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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.