CHAP. VII.Of their Title Rabbi.

[65]Hieronym. ad Algasiam. quæst. 10.

[66]Elias Thisbit.

3.Scribes: This name was given to two sorts of men, some meerlyLaicks, othersClergy-men. The body of theLaick Scribes, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe ofSimeon. In this sense we read not ofScribesin the Scripture, although the ground of their first institution hath been taken thence, namely, from those words whichJacobused untoSimeonandLevi; I will divide them inJacob, and scatter them inIsrael,Gen. 49. 7.So that asLevihad no portion, but lived dispersed among the other Tribes, by the benefit of the Altar.[67]In like mannerSimeonhad no portion in the judgement of theHebrews, but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriatedto them, I leave to the inquiry of others; certain I am that theSimeoniteshad their own inheritance by lot,Josh. 19. 1.And the prophecy concerning their being scattered is thought to have been accomplished in this, that the inheritance of theSimeonites, was taken out of the portion of the children ofJudah,Josh. 19. 9.Furthermore it is certain, that if not all Scriveners, yet those publick Notaries, who were imployed in drawing Deeds, and writing Contracts (be they of what Tribe they will) they were called by the name ofScribes. Unto this there is allusion,Psal. 45. 1.My tongue is as thepenof a swiftWriter, orready Scribe. Out of the body of these I conceive certain choice men to have been elected for publick imployments; some to attend the King, as his Secretaries, termed, γραμματεῖς βασιλέως, the Kings Scribes,2 Kin. 12. 10.Such wereSheia,2 Sam. 20. 25.AndShaphan,2 Kin. 22. 3.Others to attend the publick Courts and Consistories: they much resembled ourClarks of Assizes, these were termed, γραμματεῖς λαοῦ theScribes of the people,Mat. 2. 4.It.1. Mac. 5. 42.

[67]Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. & Targum Hierosol.

The second sort ofScribesbelonged to theClergy; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι,Scribes of the Law,Esra. 7. 9.Expounders of the Law,Luk. 7. 30.andDoctors of the Law,Luk. 5. 17.Their Office was to write, read, and expound the Law ofMosesto the people. The name was a name ofOffice, not ofSect. Of this sort wasEsdras,Esra 7. 6.who though he were aLevite, yet[68]others there were of the Tribe ofJudah, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among theHebrewsas theMagiwere among theChaldeans; theQuindecemviriamong theRomans, for expoundingSybilla’s Oracles: Or theCanonistsin theChurch of Rome. The word ‎‏סופרים‏‎Sopherim, translatedScribessignifiethNumberers, orComputers, and is applyed to theMasorites, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout theBible; which, as it is an argument of their industry,[69]so likewise ofGodsprovidence, in the preservation of his truth inviolable. As theWise menin their Preaching pressed Traditions; so theScribesclave to the written word, whence they were termed[70]Text-men, orMasters of the Text. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour,Mat. 9.The Scribes accused him of blasphemy,v. 3.The Pharisees of eating with Publicans and sinners,v. 11.The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

[68]Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast.

[69]Augustin. in Psal. 40.

[70]Drusius de trib. sectis l. 20. cap. 13.

3. TheDisputer.[71]He insisted uponAllegories, and searched out mystical interpretations of the Text. Hence himself was termedDurschan, and his exposition, or Homily,Midrasch; and their School,Beth Hammidrasch: They were counted the profoundest Interpreters, whence that of thePsalmist,Psal. 84. 7.They go from strength to strength, is interpreted,[72]from their Temple to their Beth-Hammidrasch, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by SaintPaul. TheWise menwere teachers ofTraditions, theScribesteachers of theTextaccording to the literal interpretation, and theDisputersteachers ofAllegoriesandMysteries; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι,1 Tim. 4.Hence is it, that such an expositor is termed συζητητὴς, ADisputer. These three sorts of Preachers, which S.Paultermeth, theWiseman, theScribeand theDisputer,1 Cor. 1. 20.are by theHebrewsnamed ‎‏חכם‏‎Ghacham, ‎‏סופר‏‎Sopher, ‎‏דרשן‏‎Darschan.

[71]Vide Thisbit. in ‎‏דרש‏‎

[72]Targum, Ps. 84. 7.

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these ofRab,Ribbi,Rabbi, andRabban, were in especial use: they all are derived from ‎‏רבב‏‎Rabab, signifying,multiplicatus fuit, and they sound as much as πολυμαθέστατος, that is, aMaster, orDoctoreminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73]thatRabbiis a more excellent title thanRab, andRabbanmore excellent thenRabbi; and the simple name without any title, asHaggai,Zachary,Malachy, was more excellent thanRabban. About this time they used a set form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎,Talmid, aDisciple, in respect of his Learning; ‎‏קטן‏‎Katan, aJunior, in respect of his minority; ‎‏בחור‏‎Bachur, that is, onechosen, orelectedin respect of hiselection, orcooptation, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made aGraduate‎‏חבר‏‎Chaber, aCompanionto aRabbi. This imposition of hands, they termed ‎‏סמכה‏‎,vel‎‏סמיכות‏‎,Semicah, orSemicuth, which Ceremony they observed in imitation ofMosestowardsJoshua. The Lord said untoMoses, Take thouJoshuathe son ofNun, in whom is the Spirit, andput thine hand upon him,Numb. 27. 18.At which time he that imposed hands on him, used this form of words,[74]I associate thee, and be thou associated. After this when he was worthy to teach others, then was he calledRabbi, and whereas in his minority, his ownname being suppressed, he was called onely by hisFathers name,the son of N.When he was madeGraduatebyimposition of hands, then was he called by hisown name,N. the son of N.And afterward when he was thought worthy to teach, then was the TitleRabbiprefixed, after this manner;Rabbi N. the son of N.For example,Maimonides; at first was termed onelyBen Maimon, the son ofMaimon; after his degree, then was he called by his own name, added to his fathers,Moses Ben Maimon,Moses the son of Maimon: at last being licenced to teach, then was he called ‎‏רמבם‏‎Rambam, which abbreviature consisting of Capital Letters, signifeth,Rabbi Moses Ben Maimon,Rabbi Moses the son of Maimon. SoRabbi Levi, the son ofGersom, in his minority was calledthe son of Gersom, afterwardLevi the son of Gersomat last, ‎‏רלבג‏‎Ralbag,Rabbi Levi the son of Gersom. This distinction ofScholars,Companions, &Rabbies, appeareth by that speech of an ancientRabbi, saying,[75]I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars. That everyRabbihad Disciples, and that his own Disciples, and other well-wishers stiled him by the name ofRabbi, in the dayes of our Saviour, needeth no proof.Judascame toChristand said,God save thee Rabbi,Mat. 26. 49.In like mannerJohns Disciplescame and salutedJohnby the name ofRabbi,John 3. 26.andChristby the name ofRabbi,John 1. 38.But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus.[76]The chiefRabbiessate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected,Mat. 23. 6.TheirCompanionssate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. SaintPaulwasbrought up at the feet ofGamaliel,Act. 22. 2.AndMarysate atJesus feet, and heard his word,Luk. 10. 39.The positure of their body differed according to their degrees. TheRabbiis described[77]to be ‎‏יושב‏‎Joscheb, one thatsitteth: theCompanion, ‎‏מוטת‏‎Muteth, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that ofsitting: The Scholar was termed[78]‎‏מתאבק‏‎Mithabek, one that doth lie along in the dust, and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Masters: This same custom it is thought,[79]SaintPaullaboured to bring into the Christian Church,1 Cor. 14.Their Scholars were not all of equal capacity, whence they said,[80]some hadconditionem spongiæ, othersclepsydræ, otherssacci fæcinacei, and otherscribri. Some resembled theSponge, and suck’d in all that they heard without judgment; others theHour-Glass, they took in at one ear, and let out at the other; others theWinesack, through which Wine is so drained from the dregs, that only the dregs remain behind: Lastly, others theRying-sieve, which in winnowing lets out the courser seed, and keepeth in the corn.

[73]Aruch in voce ‎‏אביי‏‎

[74]‎‏אני סומך אותך תהיה סמוך‏‎ Id est Scaligero interprete: Ego tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p. 264. vide etiam Cunæum de Rep. Heb. cap. 12.

[75]Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth.

[76]Philo Jud. Quod omnis probus, p. 679.

[77]Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth.

[78]Pirke Aboth. cap. 4.

[79]Ambros. 1 Cor. 14.

[80]Pirke Aboth. cap. 5.

There are two sorts ofVotariesmentioned in the OldTestament;Rechabites,Jerem. 35.andNazarites,Numb. 6.I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, Irefer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction ofNazarites. The first are theseVotaries, termed so from ‎‏נזר‏‎Nazar, to separate, because they separated themselves from three things;First, from Wine, and all things proceeding from the Vine.Secondly, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation.Thirdly, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termedNaziræatum dierum, this,Naziræatum seculi: of that sort wasPaul, and those four with him,Acts 21. 24.Of this sort wasSampsonJudges 13.andJohn Baptist. The just number of days, how long the former of these two separated themselves, is not expressed inScripture, but theHebrew Doctors[81]determine them to be thirty, because it is said,Num. 6. 5.Domino sanctus, ‎‏יהיה‏‎erit; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort ofNazarites, were so termed from ‎‏נצר‏‎Natsar, from whence comethNatsareth, orNazareth, the name of a certain Village inGalilee; where Christ was conceived and brought up: Hence our Saviour himself was called aNazarene, orNazarite,Mat. 2. 23.and those that embraced his Doctrine,Nazarites,Acts 24. 5.Afterward certainHeretickssprung up, who as theSamaritanesjoynedJewish ceremonieswithHeathenishRites: so[82]they joyned togetherChristandMoses, theLawand theGospel;BaptismandCircumcision: of the beginning of these we shall read,Acts 15. 2.Then came down certain fromJudæa, and the brethren, saying,Except ye be circumcised after the manner of Moses, ye cannot be saved. These Hereticks were calledNazarites, either of malice by theJewes,to bring the greater disgrace uponChristianreligion; or else because at first they were true, though weakNazarites, that is,Christiansmis-led byPeters JudaizingatAntioch,Gal. 2. 11.And hence it is[83]that theChurchatAntioch, in detestation of this new-bred heresie, fastened upon them by the name ofNazarites, forsook that name, and called themselvesChristians,Acts 11. 26.Symmachus, that famous Interpreter of theOld Testament, was a strong Defender of this heresie, and[84]from him in after times they were namedSymmachiani. TheJewshad them in as great hatred as theSamaritanes; whereupon[85]three times every day, atmorning,noon-tide, andevening, they closed their Prayers with a solemn execration,Maledic Domine Nazaræis. Lastly, another sort ofNazaritesthere were, so termed from ‎‏נזר‏‎Nazar, signifying toabolishorcut off;[86]because they didabolishandcut offthe five books ofMoses, rejecting them as notCanonical.

[81]Sheindler, in Pentaglot.

[82]Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2. hær. 29.

[83]Francisc. Jun. paral. lib. 1. 8.

[84]August. l. 19. contra Faustum Manichæum. c. 4.

[85]Epiphan. l. 1. Tom. 2. hæres. 29.

[86]Epiphan. l. 1. Tom. 1. hæres. 18.

It is much controverted, whether theAssideanswerePhariseesorEssenes, or what they were. Were I worthy to deliver my opinion, or, as theHebrewsProverb is, To thrust in my head among the heads of those wise men; I conceive of theAssideansthus: Before their captivity inBabylon, we shall find the word ‎‏חסידים‏‎Chasidim, (translatedAssidæi,Assideans) to signifie the same as, ‎‏צדיקים‏‎Tsaddikim,Just, orgood men: both were used promiscuously, the one for the other, and both stood in opposition to the ‎‏רשעים‏‎Reschagnim, that is,ungodlyorwicked men. At this time thewhole body of theJewswere distinguished into two sorts,Chasidim, andReschagnim,good, andbad.

After their captivity, theChasidimbegan to be distinguished from theTsadikim.[87]TheTsadikimgave themselves to the study of the Scripture. TheChasidimstudied how toadd unto the Scripture.[88]Secondly, TheTsadikimwould conform to whatsoever the Law required. TheChasidimwould beholy above the Law. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor,&c.they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those wereChasidimwho would say,What is mine, is thine; and what is thine, is thy own: thoseReschagnim, which would say,What is thine is mine; and what is mine, is my own. And it is probable, that the middle sort mentioned in the same place, who would say,what is mine, is mine; what is thine, is thine own, were the veryTsadikim.

[87]D. Kimchi. Psal. 103. 17.

[88]Pirke Aboth. c. 5.

At this time the body of theJewswere distinguished into three sorts, in respect of holiness. First,Reschagnim, ἀσεβεῖς,Wickedandungodly men. Secondly,Tsadikim, δίκαιοι,Justandrighteous men. Thirdly,Chasidim, who are sometimes translated ὅσιοι,Holy men, and that for the most part:[89]but sometimes also ἀγαθοὶ,Goodmen: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for theungodly. Scarcely for arighteous manwill one die, yet peradventure for agood mansome would even dare to die,Rom. 5. 6, 7.The gradation standeth thus; Some peradventure would die, for one of theChasidim, agood man: scarcely any, for oneofTsadikim, ajust, orrighteous man; for theReschagnim, orungodly, none would die: Yet Christ dyed for usungodly, being sinners, and his enemies.

[89]Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους.

Now as long as these Works of supererogation remained arbitrary, and indifferent, not required as necessary, though preferred before the simple obedience to the Law; so long the heat of contention was not great enough to breed Sects and Heresies: But when once the Precepts and Rules of supererogation were digested intoCanons, and urged with an opinion of necessity; then from theChasidimissued the brood ofPharisees;[90]and also from them (as it is probably thought) the Heresie of theEssenes, both obtruding unwritten Traditions upon the People, as simply necessary, and as a more perfect rule of sanctity than the Scripture. At this time theTsadikimin heat of opposition rejected not only Traditions, but all Scripture, except only the five books ofMoses; for which reason they were calledKaraim. Some are of opinion,[91]they rejected onlytraditions, and embraced all the books of Scripture: Which opinion soever we follow; they had their name ‎‏קראים‏‎,Karaim,Textuales,Scriptuarii, i.Text-men, orScripture-readers, because they adhered to Scripture alone, withstanding and gain-sayingTraditionswith all their might. And if we follow the latter, then all this while theKaraimwere far from Heresie: but in process of time, when fromSadock, andBaithus, theseKaraimlearned to deny all future rewards for good works, or punishment for evil, or resurrection from the dead; now theKaraimbecame compleatSadduces, and perfectHereticks, taking their denomination from their first AuthorSadok. The time of each Heresies first beginning, shall be more exactly declared in their several Chapters.

[90]Joseph. Scalig. Trihæres. c. 22.

[91]Joseph. Scalig. ib.

There are[92]three Opinions concerning theEtymologyof the namePharisee. The first are those which derive it from ‎‏פרש‏‎Parash,Expandere,Explicare; either from the enlarging and laying open their Phylacteries, or from theiropen performanceof good works in publick view of the People, as being ambitious of mans praise. Secondly, from ‎‏פרש‏‎Parasch,Exponere,Explanare; because they were of chief repute; and counted the profoundestDoctorsfor theexpositionof the Law, so that they were termed[93]Peruschim,quiaPoreschim;Pharisees, because they wereExpoundersof the Law. Thirdly, others derive the name from the same Verb, but in the conjugationPiel, where it signifiethdividere,separare, toseparate.[94]In this acception, by theGreeksthey were termed ἀφωρισμένοι, we mayEnglishthemSeparatists. Theirseparationis considerable, partly in the particularsunto which, partly in thosefrom whichtheyseparated.

[92]Quartam etymologiam (cujus fundus & autor putatur Hieronymus, Præfat. in Amos) refellit Scriptura Hebraica; si enim Pharisæus diceretur a verbo ‎‏פרץ‏‎ Dividere, scriberentur Pharisæi ‎‏פריצים‏‎ non ‎‏פרושים‏‎.

[93]Gorionides. c. 22.

[94]Suidas.

First, Theyseparated themselves to the study of the Law, in which respect they might be called, ἀφωρισμένοι εἰς τὸν νόμον,Separated unto the Law. In allusion unto this, theApostleis thought[95]to have stiled himself,Rom. 1. 11.ἀφωρισμένον εἰς εὐαγγέλιον,Separated unto the Gospel: when he was called from being aPharisee, to be aPreacher of the Gospel; and now notseparated unto the Law, but to theGospel.

Secondly, Theyseparatedthemselves, or at least pretended a[96]separation to an extroardinary sanctity oflife above other men. God, I thank thee, that I amnot as other men are, Extortioners, Unjust, Adulterers&c.Luke 18. 11.

[95]Drusius de trib. sectis, l. 2. c. 2.

[96]Suidas.

The particulars,from which they separated themselves, were these.

First,From commerce with other people, as afterward will appear in their Traditions: whence they called the common people, by reason of their ignorance, ‎‏עם הארץ‏‎populum terræ, thepeople of the earth. In the Gospel of SaintJohn 7. 49.they are called ὄχλος.This peoplewho knoweth not the Law are cursed.

Secondly,[97]From the apparel and habit of other men: for they used particular kinds of Habits, whereby they would be distinguished from the vulgar. Hence proceeded that common speech,Vestes populi terræ, conculcatio sunt Pharisæorum.

[97]R. David. Sophon. 1. 8.

Thirdly,[98]From the customs and manners of the world. This heresie of thePhariseesseemeth to have had its first beginning inAntigonus Sochæus. He being aPharisee, succeededSimon the Just; who was Coetanean withAlexanderthe Great: he lived three hundred years before the birth of Christ.

[98]Thisbites.

ThePhariseeswere[99]not tied to any particular Tribe or Family, but indifferently they might be of any; S.Paulwas aBenjaminite;Hyrcanuswas aLevite.[100]Each Sect had itsDogmata, his properAphorisms,Constitutions, orCanons: so thePhariseeshad theirs. My purpose is, both concerning these and the other Sects, to note onely thoseCanons, orAphorisms, wherein chiefly they were heretical, and one differing from the other.

[99]Chrys. Mat. 15.

[100]Flavius Jos. lib. 13. c. 18.

First, ThePharisees[101]ascribedsome thingstoFate, orDestiny, andsome thingsto mansFree-will.

[101]Joseph. l. 13. c. 9.

Secondly, They confessed that there wereAngels, andSpirits,Acts 23. 8.

Thirdly, Concerning the resurrection of the dead, they acknowledged it, and taught[102]that the souls of evil men deceased, presently departed into everlasting punishiment; but the souls, they say, of good men, passed by a kind of Pythagorean μετεμψύχωσις into other good mens bodies. Hence it is thought[103]that the different opinions concerning our Saviour did arise; Some saying that he wasJohn Baptist; others,Elias; others,Jeremias,Matth. 16. 14.As if Christ his body had been animated by the soul either ofJohn,Elias, orJeremias.

[102]Joseph. de bello Judaic. l. 2. cap. 12.

[103]Serar. Trihæres. l. 2 c. 3. It. Drus. in præter.

Fourthly, They did stifly maintain the Traditions of theirElders. For the better understanding what theirTraditionswere, we must know that theJewssay the Law wastwofold,[104]one committed to writing, which they called ‎‏תורה שבכתב‏‎Thorah schebitchtah,The written Law; the other delivered by tradition, termed by them, ‎‏תורה בעל פה‏‎Thorah begnal pe. They say both were delivered byGoduntoMosesupon MountSanai, the latter as an exposition of the former, whichMosesafterward delivered by mouth toJoshua,Joshua to the Elders, the Elders to the Prophets, the Prophets to those of the great Synagogue, from whom successively it descended to after-ages. These Traditions were one of the chief Controversies between thePharisees, and theSadduces.[105]ThePhariseessaid,Let us maintain the Law which our fore fathers have delivered into our hands, expounded by the mouth of the wise men, who expounded it by tradition. And lo, theSadducessaid,Let us not believe or hearken to any tradition or exposition, but unto the Law ofMosesalone. The Traditions which they chiefly urged, were these;

[104]Moses Kotsen. in præf. lib. præcept.

[105]Gorionides, c. 29.

1.They would not eat until they washed their hands, Why do thy Disciples transgress the Tradition oftheElders? for they wash not their hands when they eat bread,Mat. 15. 2.This washing is said to have been done πυγμῇMar. 7. 3.that is,often, as some translate the word, taking πυγμῇ in this place, to signifie the same as πύκα inHomer,frequenter. Others translate the wordaccurate,diligenter, intimating the great care and diligence they used in washing: with this theSyriackText[106]agreeth. Others[107]think that there is, in the phrase, allusion unto that rite or manner of washing in use among theJews, termed by them ‎‏נטילת ידים‏‎Netilath iadaim, thelifting up of their hands. TheGreekword πυγμὴ is thought to express this rite, because in this kind of washing,They used to joyn the tops of the fingers of each hand together with the thumb, so that each hand did after a sort resemble τὴν πυγμὴν i. afist. This Ceremony was thus performed: First, they washed their hands clean. Secondly, they composed them into the fore-mentioned form. Thirdly, they lifted them up, so that the water ran down to the very elbows. Lastly, they let down their hands again, so that the water ran from off their hands upon the earth.[108]And that there might be store of water running up and down, they poured fresh water on them when they lifted up their hands, and poured water twice upon them when they hanged them down. Unto this kind of washingTheophylactseemeth to have reference, when he saith, that thePhariseesdid[109]cubitaliter lavare,wash up to their elbows. Lastly, others[110]interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby denoted to beby rubbing one hand closed in the plain or hollow of the other. All imply a diligent and accurate care in washing: the ceremonious washing by lifting up the hands, and hanging them down, best expresseth thesuperstition, which only was aimed at in the reproof, though all the sorts of washing, to thePhariseewere superstitious, because they made it not a matter of outwarddecencyandcivility, but ofreligion, to eat with washt or unwasht hands, urging such a necessity hereof,[111]that in case a man may come to some water, but not enough both to wash and to drink, he should rather chuse to wash than to drink, though he die with thirst. And it was deemed amongst them as great a sin to eat with unwasht hands, as to commit fornication. This Tradition of washing hands, though it were chiefly urged by thePharisees, yet all theJewsmaintained it, as appeareth by the places quoted.

[106]‎‏כטילאית‏‎ μετὰ σπουδῆς. Luke 1. 39.

[107]Joseph. Scalig. Tribær. c. 7.

[108]Munster. in Deut. 8.

[109]Theophylact. in Marc. 7. 3.

Back to Index Next