Moses and Aaron. Goodwin Thomas Aiken

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СКАЧАТЬ 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.

      CHAP. IX.

      Of the Assideans

      It is much controverted, whether the Assideans were Pharisees or Essenes, or what they were. Were I worthy to deliver my opinion, or, as the Hebrews Proverb is, To thrust in my head among the heads of those wise men; I conceive of the Assideans thus: Before their captivity in Babylon, we shall find the word ‎‏חסידים‏‎ Chasidim, (translated Assidæi, Assideans) to signifie the same as, ‎‏צדיקים‏‎ Tsaddikim, Just, or good men: both were used promiscuously, the one for the other, and both stood in opposition to the ‎‏רשעים‏‎ Reschagnim, that is, ungodly or wicked men. At this time the whole body of the Jews were distinguished into two sorts, Chasidim, and Reschagnim, good, and bad.

      After their captivity, the Chasidim began to be distinguished from the Tsadikim.87 The Tsadikim gave themselves to the study of the Scripture. The Chasidim studied how to add unto the Scripture.88 Secondly, The Tsadikim would conform to whatsoever the Law required. The Chasidim would be holy above the Law. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, &c. they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those were Chasidim who would say, What is mine, is thine; and what is thine, is thy own: those Reschagnim, which would say, What is thine is mine; and what is mine, is my own. And it is probable, that the middle sort mentioned in the same place, who would say, what is mine, is mine; what is thine, is thine own, were the very Tsadikim.

      At this time the body of the Jews were distinguished into three sorts, in respect of holiness. First, Reschagnim, ἀσεβεῖς, Wicked and ungodly men. Secondly, Tsadikim, δίκαιοι, Just and righteous men. Thirdly, Chasidim, who are sometimes translated ὅσιοι, Holy men, and that for the most part:89 but sometimes also ἀγαθοὶ, Goodmen: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the ungodly. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die, Rom. 5. 6, 7. The gradation standeth thus; Some peradventure would die, for one of the Chasidim, a good man: scarcely any, for one of Tsadikim, a just, or righteous man; for the Reschagnim, or ungodly, none would die: Yet Christ dyed for us ungodly, being sinners, and his enemies.

      Now as long as these Works of supererogation remained arbitrary, and indifferent, not required as necessary, though preferred before the simple obedience to the Law; so long the heat of contention СКАЧАТЬ