In the Sanctuary there was the Incense altar in the middle and the Table with the twelve Loaves of Shew-bread on it on the one side and the Candlestick on the other The Incense altar was a type of our prayers Psal 141. 2. And that this Altar must be once every year sprinkled with the blood of the Sacrifice by the High-priest Exod. 30. 10. It teacheth that our very prayers except they be purified by the blood of Christ they are unavailable before God The twelve loaves were a type of the twelve Tribes and the Candlestick a type of the Word of God In them all we may see the necessity of both ordinances required Prayer and Preaching if we would be presented acceptable unto the Lord The Candlestick was a type of Preaching Incense of Prayer In Moses his Tabernacle there was but one Table and one Candlestick In Solomon's Temple there were ten Tables and ten Candlesticks as likewise in the
second a Lamb into the third a Calf into the fourth a Bullock into the fifth an Ox into the sixth and whosoever offered his Son into the seventh Thus Moloch and Saturn agree First in their sacrifice Secondly in the form of their Images Now these seven chappels built for Moloch may well resemble those seven gates with which the Persians honored the Sun and as the seven gates did so might the seven Chappels mystically express the seven Planets whereof the Sun was Moloch i. the King and Prince When they sacrificed their sons unto this Idol they did beat upon Tabrets and Drums that the cry of the child might not by heard by the father Thereupon was the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet from Toph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Drum as likewise from the cry of the children it was called Gehenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a valley and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring or crying Some may make the question whether that the phrase The fire of Gehenna Matth. 5. 22. had its original from this fire wherewith the children were burnt unto Moloch I answer that in this phrase there was not respect onely unto this fire though by the bitter cries and ejulations of poor infants the restless torments in Hell might be shadowed yet the perpetuity and everlastingness of hellish pains I take to be signified herein by allusion unto that other fire kept continually burning for the consuming of dead carcasses and the filth brought out of Jerusalem For Gehenna was reputed a contemptible place without the City in the which they burnt by means of a fire continually preserved there the carcasses filth and garbidge of the City The Cabalists treating of Gehenna in this metaphorical sence as it is applied to the pains of hell do distinguish of it saying That there is Gehenna superior and inferior by the first they understand bodily torments inflicted upon the bodies of sinners in this world By the second they understand the pains of the soul in the world to come They say likewise that there are Septem Gehennae mansiones Seven degrees or mansion places of Gehenna 1. Infernus 2. Perditio 3. Profundum 4. Taciturnitas 5. Vmbra mortis 6. Terra inferior 7. Terra sitiens Of these seven receptacles he that will mispend his time may read according to the quotation It is much controversed among Expositors whether the children in this sacrifice were burnt in the fire or only initiated and consecrated to Moloch passing in the middest of two fires in sign of their consecration It is probable that both were in use First the Scripture speaketh of both Secondly the Hebrew Doctors shew the manner of both That they were Burnt Jalkut expresly teacheth and with him others accord saying That Molech is the name of an Image and the wise men of blessed memory interpret Molech to be an universal name denoting any whom they have made to rule over them And it is agreed upon that this is the abomination of the Sons of Ammon and this phrase To cause to passe thorow is as much as To burn Others say This Idols name was Molech and this was his worship That he namely the Father delivered his Son unto the Priests and they made two great fires and they made his Son pass on his feet between both these fires Notwithstanding we must not think that there were no other oblations unto Molech besides sacrificing of children For what use then served those other six Chappels No I take this oblation of children not to have been forced on them by any superstitious law or tradition binding them thereunto but to have been reputed a work more meritorious because it was meerly voluntary This I note because otherwise there were an apparent difference between Baal and Molech For the Baalites offered unto their fancied Deity a Bullock in that contention between them and Eliah 1 King 18. Bullocks and Calves and Lambs were their ordinary sacrifices the sacrificing of their children extraordinary Yet their ordinary sacrifices were not alwayes altogether void of mans blood but sometimes the Priests would lance and cut their own flesh which custom whence it had its original I find not only we find the like to have been practiced by the Heathenish Priests in their sacrifices to Bellona Tertullian toucheth it but Lactantius treating of Bellona and her Priests speaketh more clearly saying They Sacrificed not with any other mans blood but with their own their shoulders being lanced and with both hands brandishing naked swords they run and leaped up and down like mad men Who would not take these Bellonites to be the very Baalites spoken of 1 Kings 18. They leapt upon the Altar which was made and cut themselves as their manner was with Knives and Lances till the blood gushed out upon them That the Opinion of pleasing God by Sacrificing their Children sprang from Abraham's offering of Isaac seemeth very probable and is intimated by R. Solomon who bringeth in God speaking concerning Molech after this manner I never commanded that they should offer up their Sons for an oblation and I never spake it unto any of my Prophets and When I spake to Abraham to sacrifice his son it entred not into my heart that he should sacrifice him but to make known his righteousness Yea Porphyrie treating of Saturn who seemeth to have been this very Molech saith that the Phoenicians called him Israel and that he had by Anobreth one only Son called Jeud in the Phoenician language no doubt from the Hebrew Jecid signifying an onely begotten and applyed to Isaac Gen. 22. 2. which he offered upon an Altar purposely prepared Who seeth not the History of Abraham and Sarah under the names of Israel and Anobreth and the immolation of Isaac under the name of Jeud And the Original of this Son-sacrificing Divinity to have been the unwarrantable imitation of Abraham But what Was the Sun worshipped Idolatrously no otherwise Yes except I am deceiv'd we find another manner of Worship described by Amos Chap. 5. 26. But ye have born the Tabernacle of your Moloch and Chiun your Images the Star of your God which ye made to your selves This translation I prefer before others First because the Hebrew word signifieth a Tabernacle Secondly it is rendred the Tabernacle of Moloch not Siccuth your King by the Seventy Thirdly it is so repeated by Saint Stephen Acts 7. 43. ye took up the Tabernacle of Moloch and the Star of your God Remphan figures which ye made to worship them Three things are to be inquired for the understanding of this parallel First what the bearing or taking up of this Tabernacle is Secondly what Idol was pointed out by these names of Chiun and Remphan Thirdly what is meant by the Star of this God The taking up of this tabernacle denoteth their worship which they exhibited unto their Idol by carrying him up and down in Tabernacles
have departed from Israel Unto this common received opinion that passage might have reference Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons appeareth clear if that be true which some have noted that the ancient Jews before Christ were so catechised in that point that they observed the Mystery of the Trinity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah for though the name consisted of four letters in number whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadriliterum yet there were but three sorts of letters in the name Jod signified the Father who was the beginning of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van is a conjunction copulative and denoted the third person in Trinity which proceedeth from the Father and the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signifieth the Son of God The Rabbines have a saying that God made all things in litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this that he made all things by Word he said Let there be thus and thus and it was so but they may also allude to the second person in Trinity And furthermore they note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is doubled in this name to demonstrate both Natures of our blessed Saviour The third degree was Vrim and Thummim Vrim signifieth light and Thummim perfection That they were two ornaments in the High-priests breast-plate is generally agreed upon but what manner of ornaments or how they gave answer is hard to resolve Some think them to be the four rows of stones in the breast-plate the splendour and brightness of which foreshewed victory and by the rule of contraries we may gather that the darkness of the stones not shining presaged evil Others say it was the name Jehovah put in the doubling of the breast-plate for that was double Exod. 28. 16. Others declare the manner of consulting with Vrim and Thummim thus First they say that only the King or else the Father of the Consistory had power to consult or to propose the matter unto the Priest and the Priest only had power to resolve Secondly that the matter proposed must not be trivial but of moment and great difficulty Thirdly that this holy writing termed Vrim and Thummim consisted of all the Tribes names and likewise of the Patriarks Abraham Isaac and Jacob so that no letter of the Alphabet was wanting The question being proposed some say that the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they did arise and eminently appear above the others An example they take from the 2 Sam. 2. 1. When David asked the Lord Shall I go up into any of the Cities of Judah the Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnalah goup Here say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah Others say that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that they did after a strange manner joyn themselves into perfect syllables and entire words and made the answer compleat Many other opinions might be reckoned up but he spoke best who ingenuously confessed that he knew not what Vrim and Thummim was The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol filia vocis the Daughter of a Voice or an Eccho by it is meant a voice from heaven declaring the will of God it took place in the second Temple when the three former degrees of Prophecy ceased it gave testimony of our Saviour Lo a voice from heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 17. It was in truth the Prologue Preface or Type of that true voice of the Father that Eternal Word which revealed his Fathers will unto mankind These were the extraordinary means by which God revealed himself to his people of old ordinarily he revealed himself by his written word Notwithanding the Hebrews say that the Law even from the first time of its delivery unto Moses was twofold the one committed to writing which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thera Schebictab the written Law the other delivered by tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe it was also termed their Kabbala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel signifying Accipere to receive or learn They say both were delivered by God unto Moses in Mount Sinai but this latter was delivered from Moses to Joshua from Joshua to the Elders from the Elders to the Prophets from the Prophets to those of the great Synagogue and so successively to after ages till at last it was digested into one Book containing principally precepts and directions for those Israelites which inhabited the holy land It is called Talmud Hierosolymitanum It was composed in the year of our Lord 230. This because it containeth but a few constitutions is but of little use About 500 years after Christ then was there a more full and exact collection of their constitutions for direction of those Jews which dwelt in Babylon and other foreign places this is termed Talmud Babylonicum and is of greatest use among Authors it containeth the body of their Civil and Canon Law This traditional law they hold to be as authentick as their written word and that Moses received it from God when he received the Law for say thay were it not for this exposition the Decalogue it self might have been delivered In hora veloci in less then an hour Here we must know that the word Kabbala when it is applied to the Kabbalists to difference them from the Talmudists is taken in a stricter sense and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture from the transposing of them from a mystical kind of Arithmetick c. This was never wholly committed to writing Some instances we have Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weep for Sara Here because the letter Caph is less then the rest they note that Abraham wept but a little for Sar because she was old Again the letter Aleph i found six times in the first verse of Genesis Hence R. Elias collected that the world should endure but six thousand years because Aleph in the Hebrews computation standeth for a thousand From the transposition of letters they conclude after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth Anathema or Excommunication by a Metathesis or transposition of letters it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach which letters in the Jews computation make 248. which in their Anatomy they find to be the just number of members in a mans body their
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 at 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 imitation of the HEBREWS The twelfth Edition By Thomas Godwyn B. D. LONDON Printed for R. Scot T. Basset J. Wright R. Chiswel B. Griffin G. Connyers and M. Wotton 1685. 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 grownd and hardly discernable 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 Your Honour 's in all duty and service devoted THO. GODWYN From Densington Feb. 21. 1624. 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 Fol. 1 2. Publicans their Office who the chief 6 3. Prosylites who how made 8 4. Kings Why Pilate clad Christ in Purple Herod in white 11 5. High Priest Priests Levites Nethinims 13 6. Prophets who the Wise man Scribe and Disputer mentioned 1 Cor. 1. 20. 23 7. Title of â—â—â—bi when how to whom given 29 8. Nazarites and Rechabites 30 9. Assideans difference between the Righteous and Good man mentioned Rom. 5. 7. 33 10. Pharisees whence their name when they began what their Dogmata 36 11. Sadduces whence their name when they began what their Dogmata 46 12. Essenes whence their name when they began what their Dogmata 50 13. Gaulonitae and Herodians what they were 59 The second Book Of Places Chap. 1. THeir Temple how forty six years a building 62 Why certain Psalms are entituled Graduales Songs of degrees 65 2. Synagogues Schools Houses of Prayer why their School preferred above their Temple 69 3. Gates of Jerusalem 73 4. Groves and High-places 75 5. Cities of Refuge 77 The third Book Of Dayes Times and Feasts Chap. 1. THeir dayes hours weeks years 80 2. Their manner of feasting salutations blessing cup of blessing 86 3. Their Sabbath a Sabbath-daies journy how much and whence 97 4. Their Passeover and feast of unleavened bread How a soul cut off from Israel 103 5. Their Pentecost what the second-first Sabbath was Luk. 6. 1. 115 6. Their feast of Tabernacles Hosanna and Hosanna-Rabba 117 7. Their feast of Trumpets their New-Moons Translation of feasts 121 8. Their feast of Expiation what meant by the filth of the world and the off scouring of all things 1 Cor. 4. 13. 130 9. Their Sabbatical year 134 10. Their Jubilee their use thereof 135 11. Their feast of Purim and feast of Dedication 138 The fourth Book Of their Idolatry Chap. 1. THe beginnings of Idolatry 140 2. Moloch Adram-Melech Anam-Melech Baal the Tabernacle of Moloch c. 143 3. Baal-Poor Baal-Tsephon Baal-Zebub Baal-Berith Bel and the Dragon 153 4. Dagon 156 5. The molten Calf 157 6. Astorath Ammonia Juno the Queen of Heaven Diana of the Ephesians 160 7. Other Idol-gods mentioned in Scripture 163 8. Sorts of divine Relation Vrim and Thummim 165 9. Teraphim what they were 170 10. Sorts of Divination forbidden 171 The fifth Book Of their Consistories Chap. 1. COurts of Judgments their Ecclesiastical Consistory 179 2. Sorts of Excommunication 181 3. Civil Consistories what persons necessarily present what meant by the Magistrate Judge and Officer Luk. 12. 58. 185 4. The number of their civil Courts what meant by a Council Judgement fire of Gehenna Matth. 5. 189 5. Manner of electing Judges 193 6. Ceremonies common in all capital Judgements whence that phrase came his bloud be on us and our children 196 7. Their capital punishments what they were 198 8. Punishments not capital 202 9. Punishments borrowed from other Nations whether S. Paul fought with the beasts at Ephesus 208 The sixth Book Of Miscellaneous Rites Chap. 1. CIrcumcision whence the use of Godfathers in Baptism 213 2. First-fruits first-lings first-born 18 3. Sorts of Tithes manner of paying them 224 4. Marriage and divorces copies of their dowry bill and bill of divorce what meant by power on the Womans head 1 Cor. 11. 10. 228 5. Burials manner of embalming manner of their Sepulchres what meant by baptization of the dead 1 Cor. 15. 9. 223 6. Of their Oaths 245 7. Of their writing their Masorites and their work 248 8. Israels pitching of their tents or of their camps 253 9. Their Measures 259 10. Their Coyns first of brazen Coyns silver Coyns and gold Coyns 264 Moses and Aron THE FIRST BOOK Treateth of PERSONS CHAP. I. Of the Form of the Hebrews Commonwealth 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 Jews 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 Ecclesiastical 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 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 primogeniture cease and as Aaron and his posterity was invested with the right and title of Priests so Moses and after him Josua ruled all the people with a kind of Monarchical authority For Moses was among
the righteous as King Deut. 33. 5. After Josua succeeded Judges their Offices 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 Cideon 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 extraordinary In this respect their Judges symbolize with the Roman Dictators This state of Regiment continued amongst them by the computation of S. Augustine 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 Sanedrim in which respect the form of Government may be thought Aristâ—â—ratical Kings succeeded the Judges and they continued from Saul unto the Captivity of Babylon that is about 520 years From the Captivity unto the coming of Christ which time is thought to have been five hundred thirty six years the state of the Jews became very confused Sometimes they were ruled by Deputies and Vicegerents who had not supreme authority in themselves but as it pleased the Persian Monarchs to assign them they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rasche galiâ—th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads of the Capitivity Of this sort was Zerobabel and his Successors who are reckoned in the Hebrew Chronicles to be these Mesullam Hananiah Berechiah and Hosadia 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 Macchabaei from Judas Macchabaeus and he had this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macchabaeus from the Capital Letters of this Motto written in his Ensign or Banner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis sicut tu inter Deos O Domine Where the first letters are M C B A I Among the Macchabees sovereign 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 until Shiloh that is the Messias come Gen. 49. 10. 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 ut this seemeth flat contrary to Scripture for many of the Judges were of other Tribes and all the Macchabees of the Tribe of Levi 2. For the Two Tribes 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 consisting of Twelve Tribes all which in the judgment of these men were afterward by the singular providence of God called Jews from Judah Some take Scepter 1. For legal power and Soveraign authority residing in one man principally 2. For the form of government and face of a Common-wealth governed and ruled by its own laws customes and rites signifying as well the rule and authority of inferior Magistrates yea of Priests also as of Kings and Princes From these different acceptions of these two words flow four different interpretations of Jacobs Prophecy Some are of opinion 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 this 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 Some are of opinion 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 Country or Nation Some are of opinion 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 Some are of opinion that the Scepter taken in the first 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 fully in Herods time The former opinions makes 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 yea now also the Law-giver was departed from between Judahs feet now the Messiah born CHAP. II. Of the Publicans WE having seen the most remarkable changes in the Common-wealth of the Hebrews we will note the chief Observation 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 was effected by Pompey threescore years before the Birth of our Saviour certain Officers 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 Every Province had his several Society or company of Publicans Every Society his distinct Governour In which respect it is that Zachaeus is called by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉