The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XI.

VERS. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Lazarus.

SO in the Jerusalem Talmud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar, for R. Eleazar. For in the Hieru∣salem dialect, it is not unusual in some words that begin with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aleph, to cut off that letter: As.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What saith the Master? for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Ba, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar abba.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be R. Bon, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be R. Abon.

So very frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lazar, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eleazar.

a 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar Ben R. Jose.

b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar Ben Jacob.

c 1.3 R. Lazar the Disciple of R. Chajia Rubba. Who also are sometimes called by their name not abbreviated.

d 1.4 R. Eleazar ben Jacob. * 1.5 R. Eleazar ben Jose.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Martha.

This name of Martha is very frequent in the Talmudick Authors. e 1.6 Isaac bar Samuel, bar Martha. f 1.7 Abba bar Martha, the same with Abba bar Minjomi. g 1.8 Joshua ben Gamla married 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Martha the Daughter of Baithus. She was a very rich Widow h 1.9.

She is called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary the Daughter of Baithus, with this story of her. i 1.10 Mary the Daughter of Baithus, whom Joshua ben Gamla married, he being preferred by the King to the High Priestood. She had a mind upon a certain day of expiation to see how her Husband performed his office. So they laid Tapestry all along from the door of her own House to the Temple, that her foot might not touch the ground. R. Eleazar ben R. Zadok saith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So let me see the consolation [of Israel] as I saw her bound to the tails of Arabian Horses by the hair of her head, and forced to run from Jerusalem to Lydda. I could not but repeat that Versicle, the tender and delicate Woman, in thee, &c. Deuter. XXVIII. 56.

k 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Martha the Daughter of Baisuth, (whether Baisuth and Baithus were convertible; or whether it was a mistake of the Transcriber, let him that thinks fit make the enquiry) whose Son was a mighty strong man among the Priests.

VERS. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It was Mary which anointed, &c.

THAT is, Which had anointed the Lord formerly. For,

I. It is fit the Aorist should have its full force. Whoever will not grant this, let him give a reason why Bethany which was Lazarus his Town, should not be called by his name; but said the Town of Mary and her Sister Martha. Was it not because those names had been already well known in the foregoing story, whereas till now, there had not been one word mentioned of their Brother Lazarus. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respects a noted story that was past, viz. that which is related Luke VII. 37.

II. There can be no reason given, why the Evangelist should say this P••oleptically, as if he had respect to that passage in Chap. XII. 3. when he was to relate that story so soon after this: But there may be a sufficient one given why it should have relation to an anointing that had been formerly done; and that is, that it might appear how that fami∣liarity arose betwixt Christ, and the Family of Lazarus, so far that they could so confi∣dently send for Jesus, when Lazarus was sick: For Mary, Lazarus his Sister had some time before anointed his feet.

VERS. XI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Sleepeth.

THE Apostles having heard the report that Lazarus was sick, and that Christ told them now that he was fallen asleep; they apprehend that the edge of the disease which had hitherto taken away all rest from him, was now taken off, so that they say, If he sleep he shall do well; having not rightly understood the word our Saviour used, which, whether it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I say not. The fallacy of the words is not unpleasantly exprest in Beresh. Rabba l 1.12, Rachel said to Leah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall sleep with thee to night, Gen. XXX. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall sleep with thee, he shall not sleep with me, i. e. Thou and he shall lye together in one Sepulchre, so shall not He and I.

VERS. XVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

About fifteen furlongs.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, two miles. For the Jewish miles did not hold out full eight fur∣longs, as other miles do, but seven and an half.

m 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One of those seven and a half, which make up a mile, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a furlong.

n 1.14 They do not lay the net for Pidgeons, any less distance from the houses than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thirty furlongs, i. e. four miles.

In Aruch it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Vau, and is thus reckoned:

What is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? It is a flight-shot. And why is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called a flight-shot? It is according to the numeral value of the letters which is two hundred sixty six; for two hundred sixty six [cubits] makes a flight-shot: Now count and you will thus find it. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hun∣dred makes one thousand four hundred. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sixty make four hundred and twenty. Number them together and they mount to one thousand eight hundred and twenty. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 six make forty two, half a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one hundred thirty three: number them together and the whole amounts to one thousand nine hundred ninety five. Behold two thousand cubits excepting five.

VERS. XIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To comfort them.

WHEN o they return from the burial 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they stand about weeping, and say* 1.15 over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [a little Prayer called by that name] comforting the mourner, and accompanying him to his own House.

p 1.16 When they return from the Grave, they stand in a circle about the mourner comforting him. Gloss. The circle about him consists of ten at least. But usually it is very crowded and numerous. Hence that passage:

q 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the Phylacteries, but those that were on the outside were bound.

r 1.18 The Rabbins have delivered, that the seven standings, and sittings for the dead, must not be diminished. Where the Gloss is, When they returned from the Grave, they went forward a little, and then sate down; partly to comfort the mourners, partly to weep them∣selves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sate down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the Grave; they ordained these standings and sittings, that within that time the evil spirits might de∣part.

So that we see they were wont to comfort the mourners in the way as they were re∣turning from the Grave, and they would bring them back to their own House the day that the party deceased was interr'd. They comforted them also all the remaining days of mourning, which we find done in this place.

Thirty days were allotted for the time of mourning: But, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we must not weep for the dead beyond the measure. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the three first days are for weeping. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seven days for lamentation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thirty days for the intermission from washing their cloths, or shaving themselves.

I. When the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that were to comfort the mourners came, they found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉s 1.19 all the beds in the House taken down, and laid upon the ground. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From what time do they take their beds lower? R. Eleazar saith, From the time that the deceased party is carried out of the Court-gate. R. Joshua saith, From the time that the cover of the Coffin is shut down. When Rabban Gamaliel dyed, and the Corps was carried out of the Court-gate, saith R. Eleazar to his disciples, take down the beds: But when the Cof∣fin was closed, R. Joshua said, take down the beds. On the evening of the Sabbath they set up their beds, at the going out of the Sabbath, they take them down.

What is to be understood by taking down their beds, we may conjecture by what fol∣lows. t 1.20 Whence came the custom of taking down the beds? R. Crispa in the name of R. Jo∣hanan saith, from what is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they sate with him near the ground, [Job II. 13.] It is not said upon the ground, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 near the ground, that is, not far off from the Earth. Hence is it, that they sate upon beds taken lower.

But u 1.21 Rabbenu Asher saith thus, Rabh. saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that comfort ought to sit no where but upon the floor.

II. The mourner himself sits chief. A custom taken from these words, Job XXIX. 25. I chose out their way and sate chief—Like him who comforts the mourners. Ibid.

III. It was not lawful for the comforters to speak a word, till the mourner himself break silence first. The pattern taken from Job's friends, Job II.

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Johanan saith, if the mourner nod his head, the comforters are to sit by him no longer. The Gloss is, If by nod∣ding his head, he signifie to them, that he hath comforted himself. Hence that frequently said of some, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they would not receive comfort, that is, they gave signs by nodding their head, that they had sufficiently comforted themselves.

These and many other things about this matter do occur in Moed Katon, and Rabbenu Asher, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon this Treatise; as also in Massecheth Semachoth; where by the way take notice that that Treatise which hath for its subject the Mourners for the dead, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Treatise of gladness. So the Sepulchres of the dead are often called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Houses of the living.

Let us take a little taste of the way of consolation they used. x 1.22 The Rabbins deliver, that when the Sons of R. Ishmael dyed, four of the Elders went in to him to comfort him, viz. R. Tarphon: R. Jose the Galilean: R. Eliezer ben Azariah; and R. Akibah. R. Tar∣phon saith unto them, Ye must know that this is a very wise man, well skilled in Exposition. Let not any of you interrupt the words of his fellow. Saith R. Akibah, I am the last. R. Ishmael began and said, [the mourner here breaks silence] His iniquities are multipled, his griefs have bound him, and he hath wearied his Masters: Thus he said once and again. Then answered R. Tarphon and said, It is said, and your brethren of the House of Israel, shall bewail the burning, Levit. X. 6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, and the Sons of Aaron brought blood to him; then much more may the Sons of R. Ismael be bewailed. R. Jose the Ga∣lilean, answered saying, All Israel shall mourn for him and bury him, 1 Kings XIV. 13. And must we not argue from the greater to the less? If they wept so for Abijah the Son of Jeroboam, who did but one good thing, as it is said, because in him there is found some good thing: how much more for the Sons of R. Ismael? Of the same nature are the words of R. Eliezar, and R. Akibah; but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech, used by the Women that either were the mourners or the comforters. As

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The grave is as the robe of Circumcision, to an ingenuous man, whose provisions are spent.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The death of this man is as the death of all, and Dis∣eases are like putting money to usury.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.

The first three days of weeping were severer than the other: because, on the first day it was not lawful for the mourner to wear his Phylacteries, to eat of holy things, nor in∣deed to eat any thing of his own. All the three days, he might do no servile work, no not privately: and if any one saluted him, he was not to salute him again.

The first seven days, let all the beds in the house be laid low. Let not the man use his Wife. Let him not put on his Sandals. Let him do no servile work publickly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold: Let him not anoint himself. Let him not read in the Law, the Mishneh or the Talmud. Let him cover his head.

All the thirty days, let him not be shaved: Let him not wear any clothing that is white or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party, &c. y 1.23.

VERS. XXV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I am the Resurrection.

BE It so O Jew (if you will, or it can be) that the little bone Luz, in the back∣bone is the seed and principle of your resurrection: As to us our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.

z 1.24 Hadrian (whose bones, may they be ground, and his name blotted out) asked R. Joshuah ben Hananiah, How doth a man revive again in the world to come? He answered and said, From Luz in the back-bone. Saith he to him, demonstrate this to me: Then he took Luz, a little bone out of the back bone, and put it in water, and it was not steeped; He put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: He laid it on the Anvil, and knocked it with an Hammer, but the Anvil was cleft, and the Hammer broken, &c. Why do ye not maul the Sadducees with this Argument?

VERS. XXXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Followed her.

a 1.25 IT is a tradition. Let not a man follow a Woman upon the way, no not his own Wife. If this grain of Salt may be allowed in the explication of this passage, then, either all that followed Mary, were Women: or if men, they followed her at a very great di∣stance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

VERS. XXXIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For he hath been dead four days.

THE three days of weeping were now past: and the four days of Lamentation be∣gun: so that all hope and expectation of his coming to himself was wholly gone.

b 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They go to the Sepulchres, and visit the dead for three days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neither are they solicitous lest they should incur the reproach of the Amorites. The story is, they visited a certain person, and he revived again, and lived five and twenty years and then dyed. They tell of another that lived again, and begot Chil∣dren, and then died.

c 1.27 It is a Tradition of Ben Kaphrae's: The very height of mourning is not till the third day, For three days the spirit wanders about the Sepulchre, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, then it hovers no more, but leaves the body to its self.

d They do not certifie of the dead, [that this is the very man and not another] but with∣in* 1.28 the three days after his decease. For after three days his countenance is changed.

VERS. XLIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

With Grave-cloths, &c.

THE Evangelist seems so particular in mentioning the Grave-cloths wherewith Laza∣rus was bound hand and foot, as also the Napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth though bound hand and foot with his Grave-cloths, and blinded with the Napkin.

VERS. XLVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And the Romans shall come.

I Could easily believe that the Fathers of the Sanhedrin, had either a knowledge or at least some suspition, that Jesus was the true Messiah.

I. This seems plainly intimated by the words of the Vine-dressers in the Parable Mark XII. 7. This is the heir come let us kill him. They knew well enough he was the Heir: and it was come to this in the struggle betwixt them; either he will inherit with his doctrine, or we will with ours: come therefore let us kill him and the inheritance shall be ours.

II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiah's appearing was now come. This, that * 1.29 conflux of Jews from all Nations into Jerusalem, doth testifie, being led by Daniel's Prophecy, and the agree∣ableness of the time, to fix their residence there in expectation of the Messiah now ready to be revealed. Compare also Luke XIX. 2.

III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifesta∣tion of the Messiah had been foretold, they could not but have a strong suspition that this was HE. But then, it is a wonderful thing, that they should endeavour his death and destruction. What? destroy the Messiah, the expectation and desire of that Nation?

Tantum religio potuit suadere malorum.

Such mischiefs could religious zeal perswade.

But it was a most irreligious Religion made up of Traditions and humane inventions! a strange kind of bewitchery rather than Religion! that they should chose rather that the Messiah should be cut off, than that Religion be changed. They had been taught or ra∣ther seduced by their Traditions to believe: 1. That the Kingdom of the Messiah should be administred in all imaginable pomp, and worldly glory. 2. That their Judaism, or the Religion properly so called, should be wonderfully promoted by him, confirmed and made very glorious. 3. The whole Nation should be redeemed from the Heathen Yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah that they could not but inwardly acknowledge it, appeared notwithstanding, so poor and contemptible, that nothing could be less expected or hoped for of such an one, than a deliverance from their present mean and slavish state; and so distant he seemed from it, that he advised to pay tribute to Cesar, taught things contrary to what the Scribes and Pharisees had principled them in, shaked and seemed to abrogate the Religion it self, and they had no prospect at all of better things from him; Let Jesus perish, though he were the true Messiah, for any thing that they cared, rather than Judaism and their Religion should be abolished.

Obj. But it is said that what they did, was through ignorance, Luke XXIII. 34. Acts III. 17. and XIII. 27. 1 Cor. II. 8.

Ans. True indeed, through ignorance of the person; they did not know and believe the Messiah to be God as well as Man; they apprehended him mere Man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.

Let it then be taken for granted, that the Fathers of the Sanhedrin under some strong conviction that this was the true Messiah, might express themselves in this manner, all men will believe on him, and the Romans will come, &c. and so what Caiphas said, It is expedient that one man should dye, &c. But where does the consequence lye in all this? All men will believe on him, Ergo, the Romans will come, &c.

I. It is not altogether wide of the mark what is commonly returned upon this questi∣on: The Romans will come against our Nation, taking us for Rebels to the Emperor, in that without his consent our people have entertained this Jesus for the King Messiah?

II. Nor is it impertinent to this purpose what was the antient observation of the Jews from that of the Prophet Isaiah, Chap. X. 34. and XI. 1. Lebanon shall fall by a mighty one, and there shall come forth a rod out of the stemm of Jesse, viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another. e 1.30

The story is, of an Arabian telling a certain Jew while he was at Plow, that the Tem∣ple was destroyed and the Messiah was born; which I have already told at large upon Matth. II. 1. But the conclusion of it is, R. Bon saith; what need we learn from an Ara∣bian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? there shall come forth a rod out of the stemm of Jesse.

If therefore the Sanhedrin suspected Jesus to be the Messiah, they might by the same reason, from thence also gather, that the destruction of the City and Nation was not far off, especially when they see the people falling off from Judaism to the Religion of Jesus.

III. The Fathers of the Sanhedrin judge that the Nation would contract hereby an un∣speakable deal of guilt, such as would subject them to all those curses mentioned Deuter. XXVIII. particularly that their turning off from Judaism would issue in the final over∣throw of the whole Nation; and if their Religion should be deserted, neither the City nor the Commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched Traditions.

Let us therefore frame their words into this Paraphrase:

It does seem that this man can be no other than the true Messiah; the strange wonders he doth, speak no less.

What must we do in this case? On the one hand it were a base and unworthy part of us to kill the Messiah; but then on the other hand, it is infinitely hazardous for us to admit him: For all men will believe on him, and then our Religion is at an end, and when that is once gone, what can we look for less, than that our whole Nation should perish under the Arms 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 be∣came a Prophet. The opinion is not worth confuting. The Evangelist himself ren∣ders the reason, when he tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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, be∣yond 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 em∣phasis of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Ser∣vice 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 di∣stinguished 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 concern∣ing 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 per∣haps 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 Magi∣strate 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-Priest∣hood, 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 him∣self, he spoke what himself understood not the depth of.

The greatest work of the Messiah, according to the expectation of the Jews was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ap∣prehended 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 al∣most think even Caiaphas himself did not much question) since he can have no hope of re∣deeming 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 Re∣ligion 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To purifie themselves.

R. f 1.31 Isaac saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 1.32 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 be∣fore, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on a common day of the Feast: viz. after the first day of the Feast.

Notes

• a 1.1

  Taanith, fol. 68. 2.
• b 1.2

  Chagigah, fol. 78 4. & 80. 2.
• c 1.3

  Kiddushin, fol. 60. 2.
• d 1.4

  Sotah, f. 23.
• * 1.5

  Ibid. f. 20. 2.
• e 1.6

  Hieros. Schab. fol. 3. 4.
• f 1.7

  Bab. Java∣moth. f. 120. 1.
• g 1.8

  Ibid. cap. 6. hal. 4.
• h 1.9

  Juchas. fol. 57. 2.
• i 1.10

  E••hah rabb••∣bathi, fol. 67. 2.
• k 1.11

  Succah. fol. 52. 2.
• l 1.12

  Sect. 72.
• m 1.13

  Bava Meziah, fol. 33. 1.
• n 1.14

  Bava Kamah. cap. 7. hal. ult.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Mo••d, Ka∣ton. Art. 133.
• p 1.16

  Chetub, fol. 8. 2.
• q 1.17

  Beracoth, fol. 17. 2.
• r 1.18

  Bava bathra, fol. 100. 2.
• s 1.19

  Hieros. Bera∣coth, fol. 5. col. 4.
• t 1.20

  Ibid. fol. 6. 1.
• u 1.21

  In Moed Ka∣ton, cap. 4.
• x 1.22

  Moed Katon, fol. 28. 2,
• y 1.23

  Rambam in Moed Katon. cap. ult.
• z 1.24

  Midr. Cohe∣leth, fol. 114. 3
• a 1.25

  Erubhin, fol 18. 2.
• b 1.26

  Massecheth Se∣macoth, cap. 8.
• c 1.27

  Beresh. rabba, fol. 114. 3.
• * 1.28

  c Jevamoth, fol. 120. 1. & Mai∣mo••. in Geru∣shin, cap. 13.
• * 1.29

  Act. II.
• e 1.30

  Hieros. Bera∣coth, fol. 5. 1.
• f 1.31

  Rosh hashanah fol. 16. 2.
• g 1.32

  Moed-katon, fol. 13. 1.