Moses and Aaron

1. They would not eat until they washed their hands, Why do thy Disciples transgress the Tradition of the Elders? for they wash not their hands when they eat bread, Mat. 15. 2. This washing is said to have been done πυγμῇ Mar. 7. 3. that is, often, as some translate the word, taking πυγμῇ in this place, to signifie the same as πύκα in Homer, frequenter. Others translate the word accurate, diligenter, intimating the great care and diligence they used in washing: with this the Syriack Text106 agreeth. Others107 think that there is, in the phrase, allusion unto that rite or manner of washing in use among the Jews, termed by them ‎‏נטילת ידים‏‎ Netilath iadaim, the lifting up of their hands. The Greek word 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. a fist. 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 washing Theophylact seemeth to have reference, when he saith, that the Pharisees did109 cubitaliter lavare, wash up to their elbows. Lastly, others110 interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby denoted to be by 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 the superstition, which only was aimed at in the reproof, though all the sorts of washing, to the Pharisee were superstitious, because they made it not a matter of outward decency and civility, but of religion, 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 the Pharisees, yet all the Jews maintained it, as appeareth by the places quoted.

We may observe three sorts of washing of hands in use among the Jews. 1. Pharisaical and superstitious, this was reproved. 2. Ordinary, for outward decency; this was allowed. The third, in token of innocency; this was commanded by the Elders of the neighbour-Cities, in case of murder, Deut. 21. 6. It was practised by Pilate, Matth. 37. 24. and alluded unto by David, I will wash my hands in innocency, so will I compass thine altar, Psal. 26. 6.

2. When they came from the Market they washt, Mar. 7. 4. The reason thereof was, because they there having to do with divers sorts of people, unaware; they might be polluted. The word used by Saint Mark, is, βαπτίσωνται, they baptized themselves: implying the washing of their whole body. And it seemeth that those Pharisees who were more zealous than others, did thus wash themselves alwayes before dinner. The Pharisee marvelled that Christ had not first washed himself before dinner, Luke 11. 38. Unto this kind of superstition St. Peter is thought to have inclined, when he said, Lord, not my feet only, but also my hands, and my head, John 13. 9. Thus finding his modesty disliked, when he refused to have his feet wash’d by his Lord and Master; now he leapeth into the other extream, as if he had said, Not my feet only, but my whole body. Hence proceeded that Sect of the Hemerobaptistæ, i.e. Daily baptists, so called112 because they did every day thus wash themselves.

3. They wash’d their cups, and pots, and brazen vessels, and tables, Mark 7. 4.

4. They held it unlawful to eat with sinners, Mat. 9. 11. yea, they judged it a kind of pollution to be touched by them, Luke 7. 39. If this man were a Prophet, he would surely have known who, and what manner of woman this is which toucheth him, for she is a sinner. Of such a people the Prophet speaketh: They said, stand a part, come not near to me, or (as the words may be rendred)113 Touch me not, for I am holier than thou, Esay. 65. 5. The like practice was in use among the Samaritanes,114 who if they met any stranger, they cryed out, μὴ πρόσψαυσον, Ne attingas, Touch not.

5. They fasted twice in the week, Luke 18. 12. Namely,115 Mundays and Thursdays. Because Moses (as they say)116 went up into the Mount Sinai on a Thursday, and came down on a Munday.

6. They made broad their Phylacteries, and inlarged the borders of their garments, Matth. 23. 5. Here three things are worthy our consideration. First, What these Phylacteries were. Secondly, What was written in them. Thirdly, Whence they were so called. Epiphanus117 interpreteth these Phylacteries to be πλατέα σήματα πορφύρας, purple studs, or flourishes, woven in their garments: as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear, termed, by reason of those broad-studs and works woven in it, Laticlavium: but seeing that these Phylacteries were additaments and ornaments, whereof there were118 two sorts, the one tied to their Fore-heads, the other to their Left-hands; hence it followeth, that by these Phylacteries could not be meant whole garments, or any embosments, or flourishings woven in the cloth. Generally they are thought to be schedules or scroles of parchments, whereof, as I noted, there were two sorts; Phylacteries for the Fore-head, or Frontlets, reaching from one Ear to the other, and tied behind with a thong; and Phylacteries for the hand, fastned upon the Left-arm above the Elbow on the inside, that it might be near the heart. Both these sorts were worn, not by the Pharisees only,119 but by the Sadduces also, but with this difference; The Pharisees, haply for greater ostentation, wore their Hand-Phylacteries above their Elbows: the Sadduces on the palms of their Hands.120 Nay, all the Jews wore them, our Saviour Christ not excepted. The command was general, Exod. 13. 9. It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes. So that it is not the wearing of them which our Saviour condemned, but the making of them broad, whereby they would appear more holy than others.

In these Parchments they wrote121 only the Decalogue, or Ten Commandments, in the opinion of Chrysostome and Hierome: but generally, and upon better grounds, it is thought they wrote these four sections of the Law.

1. The first began, Sanctifie unto me all the firstborn, &c. Exod. 13. 2. to the end of the 10. verse.

2. The second began, And it shall be when the Lord shall bring thee, &c. Exod. 13. 11. to the end of the 16. verse.

3. The third began, Hear O Israel, Deut. 6. 4. and continued to the end of the ninth verse.

4. The fourth began, And it shall come to pass; if you shall hearken diligently, &c. Deut. 11. 13. to the end of the one and twentieth verse.

These four Sections written in scrols of Parchment, and folded up, they fastned to their fore-heads and their left-arms: those that were for the fore-head, they wrote in four distinct pieces of parchment122 especially, and if they wrote it in one piece; the length of every Section ended in one column, and they did put them into one skin, in which there was the proportion of four houses or receptacles, and not into four skins: every receptacle was distinct by it self; and those that were for the hand, were written in one piece of Parchment principally, the four Sections in four columns; but if they wrote them in four pieces, it was at length, and they put them in a skin that had but one receptacle.123 In time of persecution when they could not openly wear these Phylacteries, then did they tye about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.

Touching the name Moses calleth them ‎‏טוטפות‏‎ Totaphot, which word hath almost as many Etymologies, as Interpreters; the most probable in my opinion, is, that they should be so called per Antiphrasin, from ‎‏טטף‏‎ Incedere, to go or move, because they were immoveable: Hence the Septuagint translate them, ἀσάλευτα Immoveable ornaments. The Rabbins call them Tephillim, Prayer ornaments:124 others call them Pittacia, & Pittaciola, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, Phylacteries, from φυλάττω, to conserve or keep. First, because by the use of them, the Law was kept and preserved in memory. Secondly, because the Pharisees superstitiously conceited, that by them, as by Amulets, Spells, and Charms, hanged about their necks themselves might be preserved from dangers. The word φυλακτήριον signifieth a Spell; and Hierome testifieth, that the Pharisees had a such a conceit of these ornaments: In which place he compareth the Pharisees with certain superstitious women of his time, who carried up and down, upon the like ground, pervula evangelia, & crucis ligna, short sentences out of the Gospel, and the reliques of the Cross. The same superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of125 Saint John’s Gospel about their necks. And in the year of our Lord 692. certain Sorcerers were condemned for the like kind of Magick, by the name of126 φυλακτήριοι, that is, Phylacterians.

Thus much of their Phylacteries: In the same verse is reproved the inlarging of their borders.127 That which we read borders in the Gospel, is called, Num. 15. 38. ‎‏ציצות‏‎ Tsitsith, Fringes: and ‎‏גדילים‏‎ Gedelim, Deut. 22. 10. which word we likewise translate in that place, Fringes. They were in the fore-quoted places commanded, and our Saviour Christ himself did wear them, Luk. 8. 44. The latter Hebrew word signifieth a large Fringe, which agravateth the superstition of the Pharisees, in making their Fringes larger, when the Law had allowed them large. This literal exposition I take to be most agreeable with the Text, though to inlarge in Greek and Latine128 sometimes, signifieth to boast, vaunt, or brag of a thing; and in this sense it may very well fit a Pharisee. The reason of this command was, to put them in mind of the Commandments, Numb. 15. And for the furtherance of this duty,129 they used sharp thorns in in their Fringes, that by the often pricking of the Thorn, whether they walked or sate still, they might be the more mindful of the Commandments.

There were130 seven sorts of Pharises. 1. Pharisæus Sichemita. He turned Pharisee for gain, as the Sichemites suffered themselves to be circumcised.

2. Pharisæus truncatus, so called, as if he had no feet, because he would scarce lift them from the ground when he walked, to cause the greater opinion of his meditation.

3. Pharisæus inpingens. He would shut his eyes when he walked abroad, to avoid the sight of Women, in so much that he often dash’d his head against the walls, that the blood gush’d out.

4. Pharisæus, Quid debeo facere, & faciam illud. He was wont to say, What ought I to do? and I will do it. Of this sort seemeth the man in the Gospel to have been, who came unto Christ, saying, Good Master, what shall I do? &c. and at last replyed, All these I have done from my youth upward, Luke 18.

5. Pharisæus mortarius; so called because he wore a hat in manner of a deep Mortar, such as they use to bray spice in, in so much that he could not look upward, nor of either side; onely downward on the ground, and forward or forthright.

6. Pharisæus ex amore; Such a one as obeyed the Law for the Love of Vertue.

7. Pharisæus ex timore; Such a one obeyed the Law for fear of punishment. He that conformed for fear had respect chiefly to the negative Commandements; but he that conformed for love, especially respected the Affirmative.