Moses and Aaron. Goodwin Thomas Aiken
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 opinion15, 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 Countrey or Nation.
Some are of opinion16, 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 opinion17, that the Scepter taken in the first acceptation, 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 make 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,18 yea now also the Law-giver was departed from between Judahs feet, and now the Messiah born.
CHAP. II.
Of the Publicans
Wee having seen the most remarkable changes in the Common-wealth of the Hebrews; we will note the chief Observations 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, (which19 was effected by Pompey threescore years before the Birth of our Saviour) certain Offices 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:20 Every Province had his several Societie, or company of Publicanes: Every Society his distinct Governour: in which respect it is, that Zacheus is called by the Evangelists, ἀρχιτελώνης princeps Publicanorum, the chief Receiver of the tribute, or chief Publican, Luke 12. 2. And all the Provincial Governours in these several Societies, had one chief21 Master residing at Rome, unto whom the other subordinate Governours gave up their accounts. These Publicans were hated in all Provinces, because of their exactions; but chiefly in the Commonwealth of the Jews, because though it were chiefly maintained by the Galileans, yet it was generally inclined unto by the Jews, That tribute ought not to be payed by them: this hatred is confirmed by that Rabbinical proverb,22 Take not a Wife out of that family wherein there is a Publican, for such are all Publicans. Yea a faithful Publican was so rare at Rome it self, that one Sabinus for his honest managing of that Office, in an honourable remembrance thereof, had certain images erected with this superscription23; Καλῶς τελωνήσαντι, For the Faithful Publican. And therefore no marvel, if in the Gospel, Publicans and sinners go hand in hand.
It is now generally received as a truth undoubted, that not only Heathen people, but sometimes Jews themselves became Publicanes. Tertullian was of another opinion,24 and thought that all the Publicans were Heathens; but he hath been in that long since confuted by Jerome25, and reason it self perswadeth the contrary. First, Matthew who was a Publican, was afterwards an Apostle, and therefore unlikely to have been an Heathen. Secondly, Zacheus his name was a pure Hebrew name having no affinity with Roman names. Thirdly, the ground or principal argument on which Tertullian built, was meerly26 erroneous.
CHAP. III.
Israelites, Prosylites
The whole Common-wealth of Israel consisted of two sorts of men, Hebrews and Prosylites; he that was born an Hebrew, either by Fathers or Mothers side, was an Hebrew; but he that was born so of both, was an Hebrew of the Hebrews; such a one was Saint Paul, Phil. 3. 5. He that was born a Prosylite either by Fathers or Mothers side, was termed Ben-gar, the son of an he-Prosylite; or Ben gara, The son of a she-prosylite; but he that was by Fathers and Mothers side a Prosylite, was termed27 Bagbag, that is, the son of he and she Prosylites.
The Hebrews were of two sorts; some lived in Palestina, and used the Hebrew Text, these were called Hebrews or Jews; others were dispersed in divers places of Greece, they used the Greek translation, and thence were termed Έλληνισταὶ28 Grecists. S. Luke mentioneth both. There arose a murmuring, τῶν Έλληνιστῶν of the Græcists, towards the Hebrews, Acts 6. 1. Where note the difference between Ἕλληνες, and Έλληνισταὶ, the Græcians, and the Græcists. The Græcians are used by Saint Paul, to signifie all the Heathen people, and stand in opposition with Hebrews in the general acception, containing both Græcists, or dispersed Hebrews, and also those of Palestina: the Græcists were both by birth and religion Hebrews standing in opposition with Hebrews; in the strict acception, taken for those of Palestina.
The whole body of Israel was divided into twelve Tribes, and publique Records were kept, wherein every ones Genealogy was registred, to manifest unto what particular tribe he belonged. These records Herod burnt, hoping that in after ages he might be thought originally an Israelite, if those publike Monuments might not be produced against him. Thus much Eusebius29 plainly delivereth of him. I am of opinion, that another reason might be admitted; namely, That no distinction either of Tribe or Family, might appear; but, all being unfounded, and amongst the rest Davids, (unto whose Family by a peculiar right this Scepter belonged) Herod and his posterity might be the better secured of the Kingdom.
Prosylites were those Heathen people, who disclaiming Paganism, became Converts, and joyned themselves unto the Church of the Jews. They were termed Prosylites ἀπὸ τοῦ προσεληλυθέναι, from their coming and adjoyning unto the Jews. Concerning these Prosylites, we will consider these three things. 1. The several kinds of Prosylites; 2. The manner of making them; 3. In what account or respect they lived among the Jews.
First, the kinds of Prosylites were two; גר ברת Ger berith, Prosylitus fœderis, A Prosylite of the Covenant. He submitted himself unto the Circumcision, and to the whole Mosaical Pædagogy.30 The Rabbies term such a one גר צדק Ger tsedeck, Proselytum justitiæ,