filled with compassion and said What Is this Man that is but Flesh and Blood filled with pity towards my Children and shall not I be much more Of whom it is written For the Lord thy God is a merciful God he will not forsake thee nor destroy thee nor forget the covenant of thy Fathers Presently he gave a sign to the Blood and it was swallowed up in the place R. Jochanan saith The Eighty thousand young Priests fled to the midst of the Chambers of the Sanctuary and they were all burnt and of all them none was left but Joshua the son of Jozedeck as it is written Is not this a brand pluckt out of the fire Zech. III. 2. In this space between the Altar and the Porch there stood the Laver but not directly before the Altar but removed towards the South so that it stood betwixt the rise of the Altar and the Porch as we shall observe in the viewing of it by and by But the Talmud speaketh of a Vessel which by its relation appeareth to have lain directly betwixt Porch and Altar which it calleth Migrephah but what to English it is not very ready The Treatise Tamid speaketh thus of it f f f Tamid per. 5 They that were to go into the Temple to burn Incense and to dress the Lamps came between the Porch and the Altar one of them taketh the Migrephah and Rings it between the Porch and the Altar one man could not hear another speak in Jerusalem because of the sound of the Migrephah It served for three things The Priest that heard the sound of it knew that his Brethren the Priests were gone in to Worship and he ran and came A Levite that heard the sound of it knew that his Brethren the Levites were gone in to sing and he ran and came And the chief of the stationary men brought them that had been unclean and set them in the Gate of Nicanor Now what kind of thing this Migrephah was I find but little light towards an exact resolution g g g Gloss. in Mishnaioth ib. Some say it was a great Vessel which they rung to make a sound but of what fashion and whether for any other use also they leave uncertain The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. XXXVIII 3 c. which seemeth to be the same word with this that we are about and so he understands it to mean some of the fire-shovels that belonged to the Altar which being either rung upon or shoved upon the pavement would make a loud noise being of brass and very big The Jews upon the sound of this and divers other things at the Temple do hyperbolize thus h h h Tamid per. 3. Even from Jericho they heard the noise of the great Gate of the Temple when it opened From Jericho they heard the ringing of the Migrephah From Jericho they heard the noise of the Engine that Ben Kattin made for the Laver. From Jericho they heard the voice of the Crier that called them to their Services From Jericho they heard the sound of the Pipe From Jericho they heard the sound of the Cymbal From Jericho they heard the sound of the Song From Jericho they heard the sound of the Trumpets And some say also The voice of the High Priest when he uttered the Name Jehovah on the day of Expiation c. The truth of which things is not to be pleaded seeing it is apparent that they are uttered by way of Hyperbole only it may not be improper to observe how common the phrase was From Jerusalem to Jericho which is also used in Luke X. 30. CHAP. XXXVII Concerning the Vessels and Utensils of the Temple SECT I. The Laver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE first command of making the Laver and the end of it being made is related in Exod. XXX 18 19 20. c. in these words Thou shalt make a Laver of brass and his Foot of brass to wash withal and thou shalt put it between the Tabernacle of the Congregation and the Altar and thou shalt put water therein For Aaron and his sons shall wash their Hands and their Feet thereat when they go into the Tabernacle of the Congregation they shall wash with water that they dye not or when they come near the Altar to minister c. And the making of it is related in Exod. XXXIV 8. He made the Laver of brass and the Foot of it of brass of the looking glasses of the Women assembling which assembled at the Door of the Tabernacle of the Congregation The measures and the receipt of it is not at all described The Holy Ghost hath left it undetermined what was the form or the cize of it but hath given notice only of the materials of it and the end It was made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle The Septuagint expresseth it of the fasting Women which fasted at the Door of the Tabernacle reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jerusalem Targum with which also Jonathans agrees reads it of the Looking-glasses of the modest Women which were modest at the Door of the Tabernacle which Aben Ezra's Gloss upon the place helps us to understand thus It is the custom of all Women saith he to look their faces in Looking-glasses every morning either of Brass or Glass that they may see to dress their heads but behold there were Women in Israel that served the Lord that departed from this worldly delight and gave away their Glasses as afree-will-offering for they had no more use of them but they came every day to the door of the Tabernacle of the Congregation to pray and hear the words of the Commandment The end of it was to wash the Hands and Feet of the Priests but the most ultimate end was to signifie the washing and purifying by the Spirit of Grace which is so oft called water in the Scripture and so the sprinkling of the Blood of the Sacrifice and the washing in the Water of the Laver did read the two great Divinity Lectures of washing by the Blood of Christ from guilt and by the Grace of God from filthiness and pollution The cize and measure of the Laver at the second Temple is not described neither only we have these things recorded of it in the Antiquities of the Hebrew Writers 1. That it stood between the Altar and the Porch as the Primitive appointment was Exod. XXX 18. but not just and directly between them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a Mid. per. 3. Sect. 6. little aside toward the South And the reason given for the placing of it there is this b b b R. Sol. in Exod. XXX ex Zevachin Because it is said And the Altar of Burnt-offering at the Door of the Tabernacle of the Congregation meaning that the Altar was to be before the Tabernacle of the Congregation and the Laver not
curiously wrought in rich Curtains It is not fit every eye should see so rich a room therefore to prevent this the East end had a hanging like the vail within of the same dimensions and of the same materials wrought with needle This was hung upon five Pillars of Shittim wood overlaid with Gold each Pillar was fastned in a base of brass and at the top had a golden hook on which the covering hung Quest. Whether was the vail hung within the Pillars or without Answ. Without so that it hid the Pillars from the view of the people else had not the building been uniform all the Timber of the house being hid with hangings and this not Thus was the Tabernacle made with all the furniture of it Now are we to consider the outmost part of it or the Court of the people SECTION XLII Of the Court of the people THIS Fabrick of the Tabernacle was inclosed with another pale of curtains hanging round about it On the South side of the house twenty cubits distant from the house were set a row of Shittim Pillars twenty in number Each Pillar was set in a base of brass distant from each other five cubits counting from the middle of one Pillar to another So that the twenty made a length of an hundred cubits in each Pillar was struck a hook of silver and each Pillar had a border of silver wrought about it Thus were they on the South side just so were they on the North. At the West end thirty five cubits from the house were set ten Pillars in the same manner and distance making the breadth of the Court fifty cubits at either end for just in the middle the house took up ten cubits breadth just so were the Pillars set at the East end at the same distance from the house and from one another On the sides upon the hooks of the Pillars were hangings fastned made of linnen well twisted of an hundred cubits in legnth and sive in height At the West end were the like just half so long and just so high At the East end there was some difference for that had three pieces to make it up On either side of the entrance was a piece hung of fifteen cubits long and of the same height Just in the middle was a piece of twenty cubits long of the same height with the other hangings but of more rich stuff for whereas the other were made only of linnen this was of the same stuff that the rich curtains were curiously wrought with the needle To fasten these hangings that they might not flie up in the lower end there were cords fastned to them and these cords tied to brasen pins which pins were fastned in the ground and so made all sure Thus were also the curtains that covered the house served with pins of the same metal with cords fastned to them in like manner to prevent the like inconvenience So was the Court called the Court of the People because into this the people had entrance as well as the Priests and Levites SECTION XLIII Of the Altar of Burnt Offerings IN the Court of the people stood the Altar of burnt sacrifice up toward the Tabernacle that the people might stand to behold the sacrifice offered with their faces toward the holy place only the Laver stood above the Altar between it and the Tabernacle This Altar was made of Shittim wood five cubits or two yards and a half long and as much broad and one yard and a half high thus made First a strong frame like the frame of a Table of these dimensions The open places in the frame were made up with boards All this bulk was overlaid with brass at each corner was a horn made of the same wood and piece that each corner post was of Thus stood it hollow and within the hollow just in the middle between bottom and top was set a brasen grate made in manner of a net that the Ashes might fall through upon this grate the fire burnt continually and never went out At each corner of this grate was a brasen ring which at each corner came through the Altar frame and hung out of the frame in these rings were staves of Shittim wood overlaid with brass put which made the frame and the grate sure together and so were they also carried together To this Altar belonged divers appurtenances made of brass As first brasen Pans in which they carryed forth the Ashes of the Altar As also brasen shovels to scrape the Ashes together Then brasen basons wherein to take the blood of the sacrifice Brasen hooks with which they turned the burning pieces into the fire if any part lay out that so every part might be surely burnt Lastly brasen dishes or Censors in which the Priests took burning coals from the Altar to carry into the Holy place there to offer Incense SECTION XLIV Of the Laver for water IN this Court also stood a vessel of brass upon a foot or base of brass in which vessel water was kept for the Priests washing themselves c. The form of this is not expressed in the Text therefore we will look only at the matter and the end This vessel was made of brasen bright pieces which the women used to look their faces in and out of this piece water was taken when a suspected woman was to be tryed The end why this was set so nigh the Altar was that the Priests might wash themselves when they went about the Service of the Tabernacle and that they might wash some part of the Sacrifices This Laver fitly resembled the water of Baptism that admits us to sacred Mysteries and chiefly the blood of Christ that cleanseth us from all filthiness of flesh and spirit SECTION XLVI High Priests Garments NEXT unto his flesh he had a coat wrought checker work this reacht down to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heels such a coat as this each one of his Sons had Exod. 39. 27. This was made of fine linnen and it was girded to him about his loyns with a needle wrought girdle of divers colours About this he put another coat called the coat of the Ephod because the Ephod being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon this did gird it This coat was of all one stuff and colour namely of fine yarn dyed purple This coat he put not on after the ordinary fashion of putting on coats which were open before but this he put on like a Surpless over his head for it had a hole in the top where-through he put his head and this hole was edged about with an edging of the same stuff woven in that the hole should not rent At the skirts of this coat were made Pomegranates of linnen and woollen of divers colours and Bells of gold so that there were a Bell and a Pomegranate a Bell and a Pomegranate round about This coat was not so long as the under coat for then the Bells would have drawn on
to be before the Tabernacle of the Congregation but it was set a little aside toward the South 2. That at the first it had but two Spouts or Cocks out of which the Water ran at which they washed but that in aftertimes c c c Ioma per. 3. Ben Kattin made twelve Spouts or Cocks to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishneh recordeth in the Treatise Joma It calleth the Cocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paps d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith Aruch they were as the Paps of a Woman and Water ran out of them at which they washed their Hands and so Rabbi Solomon charactering the Laver saith e e e R. Sol. ubi sâ—pra It was like a great Cauldron and it had Paps or Cocks that voided Water out of their Mouths Now the Gemara of the Babylon Talmud upon the Mishneh cited disputing the case why Ben Kattin should make twelve Spouts to it they resolve it thus That the Tradition was that he made so many that the twelve Priests his Brethren which had to do with the dayly Sacrifice might wash themselves at it altogether we observe in its due place that there were so many Priests imployed about the offering up of the dayly Sacrifice some for one part of the Service and some for another Therefore this Ben Kattin being a Priest himself did so provide that these many Priests that were to be imployed together might also stand and wash together and by this that so many might wash together at the several Cocks of it it appeareth to be a Vessel of great reception and capacity 3. There is frequent mention among the Talmudicks of an appurtenance to the Laver which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we can English will cost some inquiry The Mishneh even now cited recordeth that as Ben Kattin made the Cocks for the Laver so also that he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mukene to the Laver that the Water of it might not be unclean by standing all night And so in the Treatise Tamid f f f Tamid per. 1 Sect. 4. where it is discoursing of the Priest that should cleanse the Altar going to wash his Hands and Feet at the Laver it saith That his fellows heard the sound of the wood which Ben Kattin made the Mukene for the Laver The Gemara upon the former place disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Ioma fol. 37. what is the Mukene Rabba saith It is a wheel And so saith Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of Mukene is a wheel Now in what place and to what use this wheel was is now all the question i i i Gloss. in Mishnaioth in Tamid vid. Maym in Biath Mikd. per. 5. some say it was to let down the Laver into the Well to fill it with Water or to let it lie in the Well all night and so there is speech in the Treatise Zevachin of k k k Zevach. per. â— fol. 18. drawing and fetching up the Laver out of the Molten Sea which Solomon made for it was let down into that all Night lest the Water of it should be polluted by standing all night in it But when we observe the greatness of this Laver that we are speaking of under the second Temple at which as hath been related twelve men might stand round and wash together and when we consider that there was no Well near to the place where the Laver stood by divers paces it will appear a thing unimaginable that one Priest should let down the Laver into the Well and fetch it up again full of Water for the Treatise Tamid makes the dealing with the Mukene of the Laver be it what it will to be but one Priests work I do not remember that I have read of what matter the Laver of the second Temple was made whether of Brass or stone Conduit-like for to hold it of Wood is very unsuitable to the exceeding great stateliness of the Temple in other things yet were it of Wood it would have been a very hard task for any one man to manage it in that manner as they do a bucket in a Well be the Engine of Ben Kattins making never so active and cunningly contrived l l l Maym. ubi sup and therefore Maimonides leaves it as a thing of doubtfulness about letting it down into the Well for saith he They let it down into a gathering of Waters or into the Well and on the morrow drew it up or they filled it every day in the morning Therefore by the Mukene of the Laver I see not what else can be understood than some contrival either found out or at least the cost of it discharged by Ben Kattin the Priest whereby Water was drawn up and forced by the Wheel in the Well-room in some singular conveyance to fill the Laver when there was occasion Not that the Laver was stirred out of its place or needed any such removal but as it is known by common experience Water by the working of a Wheel was carried in Pipes into it at pleasure So that whereas the standing of the Water in it all Night did make that Water useless and unlawful for that end that the Water of the Laver was to serve unto it either was evacuated over Night when the work of the Day was done or if it stood all Night it was let out in the Morning by the Priest that was to do the first work of the day namely who was to cleanse the Burnt-offering Altar of its ashes and he had no more to do to fill the Laver again but only to go into the Well-room and there to draw at the Wheel a while and that brought up Water by conveyances into it So that now to give an English translation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mukene we may very well call it the Engine of the Laver and so doth m m m Aruch ubi sup Rabbi Nathan give us some incouragement to do when he tells us that it is a Greek word and I suppose he means the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina an Engine 4. There was never to be so little Water in the Laver but that it might be sufficient to wash four Priests a row and the reason of this Tradition Baal Turim would derive from this n n n Baal hatturim in Exod. XXX because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for this washing Exod. XXX 18. is observed by the Masoreth to be used in all four times But a reason something more rational is given by others and that is this o o o Maym. ubi sup Because it is said And Aaron and his sons shall wash thereat now these were four Aaron Eleazer Ithamar and Phinehas 5. Their manner of washing at the Laver was thus p p p Id.
wandering in the wilderness Here at Kadesh they continued a good space before they removed for so Moses saith Ye abode in Kadesh many days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the days that ye had made abode namely at Sinai as ver 6. and so they spent one whole year there for so they had done at Sinai and whereas God bids them upon their murmuring to turn back to the Red-sea Deut. 1. 40. his meaning was that at their next march whensoever it was they should not go forward towards Canaan but clean back again towards the Red-sea from whence they came Moses 84 Redemption from Egypt 4 And so they do and so they wander by many stations and marches Moses 85 Redemption from Egypt 5 from Kadesh Barnea now till they come to Kadesh Barnea again some seven Moses 86 Redemption from Egypt 6 or eight and thirty years hence Their marches mentioned in Numb 33. Moses 87 Redemption from Egypt 7 were these from Kadesh or Rithmah to Rimmon Parez to Libnah to Moses 88 Redemption from Egypt 8 Rissah to Kehelathah to Mount Shapher to Haradah to Makheloth to Moses 89 Redemption from Egypt 9 Tahath to Tarah to Mâ—â—hcah to Hashmonah to Moseroth to Horhagidgad Moses 90 Redemption from Egypt 10 to Jotbathah to Ebronah to Ezion Gaber to Kadesh again in the Moses 91 Redemption from Egypt 11 fortieth year And thus whereas it was but eleven days journey from Horeb Moses 92 Redemption from Egypt 12 by the way of Mount Seir to Kadesh Barnea Deut. 1. 2. they have now Moses 93 Redemption from Egypt 13 made it above three times eleven years journy The occurrences of all Moses 94 Redemption from Egypt 14 this time were but few and those undated either to time or place some Moses 95 Redemption from Egypt 15 Laws are given Chap. 15. Korah Dathan and Abiram rebel Chap. 16. Moses 96 Redemption from Egypt 16 Korah for the Priest-hood from Aaron as being one of the Tribe of Levi Moses 97 Redemption from Egypt 17 and Dathan and Abiram for the principality from Moses as being of Moses 98 Redemption from Egypt 18 Reuben the first-born An earth-quake devoureth them and all theirs Moses 99 Redemption from Egypt 19 and a fire devoured the 250 men that conspired with them only Korahs Moses 100 Redemption from Egypt 20 sons escape Chap. 26. 11. and of them came Samuel and divers famous Moses 101 Redemption from Egypt 21 Moses 102 Redemption from Egypt 22 singers in the Temple 1 Chron. 6. 22. c. Aarons Priest-hood that was Moses 103 Redemption from Egypt 23 so opposed is confirmed by the budding of his withered rod and upon Moses 104 Redemption from Egypt 24 Moses 105 Redemption from Egypt 25 this approval divers services for the Priests are appointed Chap. 17. 18. Moses 106 Redemption from Egypt 26 19. and so we have no more occurrences mentioned till the first day of Moses 107 Redemption from Egypt 27 Moses 108 Redemption from Egypt 28 their fortieth year They went under four or five continual miracles Moses 109 Redemption from Egypt 29 as the appearing of the Cloud of glory the raining of Manna the following Moses 110 Redemption from Egypt 30 Moses 111 Redemption from Egypt 31 of the Rock or the waters of Horeb the continual newness of Moses 112 Redemption from Egypt 32 their cloaths and the untiredness of their feet yet did they forget and Moses 113 Redemption from Egypt 33 were continually repining against him that did all these wonders for them Moses 114 Redemption from Egypt 34 Moses 115 Redemption from Egypt 35 They repined when they came out of Egypt that they must come out of Moses 116 Redemption from Egypt 36 Egypt Exod. 14. 12. They repined when they came near Canaan that Moses 117 Redemption from Egypt 37 Moses 118 Redemption from Egypt 38 they must go into Canaan Numb 14. and so they repined all the way between Moses 119 Redemption from Egypt 39 Do ye thus requite the Lord O foolish people and unwise Is not he thy Father that hath bought thee c. Deut. 32. 6. CHAP. XX. World 2553 Moses 120 Redemption from Egypt 40 ISRAEL is now come to Kadesh Barnea again an unhappy place for there they had been eight and thirty years ago and received the doom of not entring into the land and the same doom falleth upon Moses and Aaron there now It is said They came into the desert of Zin to Kadesh in the first moneth but nameth not the year for it referreth to the decree made in that very place of forty years wandering and this is the first month of the fortieth year and so Numb 33. 8. and Deut. 2. 7 14. make it undoubted Miriam dieth at Kadesh and is buried there being a great deal above 120 years old The people murmur here now for water as they had done here before about the land and the Holy Ghost by a most strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sweetly sheweth their confusedness They had lain here a whole twelve-month at their being here before but then no want of water for the rock or the waters of Horeb had followed them hither but how World 2553 Moses 120 Redemption from Egypt 40 that was now departed is not expressed Moses and Aaron are excluded Canaan for not believing the Lord and not sanctifying him before the people their particular fault is diversly guessed at it seemeth to me that it was this What say they ye rebels must we bring water out of this rock as we did out of Horeb Is all our hopes and expectation of getting out of the wilderness come to this We never fetched you water out of a rock but once and that was because ye were to stay a long time in the wilderness and that was to serve you all the while as we have seen it did by experience Now that water is gone and must we now fetch you water out of another rock O ye rebels have you brought it to this by your murmuring that we must have a new stay in the wilderness and a new rock opened to yield you water for your long stay as Horeb did Are we to begin our abode in the wilderness anew now when we hoped that our travel had been ended and so we shall never get out And so he smote the rock twice in a fume and anger And thus they believed not the promise of entring the land after forty years and thus they sanctified not the Lord in the sight of the people to incourage them in the Promise but damped them in it and thus they spake unadvisedly in their lips and so they were excluded Canaan It was a sign that the Promise aimed at better things then the earthly Canaan when the holiest persons in all Israel are debarred from coming thither from Kadesh Barnea they turn back toward the Red-sea again as they had done before Deut. 1. 40. because Edom would not now give them passage Aaron dieth in
with the Jews and motions the release of the Prisoner and whether him or Barabbas and leaves it to their thoughts and goeth to his Judgment seat again By this time is his Lady stirring and understanding what business was in hand she sends to him about her dream He goes to the gate again inquires what is their vote about the Prisoners release they are all for Barabbas He puts it to the vote again and they are the same still he urgeth a third time and pleadeth the innocency of Jesus but they still urge for his crucifying Then calls he for water and washeth his hands but instantly imbrues them in his blood By this time it was the third hour of the day or about nine a clock the time of the beginning of the morning Sacrifice Hence Mark begins to count Mark 15. 25. namely from the time that Pilate delivered him up He is whipped by Pilate led into the Praetorium by the souldiers Crowned with thorns remember the Earths first curse Gen. 3. 18. arraied in scarlet and a reed put into his hand for a Scepter and in this garbe Pilate brings him forth to the gate to them again and publisheth again that he found no fault in him They urge that he ought to die because he said he was the Son of God This startles Pilate and in he takes him again and re-examines him but he would give him no answer but only Thou couldst have no power over me unless it was given thee from above c. Hereupon he goes out to the gate again and urgeth for his release more then ever They answer Then he is no friend of Cesar and this knocks the business dead In therefore he goes again and brings out Jesus and sits down upon another Tribunal in publick and Jesus standing before him in his scarlet Robes and thorny Crown he tells the Jews Here is your King Our King say they A way with him crucifie him What saith he Shall I crucifie your King They answer We have no King but Cesar. Compare Zech. 11. 6. where their destruction is threatned to be by their King Cesar as it was by Vespatian Then he delivers him up to be crucified and it was the preparation of the Passover and about the sixth hour Joh. 19. 14. John seemeth the rather to have added this circumstance not only to state the time which indeed was of weighty concernment but also to brand these Jews impiety and neglect of their Religion for the satisfying of their malice This day was a very high day of their appearance in Temple and their Chagigah as we touched before and in the morning they durst not to go into Pilates Palace for fear of defiling and lest they should be prevented of these great devotions and yet the day is thus far spent and nothing done but only they have purchased the shedding of so innocent blood But John in this passage laies two visible scruples before us Quest. 1. How is it possible to reconcile him and Mark together when Mark saith It was the third hour and they crucified him Mark 15. 25. whereas he tells us It was the sixth hour when Pilate delivered him up Answ. 1. If we cast up in our thoughts how many things were done this day before his nailing to his Cross it cannot be imaginable that they were all done before the third hour of the day The Sanhedrin meet sit in Counsel examine the prisoner and vote him guilty Bring him to Pilates Palace there have manifold canvases with Pilate pro and contra about him Bring him to Herod where he is questioned about many things his garments changed and gorgeous Robes put upon him and sent back to Pilate again Then a fresh canvass about him or Barabbas to be released and Pilate puts them to a three-times deliberation upon it Then overcome with their importunity washeth his hands scourgeth him and delivers him up to them to be abused The Souldiers lead him into the Hall make a Crown of Thorns divest and vest him anew and make sport with him at pleasure Pilate again brings him forth and anew seeks and labours his release brings him in again and enters a new serious examination of him hearing mention of his being the Son of God Goes out again and labours all he can for his deliverance but being taxed that then he could not be Cesars friend he goes to the bench and formally passeth sentence upon him writes the title of his Cross the Jews in the mean while abusing him Then he is lead forth out of the City bearing his Cross and brought to the place of execution which was a good way off stript hath wine mingled with myrrh given him to drink which he refuseth is nailed to the Cross his garments parted and then Mark brings this in And it was the third hour and they crucified him Now this great multitude of various passages can hardly be conceived possible to have been gone through by the third hour of the day or nine of the clock in the morning no not though the Jews had bent themselves to dispatch before that time which was far from their thoughts 2. Mark therefore in that calculation of the time takes his date from the first time that Pilate gave him up to their abusings and his Phrase may be taken of so comprehensive an intimation as to speak both the time of his first giving up at the third hour of the day and the time of his nailing to his Cross the third hour from that And much after the same manner of account that our Saviours six hours sufferings from Pilates first giving him up to his dying are reckoned So the 430 years of sojournying of the Children of Israel in Egypt Exod. 12. are computed namely the one half before they came into Egypt and the other half after Quest. 2. But it may justly move a second quaere How Christ could be on his Cross and darkness begun from the sixth hour as the other Evangelists record it when John saith that it was but about the sixth hour when Pilate delivered him up Which words of John as they raise the scruple so they may give the answer For it might very properly be said and that according to the usual speech of the Nation that it was about the sixth hour when the sixth hour was but now beginning and by the time that it was compleated all that might be dispatched that passed betwixt his sentencing and his being raised upon the Cross. Crucified Sentence of death was passed upon him as he stood in his scarlet Robes and thorny Crown and when the Jews have now their desire they mock him suddenly strip him and put on his own clothes Then taking him away to the place of Execution they lay his Cross upon him such engines of death doubtless lay alwaies ready about the Judgment Hall and so as Isaac in the figure he first bare the wood that afterward must bear him Gen. 22. 6 9. The place of
in Heaven which all along speaks according to the platform of the Temple at Hierusalem Here is a Sea of Glass mingled with Fire and Harpers harping by it c. singing the song of Moses which as it calls to mind Moses and the peoples singing upon the read Sea shore upon their delivery from Egypt Exod. 15. so doth it plainly allude to the musick at the Temple by the laver or Sea and which standing near the Altar was as a Sea of Glass mingled with Fire Moses and Israel sing after the destruction of Egypt for their deliverance was by her destruction but those here that have got victory over the Beast sing before he is destroyed for they are delivered from him and prevail against him though he stand in his strength and his destruction be not yet come The Gospel grew and Sanguis Martyrum was semen Ecclesiae do Satan and Antichrist what they can After this song The Temple of the Tabernacle of the Testimony in Heaven was opened ver 5. All the whole building upon Mount Moriah was called the Temple the Courts and Cloisters and Chambers c. but the very house it self The Holy and Holy of Holies was only and properly The Temple of the Tabernacle of Testimony And the song mentioned before ver 2. is represented as being in the Court near the Altar and laver but now the very House it self is opened Parallel to what is spoken Chap. 11. 19. The Temple of God was opened in Heaven and there was seen in his Temple the Ark of his Covenant The Lord in pouring out vengeance upon Antichrist will manifest his judgments as ver 4. and open his Counsels and Covenant for while the enemy raged and raved and destroyed those that would not worship him and when even all the world in a manner did worship him the Lords judgmeâ—ts were hid and his Covenant with his people as it were out of sight or as if no such thing had been but when this vengeance shall come then all will be plain The seven Angels that pour out the seven Vials are charactered in the garb of Priests coming out of the Temple in white linen and girded over the breasts as the Priests were One of the living creatures gives the Vials into their hands the very same sense and carriage with that Ezek. 10. 7. REVEL CHAP. XVI WERE the Stage where the things of this Book were to be acted and the time of their acting of as little compass as was that of the things of Daniel one might with more probability allot the several things mentioned to their several times as the things in him may be done But since the scene here is as large as all the World where the Gospel was to come and the time as long as time shall be 1600 years past already and how much behind none knoweth to undertake to apply every thing in this Book to its particular time place and occasion is to run a hazardous undertaking In some places indeed the things are so plain that they speak themselves but in many so obscure that he that will venture to bring them to particular application doth it more upon his own venture then upon any good textual warrant And amongst those obscurities these Vials are not the least Take them in a general interpretation as I believe they are intended and their meaning is easie to be understood but to come to allot them severally to this or that time or place is but to do that that when ye have done all you can will come to no surer bottom to rest upon then your own conceit and supposal The matter of them is expressed as to the most part by allusion to the plagues of Egypt as boils blood darkness and so it clears the thing intended namely in general to shew how the mystical Egypt Chap. 11. 8. after all her oppression and persecution of the Israel of God should at last come to receive her just reward as old Egypt had done and that God would follow her with plagues till he had destroyed her They are somewhat like the plagues of the seven Trumpets some of which as we observed did in general speak the state of the World till the rising of Antichrist and these Vials may be understood as the general description of his plagues and ruine We observed in Chap. 6. and that upon good Scripture ground that the six Seals did all but speak one effect namely the destruction of the Jewish Nation but brought to pass by several judgments and the like interpretation may be made here The first Vial brings a noisom Boyl upon the worshippers of the Beast this was the sixth plague of Egypt but here the first for that plague in Egypt came home to Jannes and Jambers the Magicians that they could not stand before Moses Exod. 9. 11. And that both this and all the rest might be shewed to reach home even to the veriest deceivers and ringleaders of mischief in Antichristian Egypt this is justly set in the first rank The second and third here refer to the one plague of Blood in Egypt and these exceed that For there all the Rivers and Ponds were indeed turned into Blood but the Egyptians digged for Water about the River to drink Exod. 7. 24. and found it and it was not turned into Blood The question and answer of Aben Ezra is pertinent It is said there was blood throughout all the Land of Egypt And the Magicians did so with their inchantments Now how could the Magicians turn water into blood when there was no water left but all was blood And he answers Aaron only turned the waters that were above ground into blood not those that were under ground but here Sea and Rivers and Fountains and all are become Blood still to shew how throughly the plagues should come home At these plagues there is mention of the Angel of the waters ver 5. which since all the Angels here are charactered in the garb of Priests as hath been said may also be understood as alluding to that Priest whose office it was to have care of the Waters and to look that there should be Water enough and fitting for the people to drink that came up to the three Festivals Among the offices of the Priests at the Temple this was one Maym. in Kele Mikdash per. 7. and Nicodemus whom the Talmud speaks of was of this office Aboth R. Nathan per. 6. The fourth Vial poured into the Sun brings scorching heat this seems to allude to Joshua's or Deborah's day when the Stars from Heaven fought the Sun standing still so long did not only give light to Israel but probably heat and faintness to the Canaanites and Psal. 121. 6. seems to refer thither The Sun shall not smite thee by day As in the fourth they are plagued by the Sun so in the fifth by want of it The seat of the Beast darkned as Pharaohs Throne and Kingdom was and this darkness bringing horror and pains
Region round about Jordan Preaching the baptism of repentance Luke 3. 3. And Matthew of the former thus There went out unto him Jerusalem and all Judea and all the Region round about Jordan and were baptized of him A space of ground not to be travelled over with resting in many places by the way and a number of people not to be baptized in a short space of time Now the reasons why Christ that needed no cleansing being purity it self would be baptized are given divers As first that by this Symbole he might enter himself into the society and fraternity of the Christians as by Circumcision he did of the Jews like a King it is Jansenius his comparison that to unite and indear himself to any City of his Subjects condescendeth to be made a freeman of it as are the ordinary Citizens Secondly that he might bear witness to the preaching and baptism of John and might receive testimony from him again Thirdly that by his own baptism he might sanctifie the waters of baptism to his Church Fourthly that he might give example himself of the performance of that which he injoyned to others and by his own coming to be baptized teach others not to refuse that Sacrament Fifthly that he might receive testimony from heaven that he was the son of God Sixtly that he might occasion the revealing of the Trinity Seventhly that he might shew the descending of the Holy Ghost on the waters of Baptism But eightly the main reason of all and that which is equal to these all is that which is given by Christ himself namely that he might fulfill all righteousness of which anon Ver. 14. But Iohn forbad him So Peter forbad Christ to wash his feet not in any surly frowardness but in an holy humility having an eye upon his own unworthiness This refusal of John being of the same nature seemeth to have had respect to three things according to the several persons there present Christ the people and himself First in regard of Christ because he needeth no baptism in that he needed neither repentance nor remission of sins Secondly in regard of the people lest they might mistake and seeing Christ baptized as well as they might judge him sinful as well as themselves Thirdly in regard of the Baptist himself who had told the people so oft and so constantly of him that came after him that he was greater then he and that his baptism was more excellent then his and how would this cross that testimony of his in the eyes and hearts of the people when they should see him as an inferiour come to be baptized of John But Fourthly and chiefly this his reluctancy proceeded from his true and right comparing of Christ and himself together the Majesty and purity of him with the baseness and sinfulness of himself and therefore he saith I have need to baptized of thee c. Not refusing the service nor crossing the will of Christ but confessing the unworthyness of himself and ponderating the inequality of the persons But it may not unfitly nor unseasonably be questioned here how the Baptist knew that this was Christ seeing that he saith himself I knew him not but he that sent me to baptize with water the same said unto me on whomsoever thou shalt see the Spirit descending and abiding on him the same is he that baptizeth with the Holy Ghost Joh. 1. 33. Now the descending of the Holy Ghost was after he was baptized and these words I have need to be baptized of thee were spoken before To this doubt and scruple many answers are given but not so many resolutions First some take the words I knew him not c. to be spoken by John to make his testimony to be without suspition For John and Jesus being a kin by birth for their Mothers were Cousins Luke 1. 36. it might be surmised that John gave so high and large a testimony of him for kindred and affections sake therefore he protesteth that he knew him not in any such a way but only by divine revelation Thus Chrysostome and Theophylact In which answer if there be any satisfaction at all which is but little yet is it not to our whole quaere but only to the least part of it Secondly some thus that John before his baptism knew that he was the Christ but not that it was he that should baptize with the holy Ghost and with fire till he saw the Spirit descend upon him and thus Theophylact again and upon this he fixeth as on the most genuine and proper resolution which is very hard to apprehend or collect out of the words of John in his whole Sermon for this maketh him to distinguish betwixt Christ and him that should baptize with the Holy Ghost and to make them two distinct persons in his opinion whereas both his own words and no doubt the expectation of the people did take him for one and the same to be Christ. Thirdly their opinion is yeâ— far more strange that think that the Baptist took not Christ for Christ when he gain-sayeth his being baptized by him but for some extraordinary holy man and continued in this opinion till the descending of the holy Ghost confimed him in the Truth that he was the Messias For it is not imaginable that John having the peculiar Commission from God to baptize all that should come unto him should himself desire to be baptized by another man And again his words I have need to be baptized by thee shew that he understood that it was he that Baptized with the Holy Ghost as will appear by and by Fourthly little less improper and equally strained is the Exposition of Augustine that John knew indeed that he was the Christ and that it was he that should baptize with the Holy Ghost but till he saw the descending of the Holy Ghost he knew not that it was only he that should baptize with the Holy Ghost or that he reserved the propriety of the power of baptizing to himself alone and did not communicate it to his Ministers And this propriety the Schools make to consist in these four particulars 1. That he reserved to himself the power of instituting baptism though he communicated the power of baptizing to others 2. That he can confer the grace or effect of Baptism without the administration of the Sacrament which the Ministers cannot 3. That he giveth efficacy to baptism by his death 4. That Baptism is administred and given in his name Which gloss as the Father strained out of the Text to retort upon the Donatists that maintained that this Sacrament administred by a wicked minister availed nothing so is it but strained and that strangely too for how can it possibly be collected that John should collect any such thing from the descending of the Holy Ghost Fifthly More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptism but not so fully as after when the Holy
Christs coming into Galilee or from his conference with Nathaneel and this difficulty hath the rather risen because this is another Chapter for certainly if this verse had been in the Chapter before they that date this third day from Christs coming into Galilee would more readily have inclined to another date namely from the testimony of John And truly for all it is a new Chapter yet I see not why it should not be linked to that chain of time that is in the Chapter before Now there it is said John stood and two of his Disciples and he testified of Jesus and they followed him And the day following Jesus would go into Galilee and meeteth with Philip and Nathaneel and the third day there was a marriage what doubt can there be of those three days thus linked together especially it being considered that the Holy Ghost doth here date the time of Christs first acting and moving in the Ministery of the Gospel and will shew how soon he wrought miracles after he began the third there was a marriage in b b b b b b The Syr. readeth In Catna of Galilee and so doth it again Chap. 4. 6. 21. 2. And so doth the Hebrew Map of Canaan mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catna in Galilee for into this name it seems it was grown in after times and the Syrian calleth it by the name it bare in his time as we find it common with the Chaldee Paraphrast to do by names of places in the Old Testament as he calleth Kadesh-barnea constantly Reham he calleth Argob Trachona or Trachonitis Deut. 3. 4. and so might be instanced in exceeding many Cana of Galilee and the mother of Iesus was there 2. And both Iesus was called and his Disciples to the c c c c c c Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the marriage Feast for a Feast ever attended a marriage see Gen 29. 22. Judg. 14. 10. marriage 3. And when d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some by the tense would collect that the wine was but now failing and was not utterly spent and upon this collection would interpret those words mine hour is not yet come to this sense that Christ would not work the miracle till the wine was clean gone but neither is the tense of so strict a signification nor are those words of such a meaning as might be shewed at large for the former and shall be touched upon for the latter by and by see those instances about the tense Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to spare more do clearly intimate the action past as Christ brake not the bread nor gave the cup while he was blessing and giving thanks but after c. they wanted wine the mother of Iesus saith unto him They have no wine 4. Iesus saith unto her Woman what have I to do with thee mine hour is not yet come 5. His mother saith unto the servants Whatsoever he saith unto you do it 6. And there were set there e e e e e e Hydriae The same word is used by this same Evangelist Chap. 4. 28. And the very notation of the word in this place conduceth to the heightning of the miracle and the confirming of the truth of it For these Vessels were Hydriae water-vessels destined and used only for holding of water and therefore no bottom or dregs of wine could be conceived in them as by which some colour or taste might be given to the water to resemble wine The vessels which women used to fetch water in from the wells were also called Hydriae as is apparent by the place lately alledged Joh. 4. 28. these in Hebrew were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 14. c. which the three Targums express by three several words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those vessels were either earthen or wooden or of leather or some such light and portable matter but these here spoken of were of stone because they were not to be carryed from place to place but stood constantly in their dining rooms or thereabouts to have water ready for them to wash against they came to meat six water pots of stone after the manner of the purifying of the Iews containing two or three f f f f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render three Hebrew words by this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Kings 18. 32. where it is said Elias made a trench that would contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two measures of seed the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Chron 4. 5. Solomons brasen Sea held 3000 baths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hag. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where either they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a measure which indeed signifieth a winepress or else they express the measure which the Hebrew hath understood What this measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained shall be examined in the explanation of the verse firkins apiece 7. Iesus saith unto them Fill the water-pots with water and they filled them up to the brim 8. And he saith unto them Draw out now and bear unto g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three words couched and compacted in this one and every one of the three refers and draws us to look upon three several things of the customs and fashions of those times 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed because it was their manner of old to sit upon beds as they sate at meat Esther 7. 8. The King returned to the place at the banquet of wine and Haman was fallen upon the bed where Esther was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Sympos He rested on the bed on which he had supped which was near to mine 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it intimateth three beds for that was the common number that they had in their dining-rooms and from whence that room was commonly called by the Latins Triclinium or the room with three beds But of these things they speak at large that write of the Jewish and the Roman antiquities whither the Reader is referred And 3. as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Governor of the Feast who he was shall be seen anon the Governour of the Feast And they bare it 9. When the Ruler of the Feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the Governour of the Feast called the Bridegroome 10. And saith unto him Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse but thou hast kept the good wine untill now 11. This beginning of miracles did Iesus in
the first time of his publick Ministery and Miracles after this which the text at the furthest gives account to have been at Jerusalem at the Passover ver 23. For Jerusalem was the chief City and the place where Messias was especially looked for and therefore the Evangelist doth properly refer us thither for the miracles after this and to observe his hour there come The strangeness of Christs seeming to deny to do this miracle and yet doing it hath put some upon this manner of reconciling of the matter namely that while there was any wine remaining he refused to do it lest the miracle should not be apparent enough but some suspition might have been that there was some remnant of or some mixture with the old wine but when that was all gone then he wrought the miracle and then it was undeniable and accordingly they understand the tense in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when the wine was clean gone but when it was in failing But besides that the Greek word will not make this out the same cavil might have been now if they would have cavilled as before for the cross-grain'd unbelievers that would have said before that there was some mixture of the water with the wine that remained might say now as well that there was some mixture of the water with some wine that was concealed Ver. 5. His mother saith unto the Servants Whatsoever he saith unto you do it Here is a scruple that Mary should be denyed as she was in the verse before and yet be so confident of the thing to be done as she is in this Divers answers are given to it as 1. That she doubted not but that he would begin to work miracles the sooner for her sake 2. That she was assured of his power and of his benignity towards all 3. By her familiarity with him and acquaintance with all his manner of speeches she knew it was no repulse 4. The strength of her Faith would not suffer her to doubt 5. It may be after his check given her for instruction he shewed some evidence that he would do this thing either by word or gesture which the Evangelist hath concealed 6. There is negatio probationis sometimes used in Scripture as Gen. 19. 2. the Angels say unto Lot Nay but we will lodge in the streets and Mat. 15. 26. It is not meet to take the childrens bread and cast it to dogs Not that the Angels were fixedly resolved to lie in the streets all night but that they would try and put on Lots importunity Nor that Christ was determinately resolvedly not to help the woman of Canaan but that he would try and exercise her faith So may we understand the denyal here and so did Mary understand it Not that he did hereby totally and irreversibly gainsay her desire and proposal the sequel shews the contrary but that he would instruct her and inform her understanding and prove and strain her Faith to see how it would act upon such a denyal And it acted strongly and as she asked in faith so she goes on in Faith and according to her faith it was done unto her Ver. 6. And there were set there six water-pots of stone after the manner of the purifying of the Iews By purifying here is not meant those sprinklings and washings that were commanded by the Law for the cleansing of the unclean for that uncleaness lasted till even and what to do with those washings at a feast but those traditional and Pharasaical washings of the hands mentioned Matth. 15. 2. which the Jews used before they ate bread and of Tables and cups and platters mentioned Mar. 7. Now there is a special tract in the Talmud concerning this washing of their hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jadaim which may give some light to this matter in hand There is discoursed first concerning the quantity of water necessary for one mans hands or the minimum quod sic the least measure that may be used and such as if there be less the washing is not right their rule for that is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they allow the fourth part of a Log of water to the hands of one man yea of two half a Log to three or four a whole Log to five or to ten or to an hundred Now this measure called a Log mentioned Lev. 14. 12. we shall consider of by and by Then they discourse concerning the vessels in which water is to be put for this purpose and that matter they determine thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That water for the hands may be put in any vessell yea even in a vessell of oxe dung for so the Hebrew gloss upon the place explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in a vessel of stone such were those vessels we have in mention here or in a vessel of Earth Then they speak of the manner of washing that it is by pouring of water upon the hands out of a vessel and they dispute what water this must be which will be more proper to consider of upon Matth. 15. if the Lord bring us thither And there also may be produced the prayer they made when they washed their hands But for our present purpose it appeareth by the rule they give about washing the hands that these vessels mentioned here by the Evangelist were not the vessels out of which they poured water upon their hands when they washed for these were too heavy for such a purpose but they stood here with water in them to take out from thence either into the vessels that they poured out of upon their hands or for washing of their cups and tables as occasion served Now the number of six was not either the set and constant number of such vessels at such occasions nor is there any mystical business in it but the number of vessels was now suted to the company of guests and occasion of much washing and their number is mentioned for the setting forth of the miracle the more when not only so much water was made wine in an Instant but also in so many several vessels § Containing two or three firkins apiece In searching after the quantity and contents of these vessels we may very fitly preface the words that Camerarius useth upon them De mensuris atque nummis cum non potuerint a diversorum populorum temporum hominibus nisi diversa tradi consequens est esse incerta de his rebus nobis omnia Diversity of coins and measures in divers times and places must needs breed an ambiguity if not an impossibility of punctually determining and deciding what any measure or value of coin was of old almost in any place that can be named The present difference of the names of measures and of measures themselves in our own Land may be evidence and argument enough for one of these and we need go no further And therefore we shall not be so bold
because of the cattel turned out there and Lebanon was a large hilly Country from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be white because of the snows that lay upon it so seemeth Aenon to mean a fountainous place or some compass of ground full of springs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain And so the words there were many waters there may be construed as giving the Etymology of the word Aenon John was baptizing in Aenon a place so called because there were many waters there There is mention of Abel Majim or The plain of waters a part of Galilee 2 Chron. 16. 4. And such another manner of speech is that in 2 Chron. 20. 26. They assembled in the valley of Berachah for there they blessed the Lord i. e. the valley so called because they blessed the Lord there Now because this Text is commonly alledged for the proof of dipping in Baptism and the words Because there was much water expounded as giving the reason rather of his baptizing there than giving the Etymology of the word as that John could not baptize but where there was much water for the dipping of the many people that came unto him It may not be amisi a little to look upon the words with reference to such a construction and to examine first what was the manner of baptizing among the Jews before John Baptist came And secondly how far the Baptist did imitate them in their manner Concerning the first We observed upon the first Chapter of this Gospel of John at ver 25. that the rite of baptizing was in use amongst the Jews and for that very end that it is amongst us namely for admission of persons into the Church many years before the Gospel began to be preached or John Baptist appeared and this was shewed from the Jews one writings and testimonies though they be enemies to our baptism And now it may not be impertinent from the same Authors to give some account of the manner of the administration of that rite amongst them or in what manner they used to baptize Towards that we must first take up that traditional maxime mentioned by Maymony in Issure Biah per. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In such a gathering of waters as is fit for the washing of a woman from her separation there they baptize Proselytes Now the waters fit for such a washing they describe thus A man that had an issue was not purified but in a Fountain but a woman that had an issue and all other unclean persons or things were washed in a gathering of waters For this was the Law that in any waters that are gathered together thy wash in as it is said A gathering of waters even in any place Now it must be so that there be therein so much water as amounts to the washing of the whole body of a man at one dipping The wise men have measured this preportion to be a cubit square three cubits deep And this measure contained forty seabs of water Id. in Mikvaoth per. 1. 4. Talm. in Mikvaoth per. 2. 3. c. As for the manner of their washing it was thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that was washed or baptized must dip his whole body as he was naked at one time And wheresoever in the Law washing of the flesh or washing of garments is spoken of it is no other than washing of the whole body For if a man shall wash himself all over the tip of his little finger only excepted he is yet in his uncleanness And if he be a man of much hair he must dip all the hair of his head for that is as his body And though they were in their cloaths yet their washing was good because the water went through them and they hindred it not Maym. ubi supr Now when there came a Proselyte or a Proselytess to be admitted into the Jews Church and Religion they enquired of them whether they entred not into that Religion for riches or preferment or fear And of a man they inquired whether he had not set his eyes upon some maid of Israel and of a woman whether she had not set her eyes upon some young man of Israel And if no such matter were found out then they acquainted them with the weight of the yoke of the Law and the labour of performing it If they saw that they came out of love to the Law they receive them as it is said When she saw that she was stedfastly minded to go with her then she left speaking unto her Ruth 1. 18. When they receive a proselyte of righteousness and have enquired of him and find none of the causes mentioned they say unto him What sawest thou that caused thee to become a Proselyte Knowest thou not that Israel is at this time poor and oppressed and many calamities are upon them If he say I know it I am one unworthy They receive him out of hand and acquaint him with the fundamentals of the Law namely the Unity of the Godhead and the prohibition of Idolatry and they are large in discourse upon his matter Then they rehearse to him some of the less and some of the greater commandments in the Law but they are not large upon that Then they do acquaint him with the fault of a mans gathering what he had left Deut. 24. 19. and the corner of the field Lev. 23. 22. and about the second tithing Also they acquaint him with the penalties of the Law saying thus to him Know that before thou comest into this Law if thou eatest fat thou wast not punished with cutting off and if thou didst prophane the Sabbath thou wast not punished with stoning but now after thou art proselyted if thou eatest fat thou must be punished with cutting off and if thou prophanest the Sabbath thou must be stoned And they add no more for they are not too punctual with him left cause him to start and decline from the good way to the bad For at the first they draw not a man but with gentle words as it is said With the cords of a man will I draw them Therefore as they acquaint him with the penalties of the commandment so they acquaint him with the reward thereof and shew him that by keeping of these commandments he shall obtain the life of the world to come and that there is no perfect righteous man but he that knoweth these commandments and doth them Moreover they say unto him Know thou that the world to come is not reserved but for the righteous that is for Israel And therefore though thou see Israel in affliction in this world yet there is good laid up for them for they cannot receive much in this world among the Nations lest their heart should be lifted up and so they err and spoil their reward in the world to come as it is said Jesurum waxed fat and kicked Nor doth the blessed God bring upon them much vengeance lest they should perish for all
not altogether groundless That since God had made those waters of so high a resemblance as to betoken so high a Kingdom and since that that resemblance held out by God himself had brought those waters into so high an esteem and observation with the people It pleased him against the coming and appearing of that promised King and Kingdom to honour and indue those waters with such soveraign and healing virtue as the story we are upon speaketh of that as they had hitherto represented his Kingdom so their healing virtue given them against his appearing did represent his healing power as Mal. 4. 2. And not only that but also gave occasion to the people to think that the glory of Davids Kingdom was near at hand when such unwonted and wondrous excellency did now appear in those waters that did signifie it So when the time of the promise to Israel in Egypt drew nigh God bestowed a miraculous and supernatural course of nature if we may so call it for the Generation and Birth of their children Act. 7. 17. V. I shall not strive to conclude any under this opinion with me I shall only conclude with two things which are remarkable about the waters of Siloam from which Fountain I do suppose the waters of Bethesda to have their flowing 1. The first is that as this collection of Siloam waters in Bethesda was honoured with this miraculous virtue of healing of all diseases so that in Joh. 9. Christ honoured the other pool that was filled from Siloam with the miraculous cure of eyes born blind 2. Secondly Let it be observed how strangely and one would wonder to what purpose the Holy Ghost doth construe the Hebrew word Siloam into a Greek expression Joh. 9. 7. Go wash in the Pool of Siloam which is by interpretation sent Who sent Let the Reader but examine whether he can find any to whom the construction may so properly be applied as to Christ sent of God whom that Fountain or waters signified §. Having five Porches We observed before that these Porches are to be understood for Cloister walks five in number according to the quinque lateral or five-angle form of the pool and place for so it is more proper to hold concerning the number rather than to look after allusions and allegories about it which give but little satisfaction as to the historical matter whether these Cloisters were built before the healing virtue of the water first appeared for the conveniency of those that had occasion to come to the waters or after the appearing of that miraculous excellency for the accommodation of them that stayed there for healing it is not much worth the labour to inquire and there is but little hope to find it out It is more generally thought that they were built upon the latter occasion and so we leave them The general silence of the Jews about the race and wondrous virtue of this pool is something strange who in the abundant praises and privileges and particulars of Jerusalem which they give yet speak not one syllable that I have ever found towards the story of Bethesda though it might have been a story of so remarkable recognisance which makes me the rather to believe that this healing virtue of it was and was taken for a presage of the near approach of the Messias as we have spoken because they to weaken the truth of his coming have subtilly been silent in such a matter I may not utterly omit to say something about the opinions of others concerning the soveraign efficacy of these waters the two that are the most current and that carry the fairest probability and colour with them are these 1. That in this pool the Sacrifices were washed and God would honour the rite of Sacrifice with such a miraculous work in the place where they were washed and fitted for the Altar which if the thing were true were not impertinent in the application but the truth I question For if they mean that the beasts that were to be sacrificed were washed here whilst they were alive as some and those not a few will have it it is neither to be proved by the Scripture nor dreamed of by any Jews that write upon that subject that any sacrificed beast was to be washed till he was slain But if they mean that the inwards of the slain Sacrifice was washed here as the inwards indeed were the only things except the legs that were to be washed Lev. 1. 9. it is easie to be proved by Scripture that the inwards were washed at the Temple and never brought out thence and the Talmudists shew us a room at the Temple for this very purpose called The washing room which we have spoken of in its place where they had their first scouring and marble Tables in the Court where they had a second 2. Another opinion is that God by this wondrous virtue of Bethesda waters would antedate as it were honour to the waters of Baptism which was now to come in But might not the Pharisees as well misconstrue the matter and say it sealed the honour of their washings which were of use already and so long before as well as of Baptism that was now coming in I am not ignorant of the conception of Tremellius in this matter in his marginal notes to Nehem. 3. but when I consider what kind of man Eliashib was to whom that opinion refers so much I can see but little satisfaction in that conjecture especially considering how dead the appearing of Angels or miracles had been from the times of Eliashib till near the appearing of Christ in humane flesh Vers. 4. For an Angel went down at a certain season c. It is but a kind of labour lost to stand to debate whether this season were fixed to all the three festivals or to Passover time alone or to Pentecost alone or to some other determinate time of the year for these opinions are severally asserted it is most probable the time was uncertain and the waiters there could not guess when the Angel would come but stood in continual expectation and attendance for his coming Whether he appeared in visible shape is also questionable but though he were not to be seen which is the more probable yet did he give so visible and apparent evidence of his being there by troubling the water either causing it to boyl or tumble in waves or some such thing that the parties present did perceive well enough when he was come The Lord would use an Angel in this imployment and the Angel must use the troubling of the water for the healing effect not only because it is Gods ordinary way of providence to use the ministration of Angels in such things nor altogether because the meer troubling of the water did produce such an efficacy but because the people might the more visibly observe the restoring of sensible ministration of Angels and of works miraculous which had been either a very meer stranger or if at
the Syriack translates it until the fulness of the time of all things c. And the Arabick did not much different until the time in which all things shall be perfected or finished c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifieth a restitution to a former estate a repairing or an amending as might be frequently shewed in Greek Writers but in Scripture doth not so properly signifie this as what the Rabbins would express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulfilling or accomplishing and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so much stand in the force of Re or again but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth unsetled or unconfirmed and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Hist. lib. 4. Settlement of a City to tumult And to take up these two places where this word is used in the New Testament Matth. 17. 11. and here Elias indeed shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things What To their former estate Nay that the Baptist did not for he brought them into a clean different estate to their former or he shall amend all things That is true indeed so the Baptist did but how will this place in hand bear that sense which speaketh not of the mending of all things but of their ending And how improper would either of these senses run in this verse Till the restoring of all things to their former estate which God hath spoken by the mouth of his Prophets Or till the amending of all things which God hath spoken by his Prophets But clear and facil is that sense that is given Till the accomplishment of all things that God hath spoken by the mouth of his Prophets The things which God had spoken by the mouth of his Prophets from the beginning of the world were Christs victory over Satan in the Salvation of all his people his conquest of the last enemy Death the calling of the Jews the fulness of the Gentiles c. and how can these things be said to be restored or amended They may most fitly be said to be accomplished perfected or performed and so must the same words be rendred of the Baptist Elias truly cometh and accomplisheth all things that are written of him and so must the Son of man do all things that are written of him as Mark follows the sense Mark 9. 12. Vers. 24. All the Prophets from Samuel He is reckoned the first of the Prophets after Moses First Because Prophesie from the death of Moses to the rising of Samuel was very rare 1 Sam. 3. 1 2. Secondly Because he was the first Prophet after Moses that wrote his Prophesie From the beginning of Samuels rule to the beginning of the captivity in Babel was 490 years and from the end of that captivity to the death of Christ 490 years more and the 70 years captivity the midst of years between as I have shewed elsewhere But I must advertise the Reader here that the beginning of Samuels Prophetickness in this reckoning is not from the death of Eli but from one and twenty years after And here let me take up a verse of as much difficulty and of as little observing of it as almost any in the Old Testament as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim that the time was long for it was twenty years and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim namely all the time from Elies death till David fetcht it to Jerusalem which was seven and forty years and somewhat above only that first excepted in which it was seven months in the Land of the Philistims 1 Sam. 6. 1. and a little time in Bethshemesh what then should be the reason that it is said to be in Kiriath-jearim only twenty years Why the meaning is not that that was all the time that it was there but that it was there so long a time before the people ever hearkned after it Their idolatry and corruption of Religion had so transported them that they thought not of nor took regard to the Ark of God for twenty years together Then all the house of Israel lamented after the Lord for so must it be rendred and not And all the house of Israel c. And so have we one and twenty years taken up from the Death of Eli till this time of Israels repentance which yet are counted to Samuels forty but are not reckoned in the account of Habakkuk of the extent of the race of the Prophets Upon this place therefore we may take up these pertinent observations First That God did now on a suddain pour a spirit of Reformation generally upon all the people of Israel after a long time of prophaneness and Idolatry They had been exceedingly prophane in the time of Elies sons And therefore the Lord in justice forsook his Tabernacle in Shiloh the Tent which he had pitched besides Adam when Israel passed through Jordan Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand yet was not Israel humbled for it The Ark was restored to them and was among them twenty years together and they continued in their Idolatry still and never sought after it nor took it to heart At last upon a suddain and with a general conversion Israel begins to turn to the Lord and lament after him and forsake their Idols Secondly Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets as there was at the end of it in these Chapters of the Acts of the Apostles Thirdly As the practise here in the Acts was to repent and to be baptized so was it then with Israel as that expression may most properly be interpreted vers 6. They drew water and poured it out before the Lord as washing or baptizing themselves from their Idolatry Vers. 25. Ye are the children of the Prophets That is the Scholars or Disciples of them as the phrase The children of the Prophets is ordinarily used in the Old Testament 2 King 2. c. and Amos 7. 14. I was neither Prophet no Prophets son that is nor Prophets Scholar And Matth. 11. 19. Wisdom is justified of her children that is of her Disciples ACTS CHAP. IV. Vers. 1. The Captain of the Temple THIS was the Captain of that Guard or Garison which was placed in the Tower of Antonia for the guard of the Temple This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City It was built by Hyrcanus the Asmonean the High Priest and there he himself dwelt and there he used to lay up the holy Garments of the Priest-hood whensoever he put them off having done the Service of the Temple Joseph Antiq.
Rabbi Solomon upon the place It teacheth that they urged him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be whether he would or no. But the text saith he must do it of his own freewill How then They urged him till he said I am willing A second scruple about these sacrifices is concerning the time of their presenting and offering A man that lived at a great distance from Jerusalem was faln under such an offence as that a sacrifice was due from him what must he do Must he away presently thither to offer his offering Must he neglect his implovements at home and travel up to Jerusalem at a charge double and treble and more to the charge of the sacrifice that he was to offer and lay all things aside till that be done The Provision in this case was That he that became liable to any offering might stay the paying of it till the next solemn Festival of the three came when all must appear before the Lord at Jerusalem And so his pains and cost of going up thither did accrew upon that general and comprehensive Command for their appearance and not from his own private and particular occasion They make this one of the Two Hundred Eight and Forty affirmative precepts that they pick up in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l Maym. in Prâ—f ad Iad That a man should bring all his offerings that are either due from him or voluntarily dedicate at the solemn festival that cometh next And so as the Lord by appointing those three solemn times in the Spring and Summer did provide for the ease and accommodation of the people in that general service so by this Law was provision made for every mans particular exigent and devotion And this command and practise they ground upon those words Deut. 12. 5 6. Unto the place which the Lord your God shall choose out of all your Tribes to put his name there even to his habitation shall ye seek and thither shalt thou come And thither shall ye bring your burnt offerings and your sacrifices c. Eight things saith m m m Baal Hat in Deut. 12. Baal Hatturim are named here according to the eight times using the words Before the Lord in the Law concerning the three festivals And so would he construe that Text to the sense that we are discoursing of by a Massoretick Arithmetical collection as it is his common way and use to do but those that go more seriously to work conclude their bringing of their particular and occasional devotions at those general appearances from that Text by expounding the seeking and going to the habitation of the Lord of the most eminent and singularly commanded going thither According to this construction and practise the Chaldee Paraphrast understands what is said concerning Elkanah that he went up out of his City to Shiloh to worship and to sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 1. 3. for he hath rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time of one solemn Festival to another what exceptions there might be in this matter and whether and upon what occasions the bringing of those their sacrifices might be deferred beyond the next coming Festival to another and how those that were nearer to Jerusalem and were so minded might come with their gifts at other times it is not much requisite to insist upon CHAP. IX The manner and managing of the dayly Service ON the North-side of the Court of the Temple well towards the North-west corner of it as we have observed in its due place there was a great piece of building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Talm. in Tam â—â—r 3. in Miâ—…oth per. 1. Maym. in Beth habbech per. 5. Beth Mokadh the fire room or the House of burning and the reason of the name was because in that room there was constantly a fire kept in all cold weather both by day and by night By day for the Priests to warm themselves by when they came from the service and by night for them to keep their guard by for this was the chiefest Court of guard of the Priests of all the three Here the Elders of the House of their Fathers warded and had the keys of the Court gates hanging by them being committed to them by Amarcalin If they had a mind to sleep at any time there were benches round about the room on which they laid them down and slept And the younger Priests that were with them for such also were there when they would sleep they laid themselves down on the ground and the holy garments in which they were to serve they wrapped up and laid under their heads as it were a pillow and slept in their ordinary wearing garments Now betimes in the morning against the President of the service should come they had bathed themselves in water and put on the garments of the service and made themselves ready against he came They had this Maxim concerning their bathing in water for the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Talm. â—â— Ioma per. 3. That a man yea though he were clean yet might he not go into the Court to serve till he had bathed himself in water And for this purpose they had their bathing places in several rooms some for the High-priest and some for the other Priests which places we have particulary observed in our survey Having bathed themselves in the morning they needed not to do that again of all the day unless upon doing their easments of nature by seige but they washed their hands and their feet upon their making of water and as oft as ever they came within the Court about the service did they go out and in never so oft And to this custom our Saviour seemeth to allude Joh. 13. 10. He that is washed needeth not save to wash his feet but is clean every whit At last the President cometh and knocketh at the door and they open to him what President it was whether of the Lots or the Sagan we will not dispute c c c Maym. in Tam. per. 6. Maymony saith it was the president of lots but the Talmudick dispute about the time of his coming may be worth our marking d d d Tam. per. â— At what hour saith the Treatise Tamid did the President come And it answers thus Not at all times alike sometimes he comes at Cocks crowing sometimes near unto it sometimes before it and sometimes after which nominated uncertainty of the time and yet their readiness for him whensoever he came is so parallel to those words of our Saviour Mark 13. 35. that if those were not spoken in some allusion to this custom yet may they be well illustratedby it e e e Ibid. Out of the room Beth mokadh they go through a wicket into the Court carrying candles in their hands and there as soon as they were all come in they divide themselves and half of
as they were now set one of the Company the Master of the family if there were but one family in the society or if there were more some sit man chosen out for that purpose whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rehearser of the office of the Passover gave thanks over the Wine and then they drank it off The thanksgiving was in reference to the Wine and in reference to the Day The Schools of Hillel and Shammai differ about the precedency of these two or whether of them should first take place but whether soever went first for it is not worth labour to trace the dispute the tenour of his thanksgiving was to this purpose over the Wine he said * * * Talm. in Beracoth per. 6. Blessed be thou O Lord who hast created the fruit of the Vine and as concerning the day he used such words as these ‖ ‖ ‖ Maym. in Birk Mazon Blessed be thou for this good day and for this holy convocation which thou hast given us for joy and rejoycing Blessed be thou O Lord who hast sanctified Israel and the times IV. * * * Id. in Hâ—amets c. ubi ante Then did they every one of them wash their hands over which action the Officiator for so let us call him uttered this ejaculation Blessed be thou O Lord our God who hath sanctified us with his commandments and hath commanded us concerning the washing of our hands They used on this night to wash their hands twice whereas at other Suppers they washed but once and this different and extraordinary so doing it was their course to take notice of and to speak of as they were at supper using this passage amongst others that they uttered at that time How different is this night from all other nights for all other nights we wash but once but this night we wash twice They use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express the washing of their hands by which betokeneth dipping for in that way they washed them at this time The Treatise ‖ ‖ ‖ Talm. in Iadajim per. 2. Tosapht ibid. Jadajim and the Tosaphta there do intimate unto us that they had a twofold way of washing their hands Netilah and Tebhilah either by pouring water upon them or by putting them into the water and they difference these two washings by these circumstances besides the different application of the water that he that put his hands into the water needed not to dry them but he that poured water on them needed He that had water poured on them must lift up his hands yet so as the water might not run above his wrist nor return upon his hands for making them unclean but there drop off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7. 3. But he that puts his hands into water needed not to lift them up c. He that puts his hands into the water is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip his hands and he that had water poured upon them was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash his hands and yet both of these kinds of washing were indifferently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath Jadajim washing of the hands V. They having washed the table was then furnished with what provision they held requisite for that supper and that was of several sorts For besides the Passover Lamb and unleavened Bread and bitter Herbs for the use of which they had an express command they had at the least two dishes besides and sometimes three which they had taken up the use of upon tradition Let us view all their dishes particularly 1. There were two or three cakes of unleavened bread * * * Vid. Gloss. ad Maym. ubi ante for the number is under some dispute and the eating of this bread they held so undispensable a command that infants and sick persons were to be brought to it and if they were not able to eat it dry they had it sopt and macerated in some liquid thing that so they might eat of it at least to the quantity of an Olive And as for persons of health and strength they were to eat very little meat of all day that they might eat unleavened bread with hungring and appetite at night and many of them would fast all day for that purpose Especially they might not eat unleavened bread of all day because there should be a distinct appetitive eating of it at the Passover and he that eat any unleavened Bread that day before that time he was beaten with the Rebels stripes 2. The herbs they used were five kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lettice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horehound or some such herbs as these some of them sallet herbs and some bitter and these either green or dried but neither boiled nor pickled And the general and the proper reason that is given for the use of this rite of eating bitter herbs is * * * R. Sol. in Exod. 12. that they might hereby remember the bitter affliction that they underwent in Egypt But the fancy of a Spanish Jew cited by Aben Ezra is somewhat singular in this point which let me produce in his words * * * Ab. Ezr. in Exod. 12. One of the wise men of Spain saith he saith it is well known that moisture is predominant in the land of Egypt because of the waters of the river and because they have no rains there therefore the air is continually moist Hereupon it was their custom at all their Tables to eat divers kinds of bitter herbs and mustard And though an Egyptian had but one bit of meat yet had he ever bitter herbs at his Table to dip his meat in which was a help for their air But we will adhere to the judgment of our ancients of blessed memory which have expounded to us that the bitter herbs were a memorial of that passage They made their lives bitter Exod. 1. 3. The body of the Paschal Lamb was also set upon the Table rosted whole and so brought up * * * Pâ—sach ubi supr the Legs and Inwards as Heart Liver c. held by some to have been put and rosted within him but by others to have been fastned by some means upon his body and so rosted on the outside of him Now besides these three dishes of Bread Flesh and Sallet so positively appointed by the Law 4. They used to eat some other meat before they began to eat of the Paschal And the reason of this was because they would eat of that to satiety * * * Maym. in Corban Pesack per. 8. For it was held a choice command that a man should eat the flesh of the Passover with an eating to satiety therefore if he had offered his fourteenth days peace offerings then he eat of them first and afterward he eat of the flesh of the
Vid. Gloss. in Ioma in Talm. Babyl per. 1. Job Ezra Daniel and Chronicles places that might most affect and prepare him for the service The day being come which was so strict a Fasting day e e e Kerithuth per. 1. as that to eat any thing or to do any work on it fell under the penalty of being cut off the High-Priest is now to prepare himself for the business And first he puts off his ordinary wearing Cloathes bathes himself in water f f f Mid. per. 5. his bathing this day was on the roof of the room of Happarbah a fine Sheet hanging betwixt him and the sight of the People wipes himself dry with a Towel and puts on the rich Garments of the High-Priesthood washeth his Hands and Feet killeth the daily Sacrifice burns the pieces offers the Incense dresseth the Lamps and doth all the service belonging to the ordinary daily service And so he doth by the Bullock and seven Lambs of the extraordinary Sacrifice And when he had done with these he washed his hands and his feet again g g g Maym. ubi supra per. 4. Then put he off his rich Robes again and bathed himself and put on the white Linnen Garments appointed Levit. 16. 4. and performed the peculiar services of that day as first he goeth to his own Bullock Levit. 16. 6. which stood between the Temple and the Altar laid his two hands upon his head and made this confession Ah Lord I have sinned done perversly and transgressed before thee I and mine house I beseech thee O Lord expiate the sins perversities and transgressions whereby I have sinned done perversly and transgressed I and mine house as it is written in the Law of Moses thy servant saying for on this day he will expiate for you to purge you from all your sins before the Lord that ye may be clean h h h Id. ibid. per. 3. Then went he to cast the Lots upon the two Goats on the North-East part of the Court below the Altar The two lots were ordinarily of Gold pieces just of one and the same bigness on the one of them was written for the Lord and on the other for Azazel these were put into a Box into which the Priest could put both his hands this Box was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two Goats were set before him one before the right hand and the other at the left and on his right hand stood the Sagan and on his left hand stood chief of his Fathers house He put his hand in the box and took out the lots and opening his hands if the lot for the Scape-goat came in his right hand the Sagan said to him Sir lift up your right hand and so the right hand Goat was the Scape-goat And if that lot came in his left hand the chief of his Fathers house said to him Sir lift up your hand and then that was the Scape-Goat that was on the left hand And he tied a Scarlet list upon that Goats head and set him there from whence he was to be sent away and the other Goat he sent where he must be killed This Scarlet list is called commonly by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingula coccinea the Scarlet tongue because it was broad and fashioned like a tongue And they expected that when it was tied upon the Scape-Goats head i i i Ioma per. 4. in Gemara it should turn white And so they say it did k k k Iuchasin fol. 15. col 1. in the time of Simeon the just and that the lot for the Scape-Goat came still up in his right hand and this they ground upon Esay 1. 18. Having thus set the two Goats ready against their time comes he returned again to his own Bullock where he left him standing and lays his hand upon his head a second time and makes a second confession in the very same words that he had done the former save that when he had said wherein I have sinned done perversly and transgressed before thee I and my fathers house he added and the sons of Aaron thy holy people as it is written in the Law of Moses c. Then killed he the Bullock took the blood and gave it one to stir that it should not congeal He himself took a Censer full of Coals from the Altar and set them down upon a Bench in the Court and from a Vessel brought him he took his hands full of Incense and put it into a Dish The Censer of Coals he took in his right hand because it was hot and heavy otherwise he should have carried it in his left and the Dish of Incense in his left hand and so he went into the Holy of Holies and came up to the Ark and there he sets his Coals down empties the Incense into his hands again and so lay it on the coals and stays till all the room be full of smoak and then comes backward out from within the vail having his face still toward the Ark Being come out he made this short Prayer O Lord God let it be thy good pleasure that this year may have seasonable rains if it have been droughty And let not thy Scepter depart from Judah and let not thy people Israel want sustenance and let not the prayer of wicked transgressors come before thee and so he came out Then took he the blood of the Bullock which had been stirred about all this while for congealing and brought it within the most holy place and sprinkled of it eight times once upward and seven times downward between the bars of the Ark and having so done he came out thence set the rest of the blood in the bason in the Holy place and came forth Then slew he the Goat took the blood of it into the most holy place and sprinkled it there eight times as the other came forth and set it down in the holy place took up the Bullocks blood and sprinkled it eight times before the vail and so he did by the Goats blood then mingled he them together and sprinkled therewith the golden Altar going round about it He began first with the North-east corner so to the North-west and to the South-west and ended at the South-east then sprinkled he the body of the Altar it self seven times and so came out and poured the remainder of the blood at the foot of the burnt offering Altar on the West-side And now he goes about to send the Scape-goat away he first laid his hands upon his head and made this confession Ah Lord thy people the house of Israel have sinned and done perversly and transgressed before thee I beseech thee now O Lord expiate the sins perversities and transgressions which the house of Israel thy people have sinned done perversly and transgressed before thee as it is written in the Law of Moses thy servant For this day he will expiate for you to purge you from all your sins that
you may be clean before Jehovah As soon as the Priests and people that were in the Court heard him utter the name Jehovah they bowed worshipped and said Blessed be the Name of his glorious Kingdom for ever and ever And then they sent the Goat a going * * * Ioma per. 6. in in Mishu. There was from Jerusalem about some twelve easie miles off a very steep and high promont which they express by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsock ‖ ‖ ‖ Ramb. ibi some take this to be the proper name of that Hill †††Bartenor ib. Aruch in voce some for the common name of any high rock whatsoever Between Jerusalem and this hill there were ten Booths set up at an equal distance one from another namely about a mile asunder and the nearest about a mile from Jerusalem Having delivered the Goat to him that was to bring him into the Wilderness they accompanied him to the first Booth and from thence there were some ready there to accompany him to the next and some at that to go with him to the third and thus through all and at every Booth they asked the man that led him whether he would eat or drink From the last Booth they went not quite through with him to the high Rock but stood at distance to see what he did When he came there he took the crimson list from between the Goats horns and pulled it in two pieces the one half of it he tyed upon the rock and the other half upon his horns again Then took he the Goat and pushed him backward from off the rock and by the time he came to the bottom he was dash'd all in pieces And so the man returns to the next Booth and there staies till it be dark In the mean time the High-priest after the sending away of the Goat had returned to the service again and cut in pieces the Bullock and Goat that he had slain and whose blood he had brought within the vail and laid their inwards upon the Altar to be burnt but their pieces he delivered to some to be carried forth without Jerusalem there to be burnt Levit. 16. 27. At last they say to the High-priest Sir by this time the Goat is gotten into the Wilderness And then he went into the Court of the women and there in a Pulpit read a Section or two in the Law as namely all Levit. 16. and Chap. 23. vers 27 28 29 30 31 32. Now if it be questioned how they could guess the very time when the Goat arrived in the Wilderness there are three several ways of this conjecture held out by them and they are these 1. The Mishueh of the Talmud saith there were several high piles or pillars of stone set up in the way thither and men stood upon them with linnen cloaths in their hands and when the Goat was got into the Wilderness he that stood on the pillar there waved his Napkin up and down and the next took at him and did the like and the next at him and so they conveyed the intelligence into the City in a trice 2. Rab. Ismael saith a crimson list was tyed on the Temple door and assoon as ever the Goat arrived in the Wilderness it grew white And that passage in the Gemara of the Babylon Talmud is remarkable whether it speak of this list or of that betwixt the Goats horns it is not much material they were both of the same nature and reference when it saith * * * Rosh Hashavah fol. 31. That all the forty years before the destruction of Jerusalem the red list did never turn white for whereas this change of it was a sign of the remission of their sins as they themselves construe it from Esay 1. 18. they had now so died themselves with the blood of Christ slain just forty years before the destruction of the City that we may well take their own evidence and testimony for their guilt and unpardonableness for that fact R. Judah saith it was three miles to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Haduda which was the edge of the Wilderness that way that the Goat went and for the measuring out of the space of time that the man might be going thither with the Goat some men walked out a miles space from the City and walked back that mile again without any stay and when they were come back they stayed so much time as one might walk another mile and then concluded that by that time the man with the Goat was come into the Wilderness The High-priest having read his Lessons in the Law and prayed eight several Prayers after he washes his Hands and Feet puts off his linnen cloaths baths himself puts on his rich garments washes his Hands and Feet again offereth a Ram for himself and another for the people and seven Lambs for the additional offering of the day And then he offered the daily Evening Sacrifice This done he washed his Hands and Feet again put off his rich garments bathed himself and put on the linnen garments washed his Hands and Feet went into the most Holy place and fetched out the Censer and Dish that he had left there After this he washed his Hands and Feet put off those linnen cloaths bathed himself in water put on his rich garments again washed his Hands and Feet went into the Holy place offered the Evening Incense mended the Lamps and so came out Then washed he his Hands and Feet again put off his rich garments and put on his own ordinary wearing cloaths and went to his house all the people accompanying him and he held it a joyful day because he was come out of the most Holy place in safety CHAP. XVI The manner of their celebrating the Feast of Tabernacles THE day of expiation was not so solemn and serious and painful especially to the High-priest but the Feast of Tabernacles was as jocund pleasant and mirthful to all the people It was but five days after that beginning on the fifteenth day of the same month Tisri and lasting eight days together Levit. 23. 34 35 36. Numb 29. 12 35. 2 Chron. 7. vers 8 9 10. Nehem. 8. 17 18. In which feast there was more rejoycing than in any of the other and more parcels and varieties of solemnity The first particular of its solemnity and celebration was their dwelling in booths from which custom the Feast took its name which they began to do on the first day of the Feast and so continued all the time and out of those booths they might neither eat nor drink nor sleep so long as the Feast lasted Their booths were of boughs of Trees in the making of which for height and breadth and place and fashion it were endless to trace their Curiosity and Traditions and it is somewhat excentrick to our discourse which is confined to the virge of the Temple Within which confinement we are to take up four
season of Barly that the Corn may be blessed Bring wheat and the first fruits at Pentecost which was the season of trees that the fruit of trees may be blessed to thee Bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the libation of water at the Feast of Tabernacles that the showres may be blessed to thee And accordingly it is said that whosoever will not come up to the Feast of Tabernacles shall have no rain For now was the time of the latter rains Joel 2. 23. * * * Maym. ubi ante Maymony giveth this as the cause of the rejoycing Because it was the rejoycing for the keeping of the Law to which no joy can be comparable And therefore saith he The common people and every one that would were not actors in this rejoycing for they neither sang nor danced but were only spectators but the actors were the great men of Wisdom and Religion But remarkable is that passage in the Jerusalem Talmud upon this question * * * Talm. Ierus ubi supr Rabbi Levi saith Why is the name of it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The drawing of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the drawing or pouring out of the Holy Ghost according to what is said With joy shall ye draw water out of the wells of Salvation Esay 12. 3. Whatsoever was the reason this was the manner of their carriage at this Feast and upon this occasion the observation of which helpeth to illustrate that passage in Joh. 7. 37 38. which seemeth plainly to allude to this custom For our Saviour in the last and great day of this Feast as vers 2. when they had all the seven days kept this great mirthfulness in reference to the drawing and libation of water out of the Pool Siloam which by some of their own confession referred to the pouring out of the Holy Ghost he stood and cried saying If any man thirst let him come to me and drink He that believeth on me out of his belly shall slow rivers of living water speaking this of the spirit c. As if he had said to this purpose to them in more large expressions Is it so much rejoycing to you to draw water out of Siloam and pour it out which doth but typifie the pouring out of the Holy Ghost I tell you I am he that can give you living water and on him that believeth in me shall the Holy Ghost be so abundantly poured out as if streams of living water were alway flowing out of his belly And to confirm this his saying by a miracle he doth presently after give sight to a man born blind by sending him but to wash in the pool of Siloam Joh. 9. 7. Thus was the celebration of the Feast of Tabernacles day after day Every day they came with their branches to the Temple had the Hallel sung drew water out of Siloam and poured it and Wine upon the Altar incompassed the Altar and sung their Hosanna and at night had the rejoycing for the drawing of the water Only there was this difference among the days that on the night before the Sabbath that fell within the Feast and on the night before the eighth day which was a holy day they used not their dancing singing and rejoycing but on the seventh day they went about the Altar seven times missed their dancing that night and on the eighth day had the same solemnities with the days before ate their Pomecitrons which they might not do before and at night had the great rejoycing in the Court of the Women and so concluded the Feast And therefore this by the Evangelist is called not only the last day but also the great day of the Feast both because it was a holy day and because it was the conclusion SECT V. Of the Feast of Trumpets and Feast of Dedication OF the Feast of Trumpets and Dedication we have not much to speak because they had not much peculiar at the Temple more than they had all over the land save that there was with the sounding of Trumpets at the Temple some additional Sacrifices the first of Tisri which was the first day of the year for which there is the injunction and the story Num. 29. 1 2 3. Only this Tradition crept into that practise a a a Maym. in succah per. 1. That whereas in other places the beginning of the year was sounded with a Trumpet of Rams or Sheeps horn at the Temple there was that and two silver Trumpets also used b b b Talm. in Rosh bashanab fol. 31. and the Levites on that day sung the 81 Psalm The Feast of Dedication of which there is mention Joh. 10. 22. had its original from the regaining and restoring of the Temple Altar and Service from the hands of the Syrogrecian Tyrants who had defiled spoiled and ruined them The institution of the Feast was by victorious Judas Machabeus and his brethren and the whole Congregation appointing it c c c 1 Mcacab 4. 52. 59. from the five and twentieth day of the month Cisleu eight days forward which fell about the former part of our December The greatest owning of this Feast at the Temple in the service there was by singing over the Hallel every day of the eight as hath been mentioned heretofore d And the greatest Ceremony of this Feast in all other 4 Maym. in Chanuchab per. 3. places was the lighting of Candles every evening and setting them up at the doors of their houses to burn in the night And to such supererogation in this point did some grow in time that they used to light up a Candle for every one that was in their Family Nay some yet would go so high as to double that number every night as if there were ten in his house he lighted up ten Candles the first night of the Feast and twenty the second and thirty the third and so still encreasing that on the eighth night the lighted up eighty Candles The reason of the Celebration of this Feast in this manner is given by the Author cited next above in the Margin in these words i i i Id. ibid When Israel prevailed against their enemie and destroyed them it was the five and twentieth day of the month Cisleu and they went into the Temple and found not there any pure oil but only one Bottle And there was no more oil in it than to keep the Lamps burning for one day only yet did they light them with it * * * Gloss. ibid. And a miracle was shewed there withal saith his Glossary there for it maintained the Lamps burning eight nights whereupon the wise men of that generation did on the next year appoint these eight days for days of rejoycing and praise and for lighting up of candles at the doors of their houses CHAP. XVII Certain peculiar parcels of Service SECT I. The King reading the Law MOSES had commanded saying * * * Deut. 13. 10 11. At the
in Hand In Haste So the Sacrament of the Supper to be Eaten Without Leaven of Malice With bitter Repentance With resolution of Amendment With preparation to walk Better Leaning on the Staff of true Faith Hasting to leave this worldly Egypt Thus was the Passover first Eaten in Egypt after which all Egypt is struck with death of the First Born and the Egyptians are now punished with death of their Children for murthering Israels Children This night was ill to them but the night in the Read Sea was worse At the Death of a Lamb Egypt is Destroyed Israel Delivered So by the Death of a Lamb Hell is Destroyed Mankind Delivered When Israel comes out of Egypt they bring up with them Josephs bones and so as he brought them down thither so they bring him up thence So when Christ comes up out of his Grave he brings dead bones with him by raising some out of their Graves I cannot think it idle that the Passover was at night and that S. Paul saith The Israelites were Baptized in the Sea which was also by night and in the cloud but to shew that these Sacraments of Israel looked for a dawning when the true light which they foresignified should appear The Jews do find thirteen precepts Negative and Affirmative about the keeping of the Passover 1. The slaying of it Exod. 12. 6. 2. The eating of it 8. 3. Not to eat it raw or boiled 9. 4. Not to leave ought of it 10. 5. The putting away of leaven 15. 6. The eating of unleavened bread 18. 7. That leaven be not found with them 19. 8. Not to eat ought mixt with leaven 20. 9. An Apostate Jew not to eat it 43. 10. A stranger not to eat it 45. 11. Not to bring forth the flesh of it 46. 12. Not to break a bone of it 46. 13. No uncircumcised to eat of it 48. How variously they Comment upon these as they do upon all things and how over-curious they be in observing these as they do all things their writings do witness Their folding of their bitter herbs their three unleavened cakes their water and salt their searching for leaven their casting forth of leaven and their cursing of leaven their Graces over their tables their Prayers over their hands as they wash them their Words over their unleavened bread their remembring how they lived in Egypt and came out their words over their bitter herbs their Passover Psalms the 113. 114. all these and their other Ceremonies are set down accurately in their Common Prayer Book which I would not have denied to the Reader in English both for his recreation satisfaction and some instruction but that I know not whether I should actum agere do that which some one hath done before And besides I write these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not set studies but stoln hours employing my idle hours to the writing of these studies that I may witness to some that my whole time is not idle But it may be I may seem more idle in thus writing than if I had been idle indeed to them that think thus I can only answer It is youth Age may do better CHAP. XXVIII Of the Confusion of Tongues THAT the World from Babel was scattered into divers Tongues we need not other proof then as Diogenes proved that there is motion by walking so we may see the confusion of Languages by our confused speaking Once all the Earth was of one Tongue one Speech and one Consent for they all spake in the Holy Tongue wherein the World was created in the beginning to use the very words of the Chaldee Paraphrast and Targ. Jerusal upon Gen. 11. 1. But pro peccato dissentionis humanae as saith St. Austen for the sin of men disagreeing not only different dispositions but also different Languages came into the World They came to Babel with a disagreeing agreement and they come away punished with a speechless speech They disagree among themselves cum quisque principatum ad se rapit while every one strives for dominion as the same Austen They agree against God in their Nagnavad lan Siguda c. We will make our selves a Rendevouz for Idolatry as the same Jeruselamy But they come away speaking each to other but not understood of each other and so speak to no more purpose than if they spake not at all This punishment of theirs at Babel is like Adams corruption hereditary to us for we never come under the rod at Grammar School but we smart for our Ancestors rebellion at Babel Into how many Countries and * * * One in Epiphanius saith this is easie to find but he doth little towards it Epiph. coâ—â— Haeret. Tom. 2. lib. 6. Tongues those Shinaar rebels were scattered is no less confused work to find out than was theirs at the Tower So divers is the speech of men about the diversity of Speech that it makes the confusion more confused ‖ ‖ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. Euphorus and many other Historians say that the Nations and Tongues are seventy five listning to the voice of Moses which saith all the souls that came into Egypt out of Jacob were seventy five But in truth the natural Dialects of Speech appears to be seventy two as our Scriptures have delivered Thus saith Clemens Alexandrinus of whose conceit herein I must for my part say as Saint Ambrose saith of Aaron about the golden calf Tantum Sacerdotem c. So great a Scholar as Clemens I dare not censure though I dare not believe him The Jews with one consent maintain that there are just seventy Nations and so many Tongues So confident they are of this that they dare say that the seventy souls that went with Jacob into Egypt were as much as all the seventy Nations of the World Jerusalems Schools rang with this Doctrine and the Children learned to high-prize themselves from their Fathers A stately claim was this to Israel but the keeping of it dangerous Men of the seventy Nations would not be so undervalued by one people Therefore when Israel wanted strength to keep this challenge they do it by sleight And so it is the thrice-learned Master Broughtons opinion that the Septuagint when they were to Translate the Bible and were to speak of the seventy souls of Jacobs house they durst not put down the just number of seventy lest tales should have been told out of their Schools concerning their scornful Doctrine and when the rumour and the number should both come to the King of Egypt the meet number might maintain the truth of the rumour So in Gen. 10. the Septuag put in two Cainans and so spoil the roundness of that seventy and by both they might incur danger therefore they added five more to spoil the roundness of the sum and Saint Steven follows their Translation Then Joseph sent and called his father Jacob to him and
look first to what use these several rooms were constantly put and then we shall be the better inabled to judge of this matter n n n Mid. ubi supr 1. That in the South East corner was a room for Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there they boiled their peace-offerings polled their hair and put it under the pot according to the Law Numb VI. 18. o o o Nazir per. 1. Nazarism was most ordinarily for thirty days though sometime it was for years and sometime for term of life He whose vow was expired was to bring three beasts one for a burnt-offering another for a sin-offering and a third for a peace-offering p p p Ibid. per. 6. If he polled his head in the Country as Paul did at Cenchrea he was to bring his hair and burn it under the Caldron where his peace-offering was boiling which was in this place that we are speaking of And if he polled it here it was the readier The Jews in the Treatise alledged in the Margine above speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samson Nazarite and an everlasting Nazarite not but that Samson was a Nazarite always but they use this distinction in reference to the manner of the Vow making He that took on him to be a Nazarite like Samson as saying Behold I will be a Nazarite like Samson or like the Son of Manoah or like the husband of Delilah or like him that carried away the gates of Azzah or like him whose eyes the Philistines put out such an one might never cut his hair but it must ever grow upon him and such a Nazarite did Absalom take upon him to be but he was forced to cut his hair once every year it was so heavy But he that was a Nazarite everlasting that is that took upon him Nazarism upon other terms as he that said I will be a Nazarite according to the number of the hairs of my head or the dust of the Earth or sand of the Sea shore he might poll his head once in thirty days but his hair was not to be thus burnt because his vow was not out But he whose vow was expired wheresoever he polled his head was to come to this place and here to boyl his Peace-offeting and to burn his hair and the Priest took the shoulder as it boiled and a Cake and a Wafer of unleavened bread and put all upon the hands of the Nazarite and waved them and then was the Nazarite at liberty to drink wine and to be defiled by the dead But R. Simeon saith that as soon as any of the blood of any of the Lambs was sprinkled on him he was at this liberty The same Tract also speaketh of women Nazarites as o o o Ibid. per. 3. Queen Helena who was a Nazarite first by her own ingagement seven years and by coming into the Land of Israel seven years more and by a defilement seven years more one and twenty in all p p p Ibid. per. 6. And Mary of Tarmud who whilst the blood of her offerings was sprinkling on her word was brought her that her daughter was in danger of death and she went away the sprinkling half done and half undone and found her daughter dead and came again and was sprinkled out Now to enquire whether these women cut their hair at the expiring of their vow is not much to this place and purpose and therefore we shall not trouble our selves at present to hearken after it But me thinks that q q q Iuchasin fol. 15. trac 1. passage of Simeon the Just was to purpose who in all his life time would take a Sin-offering but of one Nazarite only and his reason was because he thought they made their vows in some passion and repented of it when they had done 2. r r r Mid. ubi supr The North-East rooms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place of the wood where the Priests that had blemishes did search the wood for worms for any wood that had worms in it was unclean for to burn upon the Altar s s s Maym. in biath hamiâ—dash per. 6. Mid. per. 5 The great Sanhedrin sate in the building Gazith and a main work of theirs continually was that they judged of the Priesthood and tryed the Priests as concerning their genealogy whether they were truly of the Priestly line or no and concerning blemishes whether they were fit to serve or no every one that was found failing of the right pedegree was clothed with black and vailed with black and got him out of the Court But whosoever was found right and perfect was clothed with white compare Rev. III. 4. VII 9. and went in and served with the Priests his brethren Whosoever was found of the right blood of the Priests but some blemish was found in him he went and sate him down in the Wood-room and wormed the wood for the Altar and had his portion in the holy things with the men of the house of his father and eat with them And when a Priest was found without blemish they made holy day and great rejoycing and blessed God for it with a Solemn prayer t t t Mid. ubi sup 3. The North-West room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the room of the Lepers After the many rites for the cleansing of the Leper abroad in the Country at his own house u u u Maym. in Tâ—mâ—ach tsoreah per. 11. as killing a Sparrow and besprinkling him with the bloud mingled with water sending another sparrow flying in the open air shaving himself with a razor every hair off c. On the seventh day he was to shave himself again and to wash himself in water and then he was clean from defiling and might come within Jerusalem On the eighth day he brought three Lambs for a Sin-offering Trespass-offering and Burnt-offering w w w Talm. in Negain per. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bathed himself in the Lepers room and went and stood in the gate of Nicanor and there the Priests besprinkled him c. The manner of which we have observed elsewhere x x x Mid. ubi sup 4. The South-West room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the oyl y y y Ibid. Maym. in Beth. â—abbâ—â—h per. 5. For there they laid up the wine and the oyl whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings see Numb XV. And now that we have seen the use and imployment to which these rooms were put it is the more seasonable to consider of that which we mentioned before namely whether these four rooms in the four corners of the Court of the women were quite open to the skies or roofed over and in what sense to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things do here meet us which are considerable 1. That these places in
is Recorded to have lived in the time of King Jannai called also Alexander the Son of Hyrcanus This Hyrcanus was likewise called Jannai he affected the Kingdom and thereupon the wise men or great ones of that time would have put him from the High Priesthood but he maintained his station by the sword for he slew divers of the wise men which caused Joshua the Son of Perahiah to flee to Alexandria but he was recalled upon the mediation of Simeon ben Shetah 6. Judah the Son of Tabbai President Simeon ben Shetah Vice-President A gallant pair for integrity and justice Were their lives to be written most eminent actions of theirs might be related which are recorded of them as that they hanged fourscore Witches in one day Judged King Jannai the one of them wept daily for an error of Judgment that he had committed and the other preferred the execution of justice before the safety of his own Son This Simeon ben Shetah is he whom we suppose the builder of this Room Gazith that we are surveying 7. Shemaiah President and Abtalion Vice-President These were Kinsmen and of the posterity of Sennacharib but their Mother was an Israelite 8. Hillel President and Shammai Vice-President At first it was Hillel and Menahem but Menahem departed to the service of Herod Hillel was one of the eminentest that ever was among the Jewish Doctors both for birth learning rule and children He was of the seed of David by his Mothers side being of the posterity of Shephatiah the Son of Abital David's Wife He was brought up in Babel from whence he came up to Jerusalem at forty years old and there studied the Law forty years more under Shemaiah and Abtalion and after them he was President of the Sanhedrin forty years more The beginning of his Presidency is generally concluded upon to have been just an hundred years before the Temple was destroyed by which account he began eight and twenty years before our Saviour was born and died when he was about twelve years old He is renowned for his fourscore Scholars one among which was Jonathan ben Uzziel the Chaldee paraphrast c. 9. Rabban Simeon Hillel's Son This man was first dignified with the title Rabban he is supposed to be the Simeon mentioned Luk. II. that took Christ in his Arms and for that it is conceived that he is not of so frequent and honourable mention among the Jewish Writers as others of the same rank with him are they not well relishing his confession of Christ whom they deny He began his Presidentship about the thirtenth year of our Saviours age if the date and account of Hillel's rule mentioned before be current and how long he sate President no one mentions but some assert that his rule was not long The Author of Juchasin relateth that he is never mentioned in the Mishneh or in the Code of the Jews Traditions it may be his embracing Christianity made him cool towards their Traditions so that there is none to Father on him as there are on the other Doctors It is like he was a secret professor of Christ as Nicodemus was and kept both his place and profession 10. Rabban Gamaliel Simeons Son This was he under whom Paul was brought up Act. XXII 3. and see Act. V. 34. He was President of the Council when Christ was arraigned and lived two and twenty years after Onkelos the Targumist of the Law did solemnly celebrate his Funerals He is commonly styled Rabban Gamaliel the old either because he was the first of that name or because he was of a long life Of him they have this saying in the last Chapter of the Treatise Sotah From the time that Rabban Gamaliel the old died the honour of the Law failed and purity and Pharisaism died 11. Rabban Simeon Gamaliel's Son He was slain at the destruction of the Temple and so should his Son also have been had not Rabban Jochanan ben Zaccai being in favour with Caesar begged his life And thus have we followed the succession of the Presidents of the Sanhedrin till the Temple and City fell but the Sanhedrin fell not as yet but continued in a flitting and languishing condition for a good space still and had its Presidents till it fell also which were these 12. Rabban Jochanan ben Zaccai He was not of the blood of Hillel but he was his Scholar He came to be President upon the death of Rabban Simeon last mentioned his Sanhedrin sate at Jabneh 13. Rabban Gamaliel of Jabneh This was Rabban Simeon's Son whom Rabban Jochanan ben Zaccai begged from death of the hands of Caesar at the slaughter of his Father his minority made him unfit for the Presidency when his Father was slain therefore Rabban Jochanan ben Zaccai bare that place and after his death this Rabban Gamaliel succeeded 14. Rabban Simeon the Son of Gamaliel of Jabneh 15. Rabbi Judah the Son of this Rabban Simeon He is eminently called Rabbi and Rabenu haccadosh He collected and compiled the Mishnaioth 16. Rabban Gamaliel the Son of Rabbi Judah Here the title Rabban expired and the Sanhedrin was gone CHAP. XXIII The Draw-Well Room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AT the West end of this famous Room Gazith there was the House which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House or Room of the Draw-Well and the reason of the name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Mid. per. â— Because there was a Well sunk there with a wheel over it and from thence they fetched up water to serve all the Court. It was not a little water that was used and spent at the Temple for the filling of the Lavers boiling the Offerings washing the Sacrifices nay for washing of the Court and filling Cisterns for the Priests to bath in It was not a small quantity of water that did serve these turns and yet the Temple never wanted but had it always in great abundance The place it self was dry rocky and without water b b b Maym. in Bâ—â—â—h Mikdaâ—h per. 5. but they conveyed their water in pipes thither from a place at some distance where there was a spring head that lay convenient for such a purpose which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain Etam Of this the Babylon Talmud discourseth in the place alledged in the Margin and to this purpose c c c Zâ—vachin per. 5. fol. 54. fac 2. The House of the Sanctuary was higher than the Land of Israel and the Land of Israel was higher than other Lands They knew not the like as they produce in the Book of Joshua It is written throughout The border went down and the border went up and the border reached c. But of the Tribe of Benjamin it is written the border went up but it is not written the border went down Learn from hence that this was a place thought â—it to build the Sanctuary in by the Fountain Etam because it was high But they said let
set between the rise of the Altar and the Altar in a corner on the West-side of the rise No Man went into the Court with him for all the rest of the Priests staid still in the Lottery room nor had he any Candle in his hand but he went by the light of the fire on the Altar and they saw him not neither heard they his voice until they heard the noise of the Engine that Ben Kattim made namely the Engine of the Laver and then they said he is about washing his hands and feet at the Laver. Now whatsoever this Engine of Ben Kattim's making was which we shall inquire into afterward it is undoubted that the water in which he washed at the Laver was drawn out of the Draw-Well and conveyed into it after what manner we shall see anon for the water might not stand in the Laver all night And so it is apparent that this Priest that thus washed his hands and feet was got into the Well-room out of the Court when the Gates of the Court were not yet opened but went into it through a Door that went into that Room out of the Court. This helpeth to understand that passage of Ezekiel of the living waters Ezek. XLVII which are said there to come down on the right side of the House on the South side of the Altar vers 1. alluding to the coming of the water into the Temple from Etam a Spring shut up and a Fountain sealed for that purpose for the Pipes that brought the water from it came down on the South side of the Temple in the place that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coming down of the water of which we have spoken already and so into this Cistern in the Well-room just over against the Altar on the South side of it and so was carried into the several Offices of the Temple c. CHAP. XXIV The Water-Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Room of Abbtines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AT the West end of the Draw-Well Room was a Gate that opened directly upon the Altar which was called a a a Mid. per. 5. Mayâ— in â—etâ— habbâ—â—â—ir per. 5. Shekalim per. 5. the Water-Gate The Reader will readily conceive the reason of the name to have been because it joyned so close to the Water-House and this Etymology might be very current and allowable but the Talmudists give other reasons of the name besides The Mâ—shneh in the Treatise Shekalim hath this speech upon it b b b Shekal ibid Why is the name of it called the Water-Gate Because through it the brought the Tankard of water which was for the pouring out of water at the Feast of Tabernacles Rabbi Eliezer the Son of Jacob saith because the waters ran out thereby which came from under the threshold Ezek. XLVII Of these two reasons the former is more generally intertained for current and it is indeed the more reasonable in it self I have shewed in the Treatise of the Temple Service Chap. XVI Sect. 4. how high and how strange a solemnity the Jews had at the Feast of Tabernacles of pouring out of water upon the Altar and rejoycing after it For whereas all the year besides their libation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pouring out the Drink-offering was of Wine alone they now added and mingled water with it and took such joy and rejoycing upon that action as the like was not used at any other occasion the manner and reason of which is fully discoursed in that place c c c Succah per. â— Now how was this libation of water saith the Talmud in Succah There was a golden Tankard that contained three logs One â—illed it at Siloam and brought it in at the Water-Gate and the Trumpets sounded c. Siloam Fountain lay South of Jerusalem although the Pool of Siloam lay on the West and from thence the next way possibly to the Altar was through this Gate it facing the Altar and the rise to it and it was no marvel if seeing the pouring out of water in libation was reputed so high a matter the Gate through which it was brought did take its name from the bringing of that water through it And it is not to be passed without observation that they fetched their water for this solemn libation from Siloam a great way off when the Draw-Well was so near at hand to have supplied it There is mention of a Water-Gate in Nehem. VIII 3. where it is said that Ezra read in the Book of the Law before the street that was before the Water-Grte but this was a Gate of the City and not of the Temple as is apparent in the same Book of Nehem. Chap. III. vers 26. and whether it took that name from the waters issuing out of Solomon's Pool and running that way or from the waters running that way from the Temple as Ezek. XLVII 2. it is not a place here to discuss Over d d d Talmid Ierus in Ioma per. 1. this Gate of the Temple that we are about which was called the Water-Gate there was a Room or Chamber which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Family of Abhtines This Abhtines was one of the chief Men that gave denomination to the Office of which they were to succeeding generations as we observed e're while also about Phineas the Man of the Wardrobe or Vestry and he is mentioned in the Treatise Shekalim where all those chief Officers are reckoned up which Record let us here take out at large e e e Shekalim per. 1. These were chief Officers which were in the Temple Jochanan the Son of Phinehas over the Seals what these Seals were I have shewed in the Temple Service pag. 16. Ahijah over the Drink-offerings Mathia the Son of Samuel over the Lots see there pag. 102 103. Pethahiah over the Birds ibid. 87 88. This Pethahiah is Mordecai And why is his name called Pethahiah because he opened and expounded matters and he understood the Seventy Languages Ben Ahijah over the Diseased in their bowels Nechonia the digger of Cisterns ibid. pag. 17. Gevini Keroz the Son of Gebber over the shutting of the Gates Ben Bechi over the Correction to cudgel the Priests or Levites that were found asleep upon the Guards ibid. pag. 50 51. Ben Arza over the Cymbal ibid. pag. 58. Hagros ben Levi over the Song Beth Garmu over the making of the Shew-bread Beth Abhtines over the making of the Incense Eliezer over the Vails And Phinehas over the Wardrobe So that this Abhtines was one that had the oversight of the making of the Incense and all that succeeded in this Office were called Beth Abhtines or the Family of Abhtines and this Room or Chamber over the Water-Gate was the place where they did their work in this imployment Their traditionary Receipt for the compounding and making of the Incense was this f f f Maym. in kâ—lâ— Mikd. per. 2. They had
and twentieth of the Kings reign there was nothing done towards repairing Thereupon the King seeing either the slackness or falshood or both of the Priests requires them to meddle no more with receiving money nor with repairing since the business under their Hands went on no better which they irreligiously and surlily are content to do not caring whether the Temple be repaired or no. But good Jehoiada slacketh not but sets a Chest with a hole in it besides the Altar that what money might be had might be put in there for the use appointed But when that did not avail to do the work nor to buy any Vessels for the House and Service of the Lord for the money went still through the Priests fingers the Chest being in their Court Joash the King either removes that Chest or makes another and sets it without the Court at the coming in whither every one might have access to it and proclaims through all the Country that they should bring in the money appointed by Moses the Princes and People come readily and joyfully and bring it in so that there was enough to perfect repairs and withal to make those vessels for the Temple that were wanting CHAP. XXXI The room of Salt of Parvah and of the washing AS there were three rooms between the middle Gate Corban which was also called the Gate of the Women and the more Westward Gate Corban which was also called the Gate Beth Mokadh namely two Treasuries and a Levites ward between the two So were there three rooms also between the same middle Gate Corban and the Gate more Eastward which was called the Gate Nitsots and those were a a a Mid. per. 5. The room of the Salt the room of Parvah and the room of the Washers The room of the Salt was the most Westward of the three and joyned to the Gate of the Women and it was so called because they there laid up the Salt for the use of the Temple For howsoever Salt and Wine and Oil and such things were sold in the Tabernae for the use of particular persons offerings yet for the publick offerings and service these things were stocked up at the publick charge in several rooms appointed for them The use of Salt at the Temple was exceeding much b b b Maym. in is sure mizbeah per. 5. for nothing was laid on the Altar unsalted but only the Wood the Blood and the Wine of the drink-offering and how much Salt might be spent upon all their Sacrifices let any one imagine for this was the Law with all thine offerings thou shalt offer Salt Lev. II. 13. And they had not this way only for the spending of Salt but they also salted the skins of all the Sacrifices when they had flayed them off For the skins belonged to the Priests as their Fee the course therefore of the Priests that was in serving did still Salt the skins of what Sacrifices they offered that they might not be offensive and kept them till the end of the week of their Service and on the Eve of the Sabbath towards night they divided them to every one his share The place where they salted and laid up the skins till that time was in the room of Parvah which joyned to this room of the Salt on the East and which is the next piece of building that we are to survey The reason of the name is somewhat doubtful the Gemarites in the Treatise Joma debating it conclude in this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Ioma per. 3. halacah 6. what is meant by Parvah Rab Joseph saith Parvah was a Magician d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Nathan is to this purpose Parvah is the name of a man who was a Magician And there are some of the wise Men that say that he digged a vault under ground till he could come to see what the High Priest did on the day of Expiation And the wise Men were aware of this vault that he had made and they found him in it and they called this Chamber by his name The short Gloss upon the Mishnaioth in octavo goes yet further A Conjurer saith he whose name was Parvah built this room by Magick And some say that he digged through the Wall to see the service of the High Priest and there he was slain Magick was a matter more in use at the Temple among some of the Grandees there than one could have possibly thought that it could have been for the e e e Talm. Ierus in Ioma per. 3. Jerusalem Talmud relates that some of the High Priests used to destroy one another with it f f f R. Shemaiah in Mid. But others deduce the reason of the name Parvah from Parim which signifieth Bullocks because of the many Hides or Skins of Bullocks that were laid up there About which matter we shall not be curious to sway the ballance one way or other but shall leave the reason of the name to be disputed by them that have a mind to such a business it is enough to our survey to take notice of the place and name and use of it without more circumstances At the East end of this building of Parvah there was another piece of building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of the Washers And the reason of the name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Mid. ubi sup Because in this room they washed the inwards of the Sacrifices according to the Law Lev. 1. 9. It hath been a very general conceit of washing the beasts that were to be offered in the pool of Bethesda of which there is mention Joh. V. If that opinion mean the washing of the Beast whilest he was alive I know not where the least footstep of any such custom is to be found either in Scripture or in Jewish monuments of antiquity And if it mean the washing of the Inwards after the Beast was slain the room that we are about was the place where that was done and they went no further and when they had first washed them here they did it again upon the Marble Tables of which we shall speak ere it be long h h h Ibid. Out of this room of washing there was a pair of winding Stairs to the top of the room Parvah i i i Ioma per. ◠and on the top of that room there was a Bath where the High Priest did bathe himself on the day of expiation the several bathings that he was to bathe on that day but only the first which was in the Bath on the top of the room Abhtines as hath been observed before It appeareth that here was a great issue or running cock of Water in this washing room which served for the washing of so many Intrails as there was occasion to wash continually and that there was a conveyance of Water to
ibid. R. Sol. in Exod. XXX He laid his right Hand upon his right Foot and his left Hand upon his left Foot and the Cock or Spout running upon them he thus stood stooping and washed Hands and Feet together And he that went about the Service with unwashen Hands and Feet in the morning was liable to death by the Hand of Heaven And none might enter into the Court to do the Service there till he hath bathed yea though he were clean And in the Service he must stand upon the bare pavement so that here was exceeding hard and bitter Service all the Winter when he must bath his Body in cold Water before he enter and wash Hands and Feet in cold Water being entred and stand in thin linnen and on the cold Stones all the while he was there SECT II. Solomons ten Lavers 1 King VII IT is not much important to question and search whether the Laver made by Moses in the Wilderness escaped the fate of time and survived to be set up in Solomons Temple a a a Vid. D. Kimch in a Chron. IV. as some Jews assert but it is pertinent to observe that were it or were it not Solomon made exceeding great provision in that case and to that end for which the Laver was ordained and as in all other particulars of the Temple he shewed and provided for magnificence as well as he did for necessary use and for conveniencies so in this provision for Water for the occasions of the Temple he did not only take care for abundance but he did it with that cost and sumptuousness that only himself in the other things he did can shew a parallel I believe neither any story nor any Founders Art did or will ever shew such Master-pieces of Workmanship in that skill and in that mettle as were his Lavers and his molten Sea and the Holy Ghost hath been as copious and precise in the description of these two but especially of the former as in any piece of Art or Workmanship especially of that bigness in all the Scripture The great addition that Solomon made to the first pattern in the number of Candlesticks Shewbread Tables and Lavers was not only in state neither but something in Figure seemeth to have gone along with it namely that there might be signified the abundance of Light Bread of Life and Purifying that was to be exhibited in and by him whom the Temple did represent And as Moses his single parcels did hold out a signification of these things themselves so his decuplated number did hold out the happy abundance of them to be found in him that is all Light Life and Holiness The Lavers ten in number and all of one mold cize and fashion were for the washing of the parts of the Sacrifices that were to be washed as the Sea was for the bathing of the Priests Their situation was five on either side the Court over against the Altar and place of slaughtering as evenly and conveniently as they could be set For howsoever b b b Id. ibid. some of the Hebrew Doctors have been of a mind that all the ten Tables of Shewbread that Solomon made stood on one side of the House and the Table that Moses made just in the midst of them and the like by the ten Candlesticks and the ten Lavers yet is the Text so plain about the Lavers that they were placed five on the one side of the House and five on the other 1 King VII 39. that it doth not only put the matter out of all doubt for them but it doth confirm the like for the two other sufficiently if there were no other confirmation The fashion of every one of the Lavers for by any one of them you may view all the rest is described by the Holy Ghost to this purpose First There was a flat piece of brass of a very great cize for length breadth and thickness born upon four Wheels such pieces are not to be seen in these our days and it is great odds that no days have shewed such but only these for every piece is said to be four cubits long and four cubits broad and three cubits high and since in the World we cannot find a piece of Brass to parallel them withal we must compare them to something of another material and so let us liken them for proportion to a Stone or Marble Table of these dimensions The Septuagint by what misprision it is hard to tell have made the length of every one of them five cubits and the height six and so c c c Ios. Antiq. l. 8. cap. 2. Josephus who constantly followeth them hath followed their error upon which mistake we shall not spend time that that d d d R. Sol. in 1 Kings VII Rabbi Solomon giveth occasion to scruple at is better worth looking after and that is whether when the Text saith that the height of every piece was three cubits it mean that it was so thick or that the upperside of it was so far from the ground as it lay upon the Wheels Of these two things the later seemeth to be the more probable upon these two considerations 1. Because it is not said the thickness but the height of it was three cubits as shewing that it meaneth not the massie thickness of the piece but that as it stood supporting the Laver the surface of it was so high from the ground 2. There was no need of so vast a thickness either for the weight that it was to carry or for the sumptuousness that it was to bear but half such a thickness would more than abundantly discharge both the one and the other And therefore the conception of our Rabbin is very probable and not unfit to be entertained and that is that whereas the Wheels are said to be a cubit and an half high vers 32. it is not to be understood of the full height of the Ring of the Wheel but of the height from the ground to the Axletree or laying on of this massie piece of Brass and that this piece was a cubit and a half thick it self and so the surface of it lay three cubits high from the ground These huge pieces of Brass are called by the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Seventy and Josephus reserve in the Greek and write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath well rendred A Base and so hath the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the very Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as when Moses was commanded to make the Laver he was also commanded to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Base Exod. XXX 8. which our English hath translated his Foot not to be conceived a long Leg or Shank whereon the Laver stood but some flat massie piece of Brass whereupon it was to sit so for the setting and setling of these Lavers this base of this cize and description was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Judah part of his History 2009. * Judaism is the Body of the Jews Religion differing in it self yet all contrary to Christianity 372 373 Judas twice told of betraying Christ at two distinct Suppers with Jesus one two days before the Passover the other at the Passover p. 260. The Traytor was with Christ at the Sacrament p. 260 261. He was strangled by the Devil in the air and cast down Headlong 744 Judas the Galilean a Sectary led people away under a pretence of Liberty of Conscience and of Persons against the Romans 766 Judas Maccabeus part of his History 2067 to 2069. * Judges were not Monarchs but chief Commanders and Instructors in the way of God and Undertakers for them in danger for the Sanhedrim bore the sway p. 47. There were two Courts of Judges consisting of Twenty three in the Temple beside the Sanhedrim 447 Judgments are against sin p. 921. Just. 1002. Judicial Deaths the manner of them among the Jews 2006 2007. * Justification as by faith in Christ. 314 315 K. KAB what sort of measure Page 546 Kadesh Barnea why so called 35 Kalender or Almanack Jewish with their Feastivals the Attendance of the Priests and the Lessons of the Law and Prophets 401 to 406 Katholikin there was two of them Head Treasurers to the Temple Page 912 Keys of the Kingdom of Heaven what 237 238 Kiddush Habdala words of blessing the Sabbath 218 King how he was to read the Law 980 Kingdom of Christ misunderstood 250 Kingdom of God for the Gospel day or age p. 450. Kingdom of God or Heaven what in the Gospel acceptation 569 570 Kingdom of Heaven and its coming when the Messias came what p. 213. The Kingdom of Heaven signifies the Preaching the Gospel also the Preaching of it to the Gentiles with their Conversion p. 456. The Kingdom of Heaven and the New Jerusalem began Anno Mund. 4000. just when the City and Temple were destroyed p. 487. The Kingdom of Heaven and the Kingdom of God one and the same in sense p. 567 568. The Kingdom of Heaven among the Jewish Writers was taken for the height zeal and strictness of their Devotion joyned with Punctual ceremoniousness and Phylactery Rites p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel and some of their own Writers did signifie the day of the Messias and the Glorious times that would then be p. 568 569 570. Our Saviour and the Disciples did use the same Phrase but did understand it of Spiritual Things not Worldly the difference between them is shewed p. 569. The Kingdom of Heaven far differently understood and used by the Jews and by Christ and what its being at Hand p. 628 632. The Kingdom of Heaven is put for the receiving the Gentiles into Favour and into the Gospel 845 Kingdom to be restored to Israel i. e. a worldly Kingdom a great mistake p. 737. Articles against this opinion of the Jews and Milinaries that concur with them in many things 738 Kingdom of the World which Satan offered Christ what 507 to 510 Kings were called by several Names in several Countries 423. Marg. Know we know signifies that the thing is well known 566 567 L. LAKE of Genesareth Galilee Tiberias and Cinnereth Sea all one Page 632 633 Lamb Pascal how prepared p. 260. Where the Lambs were kept for Sacrifice 2019. * Lamb of God what and why Christ was so called 529 Lamechs sin he complains of was Poligamy and his staying was by setting an ill example 693 Lamentations of Jeremy an elegant Writing 129 Lamp ere the Lamp of God went out what 1082. * Lamps used in the Temple what 1082. * Language of the Jews much followed in the stile of the New Testament 313 314 Languages of the two Testaments are the Old in Hebrew and Chaldee the New in Greek c. 1014 1015 Languages are not so many as there were Nations at Rabel 694 Laodicea the Epistle from Laodicea is an Epistle from that Church to Paul 326 Last day called also sometimes the Kingdom of God and sometimes a New Heaven and a New Earth Last days in exceeding many places both in the Old and New Testament denotes the Last days of Jerusalem and the Jewish State not of the World 276 Latine Translation renders ill Righteousness for Alms. 1018 Laver for water what 722 Laver where it stood and its cize p. 2042. * The manner of washing in it p. 2043. * Solomons ten Lavers the Holy Ghost is very copious in their description p. 2044. * Their fashion and use Page 2044 2045. * Law and going to Law among unbelievers what and how vile 301 302 Law broken by Adam was both the Tables of the Law 1027 Law Moral and Ceremonial what they were and how Christ is said to fulfil them p. 475 476. They differ much from the Gospel both as to Grace and Truth 500 Law Ceremonial obliged as single Men or as Members of the Congregation and People of Israel the Passover and other Festivals were of the later Form which made Christ observe them against Separatists 548 549 Law unwritten among the Jews was their Cabbalah or Traditions 652 653 Law and the Prophets put for all the Old Testament and how 533 534 Law supposed by the Jews to be new at Christs coming how far it was so p. 631. The Jews Tenet concerning the Law by which they reduce six hundred and thirteen Precepts into One which was living by faith and so witnesseth against themselves because they were altogether for Works 314 Law given at Sinai what p. 1028. Why the Law was published then and not before of the place where it was given and the manner p. 1028. Of the Effects of the Law p. 1029 1030. Of the Ten Commandments 1030 1031 Laying on of hands upon the Head of the Burnt-Offering or Sacrifice before offered what 926 929 Learned Men might of necessity teach the People among the Jews because the Scriptures were in an unknown Tongue to the common People p. 357. Learned Men at Christs coming had filled the Nation by the Tutorage of the two great Doctors Shammai and Hillel p. 440. The Distinction and Division of the Learned Men of the Jewish Nation what 651 to 659 Learning among the Jews at Christs coming was advanced to a mighty height by the labours of the Presidents and Vice Presidents of the Sanhedrin p. 207. Learning Jewish what 996 c. Leven the way of the Jews searching for it with the Prayer before they set upon that search 953 Leven of Herod was Sadduceism 235 Lepers the Priests could only pronounce not make them clean nor give them leave to come into Cities c. p. 219 c. The Attonement for their cleansing what p. 983. Their Room for cleansings where 1093. * Leprosie cured by Christ when the Priests could not yet Christ was tender of their reputation 648 Letters who first had the use of them c. 1011 1013 Lethech what sort of measure
XXXI Concerning the Gates and Chambers lying on the South side of the Court. HERE concerning the Chambers they differ The Tract Middoth assigns these to the South side a a a a a a Midd. cap. â— hal â— The Chamber of Wood the Chamber of the spring of water the chamber Gazith The b b b b b b Iâ—… â— Babylonian Gemara and c c c c c c 〈…〉 Maimonides assign them to the North side In Middoth the Chamber of Salt the Chamber of Happarva the Chamber of them that wash were on the North side in those they are said to be on the South The matter is hardly of so great moment that we should weary our selves in deciding this controversie We enter not into disputes but follow those things that are more probable the Middoth being our guide I. Therefore we suppose first that the Chamber Gazith was on the South side of the Court near the East corner and that upon this reason that since according to all the Jews howsoever differing on what side it was placed this Chamber was not in the middle of the three Chambers before named but on the outside either on the one hand or on the other the Councel could not sit in the lot of Judah if Gazith were not seated about that place which we assign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Joma fol. 25. 1. The Chamber Gazith was in the form of a great Court-walk And half of it was in the holy place and the other half in that which was common and it had two doors whereof one opened towards the holy place the other towards that which was common That is one into the Court the other to the Chel The great Sanhedrin sat in that part which was in Chel for none might sit in the Court unless Kings only of the stock of David e e e e e e Ibid. fol. 19. 1 In the Chamber Gazith sat the Councel of Israel and judged concerning the Priests Whosoever was found touched with any spot was clothed in black and was vailed in black and went away Whoever was without spot being clothed and vailed in white went into the Court and ministred with his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Ibid. fol. 25. 1. The President sat in the West part of the Chamber g g g g g g Maimon in Sanhedr cap. 1. and Ab beth Din on his right hand and the Elders on both sides in a half Circle How the Sanhedrin was driven from this Chamber and when and why we observe elsewhere II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Midd. cap. â— hal 3. Joma fol. 19. 1. The Chamber of the spring was next to this Westwardly Where was a Well and a Pully whence water was supplied to the whole Court III. Contiguous to this was the Gate of Waters so called either because the water to be poured out upon the Altar on the feast of Tabernacles was brought in through this Gate or because the Water-course conveyed into the Temple from the fountain Etam went along through this Gate into the Chamber of the Spring i i i i i i Bab. Joma fol. 31. Abai saith That fountain was deeper than the pavement of the Court three and twenty cubits And I think saith the Author of the Gloss that the fountain Etam was the same with the waters of Nephtoa of which mention is made in the book of Joshua Chap. XV. 9. for thence it descends and slopes into the East and West and that place was the highest in the land of Israel IV. l l l l l l See Midd. in the place above After this Gate was the Chamber of Wood and above that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Magistrates or as it was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Councellors where there was a Sessions of the Priests consulting about the affairs of the Temple and Service The Wood-chamber seems to be called so upon this account because the Wood was conveyed hither after the search about it was made in the Chamber of Wood which was in the corner of the Womens Court whether there were any Worms in it That which was found fit for the Altar was laid up here that it might be more in readiness V. Beyond that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of offering and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of kindling CHAP. XXXII The Gates and Doors on the North side I. FIRST we meet with a a a a a a Midd. cap. 1. hal 5. the Gate and Chamber Nitsots where the Priests and Levites watched This was also called The Gate of a song II. The Chamber of them that wash was next to that and the Chamber of Happarva joyning to that In that they washed the inwards of the sacrifices in this they salted the skins of the sacrifices b b b b b b Bab. Joma fol. 35. 1. Some believe one Parva a Magitian built this Chamber others that that Magitian Parva made a secret hole in the wall of this Chamber that through that he might see what was here done by the High Priest c c c c c c Midd. cap. 5. hal 2. For in a covered place of this Chamber there was a bath for the great Priest in the day of Expiation III. Thence was the Gate of offering or of Corban This was also called The Gate of the Women The reason rendred of the former name is that by this Gate they brought in the most holy sacrifices which were slain on the North. But the reason of the latter is more obscure perhaps before that Gate the Women delivered their sacrifices into the hands of the Priests IV. After that Gate Westward was the Chamber of Salt d d d d d d Ibid. where Salt was laid up for the offerings V. Following that was the Gate Beth-mokad or the Gate of Burning so called from a Chamber adjoyning where a fire continually burnt for the use of the Priests This also was called the Gate Corban for between this and the Gate last named was the Chamber where the publick treasure of the Temple was laid up In Beth-mokad were four Chambers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Lambs where they were kept for the use of the Altar 2. The Chamber of the Shewbread 3. The Chamber where the stones of the Altar were laid up by the Asmoneans when the Kings of Greece had prophaned the Altar 4. The Chamber whence they went down into the Bath CHAP. XXXIII The Court it self THE a a a a a a Maim Bethhabbech cap. 6. floor of the whole sacred Earth was not level but rising When any went on from the East Gate of the Court of the Gentiles to the furthest part of the Chel he went all in a level From
believe this People that flocked to Johns baptism were so forgetful of the manner and custom of the Nation that they brought not their little children also with them to be baptized Some things are now to be spoken of the manner and form which John used First In some things he seems to have followed the manner whereby Proselytes were baptized in other things not to have followed them Concerning it the Talmudic Canons have these sayings I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Ievamoth fol. 46. 2. They do not baptise a Proselyte by night Nor indeed s s s s s s Megilla◠fol. 20. 1. were the unclean to be washed but in the day time Maimonides adds t t t t t t Issure Biah cap. 13. They baptized not a Proselyte on the Sabbath nor on a holy day nor by night II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Ievam. in the place above A Proselyte hath need of three that is It is required that three men who are Scholars of the Wisemen be present at the Baptism of a Proselyte who may take care that the business be rightly performed and may briefly instruct the Catechumen the person to be baptized and may iudge of the matter it self For the admission of a Proselyte was reckoned no light matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Ievam. fol. 47. 2. Proselytes are dangerous to Israel like the itch was an Axiom For they either tenacious of their former customs or ignorant of the Law of Israel have corrupted others with their Example or being mingled with Israel were the cause that the divine glory did rest the less upon them it resteth not on any but upon families of a nobler pedegree These reasons the Glossers give When therefore the admission of Proselytes was of so great moment they were not to be admitted but by the judicial consistory of Three III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Maimonid Issur Biah in the place above They baptize a Proselyte in such a confluence of waters as was fit for the washing of a menstruous woman Of such a confluence of waters the Lawyers have these words z z z z z z Maim in Mikvaoth c. 1. 4 Talmud in Mikvaoth c. 2. 3 A man that hath the Gonorrhea is cleansed no where but in a fountain but a menstruous woman as also all other unclean persons were washed in some confluence of waters in which so much water ought to be as may serve to wash the whole body at one dipping Our wise men have esteemed this proportion to be to a cubit square and three cubits depth and this measure contains forty Seahs of water When it is said that he that hath the Gonorrhea is to wash in a spring or a stream but a menstruous woman and all other unclean persons in some confluence of waters it forbids not a menstruous woman and other unclean persons to wash in streams where they might but it permits where they might not to wash in some confluence of waters which was not lawful for a man that had the Gonorrhea to do The same is to be understood concerning the Baptism of a Proselyte who was allowed to wash himself in streams and was allowed also where there were no streams to wash in a confluence of waters IV. When a Proselyte was to be baptized they first asked him concerning the sincerity of his Conversion to Judaism Whether he offered not himself to Proselytism for the obtaining riches for fear or for love to some Israelite woman c. And when they saw that he came out of love of the Law they instructed him concerning the various articles of the Law of one God of the evil of Idolatry of the reward of Obedience of the World to come of the privileges of Israel c. All which if he professed that he embraced them he is forthwith circumcised a a a a a a Ievam. Maimon in the places above As soon as he grows whole of the wound of circumcision they bring him to Baptism and being placed in the water they again instruct him in some weightier and in some lighter commands of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being heard he plungeth himself and comes up and behold he is as an Israelite in all things The women place a woman in the waters up to the neck and two Disciples of the Wisemen standing without instruct her about some lighter precepts of the Law and some weightier while she in the mean time stands in the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then she plungeth her self and they turning away their faces go out while she comes up out of the water In the baptizing of a Proselyte this is not to be passed over but let it be observed namely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others baptized him and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he baptized himself or dipped or plunged himself in the waters Now what that plunging was you may understand from those things which Maimonides speaks in Mikvaoth in the place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every person baptized or dipped whether he were washed from pollution or baptized into Proselytism must dip his whole body now stripped and made naked at one dipping And wher esoever in the Law washing of the body or garments is mentioned it means nothing else than the washing of the whole body For if any wash himself all over except the very top of his little finger he is still in his uncleanness And if any hath much hair he must wash all the hair of his head for that also was reckoned for the body But if any should enter into the water with their cloths on yet their washing holds good because the water would pass through their cloths and their garments would not hinder it And now a little to compare the baptism of John with that Proselytical baptism and ours with both these things are to be considered I. If you compare the washing of polluted persons prescribed by the Law with the baptism of Proselytes both that and this implies uncleanness however something different that implies legal uncleanness this Heathen but both polluting But a Proselyte was baptized not only into the washing off of that Gentile pollution nor only thereby to be transplanted into the Religion of the Jews but that by the most accurate rite of translation that could possibly be he might so pass into an Israelite that being married to an Israelite woman he might produce a free and legitimate seed and an undefiled off-spring Hence servants that were taken into a family were baptized and servants also that were to be made free Not so much because they were defiled with heathen uncleanness as that by that rite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming Israelites in all respect they might be more fit to match with Israelites and their children be accounted as Israelites
And hence the sons of Proselytes in following generations were circumcised indeed but not baptized They were circumcised that they might take upon themselves the obligation of the Law but they needed not baptism because they were already Israelites From these things it is plain that there was some difference as to the end between the Mosaical washings of unclean persons and the baptism of Proselytes and some between the Baptism of Proselytes and John's baptism Not as though they concurred not in some parallel end but because other ends were added over and above to this or that or some ends were withdrawn II. The Baptism of Proselytes was the bringing over of Gentiles into the Jewish Religion The Baptism of John was the bringing over of Jews into another Religion And hence t is the more to be wondered at that the people so readily flockt to him when he introduced a Baptism so different from the known Proselytical baptism The reason of which is to be fetcht from hence that at the coming of the Messias they thought not without cause that the state of things was plainly to be changed and that from the Oracles of the Prophets who with one mouth described the times of the Messias for a new World Hence was that received opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God at that time would renew the World for a thousand years See the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after in Chap. 24. 3. And that also that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come by a form of speech very common among them for the times of the Messias which we observe more largely elsewhere III. The baptism of Proselytes was an obligation to perform the Law that of John was an obligation to repentance for although Proselytical baptism admitted of some ends and Circumcisiou of others yet a Traditional and erroneous Doctrine at that time had joyned this to both that the Proselyte covenanted in both and oblig'd himself to perform the Law to which that of the Apostle relates Gal. V. 3. I testifie again to every man that is circumcised that he is a debtor to do the whole Law But the baptism of John was a baptism of repentance Mark I. 4. which being undertaken they who were baptized professed to renounce their own legal righteousness and on the contrary acknowledged themselves to be obliged to repentance and faith in the Messias to come How much the Pharisaical doctrine of Justification differed from the Evangelical so much the obligation undertaken in the baptism of Proselytes differed from the obligation undertaken in the baptism of John Which obligation also holds amongst Christians to the end of the World IV. That the baptism of John was by plunging the body after the same manner as the washing of unclean persons and the baptism of Proselytes was seems to appear from those things which are related of him namely that he baptized in Jordan that he baptized in Enon because there was much water there and that Christ being baptized came up out of the water to which that seems to be parallel Act. VIII 38. Philip and the Eunuch went down into the water c. Some complain that this rite is not retained in the Christian Church as though it something derogated from the truth of baptism or as though it were to be called an innovation when the sprinkling of water is used instead of plunging This is no place to dispute of these things Let us return these three things only for a present answer 1. That the notion of washing in John's baptism differs from ours in that he baptized none who were not brought over from one Religion and that an irreligious one too into another and that a true one But there is no place for this among us who are born Christians the condition therefore being varied the rite is not only lawfully but deservedly varied also Our baptism argues defilement indeed and uncleanness and demonstrates this doctrinally that we being polluted have need of washing but this is to be understood of our natural and sinful stain to be washed away by the blood of Christ and the grace of God with which stain indeed they were defiled who were baptized by John But to denote this washing by a Sacramental sign the sprinkling of water is as sufficient as the dipping into water when in truth this argues washing and purification as well as that But those who were baptized by John were blemished with another stain and that an outward one and after a manner visible that is a polluted religion namely Judaism or Heathenism from which if according to the custom of the Nation they past by a deeper and severer washing they neither underwent it without reason nor with any reason may it be laid upon us whose condition is different from theirs 2. Since Dipping was a rite used only in the Jewish Nation and proper to it it were something hard if all Nations should be subjected under it but especially when it is neither necessarily to be esteemed of the essence of baptism and is moreover so harsh and dangerous that in regard of these things it scarcely gave place to Circumcision We read that some leavened with Judaism to the highest degree yet wish't that Dipping in Purification might be taken away because it was accompanied with so much severity b b b b b b Hieros Beracoth fol. 6. 3. In the days of R. Joshua ben Levi some endeavoured to abolish this dipping for the sake of the women of Galilee because by reason of the cold they became barren R. Joshua ben Levi said unto them do ye go about to take away that which hedges in Israel from transgression Surely it is hard to lay this yoke upon the neck of all Nations which seemed too rough to the Jews themselves and not to be born by them men too much given to such kind of severer rites And if it be demanded of them who went about to take away that dipping Would you have no purification at all by water It is probable that they would have allowed of the sprinkling of water which is less harsh and not less agreeable to the thing it self 3. The following ages with good reason and by Divine Prescript administred a Baptism differing in a greater matter from the Baptism of John and therefore it was less to differ in a less matter The application of water was necessarily of the essence of Baptism but the application of it in this or that manner speaks but a circumstance The adding also of the word was of the nature of a Sacrament but the changing of the word into this or that form would you not call this a circumstance also And yet we read the form of Baptism so changed that you may observe it to have been threefold in the history of the New Testament Secondly In reference to the form of John's Baptism which thing we have propounded
the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will he give him a stone g g g g g g De benefic lib. 2. cap. 7. HERE that of Seneca comes into my mind Verrucosus called a benefit roughly given from a hard man panem lapidosum stony bread VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye would that men should do unto you c. h h h h h h Bab. Schab fol. 31. 1. A Certain Gentile came to Shammai and said Make me a Proselyte that I may learn the whole Law standing upon one foot Shammai beat him with the staff that was in his hand He went to Hillel and he made him a Proselyte and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is odious to thy self do it not to thy neighbour for this is the whole Law VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broad is the way IN these words concerning the broad and narrow way our Saviour seems to allude to the rules of the Jews among their Lawyers concerning the publick and private ways With whom a private way was four cubits in bredth a publick way was sixteen cubits See the Gloss in i i i i i i Cap. 2. hal 1. Peah VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gate UNDER this phrase are very many things in religion exprest in the holy Scripture Gen. XXVIII 17. Psal. CXVIII 19 20. Mat. XVI 18 c. and also in the Jewish Writers The gate of repentance is mentioned by the Chaldee Paraphrast upon Jer. XXXIII 6. and the gate of prayers and the gate of tears k k k k k k Bab. Berac fol. 32. 2. Since the Temple was laid wast the gates of prayer were shut but the gates of tears were not shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight gate seems to be the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pishpesh a word very usual among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Tamid cap. 1. hal 3. With a key he opened the little door and out of Beth mokad the place of the fire hearth he entreth into the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch is a little door in the midst of a great door VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sheeps cloathing NOT so much in woollen garments as in the very skins of sheep so that outwardly they might seem sheep but inwardly they were ravening Wolves Of the ravenousness of Wolves among the Jewes take these two examples besides others m m m m m m Taanith c. 3. hal 7. The Elders proclaimed a fast in their Cities upon this occasion because the Wolves had devoured two little children beyond Jordan n n n n n n Hieros Jom tobh fol. 60. 1. More than three hundred Sheep of the sons of Judah ben Shamoe were torn by wolves VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their fruits ye shall know them THAT is a Proverb not unlike it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Bab. Berac fol. 48. 1. A Gourd a Gourd is known by its branch VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As one having authority and not as the Scribes IT is said with good reason in the Verse going before that the multitude were astonished at Christs doctrin for besides his divine truth depth and convincing power they had not before heard any discoursing with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority that he did The Scribes borrowed credit to their doctrine from Traditions and the Fathers of them and no Sermon of any Scribe had any authority or value without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a Tradition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men say or some Traditional Oracle of that nature Hillel the great taught truly and as the tradition was concerning a certain thing p p p p p p Hieros Pesachin fol. 33. 1. But although he discoursed of that matter all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received not his doctrin until he said at last so I heard from Shemaia and Abtalion CHAP. VIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst make me clean THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin I. It teacheth that no creature is so unclean by a touch as man Yea it may with good reason be asked whether any creature while it lived was unclean to the touch beside man That is often repeated in the Talmudists That he that takes a worm in his hand all the Waters of Jordan cannot wash him from his uncleanness that is while the worm is as yet in his hand or the Worm being cast away not until the time appoynted for such purification be expired But whether it is to be understood of a living or dead worm it is doubted not without cause since the Law treating of this matter speaketh only of those things that dyed of themselves See Levit. XI ver 31. Whosoever shall touch them when they be dead c. and ver 32. Upon whatsoever any of them when they are dead shall fall c. But whether he speaks of a living worm or a dead uncleanness followed by the touch of it for that day only For he shall be unclean saith the Law until the Evening but the carkas of a man being touched a weeks uncleanness followed See Num. XIX II. Among all the uncleannesses of men Leprosie was the greatest in as much as other uncleannesses separated the unclean person or rendred him unclean for a day or a week or a month but the leprosy perhaps for ever III. When the Leper was purified the leprosy was not healed but the poison of the disease being evaporated and the danger of the contagion gone the Leper was restored to the publick congregation Gehazi the Servant of Elisha was adjudged to perpetual leprosy and yet he was cleansed and conversed with the King 2 King VIII 5. cleansed not healed Thus under Justification and sanctification there remain still the seeds and silth of sin IV. He that was full of the leprosy was pronounced clean he that was otherwise was not Levit. XIII 12. If the leprosie shall cover the whole body from head to foot thou shalt pronounce him clean c. A law certainly to be wondred at Is he not clean till the whole body be infected and covered with the leprosy Nor shalt thou O sinner be made clean without the like condition Either acknowledg thy self all over leprous or thou shall not be cleansed VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus touched him IT was indeed a wonder that when the leprosie was a creeping infection the Priest when he judged of it was not hurt with the infection It cannot be passed over without observation that Aaron being bound under the same guilt with Miriam bore not the same punishment for she was touched with leprosie he not Num. XII And also that Uzziah should be confuted concerning his
Levit. II. were by no means to be eaten but Meats unclean in themselves were lawful indeed to be eaten but contracted some uncleanness elswhere it was lawful to eat them and it was not lawful or to speak as the thing indeed is they might eat them by the Law of God but by the Canons of Pharisaism they might not IV. The distinction also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane or polluted is to be observed Rambam in his Preface to Toharoth declares it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profane or polluted denotes this that it does not pollute another beside it self For every thing which uncleanness invades so that it becomes unclean but renders not another thing unclean is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane And hence it is said of every one that eats unclean meats or drinks unclean drinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That his body is polluted but he pollutes not another Note that the body of the eater is polluted by unclean meats To which you may add that which follows in the same Maimonides in the place before alledged Separation from the common people c. conduces to the purity of the body from evil works the purity of the body conduceth to the sanctity of the soul from evil affections the sanctity of the soul conduces unto likeness to God as it is said And ye shall be sanctified and ye shall be holy because I the Lord that sanctifie you am holy Hence you may more clearly perceive the force of Christs confutation which we have ver 17 18 19 20. V. They thought that clean food was polluted by unclean hands and that the hands were polluted by unclean meats You would wonder at this Tradition g g g g g g Rambam in the place beâ—ore Unclean meats and unclean drinks do not defile a man if he touch them not but if he touch them with his hands then his hands become unclean if he handle them with both hands both hands are defiled if he touch them with one hand only one hand only is defiled VI. This care therefore laid upon the Pharisee Sect that meats should be set on free as much as might be from all uncleanness but especially since they could not always be secure of this that they might be secure that the meats were not rendred unclean by their hands Hence were the washings of them not only when they knew them to be unclean but also when they knew it not Rambam in the Preface to the Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hands hath these words If the hands are unclean by any uncleaness which renders them unclean or if it be hid from a man and he knows not that he is polluted yet he is bound to wash his hands in order to eating his common food c. VII To these most rigid Canons they added also Bugbears and Ghosts to assright them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Bab. Taanith fol. 20. 2. It was a business of Shibta Where the Gloss is Shibta was one of the Demoâ—s who hurt them that wash not their hands before meat The Aruch writes thus Shibta is an evil spirit which sits upon mens hands in the night and if any touch his food with unwashen hands that spirit sits upon that food and there is danger from it Let these things suffice as we pass along it would be infinite to pursue all that is said of this rite and superstition Of the quantity of water sufficient for this washing of the washing of the hands and of the plunging of them of the first and second water of the manner of washing of the time of the order when the number of those that sat down to meat exceeded five or did not exceed and other such like niceties read if you have leisure and if the toyl and nauseousness of it do not offend you the Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hands Maimonides upon the Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lavers and i i i i i i Fol. 45. 2 c. Bab. Beracoth and this Article indeed is inserted through the whole volume entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanness Let this discourse be ended with this Canon k k k k k k Hieros Chalâ—ah fol. 58. 3. For a cake and for the washing of hands let a man walk as far as four miles VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is a gift by whatsoever thou mightest be profited by me c. I. BEside the Law alledged by Christ Honour thy father and thy mother c. they acknowledg this also for Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Tosaphta in Kiddushin cap. 1. A son is bound to provide his father meat and drink to cloth him to cover him to lead him in and out to wash his face hands and feet Yea that goes higher m m m m m m Hieros Kiddushin fol. 61. 2. 3. A son is bound to nourish his father yea to beg for him Therefore it is no wonder if these things which are spoken by our Saviour are not found verbatim in the Jewish Pandect for they are not so much alledged by him to shew that it was their direct design to banish away all reverence and love towards parents as to shew how wicked their Traditions were and into what ungodly consequences they oftentimes fell They denied not directly the nourishing of their parents nay they commanded it they exhorted to it but consequently by this Tradition they made all void They taught openly indeed that a father was to be made no account of in comparison of a Rabbin that taught them the Law n n n n n n Maimon iâ—â—â—z lah cap. 12. but they by no means openly asserted that parents were to be neglected yet openly enough they did by consequence drawn from this foolish and impious Tradition II. One might readily comment upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a gift or as Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Corbam by what soever thou mayst be profited by me if he have read the Talmudiâ— Tracts Nedarim and Nazir where the discourse is of Vows and Oaths and the phrase which is before us speaks a vow or a form of swearing 1. Vows were distinguished into two ranks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vows of consecration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vows of obligation or of prohibition A vow of consecration was when any thing was devoted to holy uses namely to the use of the Altar or the Temple as when a man by a vow would dedicate this or that for sacrifice or to buy wood salt wine c. for the Altar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the reparation of the Temple c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vow of obligation or prohibition was when a man bound himself by a vow from this or that thing which was lawful in it self As that he
Chap. and therefore they thought themselves not much obliged by it But if they swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban they supposed they were bound by an indispensable tye For example if any one should swear thus By the Temple or By the Altar my Money my Cattel my Goods shall not profit you It was lawful nevertheless for the swearer if he pleas'd to suffer them to be profited by these but if he should swear thus Korban my gold is for the Temple Korban my Cattel are for the Altar this could no ways be dispensed with VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye pay tythe of mint I. THIS is the general rule about tythes Whatsoever serves for food whatsoever is kept that is which is not of common right and whatsoever grows out of the earth shall be tythed o o o o o o Maasaroth Chap. 1. Hal. 1. II. According to the Law Cattle Corn and Fruit were to be tythed the way and measure of which as the Scribes teach was this Of bread-corn that is threshed and winnowed 1. A fifth part is taken out for the Priest this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great offering 2. A tenth part of the remainder belonged to the Levite this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Tenth or Tythe 3. A tenth part again was to be taken out of the remainder and was â—â— be eaten at Jerusalem or else redeemed this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Tythe 4. The Levite gives a tenth part out of his to the Priest this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tythe of the Tythe These are handled at large in Peah Demai Maaseroth c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tything of herbs is from the Rabbins p p p p p p Bab. Joma fol. 83. 2. This Tything was added by the Scribes and yet approved of by our Saviour when he saith Ye ought not to have left these undone Hear this O thou who opposest Tythes The Tything of herbs was only of Ecclesiastical institution and yet it hath the authority of our Saviour to confirm it Ye ought not to have left these things undone and that partly upon account of the justice of the thing it self and the agreeableness of it to Law and reason partly that it was commanded by the Council sitting in Moses Chair as it is ver 2. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mint This is sometimes called by the Talmudists q q q q q q Sheviith Chap. 1. Hal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is reckoned among those things which come under the Law of the seventh year Where Rambam saith In the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minta It is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Oketsim Cap. 1. Hal. 2. Mintha Where R. Solomon writes In the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mint in the Mother tongue and it hath a sweet smell therefore they strow it in Synagogues for sake of its scent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annise In the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Oketsim Ch. 3. Hal. 4. where R. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of herb and is tythed both as to the seed and herb it self Rambam writes thus It is eaten raw after meat and is not to be boiled while therefore it is not boiled it comes under the Law of Tything The Gloss in Bab. Avodah Zarah t t t t t t Fol. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Roman language is Anethum Annise and is tythed whether it be gathered green or ripe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cummin with the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is reckoned among things that are to be tythed u u u u u u Demai Chap. Hal 1. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are like whited Sepulchres SEpulchres are distinguished by the Masters of the Jews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deep Sepulchre which cannot be known to be a Sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graves that appear not w w w w w w Luk. XI 44. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a painted Sepulchre such as were all those that were known to be seen Our Saviour compares the Scribes and Pharisees to both to those in the place of Luke last mentioned to these in the place before us each upon a different reason Concerning the whiting of Sepulchres there are these Traditions x x x x x x Shekalim Chap. 1. Hal. 1. In the fifteenth day of the month Adar they mend the ways and the streets and the common Sewers and perform those things that concern the publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they paint or mark the Sepulchres The manner is described in Maasar Sheni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Ch. 1. Hal. 1. They paint the Sepulchres with chalk tempered and infused in water The Jerusalem Gemarists give the reason of it in abundance of places Do they not mark the Sepulchres say they before the month Adar Yes but it is supposed that the colours are wiped off For what cause do they paint them so That this matter may be like the case of the leper The leprous man crieth out Unclean unclean and here in like manner uncleanness crys out to you and saith Come not near R Illa in the name of R. Samuel bar Nachman alledgeth that of Ezekiel z z z z z z Ezek. XXXIX 15. If one passing through the land seeth a mans bone he shall set up a burial sign by it a a a a a a See Jerus Maasar Sheni fol. 55. 3. Moedkaton fol. 80. 2 3. Sotah fol. 23. 3. The Glossers deliver both the reason and the manner of it thus From the fifteenth day of the month Adar they began their search and wheresoever they found a Sepulchre whose whiting was washed off with the rain they renewed it that the unclean place might be discerned and the Priests who were to eat the Truma might avoid it b b b b b b Gloss on Shekalim and again on Maasar Sheni They marked the Sepulchres with chalk in the likeness of bones and mixing it with water they washed the Sepulchre all about with it that thereby all might know that that place was unclean and therefore to be avoided Concerning this matter also the Gloss on Bab. Moed katon c c c c c c Fol. 5. 10. speaks They made marks like bones on the Sepulchres with white chalk c. See the place VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even so ye also outwardly appear righteous to men SUCH kind of hypocrites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distained or coloured Jannai the King d Bab. Sotah fol. 22. 2. when he was dying warned his wife that she should take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of painted men
I for my part know not if not in this our Idumea It is not indeed to be dissembled that in the Notitia imperii in the Scheme adorned with the pictures of the Roman garrisons Jordan is painted running between them five being placed on this side and eight on that So that it may seem that the Country beyond Jordan was the third part But I shall not dispute here whither that be not in part to be disposed under the Governour of Syria or Arabia but there are some things which seem to favour such an opinion partly in the Notitia it self but especially in the Authors alleadged If therefore I may be allowed my conjecture concerning this new Idumea then some Answer may be given about the sanhedrins of both Palestines in the mean time not denying the threefold division of it We must consider indeed that there were Councils or Sanhedrins in the times of Theodosius and Valentinian c. They were in times past in that Palestine whose head was Cesarea and in that Palestine whose head was Jerusalem but not in that Idumea concerning which we speak whose head whither ye state it to be Gaza or Askalon or Elutheropolis concerning which Jerom so often speaks and perhaps g g g g g g In Sect. 42. Bereshith Rabba we do not define Mention indeed occurs in the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Southern Rabbins but not so called because they dwelt in the furthest Southern parts of Judea for those of Jafne and Lydda had that name but because Judea was South of Galilee For the Rabbins of Tiberias give them that title But whatsoever at last that third Palestine was no less scruple arises why it was called Salutaris the healthful Pancirolus will have it to be from the wholesom waters and he learned from h h h h h h Lib. 5. C. 21. Sozomen that they ran from Emmaus into Judea namely that fountain where Christ washed his disciples feet from whence the water to use his words facta est diversarum medicamen passionum became medicinal for divers distempers But besides that that storie favours enough of fable the word Emmaus if I may be Judg deceived its first Author which indeed sometimes is written for Ammaus denoting hot Bathes and translates the word Chammath into Greek pronounciation But He whosoever was the first Author of it had scarcely found that Town of Judea called Emmaus written by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammaus very far from the signification of warm Bathes To this add also that mention is made in the same Notitia of Galatia Salutaris or the Healthful and there is a distinction between Macedonia and Macedonia the Healthful Phrygia Pacatiana and Phrygia the Healthful Syria of Euphrates and Syria the Healthful In all which it will be somewhat hard to find medicinal waters and the examples which the Author alledged produceth concerning some of them are so incredulous that I would be ashamed to relate them after him I should rather think these Countryes so called from the Companies and Wings of the Roman Army called Salutares for mention is made in the same Notitia of Ala Salutis The Wing of Health or Safety as Ala secunda Salutis The second Wing of Safety under the Duke of Phenice and Cohors prima Salutaria The first saving Company under the Duke of Palestine or perhaps the best appoynted and strongest Garrisons of the Romans and such as conduced most to the safety and peace of the whole Country had their stations there And in this our Idumea which we suppose to be the Third Palestine or Salutaris were placed and that out of the greater Muster-roll The Dalmatian Horse of Illyria at Berosaba or in Beersheba The Shield-bearing Horse of Illyria at Chermula or in Carmel where Nabal dwelt The promoted Horse Inhabitants at Zodecath which I suspect to be the Cave of Zedechia concerning which the Talmudists speak The javelin bearing Horse Inhabitant at Zoar. But let these things be left in suspence And now to return thither whence this whole dispute was raised when it is said by St. Mark That a great multitude followed Jesus from Galilee and Judea and Jerusalem and from Idumea and from beyond Jordan he retains the known and common division of the land of Israel at that time although not in the same terms The division was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galilee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Country beyond Jordan Galilee and the Country beyond Jordan he expresseth in terms and for Judea in general he names the parts of it Jerusalem and Judea as distinguished from Idumea and Idumea as the South part of Judea CHAP. II. The Wilderness Mark I. 4 12. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wilderness of different signification II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness of Iudah III. A Scheme of Asphaltites and the Wilderness of Iudah or of adjacent Idumea IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness of Iudea where Iohn the Baptist was V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild hony Mark I. 6. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region about Iordan Mat. III. 5. THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilderness stops us in a Wilderness if it is of so various and doubtful signification I. Sometimes it denotes only the Fields or the Country in opposition to the City which we observed at Mat. III. 1. Where if any one be displeased that I rendred Seah of the Wilderness by the Country Seah when it might be rendred and perhaps ought the Seah which the Israelites used when they encamped in the Wilderness let him if he please take another example for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Schab fol. 45. 2. Bezah fol. 40. 1. They do not water and kill the Cattle of the wilderness The Gloss is It was usual to water Cattel before killing them that they might the more easily be stayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they water domestic or tame Cattel And these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cattel of the Wilderness Those that go out to pasture in time of the Passover and return home at the first rain that is in the Month Marheshvan Rabba saith These are Cattel of the Wildernes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely all that feed in the meddows and come not home The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cattel of the Wilderness are those that are abroad in the fields II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wilderness denotes a Campain Country where one mans ground is not distinguished by fences from anothers b b b b b b Bava Kama fol. 79. 2. They do not breed up smaller cattel in the Land of Israel but in Syria they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Wildernesses of the Land of Israel Where the Gloss
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snaâ—ching away by a wild Beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers is to be taken in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station that is
robbery b b b b b b Kiddush cap. 4. hal 11. R. Meir saith Let a man always endeavour to teach his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honest Art c. Joseph instructs and brings up Christ in his Carpenters Trade VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No scrip COncerning the Scrip we said somewhat at Matth. X. 10. Let us add this story c c c c c c Bava Bathra fol. 133. 2. The Rabbins deliver There is a story of a certain man whose sons behaved not themselves well He stood forth and assigned over his wealth to Jonathan ben Uzziel What did Jonathan ben Uzziel do He sould a third part a third part he dedicated to holy uses and a third part he gave back to the sons of the deceased Shammai came to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his staff and with his scrip The Gloss saith He came to contend with Jonathan because he had violated the Will of the dead Behold the Vice-president of the Sanhedrin carrying a scrip in which he laid up Victuals for his journey VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anointed with Oyl many that were sick THE Oyl therefore was saith the famous Beza a symbol of that miraculous power not a medicament whereby they cured diseases But the Jews say and that truly such an anointing was Physical although it did not always obtain its end But this anointing of the Apostles ever obtained its end d d d d d d Hieros Berac fol. 3 1. R. Simeon ben Eliezer saith R. Meir permitted the mingling of Wine and Oyl and to anoint the sick on the Sabbath But when he once was sick and we would do the same to him he permitted it not This story is recited elsewhere e e e e e e Schab f. 14. 3. where for R. Simeon ben Eliezer is R. Samuel ben Eliezer Perhaps in the Manuscript Copy it was written with an abreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence came the ambiguity of the name Let it be granted such anointing was Medicinal which cannot possibly be denied and then there is nothing obscure in the words of James Chap. V. 14. Let the Elders of the Church be called and let the sick man be anointed by them or by others present that their prayers may be joyned with the ordinary means VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Executioner SO the Targum of Jonathan upon Gen. XXXIX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Speculator See the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speculator VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two hundred pence I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denarius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz are of the same value among the Rabbins f f f f f f Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth part of a Shekel of Silver in the Targum is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Zuz of Silver For a Shekel of the Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa And so in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shekel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa and is worth four Denarii or pence But now a Peny and Zuz are the same g g g g g g Gloss. in Bathra fol. 165. 1. They call Pence in the Language of the Gemara Zuzim II. But now two hundred Zuzees or Pence was a summ very famous and of very frequent mention h h h h h h Chetub cap. 1. hal 2. If one of elder years lay with a woman of less years or if one of less years lay with a woman of elder years or one that is wounded their portion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred Zuzees i i i i i i Bava Kama cap. 8. hal 6. If one gives another a blow upon the cheek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him give him two hundred Zuzees l l l l l l Chetubb fol. 17. 1. A woman that is now become a Widdow or dismissed by a Divorce who was married a Virgin let her have for her portion two hundred Zuzees Hence perhaps is the same number of two hundred pence in the mouth of the Disciples because it was a most celebrated summ and of very frequent mention in the mouths of all VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By ranks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rank by rank in Talmudic Language The University of Jabneh is very frequently celebrated under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the vineyard in Jabneh And R. Solomon gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m In Ievamoth cap. 8. Because the Scholars sat there ranks by ranks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Vineyard which is planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rank by rank CHAP. VII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except they wash their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fist When they washed their hands they washed the fist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyning of the arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Iadaim cap. 2. hal 3. The hands are polluted and made clean unto the joyning of the arm b b b b b b Cholin fol. 106. The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The washing of hands as to common things or common food was unto the joyning of the arm And the cleansing of hands and feet in the Temple was to the joynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch is where the arm is distinguished from the hand So also where the foot is distinguished from the leg The c c c c c c Gloss In Iadaim in the place above second Waters cleanse whatsoever parts of the hands the first waters had washed But if the first waters had gone above the juncture of the arm the second waters do not cleanse because they do not cleanse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the juncture If therefore the Waters which went above the juncture return upon the hands again they are unclean VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they come from the Market except they wash THE Jews used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the hands and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plunging of the hands And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wash in our Evangelist seems to answer to the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize to the latter I. That the plunging of the whole body is not understood here may be sufficiently proved hence that such plunging is not used but when pollution is contracted from the more principal causes of uncleanness d d d d d d R. Sol. in Kelim cap. 1. A man and Vessels contract not uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the father of uncleanness Such as Uncleaness from a creeping thing from the seed in the unclean act from him that is polluted by the dead from a Leper from the water of purification from him that lies with a menstrucus woman from the
flux of him that hath the Gonorrhea from his spittle from his urine from the bloud of a menstruous woman from a prostuvious man c. By these a man was so polluted that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A days washing and he must plunge his whole body But for smaller uncleannesses it was enough to cleanse the hands II. Much less is it to be understood of the things bought as if they when they were brought from the market were to be washed in which sense some Interpreters render the words And what they buy out of the market unless they wash it they eat it not when there were some things which would not endure water some things which when bought were not presently eaten and the Traditional Canons distinguish between those things which were lawful as soon as they came from the market and those which were not III. The Phrase therefore seems to be meant of the immersion or plunging of the hands only and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fist is here to be understood also in common Those that remain at home eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash the fist But those that come from the Market eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they plunge their fist into the water being ignorant and uncertain what uncleanness they came near unto in the Market The e e e e e e Maimon in Mikvaoth cap. 11. washing of the hands and the plunging of the hands were from the Scribes The hands which had need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of plunging they dipped not but in a fit place that is where there was a confluence of forty Seahs of water For in the place where any dipped Vessels it was lawful to dip the hands But the hands which have need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of washing only if they dip them in the Confluence of waters they are clean whether they dip them in waters that are drawn or in Vessels or in the pavement They do not cleanse the hands as to washing until waters are poured upon the hands out of a Vessel For they do not wash the hands but out of a Vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pots It is doubtful whether this word be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sextary a certain measure or form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vessels plained or engraven To take it as speaking of Sextaries is indeed very agreeable to the word and not much different from the matter And so also it is if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word are denoted Vessels plained or turned that is of Wood. And perhaps those Vessels which are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flat and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may contain something within them are expressed by this word Of that sort were Knives Tables Seats c. Concerning which as capable of polution See Maimonides f f f f f f In Kelim cap 4. and the Talmudic Tract g g g g g g Chap. 21. Kelim Where are reckoned up 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very Table at which they eat 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The little Table or the Wooden Side-Table where wine and fruits were set that were presenttly to be brought to Table 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Seat 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The footstool for the feet under the Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brazen Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Beds Beds contracted uncleanness either that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One can hardly put these into good English without a Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was a bed on which a profluvions man or woman or a menstruous woman or a woman in chid-birth or a leper had either sate or stood or laid or leaned or hung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was a bed which any thing had touched that had been touched before by any of these The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washings applyed to all these properly and strictly is not to be taken of dipping or plunging but in respect of some things of washing only and in respect of others of sprinkling only VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban that is a Gift THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift was known and common among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Zevachin fol. 7. 2. Rabba saith A burnt sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guift Where the Gloss writes thus A burnt sacrifice is not offered to expiate for any deed but after repentance hath expiated the deed the burnt sacrifice comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man may be received with favour As when any hath sinned against the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath appeased him by a Paraclete an Advocate and comes to implore his favour he brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Pesachin fol. 118. 2. Egypt shall bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift to the Messiah VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Draught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the secret Seat CHAP. VIII VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doth this generation seek after a sign IN stead of a Comment take a story a a a a a a Bav Mezia fol. 59. 2. On that day R. Eliezer answered to all the Questions in the whole world but they hearkened not to him He said therfore to them If the Tradition be according to what I say Let this Siliqua a kind of Tree bear witness The Siliqua was rooted up and removed an hundred cubits from its place there are some who say four hundred They say to him a proof is not to be fetched from a Siliqua He saith to them again If the Tradition be with me let the rivers of waters testifie the rivers of waters are turned backward They say to him a proof is not to be fetched from the rivers of waters He said to them again if the tradition be with me let the walls of the Schools testifie The walls bowed as if they were falling R. Josua chid them saying if there be a controversie between the Disciples of the wise men about Tradition what is that to you Therefore the walls fell not in honour of R. Josua Yet they stood not upright again in honour of R. Eliezar He said to them moreover If the Tradition be with me let the heavens bear witness The Bath-Kol went forth and said Why do ye contend with R. Eliezar with whom the Tradition always is R. Jonah rose up upon his feet and said It is not in Heaven Deut. XXX 12. What do these words It is not in Heaven mean R. Jeremiah saith when the Law is given from Mount Sinai we do not care for the Bath Kol Shall we laugh at
hands This clause we are upon refers to this latter The Pharisee wonders that Christ had not washt his hands nay that he had not dipped them all over in the water when he was newly come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 29. from the people that were gather'd thick together Of how great esteem this washing their hands before meat was amongst them besides what I have alledg'd elswhere take this one instance more r r r r r r Erubhin fol. 21. 2. It is story'd of R. Akibah that he was bound in prison and R. Joshua ministred unto him as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reader He daily brought him water by measure one day the keeper of the prison met him and said unto him thou hast too much water to day He pour'd out half and gave him half When he came to R. Akibah he told him the whole matter R. Akibah saith unto him give me some water to wash my hands the other saith unto him there is not enough for thee to drink and how then shouldst thou have any to wash thine hands to whom he What shall I do in a matter wherein there is the guilt of death It is better I should die that is by thirst than that I should transgress the mind of my colleagues Who had thus prescrib'd about washing of hands And a little after Samuel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At that time wherein Solomon instituted the Erubhin and washing of the hands there came forth Bath-kol and said my Son if thy heart be wise even mine shall rejoyce Observe here at least if you will believe it that Solomon was the first author of this washing of hands s s s s s s Hieros Beracoth fol. 2. 4. Whosoever blesseth immediately after the washing of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan doth not accuse him for that time of his repast VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now do ye Pharisees make clean the outside of the cup and the platter c. THIS our Saviour speaks of the persons and not of the vessels which is plain in that I. He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your inward parts c. so that the sense is to this purpose you cleanse your selves outwardly indeed by these kinds of washings but that which is within you is full of rapine c. II. Whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made that which is without he doth not speak it of the artificer that made the cup or the platter but of God Else what kind of argument is this He that made the cups and the platters made both the outside and the inside of them What then therefore do ye make your selves clean both outside and inside too But if we refer it to God then the argument holds forcibly enough Did not God that made you without make you within too he expects therefore that you should keep your selves clean not only as to your outside but as to your inside too III. It is hardly probable that the Pharisees should wash the outside of the cup or platter and not the inside too take but these two passages out of this kind of Authors themselves t t t t t t Schabb. fol. 118. 1. Those dishes which any person eats out of over night they wash them that he may eat in them in the morning In the morning they wash them that he may eat in them at noon At noon that he may eat in them at the Mincha after the Mincha he doth not wash them again but the cups and jugs and bottles he doth wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it goes throughout the whole day c. I will not give my self nor Reader the trouble to examine the meaning of the words it suffices only that here is mention of washing and that the whole vessel not of this or that part only and the washing of such vessels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by dipping them in water u u u u u u Vid. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Pesach fol. 17. 2. All vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have an outside and an inside if the inside be defil'd the outside is also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the outside be defil'd the inside is not defil'd one would think this was to our purpose and asserted the very literal sense of the words we have in hand viz. that the cups and the platters although they were unclean on the outside yet in the inside they might be clean and it was sufficient to the Pharisee if he cleans'd them on the outside only but the vessels here mention'd if the Gloss may be our interpreter are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they might use both the outside and the inside indifferently Some of them are recited by the Gemarists viz. sacks wallets night-caps pillowbears c. Our Saviour therefore does not here speak according to the letter neither here nor in Mat. XXIII 25. when he saith Ye make clean the outside of the cup and of the platter but by way of parable and similitude You while you are so very nice and officious in your external washings you do nothing more than if you only washt the outside of the cup or dish while there was nothing but filth and nastiness within VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very common to the Nation y y y y y y Menacoth fol. 65. 1. Rabban Johanan ben Zacchai said to the Baithusians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye fools how prove you this x x x x x x Vaâ—icra rab fol. 197. 3. Esau said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cain was a fool Pharaoh said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau was a fool Haman said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaoh was a fool Gog and Magog will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all fools that are gone before us Hence that common phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou most foolish thing in all the world VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather give alms of such things as you have THIS seems Ironically spoken and in derision to the opinion they had concerning alms I. As to the Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may we not suppose it signifies not only quod superest that which is over and above as the vulgar but also quod penes vos est all that you have as Beza Or not only something that may have respect to the riches of this world but something also that may have respect to the Doctrines and tenets of the Pharisees As if the meaning was this those things which are amongst you i. e. which obtain commonly amongst you are to this purpose give but alms and all things are clean unto you When I observe amongst the Talmudists how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
e e Bava bathra fol. 144. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any amongst the brethren make a Shoshbenuth while the father is yet alive when the Sheshbenuth returns that also is return'd too for the Shoshbenuth is requir'd even before the Beth Din but if any one send to his friend any measures of wine those are not requir'd before the Beth Din 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this was a deed of gift or work of charity The words are very obscure but they seem to bear this sense viz. This was the manner of the Shoshbenuth Some Batchelor or single person for joy of his friends marriage takes something along with him to eat and be merry with the Bridegroom when it comes to the turn of this single person to marry this Bridegroom to whom he had brought this portion is bound to return the same kindness again Nay if the father should make a wedding for his Son and his friends should bring gifts along with them in honour of the nuptials and give them to his Son the Bridegroom the father was bound to return the same kindness when ever any of those friends should think fit to marry themselves But if any one should send the Bridegroom to congratulate his nuptials either wine or oyl or any such gift and not come himself to eat and make merry with them this was not of the nature of the Shoshbenuth nor could be requir'd back again before the Tribunal because that was a free gift IV. Christ therefore and five of his Disciples were not of these voluntary Shoshbenim at this wedding for they were invited guests and so of the number of those that were called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of the bride-chamber distinguisht from the Shoshbenim But whether our Saviours mother was to be accounted either the one or the other is a vain and needless question Perhaps she had the care of preparing and managing the necessaries for the wedding as having some relation either with the Bridegroom or the Bride VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six water-pots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Beza fol. 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss. If any one have water fit to drink and that water by chance contract any uncleanness let him fill the stone vessel with it g g g g g g Kelim cap. 1. hal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Commentators do indeed grant that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood marble vessels although they admit of another rendring but as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no controversie The number of the six water-pots I suppose needs not be ascrib'd to any custom of the Nation but rather to the multitude then present It is true indeed that at nuptials and other feasts there were water-pots always set for the guests to wash their hands at but the number of the vessels and the quantity of the water was always proportion'd according to the number of the guests for both the hands and vessels and perhaps the feet of some of them were wont to be washed h h h h h h Schab fol. 77. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashicala mashi culla the greater vessel out of which all wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschilta mashia callatha the lesser vessel in which the bride washes and saith the Gloss the better sort of the guests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firkins The Greek Version expresseth the measure of a Bath by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. IV. 5. so Hag. II. 16. where the same measure of a Bath is to be understood Now if every one of these water-pots in our story contain'd two or three Baths apiece how great a quantity of wine must that be which all that water was chang'd into a a a a a a Kelim cap. 2. hal 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water-pots of Lydda and Bethlehem where the Gloss They were wont to make pots in Lydda from the measure of the Seah to that of the Log and in Bethlehem from the measure of two Seas to that of one How big were these pots that contain'd six or nine Seahs for every Bath contain'd three Seahs As to the washing of the hands we have this in Jadaim b b b b b b Cap. 1. hal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allot a fourth part of a Log for the washing of one persons hands it may be of two half a Log for three or four an whole Log to five or ten nay to an hundred with this provision saith R. Jose that the last that washeth hath no less than a fourth part of a Log for himself VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iesus said fill c. I. IT is probable that the discourse betwixt Jesus and his Mother was not publick and before the whole company but privately and betwixt themselves which if we suppose the words of the Son toward the Mother Woman what have I to do with thee will not seem so harsh as we might apprehend them if spoken in the hearing of all the guests And although the Son did seem by his first answer to give a plain denial to what was propounded to him yet perhaps by something which he afterwards said to her though not exprest by the Evangelist or some other token the Mother understood his mind so far that when they came into company again she could intimate to them Whatsoever he saith unto you do it II. He answer'd his Mother My hour is not yet come for it might be justly expected that the first miracle he would exert should be done in Jerusalem the Metropolis of that Nation VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Governour of the Feast THIS Governour of the Feast I would understand to have been in the place of Chaplain to give thanks and pronounce blessings in such kind of Feasts as these were There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bridegrooms blessing recited every day for the whole space of the seven days besides other benedictions during the whole Festival time requisite upon a cup of wine for over a cup of wine there us'd to be a blessing pronounc'd especially that which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of good news when the virginity of the Bride is declar'd and certify'd He therefore who gave the blessing for the whole company I presume might be call'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Governour of the Feast Hence to him it is that our Saviour directs the wine that was made of water as he who after some blessing pronounced over the cup should first drink of it to the whole company and after him the guests pledging and partaking of it As to what is contain'd in the 14 15 16 verses of this Chapter I have already discust that in Mat. XXI 12. VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sign shewest thou unto us NOah c c c c c c
〈◊〉 〈◊〉 〈◊〉 to perceive or apprehend For the Baptist seems in these words to rebuke the incredulity and stupidity of these men q. d. Ye see by this very instance of your selves that no man can learn perceive or believe unless it be given him from Heaven For ye your selves are my witnesses that I did prefer Jesus before my self that I testifyed of him that he was the Son of God the Lamb of God c. and ye now would cavil against him and prefer me before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is apparent that no one can perceive or discern what he ought to do unless it be given from Heaven Compare with this vers 32. No man receiveth his testimony VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the friend of the Bridegroom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have already spoken in our Notes upon Chap. II. a a a a a a Sanhedr fol. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his friend that is his Shoshebin Where the Gloss hath this passage which at first sight the Reader may a little wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The friend of the Bridegroom is not allowed him all the days of the nuptials The sense is he is not admitted to be a Judge or witness for him all that time wherein for certain days of the Nuptials he is his Shoshebin or the friend of the Bridegroom VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the earth is earthly MArk but the Antithesis and you will not suspect any Tautology 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that cometh from Heaven Where the Antithesis is not so much between Christ and John as betwixt Christ and all mankind 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is above all He that is of the Earth is only of earthly degree or rank and he that is from Heaven is above all degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath seen and heard that he testifyeth He that is of the Earth speaketh earthly things and what he hath learnt upon the Earth but he that is from Heaven speaketh those things which he learnt in Heaven viz. those things which he hath seen and heard from God The Baptist seems to allude to the manner of bearing witness and teaching in matter of fact there was need of an eye-witness in matter of doctrine they delivered what they had heard from their Master CHAP. IV. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must needs go through Samaria JOsephus tells us a a a a a a Antiqu. lib. 20. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the custom for the Galileans in their journeying to Jerusalem to their Feasts to go through Samaria Our Country-man Biddulph describes the way which he himself travelled from Galilee to Jerusalem Anno Dom. 1601. out of whom for the Reader 's sake I will borrow a a few passages He tells us That on March XXIV they rode near the Sea of Galilee and gives the computation of that Sea to be in length about eight leagues and in breadth five Now a league is three miles After they had gone about seven miles having the Sea of Galilee on their left hands they went up an Hill not very steep but very pleasant which he saith is said to be the Hill mentioned Joh. VI. 3. Although here indeed either I am mistaken or his guides deceived him because that Mountain was on the other side the Sea However he tells us That from the top of this Hill they discerned Saphetta the Jews University All the way they went was infinitely pleasant the Hills and Dales all very fruitful And that about two a Clock in the Afternoon they came to a certain Village called by the Arabians Inel Tyger i. e. The Merchants Eye When they had taken some food and sleep their mind leaped within them to go up Mount Tabor which was not far off I fear his guides deceived him here also concerning this Mount On the twenty fifth of March they spent the whole day in traversing the pleasant fields of Basan near the Hill of Basan In the way they saw some rubbish of the Tower of Gehazi 2 Kings V. 24. and came to a Town commonly called Jenine of old Engannim Josh. XV. 34. more truly Good man Josh. XIX 21. distant from Tabor two and twenty miles a place of Gardens and waters and places of pleasure There they stayed all the next day upon the occasion of a Turkish Feast called Byram Mar. XXVII Riding by Engannim they were twice in danger once by Thieves dwelling hard by another time by the Arabs in a Wood about twelve miles thence That night they came to Sychar a City of Samaria mentioned Joh. IV. distant from Engannim seven and twenty miles They stayed there the next day It is now called Napolis Jacob's Well is near it the waters of it sweet as milk March XXIX they went from Sychar toward Jerusalem the nearer to which place they came the more barren and unpleasant they found the soil At length coming to a large Grove or Wilderness full of Trees and Hills perhaps this was Mount Ephraim From the top of the Hill they saw the Sea on the right hand and little Vessels upon it passing to Joppa About three or four in the Afternoon they came to a ruinous Town called Beere of old as was reported to them Beersheba a great City but more probably Beeroth mentioned Jos. XVIII 25. It is said that was the place where Christs Parents first mist him in their journey Luke II. 44. They would have lodged there that night being weary and hungry and having spent their Provision but they could have nothing fit for themselves or their Horses and being from Jerusalem but ten miles they went on and after having travelled five or six miles had a view of the City Thus our Country-man a Clergy-man tells us in his Book This interposition of Samaria between Galilee and Judea must be remembred when we read the borders and portions of the Tribes set out Ezek. XLVIII where Manasseh and Ephraim the Country of Samaria are bounded and set out as formerly but must not be reckoned undâ—â— the notion of Samaria as they had been Necessity it self found or made a way betwixt Judea and Galilee through Samaria because indeed there was no other way they could go unless a long way about through the Country beyond Jordan Nor was there any reason why they should make any difficulty of going through Samaria unless the hostility of the Country For h h h h h h Hieros 〈…〉 dah Zar. fol. 44. 4. For the Country of the Cuthites is clean So that without scruple they might gather of the fruits and products of it The gatherings of their waters are clean So that a Jew might drink or wash himself in
men were wont to wash themselves in Siloam not the Fountain but the Pool p p p p p p Midras Coheleth fol. 95. 3. Simeon Sicuensis dug Wells Cisterns and Caves in Jerusalem saith Rabban Jochanan ben Zacchai if a woman should come to thee and ask thee about her Menstrua Thou saist to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip thy self in this Well for the waters thereof will purifie III. Those five Porches therefore seem to be the several entrances by which the unclean went down into the waters to be washed and in which before washing they might lay up their Cloths and after it put them on again being there always protected from the rain And perhaps they had their different entrances and descents according to the different sorts of uncleanness that all those that were one and the same way defiled should have one and the same entrance and descent into the Pool That this was the first design and use of these Porches I do not at all doubt though afterward there was another use for them brought in And as to the washing of the unclean in this Pool let me also superadd this one remark That when they allowed and that of necessity because of the multitudes of unclean persons the lesser gatherings of waters viz. forty Seah's of water in a place fitted on purpose both for bredth and depth if there was no greater plenty of water then we must not suppose that they would by any means neglect the Ponds and Pools VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Angel went down at a certain season IT is hardly imaginable that these impotent people lay day and night throughout the whole year at this Pool It seems rather that the troubling of the waters and healing the sick was usual only at the solemn Feasts probably only the Feasts of the Passover And so it may not be â—miss to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this restriction it was a Feast of the Jews and an Angel went down at that certain season into the Pool c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And troubled the water We have this Story or rather this Tale concerning a certain Fountain troubled by an evil Angel f f f f f f Vajicra rabba sect 24. It is a Story in our City concerning Abba Joses saith R. Berechiah in the name of R. Simeon that when he sate at the Fountain and required something there appear'd to him the Spirit that resided there and said you know well enough how many years I have dwelt in this place and how your selves and your Wives have come and returned without any damage done to you But now you must know that an evil Spirit endeavours to supply my room who would prove very mischievous amongst you He saith to him what must we do then He answered him and said Go and tell the Towns people that whoever hath an Hammer and an Iron Pinn or Bolt let him come hither to morrow morning and have his eyes intent upon the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when you see the waters troubled then let them knock with the Iron and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the victory is ours and so let them not go back till they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick drops of blood upon the face of the waters The Gloss is By this sign it will appear that the Spirit was conquered and killed And so they rest of the Legend tells us that they did as was commanded and did not depart till they saw the thick drops of blood upon the waters Let them enjoy themselves in their doughty victory When the time was not afar off wherein there should be a Fountain opened for sin and for uncleanness Zech. XIII 1. viz. The Fountain of the blood of Christ divine Providence would have it that a thing of that inconceiveable excellency and benefit should not want some notable prognostick and forerunner And therefore amongst all the Fountains and Pools that were in Jerusalem for washing the unclean he chose the most noble and celebrated Pool of Bethesda or Siloam that in that might appear some prefiguration of his blood that should heal the world Those waters therefore that had been only cleansing before were made healing now that by their purifying and healing quality they might prefigure and proclaim that that true and living Fountain was not far off who should both purge and heal mankind in the highest degree How many years before our Saviour's suffering this miraculous vertue of the Pool discovered its self the Holy Story doth not tell us and as for the traditional Books I do not find that they once mention the thing although I have turned over not a few of their Writings if possible to have met with it From what Epocha therefore to date the beginning of it would seem rashness in us to undertake the determining Whether from the first structure of the Sheep-gate by Eliashib as some persons of great note judge or whether from the extinction of the Asmonean Family or the rebuilding of the Temple by Herod or from the Nativity of our Saviour or from any other time let the Reader make his own choice What if we should date it from that great Earth-quake of which Josephus g hath this passage About that time about the Battel of Actium betwixt â— Antiqu. lib. 15. cap. 7. Cesar and Antony the seventh year of the Reign of King Herod there was a mighty Earthquake in Judea that made an infinite slaughter of Beasts in that Country and near ten thousand people slain by the fall of Houses Perhaps in that ruine the Tower of Siloam fell of which Luke XIII 4. and what if then the Angel made his descent first into the Pool as Matth. XXVIII 2. There was a great Earthquake for the Angel of the Lord descended c. But in this matter I had rather learn than dogmatize It might be further enquired at what time it was first known that the healing quality followed the troubling of the waters but this is as dark and obscure as the former especially when the Spirit of Prophecy appearance of Angels and working of Miracles had been things so long unwonted in that Nation The Masters attribute such a kind of an healing virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fountain of Miriam as they call it in the Sea of Tiberias h h h h h h Midras Coheleth 97. 2. The Story is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a certain Ulcerous Man who went down to the Sea of Tiberias that he might dip himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it happened to be the time when the Well of Miriam flowed so that he swam there and was healed They have a fiction about a certain Well that opened it self to the Israelites in the Wilderness for the merits of Miriam which at her departure disappeared They suppose also as it should seem that a certain Well or gulph in some part of the Sea
and fury of the Romans I beg your pardon for that saith Caiphas you know nothing neither consider for be he the Messiah or be he not it is expedient nay it is necessary he should dye rather than the whole Nation should perish c. VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Prophesied IS Caiphas among the Prophets There had not been a Prophet among the Chief Priests the Priests the People for these four hundred years and more and does Caiphas now begin to Prophesie It is a very foreign fetch that some would make when they would ascribe this gift to the office he then bore as if by being made High-Priest he became a Prophet The opinion is not worth confuting The Evangelist himself renders the reason when he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being the High-Priest that same year Which words direct the Reader 's eye rather to the year than to the High-Priest I. That was the year of pouring out the Spirit of Prophesie and Revelations beyond whatever the world had yet seen or would see again And why may not some drops of this great effusion light upon a wicked man as sometimes the Childrens crums fall from the table to the Dog under it that a witness might be given to the great work of Redemption from the mouth of our Redeemer's greatest enemy There lies the emphasis of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that same year for Caiphas had been High-Priest some years before and did continue so for some years after II. To say the truth by all just calculation the office of the High-Priest ceased this very year and the High-Priest Prophesies while his office expires What difference was there as to the execution of the Priestly Office between the High-Priest and the rest of the Priesthood none certainly only in these two things 1. Asking counsel by Urim and Thummim 2. In performing the service upon the day of Expiation As to the former that had been useless many ages before because the Spirit of Prophesie had so perfectly departed from them So that there remained now no other distinction only that on the day of expiation the High-Priest was to perform the Service which an ordinary Priest was not warranted to do The principal ceremony of that day was that he should enter into the Holy of Holies with blood When therefore our great High-Priest should enter with his own blood into the Holiest of all what could there be left for this High-Priest to do When at the death of our great High-Priest the Veil that hung between the Holy and the Holy of Holies was rent in twain from the top to the bottom Math. XXVII 51. there was clear demonstration that all those Rites and Services were abolished and that the Office of the High-Priest which was distinguished from the other Priests only by those usages was now determined and brought to its full period The Pontificate therefore drawing its last breath prophesies concerning the Redemption of mankind by the great High-Priest and Bishop of Souls that he should dye for the people c. That of the Apostle Acts XXIII 5. I wist not that it was the High-Priest may perhaps have some such meaning as this in it I knew not that there was any High-Priest at all because the Office had become needless for some time For grant indeed that St. Paul did not know the face of Ananias nor that Ananias was the High-Priest yet he must needs know him to have been a Magistrate because he had his seat amongst the Fathers of the Sanhedrin now those words which he quoted out of the Law Thou shalt not speak evil of the Ruler of thy People forbad all indecent speeches toward any Magistrate as well as the High-Priest The Apostle therefore knowing Ananias well enough both who he was and that he sate there under a falsely assumed title of the High-Priest does on purpose call him whited wall because he only bore the colour of the High-Priesthood whenas the thing and office it self was now abolished Caiaphas in this passage before us speaketh partly as Caiaphas and partly as a Prophet As Caiaphas he does by an impious and precipitate boldness contrive and promote the death of Christ and what he uttered as a Prophet the Evangelist tells us he did it not of himself he spoke what himself understood not the depth of The greatest work of the Messiah according to the expectation of the Jews was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reduction or gathering together the Captivities The High-Priest despairs that ever Jesus should he live could do this For all that he either did or taught seem'd to have a contrary tendency viz. to seduce the people from their Religion rather than recover them from their servile state of bondage So that he apprehended this one only remedy left that care might be taken so as by the death of this man the hazard of that Nations ruin might blow over If he be the Messiah which I almost think even Caiaphas himself did not much question since he can have no hope of redeeming the Nation let him die for it himself that it perish not upon his account Thus miserably are the great Masters of Wisdom deceiv'd in almost all their surmizes they expect the gathering together of the Children of God in one by the life of the Messiah which was to be accomplisht by his death They believe their Traditional Religion was the establishment of that Nation whereas it became its overthrow They think to secure themselves by the death of Christ when by that very death of his their expected security was chiefly shaken O blind and stupid madness VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To purifie themselves R. f f f f f f Rosh hashanah fol. 16. 2. Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man is bound to purifie himself for the Feast Now there were several measures of time for purifying He that was unclean by the touch of a dead body he requir'd a whole weeks time that he might be sprinkled with the water of Purification mixt with the ashes of the red heifer burnt the third and the seventh day which ceremony we may see and laugh at in Parah cap. 3. Other purifyings were speedilier perform'd amongst others shaving themselves and washing their garments were accounted necessary and within the Laws of purifying g g g g g g Moed-katon fol. 13. 1. These shave themselves within the Feast he who cometh from an heathen Country or from captivity or from prison Also he who hath been excommunicated but now absolv'd by the wise men These same also wash their garments within the Feast It is suppos'd that these were detain'd by some necessity of affairs that they could not wash and be shav'd before the Feast for these things were of right to be perform'd before lest any should by any means approach polluted unto the celebration of this Feast but if by some necessity they were hinder'd from doing it before
then it was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a common day of the Feast viz. after the first day of the Feast CHAP. XII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They made him a Supper IF we count the days back from the Passover and take notice that Christ suffer'd the next day after the eating of the Passover which is our Friday it will appear that this Supper was on the evening of the Sabbath that is the Sabbath now going out Let us measure the time in this Scheme The day of the Month Of the Week The Evangelists Account NISAN   IX The Sabbath VI Days before the Passover Jesus sups with Lazarus at the going out of the Sabbath when according to the custom of that Country their Suppers were more liberal k k k k k k See Maimon Schabb. cap. 29. X. Sunday V Days before the Passover Jesus goes to Jerusalem sitting on an Ass and on the evening returns to Bethany Mark XI 11. On this day the lamb was taken and kept till the Passover Exod. XII on which day this lamb of God presented himself who was the antitype of that rite XI Monday IV Days before the Passover he goes to Jerusalem again curseth the unfruitful fig-tree Mat. XXI 18. Mark XI 12. in the evening he returns again to Bethany Mark XI 19. XII Tuesday III Days before the Passover he goes again to Jerusalem his Disciples observe how the fig-tree was wither'd Mark XI 20. In the evening going back to Bethany and sitting on the mount of Olives he foretelleth the destruction of the Temple and City Mat. XXIV and discourses those things which are contain'd in Mat. XXV   This night he sups with Simon the Leper Mat. XXVI 1 c. Joh. XIII XIII Wednesday This day he passeth away in Bethany At the coming in of this night the whole Nation apply themselves to put away all leaven i i i i i i Pesachin cap. 1. XIV Thursday He sends two of his Disciples to get ready the Passover He himself enters Jerusalem in the afternoon In the evening eats the Passover institutes the Eucharist is taken and almost all the night had before the Courts of Judicature XV. Friday Afternoon he is Crucify'd XVI Saturday He keeps the Sabbath in the grave XVII The Lords day He riseth again VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Mary c. IN that contest whether Mary the sister of Lazarus was the same with Mary Magdalen this passage will help a little toward the affirmative that there was a Town call'd Magdala very near Jerusalem k k k k k k Echah rabbathi fol. 75. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Clerk or Scribe at Magdala set his candles in order every evening of the Sabbath went up to Jerusalem pray'd there return'd and lighted up his candles when the Sabbath was now coming in It seems plain by this that Magdala and Jerusalem were not very far distant from one another when all this was done so quickly and in so short a space of time Only we may learn this from the Gloss that that Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Magdala Zebaim concerning which that sad and direful passage is related that it was destroy'd for its adulteries l l l l l l Echah rabbathi fol. 71. 4. Taanith Hieros fol. 69. 1. There were three Cities whose customs were carry'd to Jerusalem Gloss. In Waggons because of their great weight The names of these three Cities were Cabul Sichin and Magdala Why was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabul destroy'd because of their discords Why was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sichin destroy'd because of the Magick arts they us'd And why was Magdala destroy'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their whoredoms The Hierosol say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala Zabaaia To this place it was that R. Jonathan once betook himself for some cure to his baldness m. n Midr. Coheleth fol. 84. 2. Now therefore what should hinder but that Mary the sister of Lazarus of Bethany might be call'd Magdalene both for the neerness of the Town where perhaps she was married and also for the lascivious manners of the Towns-folks with which spot it is commonly believed Mary Magdalene had been tainted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anointed the feet of Iesus In this passage there were two things very unusual I. It was indeed a very common thing to anoint the feet with oyl but to do it with Aromatical oyntment this was more rarely done And it is charg'd by the Gemarists as a great crime that the Jerusalem women of old anointed their shoos with perfum'd oyntment to entice the young men to wantonness n n n n n n Schabb. fol. 62. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make a tinkling with their feet Isa. III. 16. R. Isaac saith that by this is intimated that they put myrrh and balsom in their shoos and when they met the young men of Israel they kickt with their feet and so stir'd up in them evil and loose affections II. It was accounted an immodest thing for women to dishevel and unloose their hair publickly o o o o o o Sotah fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest unlooseth the hairs of the woman suspected of adultery when she was to be try'd by the bitter water which was done for greater disgrace p p p p p p Vajicra rabba fol. 188. 2. Kamitha had seven Sons who all performed the office of High Priests they ask of her how she came to this honour she answer'd the rafters of my house never saw the hairs of my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wiped them with her hair Did she not wash his feet before she anointed them I do not ask whether she did not wash them with her tears as before Luk. VII for as to that the Evangelist is silent but did she not wash his feet at all I ask this because the custom of the Country seems to perswade she should do so q q q q q q Menacoth fol. 85. 2. The maid brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little vessel of warm water with which he washt his hands and his feet then she brought a golden vessel of oyl in which he dipped his hands and his feet There was first washing then anointing Either therefore this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she wiped must relate to some previous washing of his feet or if it ought to refer to the oyntment it scarcely would suppose wiping off the oyntment now laid on but rather that with the hairs of her head she rubbed and chaffed it Which brings to mind that passage r r r r r r Schabb. fol. 128. 2. If a woman in labour should have need of oyl on the Sabbath-day let her neighbour bring her it in the hollow of her hand but if that should not be sufficient 〈◊〉 〈◊〉 〈◊〉
feet The reason of this extraordinary action of his we may in some measure spell out from those little prefaces the Evangelist uses before he tells the story I. Jesus knowing that his hour was come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he should depart out of this world c. there is an expression not unlike this in Bemidbar rabba a a a a a a Fol. 243. 3 Abraham said I am flesh and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To morrow I shall go out of this world It had a little rubbed up the memory of his departure out of this world that the Woman had as it were anointed him for his Funeral and therefore he riseth immediately from the Table that he might give them some farewel-token of his Humility and Charity and leave them an example for the practise of these vertues one amongst another II. When the Devil had now put into the heart of Judas to betray him it was but seasonable for him to shew his Disciples that he would strengthen and vindicate them against the Wolf who had now stollen I will not say a Sheep but a Goat and that out of his own flock It must not pass unobserved that his Disciples murmured at the lavish of the oyntment Matth. XXVI 8. As if the murmuring humor was crept in amongst others also as well as Judas which perhaps moved Christ the more earnestly to meet the beginnings of that Distemper by this action III. Knowing that the Father had given all things into his hand vers 3. He gave the Traytor over to Satan and confirms the rest to himself Signifying by the external washing that his should be secured from the Devil by the washing of Christ. Whosoever shall attempt the determination whether he washed the feet of Judas or not let him see how he will free himself of this Dilemma If he washed Judas his feet why had not he his part in Christ as well as the rest of his Disciples For supposing that true If I wash thee not thou hast no part in me why should not this be so too If I do wash thee thou hast a part in me If he did not wash Judas with the rest but left him out how could the rest be ignorant who was the unclean person vers 10. which they were altogether ignorant of VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Basin ON b b b b b b Jadaim cap. 4. hal 1. that day when they made R. Eleazar ben Azariah President of the Council the votes were numbred and they determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Basin wherein they were to wash their feet that it should contain from two Logs to ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He began to wash the feet c. As to this action of our Saviour's washing his Disciples feet it may be observed I. It was an unusual thing for superiours to wash the feet of inferiors Amongst the duties required from a Wife toward an Husband this was one that she should wash his face his hands and his feet c c c c c c Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 21 The same was expected by a Father from his Son d d d d d d Josaphta in Kiddushin c. 1. The same from a Servant towards his Master but not vice versâ Nor as I remember was it expected from the Disciple toward his Master unless included in that rule that the disciple is to honour his master more than his Father II. The feet were never washed meerly under the notion of legal purification The hands were wont to be washed by the Pharisees meerly under that notion but not the feet And the hands and the feet by the Priests but the feet not meerly upon that account That what was said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Basin wherein the Feet were to be washed must not be understood as if the feet were to be washed upon any score of a legal cleansing but only care was taken by that Tradition lest through defect of a just quantity of water the feet and the person should contract some sort of uncleanness whiles they were washing So that by how much distant this action of Christ's was from the common usage and custom by so much the more instructive was it to his followers propounded to them not only for Example but Doctrine too III. As to the manner of the action It is likely he washed their feet in the same manner ar his own were Luke VII 38. viz. while they were leaning at the Table as the Jewish custom of eating was he washed their feet as they were stretched out behind them And if he did observe any order he began with Peter who sate in the next place immediately to himself This Nonnus seems to believe when he renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to which opinion also there are others that seem inclined and then the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to wash must be taken in some such sense as if he made ready and put himself into a posture to wash But perhaps this way of expression may intimate as if he began to wash some of his Disciples but did not wash them all which for my own part I could easily enough close with For whereas Christ did this for example and instruction meerly and not with any design of cleansing them his end was answered in washing too or three of them as well as all And so indeed I would avoid being entangled in the Dilemma I lately mentioned by saying he did not only leave Judas unwashed but several others also What if he washed Peter and James and John only And as he had before made some distinction betwixt these three and the rest of his Disciples by admitting them into his more inward privacies so perhaps he distinguisheth them no less in this action These he foretold how they were to suffer Martyrdom might he not therefore by this washing prefigure to them that they must be Baptized with the same Baptism that himself was to be Baptized with and as the Woman had anointed him for his Burial so he by this action might have washed them for that purpose VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master and Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi and Mar are titles amongst the Doctors very frequently used both those of Jerusalem and those of Babylon VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaning on Iesus bosom THEY e e e e e e Gloss in Beracoth fol. 46. 2. were wont to eat leaning on the left side with their feet to the ground every one singly upon their distinct beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Gemara But when there were two beds he that was chief sate highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that was second to him sate above him Gloss. The bed of him that sate second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every woman I. IT was the custom of the women and that prescribed them under severe Canons that they should not go abroad but with their face vailed If m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 24 a woman do these things she transgresseth the Jewish Law if she go out into the street or into an open Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there be not a vail upon her as upon all women although her hair be rolled up under a hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What n n n n n n 〈◊〉 fol. 72. 1. is the Jewish Law Let not a woman go with her head uncovered This is founded in the Law for it is said of the suspected wife The Priest shall uncover her head Numb V. 18. And the tradition of the School of Ismael is that the Daughters of Israel are admonished hence not to go forth with their heads not vailed And o o o o o o Schab â— â—0 1 Modest women colour one Eye with paint The Gloss there is Modest woman went vailed and uncovered but one Eye that they might see and that Eye they coloured p p p p p p Bava Kama fol. 90. 2. One made bare a womons head in the street she came to complain before R. Akiba and he fined the man four hundred Zuzees II. But however women were vailed in the streets yet when they resorted unto holy Service they took off their vails and exposed their naked faces and that not out of lightness but out of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q 〈◊〉 fol. â—â— 1. The three feasts are the Scabs of the year The Gloss is The three feasts Passover Pentecost and Tabernacles are the breakings out of the year by the reason of the association of men and women and because of transgressions Because in the days of those feasts men and women assembled together to hear Sermons and cast their Eyes upon one another And some say that for this cause they were wont to fast after Passover and Pentecost From whence it may readily be gathered that men and women should not so promiscuously and confusedly meet and sit together nor that they should so look upon one another as in the Courts of the Temple and at Jerusalem when such innumerable multitudes flocked to the Feasts but that women should sit by themselves divided from the men where they might hear and see what is done in the Synagogue yet they themselves remain out of sight Which custom Baronius proves at large and not amiss that those first Churches of the Christians retained When the women therefore did thus meet apart it is no wonder if they took off the vails from their faces when they were now out of the sight of men and the cause of their vailing being removed which indeed was that they might not be seen by men The Apostle therefore does not at all chide this making bare the face absolutely considered but there lies something else within For III. This warning of the Apostle respects not only publick religious meetings but belongs to those things which were done by men and women in their houses and inner chambers for there also they used these rites when they prayed and handled holy things privately as well as in the publick assemblies r r r r r r Hieros Avâ—â—ah Zâ—râ—h fol. 4â— 1. Rabban Gamaliel journying and being asked by one that met him concerning a certain vow he light off his horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vailed himself and sat down and loosed the vow So R. Judah Bar Allai on the Sabbath Eve when he composed himself in his house to meet and receive the Sabbath they brought him warm water and he washed his face and hands and feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vailing himself with his linnin cloth of divers colours he sat down and was like the Angel of the Lord of Hosts So in the example of Nicodemus lately produced He went into his School alone privately and vailed himself and prayed So did men privately and women also on the contrary baring their faces privately A reason is given of the former namely that the men were vailed for reverence towards God and as being ashamed before God but why the women were not vailed also the reason is more obscure A more general may easily be rendred viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a woman was loosed or free from the precept that is from very many rites to which men were subject as from the carrying of Fringes and Phylacteries from these or the other forms and occasions of prayers and from very many Ceremonies and Laws to which men were bound s s s s s s In Menachoth fol. 43. 2. R. Meir saith Every man is bound to these three benedictions every day Blessed be God that he hath not made me a Heathen that he hath not made me a woman that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupid or unlearned But Rabb Acha bar Jacob when he heard his Son saying Blessed be God that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned stuck at it and upon this reason as the Gloss interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because a Heathen and a woman are not capable of the precept but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude or unlearned man is capable Deservedly therefore God is blessed that God made him not a Heathen or a woman By this Canon that a woman was loosed from the precept they were exempted from covering the face during Religious Worship when that precept respected men and not women But if you require a more particular reason of this exemption what reason will you find for it It is almost an even lay whether the Canonists exempted women from vailing because they valued them much or because they valued them little In some things they place women below the dignity and without the necessity of observing those or the other rites and whether in this thing they were of the same opinion or that on the contrary they attributed more to the beauty of the faces of women than of men is a just question But whether the thing bend this way or the other the correction and warning of the Apostle doth excellently sute to this or to that as it will appear in what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head Dishonoureth her head What head That which she carries upon her shoulders Or that to which she is subjected As the man to Christ the woman to the man That the Apostle is to be understood especially of the later appears from the verse before and indeed from the whole context For to what end are those words produced vers 3. I would have you know that the head of the woman is the man c. unless that they be applyed and make to the Apostles business im the verses following Nor
II. Concerning this great Judges judging all the World at the last day I shall but offer to you that Prospect Rev. XX. 12. I saw a great white throne and him that sat on it from whose face the Earth and Heaven fled away and there was no place found for them And I saw the dead small and great stand before God and they were judged Heaven and Earth fled away before God but no fleeing for small and great but they must be judged Heaven and Earth that were in being are dissolved and gone but the dead small and great that were not in being are brought into being that they may be brought to judgment And so Chap. VI. 14. Heaven departs as a scroll that is rolled up together and every mountain and Island is removed out of his place But in the next verse there is a World of wretches that would fain be gon too but it will not be would fain be hid fince they cannot go but that will not be neither That say to the rocks fall on us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb. For the great day of his wrath is come and who shall be able to stand II. Now what assurances or earnests as I may call them hath God given of this that II. he will Judge all the World which is the second thing I mentioned I might mention divers The Apostle makes the destruction of the World by water and Sodome by fire to be such 2 Pet. II. 9. Another Apostle makes the raising him from the dead that is to be Judge to be such assurance Act. XVII 31. But I only name three more That he hath set up Judicatures in the World That he hath set up a Judicature in every mans soul. And that he hath given his Law and Word by which men must be judged I. Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given that he will Judge the World Magistracy whose image and superscription doth it carry The great Caesars the great Magistrate of Heaven and Earth And if that deal in matters that concern the body may we not read in it that he that ordained it will dispose both of bodies and souls Take to thoughts that of the Apostle 1 Cor. VI. 2. Know ye not that the Saints shall judge the World i. e. That a Christian Magistracy shall judge among men And Know ye not that we shall judge Angels i. e. That a Christian Ministry shall judge against Devils Weigh the words seriously and I believe you will find them to rise to this sence And then know you not that the ultimate judging of Men and Devils must rest in him that instituted Magistracy and Ministry both I said you are Gods for in your function you carry his representation and character but I said he is much more God that ordained you Gods and he much more Magistrate and Judge that ordained you Magistrates and Judges In you Judgment is drawn in little in him it is in full proportion Filia exscripsit Patrem as he of old of a good daughter that she had copied out a good father Your function hath copied out Divine Authority but yours is but a Copy the original incomparably fairer II. Is not the Judicature that God hath set up in every mans soul an undoubted assurance of Gods judging of all When a very proper definition of Conscience is That it is Praejudicium judicii a foretaste a preface to the judgment to come doth it not give assurance of the judgment to come And that to every soul when there is a conscience in every soul. That as our Saviour when the Jews ask him what appearance was there of the Kingdom of Heaven gives them this answer The Kingdom of Heaven is with in you as some read it so if any one ask what proof and assurance is within you Ask Felix also Act. XXIV 25. As Paul reasoned of righteousness temperance and judgment to come Felix trembled And how comes a Roman valour to be so shaken at the word of a poor Jew A great Judge trembling at the words of his prisoner He had that within him that gave testimony to every word that Paul spake that it was true A strange thing to him as well as a dreadful to hear of the Judgment to come in manner as the Divine Orator set it out But there was that within him that could not but assent to the truth of all he spake III. Gods very giving of his Law to the World is an assurance abundant that he will once judge the World Let me draw your thoughts to the foot of mount Sinai to stand with Israel there while the Law is giving Do you not see the dreadful terror in which it is given fire and smoke and earth-quake and sound of trumpet And do you think that the great Lawgiver that comes in such dread to give it will never come to demand an account of it how men have dealt with it Must those Words be scattered in the Air and God never take more care or account of them And let me lead your eyes to mount Calvary and there let them observe the great God sealing his Covenant and Gospel in the blood of his own Son See Christ bleeding there hands feet and heart bleeding out his last drop of blood to confirm and seal that Truth and Gospel that he had preached to the World And will God and Christ never take account how men use the Gospel that as I may say cost so dear engrossing This very thing is an undoubled assurance that God will Judge all the World because he cannot but call men to account how they have demeaned themselves to his Law and revealed will As sure as a Law and a Gospel have been given so sure a judgment to come to inquire what usage Law and Gospel have found among men and a reward accordingly The Jews in their writings do oft bring in the Law complaining to God of injuries done to her by such and such persons and begging that he would do her right Hath a despised Law a contemned Gospel a scorned Word of God no cry in the ears of the Lord of Sabaoth and hath the Lord no care to plead their cause Are they only to cry to men and if men abuse them have they no cry to God And hath the despised blood of Christ and trodden under foot no cry to God I cannot but remember the Talmudish story about Zacharies blood that was shed betwixt the Temple and the Altar that no rains no pains no water could wash it off the pavement of the Temple but still and still it was bubbling there and would never be quiet till execution of judgment quieted it the King of Babylon slaying near an hundred thousand persons in the same place The application is easie The judgment of wicked men lingreth not and their damnation slumbreth not 2