tract which also bore the name of Bethany was distant but one mile or a single Sabbath days journey only Our Saviour led out his Disciples when he was about to ascend to the very first brink of that Region or tract of Mount Olivet which was called Bethany and was distant from the City a Sabbath days journey And so far from the City it self did that tract extend it self which was called Bethphage and when he was come to that place where the bounds of Bethphage and Bethany met and toucht one another he there ascended in that very place where he got upon the Ass when he rode into Jerusalem Mark XI 1. whereas therefore Josephus saith that Mount Olivet was but five furlongs from the City he means the first brink and border of it But our Evangelist must be understood of the place where Christ Ascended where the name of Olivet began as it was distinguished from Bethphage And since we have so frequent mention of a Sabbath days Journey and it is not very forreign from our present purpose to observe something concerning it let me take notice of these few things I. The space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sabbath days bounds was two thousand cubits r r r r r r Targ. in Ruth cap. 1. 16. Naomi said to Ruth we are commanded to observe the Sabbaths and the Feasts But we are not to go beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand cubits s s s s s s Maimon Schab cap. 27. It is ordained by the Scribes that no Man go out of the City beyond two thousand cubits Instances of this kind are endless But it is disputed upon what foundation this constitution of theirs is built t t t t t t Hieros Erubhin fol. 21. 4. Whence comes it to be thus ordained concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand cubits it is founded upon this Let no man go out of his place on the seventh day Exod. XVI 29. u u u u u u Bab. Erubhin fol. 51. 1. Where are these two thousand cubits mentioned they have their Tradition from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide ye every man in his place Exod. XVI 29. These are four cubits Let no man go out of his place These are two thousand cubits It is true indeed we cannot gain so much as one cubit out of any of these Scriptures much less two thousand however we may learn from hence the pleasant art they have of working any thing out of any thing Asai ben Akibah saith they are fetcht from hence in that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place place Here place is said Let no man go out of his place and it is said elsewhere I will appoint thee a place Exod. XXI 13. As the place that is said elsewhere is two thousand cubits so the place that is spoken of here is two thousand cubits But how do they prove that the place mentioned elsewhere is two thousand cubits x x x x x x Maccoth fol. 12. 2. Zevachin fol. 117. 1. I will appoint thee a place whither he shall flee that kills a man unawares This teacheth us that the Israelites in the Wilderness i. e. those that had slain any one betook themselves to a place of refuge And whether did they flee To the Camp of the Levites Now therefore when the Israelites Camp in the Wilderness were distant from the Tabernacle and from the Levite's Camp that was pitcht about the Tabernacle two thousand cubits which thing they gather from Jos. III. 4. and whereas it was lawful for them at that distance to approach the Tabernacle on the Sabbath day hence they argue for the two thousand cubits as the Sabbath days journey which we are now enquiring into But by the way let us take notice of the four cubits which they gathered from those words abide ye every man in his place Which must be thus understood If any person through ignorance or by any accident had gone beyond the limits of the Sabbath and afterward came to know his transgression he was confined within four cubits so that he must not stir beyond them till the Sabbath was done and over They further instance in another foundation for the two thousand cubits y y y y y y Sotah fol. 27. 2. ye shall measure from without the City on the East side two thousand cubits Numb XXXV 5. But another Scripture saith from the wall of the City and outward ye shall measure a thousand cubits vers 4. the thousand cubits are the suburbs of the City and the two thousand cubits are the Sabbatical limits Maimonides z z z z z z Schabb. 28. and Erubhin cap. 8. very largely discourseth in what manner and by what lines they measured these two thousand cubits from each City but it makes very little to our purpose Only let me add this one thing that if any one was over-taken in his journeying in the fields or wilderness by the night when the Sabbath was coming in and did not exactly know the space of two thousand cubits then he might walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand ordinary paces and these were accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbatical bounds a a a a a a Erubh. fol. 42. 1. So far from the City was that place of Mount Olivet where Christ Ascended viz. that part of the Mount where Bethphage ended and Bethany began Perhaps the very same place mentioned 2 Sam. XV. 32. or certainly not far off where David in his flight taking leave of the Ark and Sanctuary looked back and worshipped God Where if any one would be at the pains to enquire why the Greek Interpreters retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ros both here and in Chap. XVI I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And David came unto Ros. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And David passed on a little way from Ros He will find a knot not easie to be untied The Talmudists would have it a place of Idolatry but by a reason very far fetcht indeed b b b b b b Saâ—â—ed fol. 107. 1 The Jewish Commentators with a some more probability conceive that it was a place from whence David when he went toward Jerusalem looking toward the place where the Tabernacle was seated was wont to worship God JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. JOHN To which is premised a CHOROGRAPHICAL ENQUIRY Into some places of the Land of ISRAEL Those especially which are mentioned in this EVANGELIST By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE RIGHT HONOURABLE Sir Orlando Bridgeman KNIGHT and BARONET LORD KEEPER OF THE GREAT SEAL OF ENGLAND AND One of His MAJESTIES most Honourable PRIVY COUNCIL MY LORD LET me bespeak you in the words
confirmed by his Hand and the Great Seal of England And thus rooted out here he replanted me and ready to be rooted out elsewhere he preserved me rescued me from danger freed me of my fear so that now I as well as my Worthy predecessors have this to boast of that I have a King to my Patron But far be it far be it from me most unworthy Man to boast all this most Great most Merciful Prince redounds to your Praise alone and let it do so rather let England glory in such a Prince and let the Prince glory in such Mercy Triumph Cesar triumph in that brave Spirit of yours as you well may You are Charles and you conquer you subdue all by pitying delivering giving and forgiving all That conquest I shall always acknowledge with all humility and thankfulness and thou little Book and you trifling Sheets wheresoever ye shall fly tell this abroad in my Name every where and to every man That although there be nothing else in you worthy to be read yet that this my sincere profession may be read and heard that next after the Divine Mercy I ow to the mercy of the King that I enjoy this sweet leasure for Learning that I enjoy these quiet Retirements that I enjoy a House that I enjoy my Self So O Father of the Country may the Father of Mercies reward you seven fold and seventy times seven fold into your bosom and may you feel every day the benefit and sweetness of doing good by the recompences that are made you by Heaven Thus may your Mercy ever triumph and ever reap as the fruit of it the eternal favour of the Divine Mercy Thus may England be Crowned for a long time with her King and may the King be Crowned for ever with the Love of God with his Protection his Blessing his Grace his Glory Made these Vows Ian. I. 1661. TO THE RIGHT REVEREND Father in CHRIST GILBERT BY THE DIVINE PROVIDENCE LORD BISHOP OF LONDON THE Sacrifice by the Law was to be delivered into the hands of the Priest and to be offered by him and since your hands Reverend Prelate vouchsafed to offer my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petitions to the Kings Majesty I now become an humble Petitioner that those hands would please to offer also my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Testimonials of my thanks I bring the first fruits of my replantation which the Royal favour indulged me by the intercession of your Honour when I had been rooted up For since by that Favour I am restored to these Seats to peace and my studies there is nothing I now desire besides nothing more than that that most excellent Prince may perceive that he hath not been a Benefactor to an ingrateful person however unworthy however obscure and that your Honour may see that you have not interceded for a forgetful person howsoever undeserving I shall never forget Great Sir with how much kindness and candor your Honour received me in my straits altogether unknown to You and whose face You had never before seen with how great concern You pleaded my cause before the Kings Majesty before the most Honourable the Lord Chancellor of England and before the right Reverend my Diocesan how your Honour consulted for me wrote Letters laid Stops that my ruine might not proceed beyond a possibility of restoration All which while I reflect upon which I ever do and while together with that reflection I consider what obligation lays upon me on one hand and my own meanness on the other on one hand how unworthy I am of so great favour and how altogether unable to make any recompence on the other what else is left me but to fly again to the same Kindness humbly imploring it that as it at first so obligingly received me a person unknown and unworthy so it would now entertain me known and bound by so great obligation and approaching with all the thanks I can give Those thanks so due to your Honour I have committed to these papers unlearned indeed they are and undressed but such as carry Sincerity with them though not Learning Thankfulness though not Eloquence And I have intrusted this charge with them the rather because I suppose they may disperse themselves far and near and perhaps may live to posterity and that which I desire of them is that they would declare to all how endebted he is to your Honour and to your great Humanity with how great obligations he is bound to You and with how grateful a mind and inward affection he professeth all this and will acknowledge it for ever Who is My Lord Your Honours most obliged Servant IOHN LIGHTFOOT A CHOROGRAPHICAL DECAD Searching into some Places OF THE Land of ISRAEL Those especially whereof mention is made in St. MARK WHEN this our Evangelist whom we have undertaken to handle makes mention of some places in the Land of Canaan whose situation is somewhat obscure and more remote from vulgar knowledge I might seem to be wanting to my task if I should pass them over unsaluted and not clear them as much as lyes in me with some illustration which I thought very convenient to do here in the very entrance partly lest by the thrusting in of these discourses into the body of this Comment whatsoever it be the order of it might be too much broken and partly because I would do the same here that I did before my Animadversions on St. Matthew The places which here are handled are these I. Idumea Mark III. 8. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness Chap. I. 4. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury Chap. XII 41. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Village over against Chap. XI 2. V. Dalmanutha Chap. VIII 10. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Borders of Tyre and Sidon Chap. VII 24. VII The Coasts of Decapolis Chap. VII 31. And to compleat the Decad are added VIII Some Measurings IX Some places here and there noted X. Concerning some Inhabitants of the Land That I have enlarged upon some places besides those in the Evangelists I have done it for the Readers sake to whom I hope it will not be unacceptable to hear such things which do either bring with them profit or pleasure or at lest such as are not commonly heard of CHAP. I. I. Idumea II. A few things of Pelusium III. Casiotis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cas-Iah Exod. XVII 16. IV. Rhinocorura The Arabic Interpreter noted V. The Country of the Avites a part of of new Idumea VI. The whole Land of Simeon within Idumea VII The whole Southern Country of Iudea within Idumea VIII Concerning healthful Palestine SECTION I. Idumea Mark III. 8. THERE was a time when the Land of Israel and Idumea were not only distinct Countries but separated with an iron Wall as it were of Arms and Hostility but I know not how Idumea at last crept into Judea and scarcely left its name at home being swallowed up in Arabia They were truths
skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spake in parallel or in clearing of the Text that they were in reading And so since we find Christ conforming in many other things to the custom of their Synagogues why may we not hold that he did the like in this which was a thing of profitable use He reading therefore upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to those that are bound opening opening for so the word is doubled and signifieth the largest and freest opening that may be why may we not conceive that he used the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipping to another Text in the same Prophet as it was ordinary for learned Readers in the Synagogues to do by which he might clear the sense of this doubled and remarkable word to its full extent The words that are here taken in are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruised ones is to be understood bruised by calamity and misery in difference from broken hearted which was used before And so the very sense of the place in Esay and the use of the world in Deut. 28. 33. do make it apparent without more evidence Christ therefore setteth at liberty those that are bruised with outward calamities not only by delivering his people out of their troubles but by the sweet comforts of the Gospel inlarging their hearts though their persons be in straits Vers. 19. To preach the acceptable year of the Lord. This expression alludeth to the proclaiming of the year of Jubilee that welcome year to poor wretches that were in debt decay and servitude There have been some in ancient time that from this passage have concluded that Christ preached but one year from the beginning of his Ministery to his death which is a matter so apparently confuted in the Gospels that it is needless to stand about it If the allusion to the Jubilee year in the expression aim at any particular year Christs preaching it referreth to the year of his death which was not only a year of Jubilee in a spiritual sense because then there was redemption and restoring to a lost estate and out of servitude by his death but also it was a year of Jubilee in the literal and proper sense indeed The Jews have so jumbled the Jubilees in their writings and constructions and made them so fast and loose and it may be purposely to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Ruben Gad and Manasseth were captived say they the Jubilee ceased Siphri in Lev. 15. And Israel numbred seventeen Jubilees from their coming into the land to their going out and the year that they went out when the Temple was first destroyed was the going out of a seventh year of rest and it was the thirty sixth year of the Jubilee For the first Temple stood four hundred and ten years and when it was destroyed this counting ceased The second Temple stood four hundred and twenty years and on the seventh year from its building Ezra came up and from that year they began to count again and made the thirteenth year of the second Temple a year of rest and counted seven rests and hallowed the fiftieth year although there was no Jubilee under the second Temple The destruction of the second Temple was in the going out of a seventh year and it was the fifteenth year of the ninth Jubilee Maym. in Shemittah per. 10. Erachin per. 2. But God having appointed so full and sweet a resemblance of Christs redemption in this Type as a greater is scarcely to be found he did so carry on the chain and bracelet of Jubilees as I may so call them from the time that their accounting for did first begin that many of them were also made remarkable with some singular event beside their releasements and the last of them fell with the year of the death of the Redeemer as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Majesty will be to Israel in a Jubilee Freedom Redemption and sinisher of Sabbath But we need not to straiten this acceptable year of the Lord to that particular year of Christs death though that most eminently hath its share in the sense of it but it may also be understood of that time that was now begun of Messias his appearing and the publishing of the Gospel which preaching of the Gospel was so full and clear an answer and Antitype to the proclaiming of that year with the sound of the Trumpet that every one cannot but see it Zohar hath this application of that rite It is appointed saith he to blow the Trumpet at the Jubilee Now as at the blowing of the Trumpet at the Jubilee all servants went free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So at the last redemption at the blowing of a Trumpet all Israel shall be gathered from the four sides of the world c. Zohar in Lev. 25. fol. 53. Vers. 20. And closing the Book he gave it to the Minister The Minister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae of whom we have spoken before When they had done reading the Angelus Ecclesiae laid up the Book in its place again Maym. ubi supr Christs sitting down in the Pulpit when he had done reading whereas he should have come away to his seat in the Church did cause all the Synagogue to eye him and to expect what he would speak unto them It was the custom for the Teacher to sit as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor sate aloft and all his Scholars round about him in a circle that all might see him and hear his words c. At the first the Master sate and his Scholars stood but before the second Temple was destroyed it came into use that every Master taught his Scholars they also setting Id. in Talm. Torah per. 4. Which custom came up from the death of Gamaliel the old Pauls Master whereupon it was ordinarily said From the death of Rabban Gamaliel the old the glory of the Law ceased Jucasin fol. 53. Vers. 21. This day is this Scripture fulfilled in your ears c. Christ doth openly profess himself to be that person there foretold of by the Prophet and at large explaining the Text which he had read which explanation the Evangelist hath not recorded he declares himself who he was so evidently and graciously that even his own Townsmen who knew
strange Languages when they did speak them but conceived they had babbled some foolish gibberish and canting they themselves could make nothing of as drunken men are used to do And this caused their so wretched a construction of so Divine a Gift For the Jews of the strange Nations and Languages that perceived and understood that the Disciples did speak in their Languages were amazed and said one to another What meaneth this Vers. 12. But these other Jews Natives of Jerusalem and Judea that understood only their own Syriack and did not understand that they spake strange Languages indeed these mocked and said These men are full of new or sweet wine grounding their accusation the rather because that Pentecost was a feasting and rejoycing time Deut. 16. 11. And according to this conception it is observable that Peter begins his speech Ye men of Judea Vers. 14. But Peter standing up with the eleven said c. Reason it self if the Text did not would readily resolve that it was not Peter alone that converted the 3000 that are mentioned after but that the rest of the Apostles were sharers with him in that work For if Peter must be held the only Orator at this time then must it needs be granted that either the 3000 which were converted were all of one Language or that the one Language that he spake seemed to the hearers to be divers Tongues or that he rehearsed the same speech over and over again in divers Languages any of which to grant is sensless and ridiculous and yet unless we will run upon some of these absurdites we may not deny that the rest of the twelve preached now as well as Peter But the Text besides this gives us these arguments to conclude the matter to be undoubted First It saith Peter stood forth with the eleven vers 14. Now why should the eleven be mentioned standing forth as well as Peter if they spake not as well as he They might as well have sitten still and Peters excuse of them would as well have served the turn It was not Peter alone that stood forth to excuse the eleven but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty Secondly It is said They were pricked in their hearts and said to Peter and to the rest of the Apostles What shall we do Why should they question and ask counsel of the rest of the Apostles as well as Peter if they had not preached as well as he Thirdly And it is a confirmation that so they did in that it is said Vers. 42. They continued in the Doctrine of the Apostles of the rest as well as Peter Fourthly If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk then will it follow that Peter preached and spake in the Syriack Tongue chiefly to those Jews of Judea and Jerusalem that would not believe because they could not understand that the Disciples spake strange Languages but thought they canted some drunken gibberish And to give some probability of this not only his preface Ye men of Judea but also his laying flatly the murder of Christ to their charge Vers. 22. 23. do help to confirm it and the conclusion of his Sermon and of the story in the Evangelist doth set it home that if Peter preached not only to these Natives of Judea yet that he only preached not at this time but that the others did the like with him in that it is said They that gladly received his words were baptized and then as speaking of another story he saith there were added about the same day 3000 souls Now the reason why Peters Sermon is only recorded and the story more singularly fixed on him we observed before §. Brief observations upon some passages in Peters Sermon Vers. 15. It is but the third hour of the day And on these solemn Festival days they used not to eat or drink any thing till high noon as Baronius would observe out of Josephus and Acts 10. Vers. 17. In the last days The days of the Gospel because there is no way of salvation to be expected beyond the Gospel whereas there was the Gospel beyond the law and the law beyond the light of the ages before it Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed And the phrase the last days used here and in divers other places is not to be taken for the last days of the world but for the last days of Jerusalem the destruction of which and the rejection of the Jews is reputed the end of that old world and the coming in of the Gentiles under the Gospel is as a new world and is accordingly called a new Heaven and a new Earth Upon all flesh Upon the Heathens and Gentiles as well as upon the Jews Act. 10. 45. contrary to the axiome of the Jewish Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty dwelleth not on any out of the Land of Israel Vers. 20. Before the great and notable day of the Lord come The day of Jerusalems destruction which was forty years after this as was observed before so that all these gifts and all the effusion of the Spirit that were to be henceforward were to be within the time betwixt this Pentecost and Jerusalem destroyed And they that from hence would presage prophetick and miraculous gifts and visions and revelations to be towards the end of the world might do better to weigh what the expression The great and terrible day of the Lord meaneth here and elsewhere in the Prophets The blood of the Son of God the fire of the Holy Ghosts appearance the vapour of the smoke in which Christ ascended the Sun darkned and the Moon made blood at his passion were all accomplished upon this point of time and it were very improper to look for the accomplishment of the rest of the prophesie I know not how many hundreds or thousands of years after Vers. 24. Having loosed the pains of death or rather Having dissolved the pains of death meaning in reference to the people of God namely that God raised up Christ and by his resurrection dissolved and destroyed the pangs and power of death upon his own people Vers. 27. Thou wilt not leave my soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soul up And why should not the very same words My God my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated to the same purpose Why hast thou left me and given me up to such hands and shame and tortures rather than to intricate the sense with a surmise of Christs spiritual desertion In Hell Gr. Hades the state of souls departed but their condition differenced according to the difference of their qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diphilus apud Clem. Alex. Strom. 5. Vers. 38. Be baptized in the Name of the Lord Jesus Christ. Not that their Baptism was not
day the Psalm Sing aloud unto God our strength c. Because of the variety of Creatures that were made that day to praise his name On the Sixth day the Psalm The Lord reigneth he is cloathed with Majesty c. Because on the sixth day God finished his works made man who understands the glory of the Creator and the Lord ruled over all his works Thus they descant 4. 7 7 7 Ibid. Now the singers in singing of these Psalms divided every one of them into three parts making three large pauses or rests in them and ceased their Musick and Singing for a while these parts and pauses the Talmudicks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say thus of them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausings or intermissions in the vocal musick and when the voices ceased the instruments ceased also and so in every Psalm the musick made three intermissions 5. At these intermissions the Trumpets sounded and the People worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For at every pause saith the Talmud there was a souning with the Trumpets and at every sounding there was a worshipping their sounding with the Trumpets was as hath been spoken before a Taratantara as we have chosen to call it and they never sounded otherwise than so when they sounded namely three strains a plain a quavering and a plain again and thus did the Trumpets sound one and twenty blasts every day three at the opening of the Court gate nine at the morning sacrifice and nine at the evening sacrifice namely three soundings at the three pausings of the Musick and the three strains named at every sounding and so we see that the Trumpets were never joyned with the Quire in Consort but sounded only when the Quire was silent Thus was the Song and these were the Psalms sung ordinarily throughout all the year but at some certain days there were other Psalms and Songs used and the Trumpets also sounded extraordinary soundings besides that number now mentioned As 1. 8 8 8 Succ. per. 5. On the Eve of the Sabbath the Trumpets sounded two soundings more than they used to do at other days namely one which consisted of the three strains to cause the People to cease from work and another to distinguish between the common day and the holy day that was now come in 2. On the Sabbaths themselves there was an additional sacrifice besides the daily sacrifice according to the appointment Num. 28. 9 10. 9 9 9 Maym. in Tamid per. 6. And at the time of this additional sacrifice the Levites sang Moses his Song in Deut. 32. Hear O Heavens and I will speak c. but they sang it not all at one time but divided into six parts and sang one part of it every Sabbath and so in six Sabbath days they finished it and then began again Thus did they at the additional morning sacrifice and at the evening sacrifice they sang Moses song in Exod. 15. And the consideration of this that on the Sabbaths they sang both the songs of Moses helpeth to illustrate that passage in Rev. 15. 3. where the Saints are said to sing the Song of Moses the servant of God because they were now come to their everlasting Sabbath having gotten the Victory over the Beast and over his Image and over his Mark and over the number of his Name and having the Harps of God in their hands 10 10 10 Succah uot jup. Now at the additional sacrifice and song of the Sabbath the Priests sounded their Trumpets three times more as they did at the ordinary songs the singers making their pauses and stops in those songs as well as in the other 3. 11 11 11 Rosh hash ubi sup Maym. ubi sup At the Additional sacrifices which were appointed for the first day of the year Num. 29. 1 2 c. which was called the feast of Trumpets because the Trumpets then sounded to give notice of the years beginning the Levites sang the eighty first Psalm Sing aloud unto the God our strength c. And if the first day of the year fell upon the fifth day of the week for which day this Psalm was appointed in the ordinary course then they said it twice over once at the daily sacrifice and once at the additional sacrifice but beginning at one of the times at the sixth verse I removed his shoulder from the burthen c. 4. At the evening Sacrifice of the first day of the year they sang the nine and twentieth Psalm The voice of the Lord shaketh the Wilderness c. And if the first day of the year chanced to light upon the Sabbath the Psalms of the first day of the year were sung and took place of the Psalms for the Sabbath 5. At the Passeover and at some other times as hath been related they sang the Hallel which to describe we will refer till we come to take up the Celebration of the Passeover in its due place SECT III. Of the Stationary men or Israelites of the Station AS there were four and twenty Courses of the Priests and as many of the Porters and Singers so also were there four and twenty Courses of Israelites for the station This indeed is a title that is a stranger to the Scripture and not mentioned there and yet the thing it self seemeth not to want its ground nor the men themselves their warrant from thence There were two Maximes in reference to their Sacrifices which were as premises out of which was necessarily deduced the conclusion for Stationary men and those were these 1. A mans Sacrifice could not be offered up unless he himself were present at it and standing by it and so is the undoubted Tenet in both Talmuds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Vid. Talm. utrumque in Taanith per. 4. Maym. in Kele Mikd. per. 6. A mans Sacrifice may not possibly be offered up if he himself be not present at it And hence it was that although Women were at all other times forbidden coming into the Court of Israel yet when any Woman had a Sacrifice to be offered up for her she had admission into the Court and there was a kind of necessity that she should be there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Tosaph in Erach per. 2. A Woman might not be seen in the Court but only at the time of her Offering and then she might be nay then she must be present there And the reason of this was because of that command that whosoever had a burnt Sacrifice to offer up c c c Ab. Ezr. in Lev. 1. he must bring it to the Sanctuary himself and if Bullock or Lamb he must put his hand upon the head of it Levit. 1. 3. and 3. 2. 8. 2. There were some Sacrifices that were the Sacrifices of all Israel or of the whole Congregation and particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Tal. Ieru in Pesachin per. 3. the continual
and thirty cubits And therefore whereas it was said before that the bredth of the Altar and its rise was sixty two cubits from North to South it is to be taken as that the rise is to be accounted a thing different from the Altar it self and lying a great space further out than the compass of the Altar did as we shall see anon Now this Foundation which is said to be two and thirty cubits square every way did not hold the compleat measure of a cubit broad in every part of it but in the South-East corner of it it wanted somewhat to make the corner a perfect Angle answerable to the other corners And this is that which the Talmud meaneth when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Mid. ubi suâ—â— The Foundation was a perfect walk all along on the North side and all along on the South but on the South it wanted one cubit and on the East one cubit That is were a Man upon the Foundation he might walk upon all the length of the North side and might turn at the North-West corner and so walk on the West quarter but would he do so to go off from the South quarter to the East he could not for when he was to turn at the South-East Angle there was no such Angle there as there was at the other corners for it was broken off and wanted a cubit on the South-side and a cubit on the East which two cubits should have met to have brought the corner into a sharpe point like the others Now the reason of the defect is given by them else where to be because that very corner only of all the Altar was not in the Tribe of Benjamin but in the Tribe of Judah For they held it necessary that all the Altars should be in the lot of Benjamin because of those words of Jacob a a a Gen. XLâ—â— 2â— Benjamin shall raven as a Wolf in the morning he shall devour the prey and in the evening he shall divide the spoil which how they understood of the Sanctuary and Altar being built within Benjamin's lot appears by the Gloss that the Jerusalem Targum and Jonathan put upon it Benjamin say they is likened to a devouring Wolf because he was a strong Tribe In his Country the divine Majesty of the Lord of all the world was to dwell and in his possession was the House of the Sanctuary to be built In the morning the Priests shall offer the daily Lamb till it be the fourth hour of the day and between the Evenings they shall offer the other Lamb and at Even they shall divide what remaineth of the rest of the Sacrifices and every one shall eat his portion But more copiously in the Treatise Zevachin or concerning Sacrifices where this very point about the want of this corner of the Altar is copiously discussed The fifth Chapter of that Book setteth it self purposely to describe the several places where the several Sacrifices were slain beside the Altar and after other things it falls upon the question that is before us about this desicient Angle of the Altar and it handles and determines it thus o o o Talm. Bak. in Zevachin per. 5. in Gemara The South-East corner had no foundation what was the reason Rabbi Eliezer saith because it was not in the portion of the Ravener As Rab. Samuel the Son of Rabbi Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar took up one cubit in the portion of Judah Rab. Levi bar Chama saith R. Chama bar Chaninah saith there went a line out of the portion of Judah and entred upon the portion of Benjamin And Righteous Benjamin was troubled at it as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glossers render it He was careful for it every day Yet Righteous Benjamin obtained to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Host to the holy blessed God as it is said And he shall dwell between his shoulders The meaning of which passage is to this purpose that the line that parted the lots or portions of the two Tribes Judah and Benjamin came just over at this point of the Altar that if this Angle of the Foundation had been made like the other a cubit of the Altar would have been in the lot of Judah which they had no Scripture warrant for for the Altar was to be in the lot of the Ravenor that is of Benjamin that should raven as a Wolf therefore they chose rather to make no Angle at all at this point of the Foundation than to make it since it would fall in the portion of Judah As this South-East point of the Foundation was remarkable for this that it had no corner so was the South-West corner of it remarkable for another thing and that was for two holes that were in it near to the Angles point one upon the West Foundation and the other upon the South into which the blood that was poured upon the Foundation did run and so into a sink or common-shore under ground which emptied it self into the Valley of Kidron 2. The base or foundation having thus risen one cubit from the ground and carried a cubit bredth round about but only in the Angle that hath been mentioned the square of the body of the Altar was grown then a cubit narrower on every side and so it was but thirty cubits upon every side of the square and thus it held for five cubits high and then it narrowed one cubit more and this narrowing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circuit of the Altar And there the square was but eight and twenty cubits on every side But here the Talmuds measure differeth from the measure of Ezekiel which though Rabbi Solomon observeth yet he concludeth that the measure in the Talmud was the true measure in the second Temple Ezekiel saith That from the bottom upon the ground to the lower settle were two cubits whereas the Talmud saith but one and from the lower settle to the higher Ezekiel reckoneth four cubits but the Talmud five In which difference in the particulars yet there is agreement in the main summ and both of them do raise the Circuit of the Altar six cubits high and therefore we shall not spend time to reconcile them here but leave them to be taken up by and by only we cannot pass over the word that Ezekiel useth for both the Foundation and the Circuit and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azarah which is the common word that is used for the Court Because that as the people did tread in the Court at the time of the service so did the Priests upon these ledges or sides of the Altar especially upon the higher which was called the Circuit of the Altar when they went about it to besprinkle the horns of it with the blood of the Sacrifices The manner of which action the Talmudick Chapter lately cited giveth us the relation of in the Mishueh in these words p
For when they think his primary seat shall be at Jerusalem they cannot but believe some such thing of that Mount g g g g g g Mâ—dras â—â—â—â—â—â— R. Janna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet and preached saying Seek ye the Lord while he may be found call upon him while he is near And now let us from this mountain look back upon the City Imagine your self sitting in that place where the Priest stood while he burnt the red Cow directly over against the East gate of the Temple Between the Mount and the City you might see a Valley running between compassing Sion on the right hand and Jerusalem on the left the gate of Waters against you leading to the Temple on the left hand Ophla and the Horse-gate From thence as we have said was the beginning of the Valley of Hinnom which at length bowed towards the South side of the City In that place near the Wall was the Fullers field which whether it was so called from Wood framed together where Fullers dried their cloth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fullers monument of which h h h h h h De bello lib. 5. cap. 13. Josephus writes we do not dispute From the Horse-gate Westward runs out the Valley Kidron in which is a Brook whence the Valley takes its name embracing Sion also on the North and spreading abroad it self in a more spacious breadth i i i i i i Succah cap. 4 hal 5. Below the City there was a place we do not dare to mark it out which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza hither they came down in the feast of Tabernacles and cropped off thence long boughs of Willow it may be from the banks of the brook Kidron and going away placed them near the sides of the Altar bended after that manner that their heads might bow over the top of the Altar c. It is no mervail if there were a multitude of gardens without the City when there were none within Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maasaroth cap. 2. hal 5. A Garden of Jerusalem is famed wherein Figs grew which were sold for three or four assarii each and yet neither the Truma nor the Tenth was ever taken of them Josephus hath these words l l l l l l De bello lib. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The gardening was all compassed about from the Wall with trenches and every thing was divided with crooked gardens and many walls CHAP. XLI Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists Of which they write thus a a a a a a Bab. Pesachin fol. 53. 1. They treat in the place noted in the margin concerning eating of fruits the seventh year and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor b b b b b b Cap. 1. of which we have spoke before They enquire how long one may eat of these or the other fruits And they state the business thus They eat Olives say they until the last ceases in Tekoa R. Eleazar saith Until the last ceases in Gush Chalab in the Tribe of Asher They eat dry figs until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beth-hene R. Judah saith The green figs of Beth-hene are not mentioned unless in respect of the Tenths as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The figs of Beth-hene and the dates of Tubni are bound to be tithed The Gloss is this They are not mentined in the Schools among fruits unless in respect of tithing These words are recited in Erubhin c c c c c c Erubhin fol. 28. 2. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina Beth-hene certainly seems to be the same altogether with our Bethany and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene which signifies the Dates of Palm trees not come to ripeness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs that is such figs as are not yet ripe And now take a Prospect a little of Mount Olivet Here you may see Olive-trees and in that place is Geth-semani The place of oyl-presses There you may see Palm-trees growing and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates And we may observe in the Gospel-history how those that met Christ as he was going forward from Bethany had branches of Palm-trees ready at hand There you may see Fig-trees growing and that place was called Beth-phage The place of Green-figs Therefore some part of Olivet was called Bethany from the Palm-trees there was a Town also called of the same Name over against it The Town was fifteen furlongs distant from Jerusalem And the Coast of that name went on till it reached the distance of a Sabbath days journy only from the City CHAP. XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo IN that manner as Mount Olivet laid over against the City on the East the Valley of Kidron running between so on the North behind a Valley somewhat broader stretched out from Sion North-ward the land swelled into a Hill at the place which from thence was called Zophim because thence there was a Prospect on all sides but especially towards the City Concerning it Josephus thus a a a a a a Joseph de Bello lib. 5. cap. 8. Cesar when he had received a legion by night from Ammaus the day after moving his Tents thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He entred into Scopo so called Where the City appeared and the greatness of the Temple shining out as that plain Tract of land touching upon the North coast of the City is truly called Scopus The Viewer Hence those Canons and Cautions b b b b b b Hieros Beracoth fol. 13. 2. He that pisseth let him turn his face to the North he that easeth nature to the South R. Josi ben R. Bon saith The Tradition is From Zophim and within That is if this be done by any one from Zophim inwards when he is now within the prospect of the City when he pisseth let him turn his face to the North that he do not expose his modest parts before the Temple when he easeth nature let him turn his face to the South that he expose not his buttocks before it c c c c c c Bab. Beracoth fol. 49. 2. If any one being gone out of Jerusalem shall remember that holy flesh is in his hand if he be now gone beyond Zophim let him burn it in the place where he is For it is polluted by being carried out of the Walls of Jerusalem But if he be not beyond Zophim let
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calf and the young Bullock which they kill in the name of the Passover Or for the Passover Whence we may observe The Calf is the Passover as well as the Lamb. 2. The Elders of the Sanhedrin prepare and oblige themselves to eat the Chagigah the Passover on that day because the next day was the Sabbath and the Chagihah must not make void the Sabbath y y y y y y Pesachin ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah doth not set aside the Sabbath Hence that we quoted before that the Chagigah was not to be brought upon the Sabbath day as also not in case of uncleanness because however the Chagigah and defilement might set aside the Passover yet it might not the Sabbath VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful for us to put any man to death DOTH Pilate jest or deride them when he bids them take him and judge him according to their own Law It cannot be denied but that all capital judgment or sentence upon life had been taken from the Jews for above forty years before the destruction of Jerusalem as they oftentimes themselves confess But how came this to pass It is commonly received that the Romans at this time the Jews Lords and Masters had taken from all their Courts a power and capacity of judging the capital matters We have spoken largely upon this subject in our Notes upon Matth. XXVI 3. Let us superadd a few things here z z z z z z Avodah Zarah fol. 8. 2. Rabh Cahna saith when R. Ismael bar Jose lay sick they sent to him saying pray Sir tell us two or three things which thou didst once tell us in the name of thy Father He saith to them an hundred and fourscore years before the destruction of the Temple the wicked Kingdom the Roman Empire reigned over Israel fourscore years before the destruction of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they the Fathers of the Sanhedrin determined about the uncleanness of the Heathen Land and about Glass Vessels Forty years before the destruction of the Temple the Sanhedrin removed and sate in the Taberne What is the meaning of this Tradition Rabh Isaac bar Abdimi saith they did not judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments of Mulcts The Gloss is Those are the judgments about sining any that offered violence that entice a maid and the price of a Servant When therefore they did not sit in the room Gazith they did not judge about these things and so those judgments about mulcts or sines ceased Here we have one part of their judiciary power lost not taken away from them by the Romans but falling of it self as it were out of the hands of the Sanhedrin Nor did the Romans indeed take away their power of judging in capital matters but they by their own oscitancy supine and unreasonable lenity lost it themselves For so the Gemara goes on Rabh Nachman bar Isaac saith Let him not say that they did not judge judgments of Mulcts for they did not judge capital judgments neither And whence comes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they saw that so many Murders and Homicides multiplied upon them that they could not well judge and call them to account they said it is better for us that we remove from place to place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how can we otherwise sitting here and not punishing them not contract a guilt upon our selves They thought themselves obliged to punish Murderers whiles they sate in the room Gazith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place it self engaged them to it They are the words of the Gemarists Upon which the Gloss. The room Gazith was half of it within and half of it without the Holy place The reason of which was that it was requisite that the Council should sit near the Divine Majesty Hence it is that they say whoever constitutes an unfit Judge is as if he planted a Grove by the Altar of the Lord as it is written Judges and Officers shalt thou make thee and it follows presently after thou shalt not plant thee a Grove near the Altar of the Lord thy God Deut. XVI 18 21. They removed therefore from Gazith and sate in the Taberne Now though the Taberne were upon the mountain of the Temple yet they did not sit so near the Divine Majesty there as they did when they sate in the room Gazith Let us now in order put the whole matter together I. The Sanhedrin were most stupidly and unreasonably remiss in their punishment of capital offendors going upon this reason especially that they accounted it so horrible a thing to sentence an Israelite to death Forsooth he is of the seed of Abraham of the blood and stock of Israel and you must have a care how you touch such an one a a a a a a â—ava Meziah sol 83. 2. R. Eliezer b. R. Simeon had laid hold on some Thieves R. Joshua b. Korchah sent to him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Vinegar the Son of good Wine i. e. O thou wicked Son of a good Father How long wilt thou deliver the people of God to the slaughter He answered and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I root the Thornes out of the Vineyard to whom the other Let the Lord of the Vineyard come and root them out himself It is worth noting that the very thieves of Israel are the people of God and O they must not be touched by any means but referred to the judgment of God himself b b b b b b Ibid. fol. 64. 1. When R. Ismael b. R. Jose was constituted a Magistrate by the King there happened some such thing to him for Elias himself rebuked him saying how long wilt thou deliver over the people of God to slaughter Hence that which we alledged elsewhere c c c c c c Maccoth fol. 7. 1. The Sanhedrin that happens to sentence any one to death within the space of seven years is called a destroyer R. Eleazar ben Azariah saith it is so if they should but condemn one within seventy years II. It is obvious to any one how this foolish remissness and letting loose the reins of judgment would soon encrease the numbers of Robbers Murderers and all kind of wickedness and indeed they did so abundantly multiply that the Sanhedrin neither could nor durst as it ought call the Criminals to account The Laws slept whiles wickedness was in the height of its Revels and punitive justice was so out of countenance that as to uncertain murders they made no search and certain ones they framed no judgment against d d d d d d Sotah fol. 47. 1. Since the time that Homicides multiplied the beheading the Heifer ceased And in the place before quoted in Avodah e e e e e e Fol. 8. 2. When they saw the numbers of Murderers so greatly encrease that