Kitabı oku: «Moses and Aaron», sayfa 2

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 of⁵³ 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 the⁵⁴ 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 were⁵⁶ 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, termed⁵⁷ 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 termed⁵⁹ 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 Targum⁶⁰ 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 Scripture⁶¹ 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 called⁶³ 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. Likewise⁶⁵ 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.

3. Scribes: This name was given to two sorts of men, some meerly Laicks, others Clergy-men. The body of the Laick Scribes, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe of Simeon. In this sense we read not of Scribes in the Scripture, although the ground of their first institution hath been taken thence, namely, from those words which Jacob used unto Simeon and Levi; I will divide them in Jacob, and scatter them in Israel, Gen. 49. 7. So that as Levi had no portion, but lived dispersed among the other Tribes, by the benefit of the Altar.⁶⁷ In like manner Simeon had no portion in the judgement of the Hebrews, but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriated to them, I leave to the inquiry of others; certain I am that the Simeonites had their own inheritance by lot, Josh. 19. 1. And the prophecy concerning their being scattered is thought to have been accomplished in this, that the inheritance of the Simeonites, was taken out of the portion of the children of Judah, Josh. 19. 9. Furthermore it is certain, that if not all Scriveners, yet those publick Notaries, who were imployed in drawing Deeds, and writing Contracts (be they of what Tribe they will) they were called by the name of Scribes. Unto this there is allusion, Psal. 45. 1. My tongue is as the pen of a swift Writer, or ready Scribe. Out of the body of these I conceive certain choice men to have been elected for publick imployments; some to attend the King, as his Secretaries, termed, γραμματεῖς βασιλέως, the Kings Scribes, 2 Kin. 12. 10. Such were Sheia, 2 Sam. 20. 25. And Shaphan, 2 Kin. 22. 3. Others to attend the publick Courts and Consistories: they much resembled our Clarks of Assizes, these were termed, γραμματεῖς λαοῦ the Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.

The second sort of Scribes belonged to the Clergy; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, Scribes of the Law, Esra. 7. 9. Expounders of the Law, Luk. 7. 30. and Doctors of the Law, Luk. 5. 17. Their Office was to write, read, and expound the Law of Moses to the people. The name was a name of Office, not of Sect. Of this sort was Esdras, Esra 7. 6. who though he were a Levite, yet⁶⁸ others there were of the Tribe of Judah, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the Hebrews as the Magi were among the Chaldeans; the Quindecemviri among the Romans, for expounding Sybilla’s Oracles: Or the Canonists in the Church of Rome. The word ‎‏סופרים‏‎ Sopherim, translated Scribes signifieth Numberers, or Computers, and is applyed to the Masorites, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the Bible; which, as it is an argument of their industry,⁶⁹ so likewise of Gods providence, in the preservation of his truth inviolable. As the Wise men in their Preaching pressed Traditions; so the Scribes clave to the written word, whence they were termed⁷⁰ Text-men, or Masters of the Text. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, Mat. 9. The Scribes accused him of blasphemy, v. 3. The Pharisees of eating with Publicans and sinners, v. 11. The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

3. The Disputer.⁷¹ He insisted upon Allegories, and searched out mystical interpretations of the Text. Hence himself was termed Durschan, and his exposition, or Homily, Midrasch; and their School, Beth Hammidrasch: They were counted the profoundest Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from strength to strength, is interpreted,⁷² from their Temple to their Beth-Hammidrasch, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint Paul. The Wise men were teachers of Traditions, the Scribes teachers of the Text according to the literal interpretation, and the Disputers teachers of Allegories and Mysteries; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι, 1 Tim. 4. Hence is it, that such an expositor is termed συζητητὴς, A Disputer. These three sorts of Preachers, which S. Paul termeth, the Wiseman, the Scribe and the Disputer, 1 Cor. 1. 20. are by the Hebrews named ‎‏חכם‏‎ Ghacham, ‎‏סופר‏‎ Sopher, ‎‏דרשן‏‎ Darschan.

CHAP. VII.
Of their Title Rabbi

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and Rabban, were in especial use: they all are derived from ‎‏רבב‏‎ Rabab, signifying, multiplicatus fuit, and they sound as much as πολυμαθέστατος, that is, a Master, or Doctor eminently gifted with variety of Knowledge. Concerning these titles, they write thus,⁷³ that Rabbi is a more excellent title than Rab, and Rabban more excellent then Rabbi; and the simple name without any title, as Haggai, Zachary, Malachy, was more excellent than Rabban. About this time they used a set form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎, Talmid, a Disciple, in respect of his Learning; ‎‏קטן‏‎ Katan, a Junior, in respect of his minority; ‎‏בחור‏‎ Bachur, that is, one chosen, or elected in respect of his election, or cooptation, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made a Graduate ‎‏חבר‏‎ Chaber, a Companion to a Rabbi. This imposition of hands, they termed ‎‏סמכה‏‎, vel ‎‏סמיכות‏‎, Semicah, or Semicuth, which Ceremony they observed in imitation of Moses towards Joshua. The Lord said unto Moses, Take thou Joshua the son of Nun, in whom is the Spirit, and put thine hand upon him, Numb. 27. 18. At which time he that imposed hands on him, used this form of words,⁷⁴ I associate thee, and be thou associated. After this when he was worthy to teach others, then was he called Rabbi, and whereas in his minority, his own name being suppressed, he was called onely by his Fathers name, the son of N. When he was made Graduate by imposition of hands, then was he called by his own name, N. the son of N. And afterward when he was thought worthy to teach, then was the Title Rabbi prefixed, after this manner; Rabbi N. the son of N. For example, Maimonides; at first was termed onely Ben Maimon, the son of Maimon; after his degree, then was he called by his own name, added to his fathers, Moses Ben Maimon, Moses the son of Maimon: at last being licenced to teach, then was he called ‎‏רמבם‏‎ Rambam, which abbreviature consisting of Capital Letters, signifeth, Rabbi Moses Ben Maimon, Rabbi Moses the son of Maimon. So Rabbi Levi, the son of Gersom, in his minority was called the son of Gersom, afterward Levi the son of Gersom at last, ‎‏רלבג‏‎ Ralbag, Rabbi Levi the son of Gersom. This distinction of Scholars, Companions, & Rabbies, appeareth by that speech of an ancient Rabbi, saying,⁷⁵ I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars. That every Rabbi had Disciples, and that his own Disciples, and other well-wishers stiled him by the name of Rabbi, in the dayes of our Saviour, needeth no proof. Judas came to Christ and said, God save thee Rabbi, Mat. 26. 49. In like manner Johns Disciples came and saluted John by the name of Rabbi, John 3. 26. and Christ by the name of Rabbi, John 1. 38. But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus.⁷⁶ The chief Rabbies sate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected, Mat. 23. 6. Their Companions sate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. Saint Paul was brought up at the feet of Gamaliel, Act. 22. 2. And Mary sate at Jesus feet, and heard his word, Luk. 10. 39. The positure of their body differed according to their degrees. The Rabbi is described⁷⁷ to be ‎‏יושב‏‎ Joscheb, one that sitteth: the Companion, ‎‏מוטת‏‎ Muteth, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that of sitting: The Scholar was termed⁷⁸ ‎‏מתאבק‏‎ Mithabek, one that doth lie along in the dust, and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Masters: This same custom it is thought,⁷⁹ Saint Paul laboured to bring into the Christian Church, 1 Cor. 14. Their Scholars were not all of equal capacity, whence they said,⁸⁰ some had conditionem spongiæ, others clepsydræ, others sacci fæcinacei, and others cribri. Some resembled the Sponge, and suck’d in all that they heard without judgment; others the Hour-Glass, they took in at one ear, and let out at the other; others the Winesack, through which Wine is so drained from the dregs, that only the dregs remain behind: Lastly, others the Rying-sieve, which in winnowing lets out the courser seed, and keepeth in the corn.

CHAP. VIII.
Of their Nazarites and Rechabites

There are two sorts of Votaries mentioned in the Old Testament; Rechabites, Jerem. 35. and Nazarites, Numb. 6. I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of Nazarites. The first are these Votaries, termed so from ‎‏נזר‏‎ Nazar, to separate, because they separated themselves from three things; First, from Wine, and all things proceeding from the Vine. Secondly, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation. Thirdly, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termed Naziræatum dierum, this, Naziræatum seculi: of that sort was Paul, and those four with him, Acts 21. 24. Of this sort was Sampson Judges 13. and John Baptist. The just number of days, how long the former of these two separated themselves, is not expressed in Scripture, but the Hebrew Doctors⁸¹ determine them to be thirty, because it is said, Num. 6. 5. Domino sanctus, ‎‏יהיה‏‎ erit; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort of Nazarites, were so termed from ‎‏נצר‏‎ Natsar, from whence cometh Natsareth, or Nazareth, the name of a certain Village in Galilee; where Christ was conceived and brought up: Hence our Saviour himself was called a Nazarene, or Nazarite, Mat. 2. 23. and those that embraced his Doctrine, Nazarites, Acts 24. 5. Afterward certain Hereticks sprung up, who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites: so⁸² they joyned together Christ and Moses, the Law and the Gospel; Baptism and Circumcision: of the beginning of these we shall read, Acts 15. 2. Then came down certain from Judæa, and the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. These Hereticks were called Nazarites, either of malice by the Jewes, to bring the greater disgrace upon Christian religion; or else because at first they were true, though weak Nazarites, that is, Christians mis-led by Peters Judaizing at Antioch, Gal. 2. 11. And hence it is⁸³ that the Church at Antioch, in detestation of this new-bred heresie, fastened upon them by the name of Nazarites, forsook that name, and called themselves Christians, Acts 11. 26. Symmachus, that famous Interpreter of the Old Testament, was a strong Defender of this heresie, and⁸⁴ from him in after times they were named Symmachiani. The Jews had them in as great hatred as the Samaritanes; whereupon⁸⁵ three times every day, at morning, noon-tide, and evening, they closed their Prayers with a solemn execration, Maledic Domine Nazaræis. Lastly, another sort of Nazarites there were, so termed from ‎‏נזר‏‎ Nazar, signifying to abolish or cut off;⁸⁶ because they did abolish and cut off the five books of Moses, rejecting them as not Canonical.