Moses and Aaron. Goodwin Thomas Aiken
A Prosylite, or stranger within thy gates, Deut. 14. 21. Of him also we read in the fourth Commandment. He was suffered to dwell amongst them; whence he is also called תושב Toschab, Incola, an Inhabitant. He was not circumcised, neither did he conform himself to the Mosaical rites, and ordinances, only he was tyed to the obedience of those Commandments, which among the Hebrew Doctors go under the name of Noahs seven Commandments;31 which they reckon thus: 1. Judgements or Punishments for Malefactours. 2. Blessing the name of God; under this is contained the keeping of the Sabbath. 3. Disclaiming of Idolatry. 4. Uncovering ones nakedness. 5. Shedding of blood. 6. Robery. 7. Eating of any member of a beast, taken from it alive. Of this sort, were Naaman the Syrian, the Eunuch, Cornelius, and those of whom we read, That there were dwelling at Jerusalem, Jews Men that feared God32 of every Nation under Heaven, Acts 2. 5.
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 of33 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 wariness39 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 Heathens40 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,