CHAP. IV.Of their Kings.

[30]Rabbi Solomon, Deut. 23. 14.

[31]Sheindler in pentaglot. p. 1530.

[32]á¼ŒÎ½Î´ÏÎµÏ‚ Îµá½Î»Î±Î²Îµá¿–Ï‚.

Secondly, to the making of one to be aProsylite of the Covenantaccording to the difference of sex; and the difference of times the Rites of initiation varied. To the making of[33]aMale-Proselyte, at first three things were required. 1.Circumcision.[34]2.A kind of purification by water.3.The blood of Oblation.Thisoblationwas commonly two Turtles or Pigeons. To the making of aWoman Proselyte, were required onlypurification by water, andOblation.[35]Now because theJewshave neither Altar, nor Sacrifice, they say that for theMales Circumcision, andpurification by watersufficeth; and for theFemales, onlypurification by water.[36]InDavidstime, they say that many thousands ofProsyliteswere joyned unto theChurchwithoutCircumcision, by thispurification.

[33]Moses Kotsen. fol. 40. col. 2.

[34]â€Žâ€×‘×ž×™×œ×” ×•×‘×˜×‘×™×œ×” ×•×‘×”×•×¦××ª ×“×ž×™× ×©×œ ×§×¨×‘×Ÿâ€â€Ž.

[35]Drusius de trib. sect. 2. p. 102.

[36]Moses Ã†gyptius, in Assurebiah, Perek. 13. fol. 137. vide Serarium trihÃ¦res, l. 2. c. 1.

Hence we may observe, that a kind ofInitiation by waterwas long in use among theJews, though it were notSacramentaluntil Christ his institution: yea therefore it may seem to have been used by them, because they expected it at the coming of theMessias,as appeareth by their coming untoJohn, questioning not so much hisBaptism, as hisAuthority, by whatauthorityhe baptized:Why baptizest thou them, if thou be not thatChrist, norElias, neither that Prophet?John 1. 25.

Thirdly, the respect born by theJewstowardsProsylites, was charitable;[37]they used no upbraiding terms towards them, sayingRemember thy former deeds. Notwithstanding it was also provided,[38]NoProsyliteshould be eligible into the Court of theirSanhedrim; 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 Ã†gypt. lib. ult. Iad. tract. Sanhedr. c. 2.

[39]Casaub. advers. Baron. 27.

We shall read of three sorts ofKingsin the Old Testament.Melchisedeckwas King andPriest;DavidKingandProphet; others simplyKings.MelchisedeckwasKingandPriest,DavidKingandProphet. The concurrence ofPrincely Sovereignty, andHoly Orders, in the same man, intimates that supreme Authority should alwayes be accompanied with care of Religion: In which respectJoash, when he was anointedKing, received the Testimony, or Book of the Law,2 King 11. 12.Neither did these two meet only inMelchisedeck&David, but the same man among theHeathens[40]was oftentimesKingandPriest. And theTrismegistushad his nameTer maximus,[41]because he wasPhilosophus 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, thatSolomonwas anointed as well asDavid, because of the strife between him andAdonijah.

[40]Rex Anius, Rex idem hominum, PhÅ“bique Sacerdos. Virg. Ã†neid, lib. 3.

[41]Alex. Neopolit. lib. 2. Cap. 6.

Furthermore,SaulandJehuwere anointed â€Žâ€×‘×¤×šâ€â€ŽBepac, with acruseof Oyl, to shew the short continuance of their Kingdoms.DavidandSolomonwere anointed â€Žâ€×‘×§×¨×Ÿâ€â€ŽBekeren, with anhornof Oyl; that is, in aplentiful 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 thatAhabentring into battel, changed his apparel,1 Kings 22. 30.Though purple and white colours were not appropriated untoKings,[42]yet these colours were in chief esteem, and principally used by them,[43]yeaPurpleabove others was affected by theEmperoursand Nobility ofRome; andwhiteby the Nobility of the Jews: whence theHebrewsterm their Noble men, and such as were of best rank â€Žâ€×—×•×¨×™×â€â€ŽChorim,Albatos, menclad in white; and on the contrary, men of meaner rank, â€Žâ€×—×©×•×›×™×â€â€ŽChaschucim,Sordidatos, menclad with a foul garment. Hence is that of SaintJames; If there come a man with a gold ring, and in goody apparel á¼Î½ á¼ÏƒÎ¸Î®Ï„Î¹ Î»Î±Î¼Ï€Ïá¾·, in awhite garment, and there come also a poor man, á¼Î½ á¿¥Ï…Ï€Î±Ïá¾· á¼ÏƒÎ¸á¿†Ï„Î¹, in a vile orfoul raiment,James 2. 2.This may be the reason, why, when theJewsaccused Christ of treason,Pilatehis Souldiers clad him inpurple,atth. 27. 28.andHerodtheTetrarchofGalileeput on him awhite garment,Luke 23. 11.both therein applying themselves to the customs of their own Country, and in derision clothing him as aKing.

[42]Valer. Max. lib. 1. cap. 6.

[43]Alex. ab. Alex. lib. 1. cap. 20.

There were three ranks and degrees of Ministers about the Temple;Priests,Levites, andNethinims; they may be paralleld withMinisters,Deacons, andSub-Deacons, in the Primitive Church: Over all these, theHigh-priestwas chief.

InAaronand his posterity was continued the succession of thePriests; theHigh-Priesthoodwas tied to the line of his first-born; all the rest of his posterity werePriests, simply so called, or calledPriests of the second Order,2 Kings 23. 4.

ExceptAaron, and those that issued from his loines, (in whom theseriesofPriestswas continued) all the rest ofLevihis posterity were calledLevites.

Both in theHigh-priest, and thesecondorInferiour Priests, there are two things considerable. First, theirConsecration. Secondly, theirOffice. In both these, somewhat theydiffered, in somewhat theyagreed.

In theirConsecrationthey differed. First,[44]TheHigh-priestwasanointed: the materials of this Chrism or oyntment are prescribed,Exod. 30. 23.It was poured uponAaronshead,Levit. 8. 12.It randown to his beard, and to the border of his garments,Psalm. 133. 2.TheSecond Priestswere onlysprinkledwith this oyle, mixed with the blood of the Sacrifice,Levit. 8. 30.In this was typed out the unction of ourSaviour, who wasanointedwith the oyl of Gladness above his Fellows,Psal. 45. 8.He wasanointedabove his Fellows,Extensive, andIntensive,Extensive, for thoughAaronwasanointed Priest,SaulanointedKing,ElishaanointedProphet,MelchisedeckKingandPriest,MosesPriestandProphet,DavidKingandProphet; yet none save onlyChrist,King,Priest, andProphet.Intensive, he wasanointed, wesprinkled. He wasfullof grace and truth,John 1. 14.And from hisfulnesswe received grace for grace,ver. 16.And all Christians, especially Ministers, are untoGodthe sweet savour ofChrist,2 Cor. 2. 5.

[44]Hinc Sacerdos summus in fonte legitur Sacerdos unctus, Levit. 4. 5. Jonathan habet, Sacerdos magnus vel summus. DesertÃ¨ 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 theirConsecration. TheHigh-Priestwore at the time of his ordinary ministration in theSanctuary, eight Garments,Exodus 28.First,Breeches of linnen, put next upon his flesh. Secondly,A Coat of fine linnenput 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 fairBerylStones, engraven with the names of the Twelve Tribes ofIsrael. ThisEphodwas 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, andfine linnen, which being a span square, was fastened by gold chains and rings, upon theEphod: herein were settwelveseveral Stones, on which the names of thetwelve Tribeswere engraven: Moreover, in this Breast-plate were theUrimand theThummimplaced. 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 engravenHoliness to the Lord: this was tyed with a blew lace upon the fore-front of theMiter.

These eight Garments theHigh-Priestused in his ordinary ministration, and they are termed by theRabbies, â€Žâ€×‘×’×“×™ ×–×”×‘â€â€Ž,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 theHoly of Holies, upon the Propitiation day,Lev. 15. 4. 23.These latter are called â€Žâ€×‘×’×“×™ ×œ×‘×Ÿâ€â€ŽBigde 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 SecondTemple,[45]because theChrismor holy Oyl could not be found, therefore, as formerly in respect of hisunction, theHigh-Priestwas called by theTalmudists, â€Žâ€×ž×ª×¨×‘×” ×ž×©×—×”â€â€ŽMithrabe Mischa,Auctus unctione,The anointed; so when the Oyl was lost in regard of hisGarments, he was termed, â€Žâ€×ž×ª×¨×‘×” ×‘×’×“×™×â€â€ŽMithrabe Begadim,Auctus Vestibus,The cloathed. Those forementioned Garments[46]theHigh-Priestmight not wear abroad in the City, unless some urgent occasion compelled him, asSimeonthejustdid, when he went forth to meetAlexanderthe Great.

[45]CunÃ¦us lib. 2. de rep. Heb. cap. 7. pag. 222.

[46]Moses Kotsensis. prÃ¦cept. affir. 173. f. 212. col. 3.

In his apparel the threefold Office of ourSaviourChristwas shadowed: theCrownsignified hisKinglyOffice; theUrimandThummim, and likewise hisBellsandPomegranates, hisPropheticalOffice: byUrimandThummim, he answered as from anOracle; by theBellswas typed the sound of his Doctrine; by thePomgranates, the sweet savour of an Holy Life; theNamesof the twelveTribes engravenon theEphod, and theBrest-plate, signified hisPriestlyOffice, presenting untoGodthe wholeChurch, for which he maketh intercession. He knoweth his own sheep byName,John 10. 3.

Theinferiour Priestshad 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 theirmarriage. TheHigh-priestmight not marry aWidow, nor adivorced Woman, nor aHarlot, but aVirgin,Levit. 21. 14.From aWidowhe could not expect thefirst love: from adivorced Womanhe could not expect thefirst, or just love: from anHarlot, neitherfirst,just, noronly love: all whichChrist(whom theHigh-Priestdid herein represent) expecteth from hisChurch. The otherPriestsmight lawfully marry aWidow,Levit. 21. 7.

TheHigh-priest, and theInferiour Priestsagreed in theirconsecrationin 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 theTabernacle,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, thethumb of the right hand, and the great toe of the right-foot,Exod. 29. 20.

In the time of theirConsecration, certain pieces of the sacrifice were put into thePriestshand,Exod. 29. 9.The ceremony in theChristian Church, used by theBishopunto theMinisterin time ofOrdination,that the Bishopgiveth theBibleinto the hands of theMinister, doth much resemble this. And both may signifie, that no man taketh this honour unto himself, but he that is called ofGod, as wasAaron,Heb. 5. 4.HenceConsecrationin theHebrewphrase is termed,Filling of the hand. And contrary to this didJeroboams Priests, whosoever would, heFilled his own hand,1 King. 13. 33.that is,He thrust himself into the Priesthood.

In the discharge of their offices, theHigh-Priestdiffered from the otherPriests: First, because he onely, and that but once a year, entred into theHoly of Holies,Exod. 16. 34.

Secondly, theHigh-Priestmight 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 ofBurial; but concerning the latter it will not be amiss to note, that theTalmudistsdetermine the matter thus; saying,[47]That it was lawful for theHigh-Priestto 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, thatCaiaphasdid contrary to the law in renting his clothes,Matth. 26. 65.The inferiour Priestsmight mourn for these six;Father,Mother,Son,Daughter,Brother, andSister, that had no Husband.Levit. 21. 2.

[47]Vide CunÃ¦um de rep. Heb. lib. 2. cap. 3.

In the discharge of their Offices, theHigh-Priest, andotherPriestsagreed 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, theHigh-Priesthad his Suffragan,[48]called â€Žâ€×¡×’×Ÿâ€â€ŽSagan, who in case of theHigh-Priestâ€™s pollution, performed his office. Of this sort wasZephaniah,Jer. 52. 24.And of this sortAnnasis thought to have been, whenCaiaphaswasHigh-Priest.[49]In this sense they interpretAnnasandCaiaphasto have beenHigh-Prieststhe same year,Luk. 3. 2.TheHigh-Priestand hisSagan, resembled ourBishopand hisSuffragan: ThePatriarchofConstantinopleand hisPrimoretermedProtosyncellus, and amongst theRomans, theCenturionand hisOptio: for theLieutenantsin war, who in case of necessity supplyed theCenturionsplace, were termedOptiones.

[48]Elias Thisbit.

[49]Casaub. adver. Baron. p. 242. It. Joseph. Scaliger in Proleg. ad Eus.

That every one of the inferiourPriestsmight equally serve in his order, KingDaviddistributed the whole company of them into twenty four ranks or courses, called á¼Ï†Î·Î¼ÎµÏÎ¯Î±Î¹TurmÃ¦,vices.NadabandAbihubeing dead, there remained onely two sons toAaron, namely,EleazerandIthamar; now as the succession ofPriestswas preserved in these two families, so didDavidat this time according to the number of people in each family, make his division.Eleazersfamily he divided into sixteen ranks, andIthamarsinto eight: the division was byLot; the firstLotfell toJehoiarib, the second toJedaiah, the third toHairim,&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 manyHigh-Priestsassembled 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 particularPriestsservice; namely, who should burn incense, who slay the beasts, who lay them on the Altar, who dress the lamps,&c.Zachariaswas of thecourse of Abia,Luke 1. 5.that is, of theeighth course, and his lot was to burn incense,Luke 1. 9.

The office of theLeviteswas to pitch, to take down, to bear up and down theTabernacle, and the vessels thereof.Levihad three sons,Gershon,Cohath, andMerari: and accordingly the whole company of theLeviteswere distinguisht into 3 orders,Gershonites,Cohathites, andMerarites. TheGershonitescharge was to carry the coverings, and hangings of theTabernacle. The chief things within the Sanctuary were committed to theCohathites. The Wood-work, and the rest of the instruments were committed to the charge of theMerarites,Num. 3.This was the office of theLevites, inMoseshis time, whiles they were on their journey, in the Wilderness; but afterward when they were setled in the promised Land, thenDavidchanged their office, appointing them, some to have the charge of the Treasures of theTemple,1 Chron. 26. 20.others to be Over-seers andJudges, 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 fourordersorcourses,1 Chron. 25. 8.And the Porters into as many,1 Chron. 26.that both might supply their turns weekly by lot, as thePriestsdid. InMosestime also, theirconsecrationbegan at thefive and twentiethyear of their age: InDavidsat thetwentieth,1 Chron. 23. 24.Ezra 3. 8.Here we may note the liberty granted unto the Church in changing Ceremonies: the Office of theLevitesinDavidstime, was not the same as inMoses: and again,MosesandDavidagreed not in the time of theirconsecration. Again in the Christian Church we shall find inMatthiashis election, the use ofLots; not so inPauls, or any other of theApostles: In their meetings, use of anholy-kiss; and at the Lords Supper, use of theirLove-feasts: both now antiquated thoroughout Christendom.

Moreover, there are certaindegreesobservable among theLevites: First, theirInitiation, when they were a month old, they wereInitiatedand presented unto God,Numb. 3. 15.Secondly theirconsecration, they wereconsecratedby 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 thesons of Israel,Ghazkuniinterpreteth that place, theFirst born of Israel. They were the Representive Church; and in allusion to this, the Church of Christ is called theChurch of the First-born,Heb. 12. 23.At the same time theLeviteswerewavedby thePriests, that is, as the Greek reads it,[50]Separated, which word is used for theMinisters of Christ,[51]Separate meBarnabasandPaul,Act. 13. 2.Thirdly, theirMinistration, to carry up and down theTabernacle, and this was at the thirtieth year of their age, until the fiftieth,Numb. 4. 3.Lastly, theirvacation, ordischargefrom that laborious service of carrying theTabernacle; 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 youngerLevitesin the manner ofBishops. Unto these degrees the Apostle seemeth to have respect: They that have ministred well, get themselves a gooddegree,1 Tim. 3. 13.The like kind of[53]degreesare observable among theVestal Virgins: they remained in their Nunnery thirtyyears.Ten yearsthey learned the Mysteries of their Profession;Ten yearsthey exercised them; andTen yearsthey taught them others. From this custome ofImposing handson theLeviteshath flowâ€™d the like custom, used by theApostlesin conferring Orders,Acts 6. 6.1 Tim. 5. 22.

[50]á¼ˆÏ†Î¿ÏÎ¹Îµá¿– á¼€Î±Ïá½¼Î½.

[51]á¼ˆÏ†Î¿ÏÎ¯ÏƒÎ±Ï„Îµ.

[52]Francisc. Jun. Analyt. Expos. Numb. 8.

[53]Dionys. Halycarnass. lib. 2.

Observe the difference of these three phrases, Î§ÎµÎ¹ÏÎ¿Î¸ÎµÏƒÎ¯Î±, theimposition of hands. Î§ÎµÎ¹ÏÎ¿Ï„Î¿Î½Î¯Î±, theholding up of hands, in token ofelivationorordination,Act. 14. 22.And á¼”ÎºÏ„Î±ÏƒÎ¹Ï‚ Ï‡ÎµÎ¹Ïá¿¶Î½,A stretching forth of the hands. Both the first gestures were used inOrdination, orconferring Orders. The first of all, namely,imposition of hands, was borrowed from theHebrews. The second, namely, theholding up of hands, was taken from the[54]Athenians, who had two sorts of Magistrates, ÎšÎ»Î®ÏÏ‰Ï„Î±Î¹,Magistrates chosen by lots: and Î§ÎµÎ¹ÏÎ¿Ï„ÏŒÎ½Î·Ï„Î±Î¹,Magistrates chosen by holding up of hands. The third gesture of the hands, called á¼”ÎºÏ„Î±ÏƒÎ¹Ï‚ Ï‡ÎµÎ¹Ïá¿¶Î½,A stretching forth of the hands,[55]sometimes is termed Ï„á¿†Ï‚ Ï‡ÎµÎ¹Ïá½¸Ï‚ Î½Îµá¿¦Î¼Î±, thebeckningwith the hand, a gesture used in craving silence; soPaulstretched forth the hand, and answered for himself,Acts 26. 1.

[54]Ã†schines contra Ctesiphont.

[55]Herodian, p. 45.

There were[56]another sort of holy persons termed â€Žâ€×× ×©×™ ×ž×¢×ž×“â€â€ŽAnsche Magnamad,Viri stationarii; the Law requiring, that whosoever offered either gift or sacrifice, he should present it unto the Lord with his own hands, andstand byduring the time of his oblation. Now, because allIsraelcould notstand 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 thePriestsandLevites, into twenty fourranksandorders, weekly to minister in theTemple, but the choice was not restrained to theTribe of Levi, but was indifferently made out of thepeople. Everyrankhad onefore-man, chief above the rest, termed[57]Stationum Princeps, theFore-man of the Station. TheNethinimsoffice was to be hewers of wood, and drawers of water for the house ofGod, they were notLevites, no norIsraelites, butGibeonites, whom because of their fraudulent dealing,Joshuamade in this manner tributary,Josh. 9. 23.They were afterward calledNethinims,Ezra 2. 43.from â€Žâ€× ×ª×Ÿâ€â€ŽNathan, which signifieth togive, because they were given to the service of theTemple. 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.

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 ofAntiquity, yet in general we may conceive three distinct periods of time; in which the names altered. First fromAdamuntilMoses; Secondly, fromMoses, till the peoples return fromBabylon. Thirdly, from theirreturn, until the dayes ofChrist, and after. In the first period, asAdamwasProphetandPriestin his family, so afterward everyfirst-bornsupplyed these two offices together with theprincelyoffice in their several families. That they ruled their families asKingsand instructed them asProphets, is clear to any acquainted with Scripture; the greatest doubt is, what sufficient proof there is for theirPriest-hood,Adams Priest-hood, is gathered hence,[58]because thatGen 4. 3.and4.AbelandCainare said to have brought their sacrifices: to have brought them, namely, untoAdam, who offered them unto God in their name. ThePriest-hoodof thefirst-bornis gatherable hence, because theLeviteswere appointed to the service of the Altar, instead of the first-born, and as the Î»ÏÏ„ÏÎ¿Î½ or price ofredemption,Num. 3. 41.In the second period, though aprivate Catechetical expositionof the Law belonged to theMasters of Families, yet thepublick Ministerial expositionthereof was appropriated toPriestsandProphets. In the third period, when Prophecy ceased, then the office of expounding Scripture was more common, and instead ofProphetscame in a multitude of other Expositors; In general we may call themteachers of Israel,Joh. 3. 10.We maydistinguish them into three several sorts. 1.Wisemen.2.Scribes.3.Disputers.TheApostlecompriseth them all,1 Cor. 1. 20.Where is theWise? Where is theScribe? Where is theDisputer? Unto any of these, or whatsoever otherDoctoreminently gifted above others, the titleRabbiwas prefixed. First, of theirProphets. Secondly, theirWisemen. Thirdly, theirScribes. Fourthly, theirDisputers. Fifthly, theirRabbies.

[58]Bertram. Polit. Jud. c. 2. p. 17.

Toprophesie, or to be a Prophet, hath divers acceptions in Scripture. First, it is taken for thebooksand writingsof the Prophets. They haveMosesand theProphets,Luk. 16. 29.Secondly, for the whole Word ofGod: 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 calledProphets:Abrahamwas aProphet,Gen. 20. 7.andMiriamaProphetess,Exod. 50. 20.Fourthly, ordinary Interpreters of the Word are calledProphets. He that receiveth aProphetin the name of aProphet,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 thatProphetsin old time were calledSeers,1 Sam. 9. 9.And theirProphecywas termed avision,Esay. 1. 1.becauseGodextroardinarily enlightned their minds with the knowledge of these secrets.

There are three observable names applied toprophecyinScripture. 1.Verbum Domini: 2.Visio: 3.Onus,The Word of the Lord:Vision:A Burthen. The first importeth theLord speaking, or revealing his secrets; the second implyeth theProphets attending, or beholding them; the third being applyed onely toJudgements, signifieth theburthensomnessof them on that people against whom they came forth.

For the propagation of Learning,ColledgesandSchoolswere in divers places erected for theProphets; theirScholarswere 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 theProphetsometimes is called aFather;Elishacryed out, MyFather, myFather,2 King. 2. 12.TheTargum[60]expoundeth that place,Rabbi, Rabbi; as much as to say, myMaster, myMaster: And in truth theRabbiesgrew very ambitious of the nameFather, which was the reason of our Saviours speech,Matth. 23. 6.Call no manFatherupon earth.

[59]Eodem sensu GrÃ¦ci appellant artis medica candidatos á¼°Î±Ï„Ïá¿¶Î½ Ï€Î±á¿–Î´Î±Ï‚ Eras. Ep. dedicatoria Hilario prÃ¦fix.

[60]Targum. 2 Reg. 2. 12.

TheScripture[61]sometimes joyneth to the name of theProphet, the name of hisFather, asHosea the son of Beeri,Hos. 1. 1.And such a one theHebrewsconfess to be both aProphet, and theson of a Prophet. Sometimes it mentioneth theProphetsname, but not theFathers; such a one they confess to be a Prophet, but not theson of a Prophet: Sometimes it mentioneth with theProphet, the name of theCitywhere he prophesied, and then it followeth, that he was aProphet of that City. When a Prophet is mentioned without thename of the City, then he is thought to be aProphet of Jerusalem.

[61]Kimchi in prÃ¦fat. ad Hoscham.

2.Wisemen: This title though in it self it be general and common to allDoctors, andTeachersof 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 extraordinarywisdom, 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 ofR. Eleezerto his Scholars,[64]that they should forbid their children from the study of theBible, and place them between the knees of theirwisemen. Likewise[65]hence, when any of theirDoctorsdid read Lectures, their saying was, Î¿á¼± ÏƒÎ¿Ï†Î¿á½¶ á¼¡Î¼á¿¶Î½ Î´ÎµÏ…Ï„ÎµÏÎ¿á¿¦ÏƒÎ¹,Our wisemen do teach traditions. The like ambition we shall find among theGrecians, all of them striving to be intituled Î£Î¿Ï†Î¿á½¶,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 aGrandÎ£Î¿Ï†á¿¶Ï‚, that is, with a loud acclamation of ÏƒÎ¿Ï†á¿¶Ï‚, ÏƒÎ¿Ï†á¿¶Ï‚,Well done, orwisely done; untilPythagoras, in dislike of such swelling Titles, stiled himselfPhilosophus,a Lover of wisdom; which kind of modesty was afterward practised by theHebrew Doctors; for they in after times, to avoid the suspicion of arrogancy, refused the name of â€Žâ€×—×›×ž×™×â€â€ŽChacamim,Wisemen,[66]and stiled themselves, â€Žâ€×ª×œ×ž×™×“×™ ×—×›×ž×™×â€â€ŽDiscipuli sapientium,Learners of wisdom.

[62]Gorionid. lib. 4. cap. 20.

[63]Drus. de trib. sect. 86.

[64]Buxtorf. Recens. operis Talmud, p. 155.

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