Works

VERS. I.

A calculation of the times, when Christ was born.

WE thus lay down a Scheme of the times, when Christ was born. I. He was born in the year of the World, MMMDCCCCXXVIII. For from the Creation of the World to the Deluge are commonly reckoned MDCLVI. years.

From the Deluge to Abraham's promise are CCCCXXVII years. This being supposed, that Abraham was born the CXXXth year of Tharah: which must be supposed.

From the promise given to the going out of Egypt, CCCCXXX years, Exod. XII. 40. Gal. III. 17.

From the going out of Egypt to the laying the foundations of the Temple are CCCCLXXX years, 1 King. VI. 1.

The Temple was building VII years, 1 King. VI. 38. Casting up therefore all these together, viz.

And it is clear the building of the Temple was finished and completed in the year of the world MMM.

The Temple was finished in the eleventh year of Solomon, 1 King. VI. 38. and thence to the revolting of the ten Tribes, in the first year of Rehoboam, were XXX years. Therefore that Revolt was in the year of the World MMMXXX.

From the Revolt of the ten Tribes to the destruction of Jerusalem under Zedekiah were CCCXC years: which appears sufficiently from the Chronical computation of the parallel times of the Kings of Judah and Israel: and which is implied by Ezekiel, Chap. IV. verse. 5. Thou shalt sleep upon thy left side, and shalt put the iniquities of the house of Israel upon it, &c. according to the number of the days, three hundred and ninety days. And when thou shalt have accomplished them, thou shalt sleep upon thy right side the second time, and shalt take upon thee the iniquity of the house of Judah forty days. Concerning the computation of these years it is doubted, whether those forty years are to be numbered together within the three hundred and ninety years, or by themselves, as following after those three hundred and ninety years. We not without cause embrace the former opinion, and suppose those forty years to be included within the sum of the three hundred and ninety; but mentioned by themselves particularly, for a particular reason. For by the space of forty years before the destruction of the City by the Chaldeans, did Jeremiah prophesy daily, namely, from the third year of Josiah to the sacking of the City: whom the people not hearkening to, they are marked for that peculiar iniquity with this note.

Therefore these three hundred and ninety years being added to the year of the World MMMXXX, when the ten Tribes fell off from the house of David, the age of the World, when Jerusalem perished, arose to the year MMMCCCCXX.

At that time there remained fifty years of the Babylonian captivity to be completed. For those remarkable Seventy years took their beginning from the third year of Jehoiachim, Dan. I. 1. Whose fourth year begins the Babylonian Monarchy, Jer. XXV. 1. And in the nineteenth year of Nebuchadnezzar the Temple was destroyed, 2 King. XXV. 8. when now the twentieth year of the Captivity passed: and other fifty remained. Which fifty being added to the year of the World MMMCCCCXX, a year fatal to the Temple, the years of the World amount, in the first year of Cyrus, unto MMMCCCCLXX.

From the first of Cyrus to the death of Christ are Seventy weeks of years, or CCCCXC years, Dan. IX. 24. Add these to the MMMCCCCLXX, and you observe Christ crucified in the year of the World MMMDCCCCLX. When therefore you have subtracted thirty two years and an half, wherein Christ lived upon the Earth, you will find him born in the year of the World MMMDCCCCXXVIII.

II. He was born in the one and thirtieth year of Augustus Caesar, the computation of his Monarchy beginning from the Victory at Actium. Of which matter thus Dion Cassius writes. 〈 in non-Latin alphabet 〉 &c. This their Sed-fight was on the second of September: And this I speak upon no other account, (for I am not wont to do it) but because then Caesar first obtained the whole Power: so that the computation of the years of his Monarchy must be precisely reckoned from that very day. We confirm this our computation, by drawing down a Chronological Table from this year of Augustus to the fifteenth year of Tiberius, when Christ, having now completed the nine and twentieth year of his age, and entering just upon his thirtieth, was baptized. Now this Table, adding the Consuls of every year, we thus frame.

Augustus Caesar died the XIXth day of August: on which day he had formerly entered upon the first Consulship. He lived LXXV years, X months, and XXVI days. He bore the Empire alone from the Victory at Actium XLIV years, wanting only XIII days.

Tiberius held the Empire in great slothfulness, with grievous cruelty, wicked covetousness, and filthy lust.

In the early spring of this year came John baptizing. In the month Tisri Christ is baptized, when he had now accomplished the nine and twentieth year of his age, and had now newly entered upon his thirtieth. The thirtieth of Christ is to be reckoned with the sixteenth of Tiberius.

Of Augustus now entering upon his one and thirtieth year (wherein Christ was born) Dion Cassius hath moreover these words. 〈 in non-Latin alphabet 〉 Having now completed thrice ten years, being compelled indeed to it he continued his Government, and entered upon a fourth ten of years: being now more easy and slothful by reason of age. In this very year was the Taxation under Cyrenius, of which Luke speaks Chap. II. So that if it be asked, when the fifth Monarchy (of the Romans ) arose, after the dissolution of those four mentioned by Daniel? An easy answer may be fetched from S. Luke, who relates, that in that very year, wherein Christ was born, Augustus laid a Tax upon the whole World.

III. Christ was born in the thirty fifth year of the reign of Herod: which we gather from the observation of these things. 1. Herod reigned, from that time he was first declared King by the Romans, seven and thirty years. 2. Between the death of Herod, and the death of Augustus, there was this space of time.

• 1. The ten years current of the reign of Archelaus.
• 2. Coponius succeeds him, banished into Vienna, in the Presidentship of Judea.
• 3. Marcus Ambibuchus succeeds Coponius.
• 4. Annius Rufus succeeds Ambibuchus, during whose Presidentship Augustus dies.

Since therefore only fourteen years passed from the nativity of Christ to the death of Augustus (out of which sum when you shall have reckoned the ten years current of Archelaus, and the times of the three Presidents) we must reckon, that Christ was not born, but in the last years of Herod. Thus we conjecture:

In his thirty fifth Christ was born.

In his thirty seventh now newly begun, the Wise men came: presently after this, was the slaying of the infants, and after a few months the death of Herod.

IV. Christ was born about the twenty seventh year of the Presidentship of Hillel in the Sanhedrin.

The rise of the family of Hillel took its beginning at the decease of the Asmonean family: ( Herod indeed succeeded in the Kingly government:) a family sprung from Babylon, and, as was believed, of the stock of David. For a book of genealogy was found at Jerusalem, (which we mentioned before) in which it was written, that Hillel was sprung from the stock of David, by his wife, Abital. Now Hillel went up out of Babylon to Jerusalem, to inquire of the Wise men concerning some things, when now, after the death of Shemaia and Abtalion, the two sons of Betira held the chief seats. And when he, who had resorted thither to learn something, had taught them some things of the Passover rites, which they had forgot, they put him into the chair. You have the full story of it in the Jerusalem Talmud. We mention it Chap. XXVI. 1.

Now Hillel went up to Jerusalem, and took the Chair an hundred years before the destruction of the City. 〈 in non-Latin alphabet 〉 Hillel and his son Simeon, and his son Gamaliel, and his son Simeon bare the Government for an hundred years before the laying waste of the Temple. Of those hundred years if you take away two and thirty, and an half of the life of Christ, and forty years (as it is commonly computed) coming between the death of Christ, and the destruction of the City, there remain the twenty seven years of Hillel before the birth of our Savior.

Hillel held the government forty years. So that his death happened about the twelfth or thirteenth year of Christ: His son also held it after him, and his grandsons in a long succession, even to R. Judah the Holy. The splendor and pomp of this family of Hillel had so obscured the rest of the families of David's stock, that perhaps they believed or expected the less, that the Messias should spring from any of them. Yea, one in the Babylonian Gemara was almost persuaded, that Rabbi Judah the Holy of the Hillelian family was the Messias. 〈 in non-Latin alphabet 〉 Rabh said, If Messiah be among the living, our Holy Rabbi is such: if among the dead, Daniel was he.

V. Christ was born in the month Tisri: somewhat answering to our September. This we conclude, omitting other things, by computing backwards from his death. For if he died in his two and thirtieth year and an half, at the feast of the Passover, in the month Nisan, you must necessarily lay the time of his birth in the month Tisri: But that he died at that age, not to make any delay by mentioning more things, appears hence, that he was baptized now beginning his thirtieth year, and that he lived after his baptism three years and an half; as the space of his public Ministry is determined by the Angel Gabriel, Dan. IX. in the half of a week, (that is, three years and an half,) he shall make the sacrifice to cease, &c. But of this hereafter.

This month was innobled in former times, 1. For the Creation of the World. Weigh well Exod. XXIII. 15. Joel II. 23. 2. For the nativity of the first Fathers; which the Jews assert not without reason. 3. For the repairing the Tables of the Law. For Moses after the third Fast of forty days, comes down from the mountain, a messenger of good things, the tenth day of this month, which was from hence appointed for the Feast of Expiation to following ages. 4. For the Dedication of the Temple, 1 King. VIII. 2. And 5. For three solemn Feasts, namely, that of the beginning of the year, that of Expiation, and that of Tabernacles. From this month also was the beginning of the Jubilee.

VI. It is probable Christ was born at the Feast of Tabernacles.

1. So it ariseth exactly to three and thirty years and an half when he died at the Feast of the Passover.

2. He fulfilled the Typical equity of the Passover and Pentecost; when at the Passover he offered himself for a Passover, at Pentecost he bestowed the Holy Ghost from Heaven, as at that time the Law had been given from Heaven. At that time the first fruits of the Spirit were given by him, ( Rom. VIII. 23.) when the first fruits of corn had been wont to be given, Levite. XXIII. 17. It had been a wonder, if he had honored the third solemnity, namely the Feast of Tabernacles, with no Antitype.

3. The Instruction of the Feast of Tabernacles agrees excellently with the time of Christ's birth. For when Moses went down from the Mount on the tenth day of the month Tisri, declaring that God was appeased, that the people was pardoned, and that the building of the holy Tabernacle was forthwith to be gone in hand with, (hitherto hindered by, and because of the Golden Calf) seeing that God now would dwell among them, and forsake them no more: the Israelites immediately pitch their Tents, knowing they were not to depart from that place before the divine Tabernacle was finished, and they set upon this work withal their strength. Whence the tenth day of that month, wherein Moses came down, and brought this good news with him, was appointed for the Feast of expiation; and the fifteenth day, and seven days after, for the Feast of Tabernacles, in memory of their dwelling in Tents in the wilderness, when God dwelt in the midst of them: which things with how aptly Typical an aspect they respect the Incarnation, when God dwelt among men in human flesh, is plain enough.

3. Weigh Zechar. XIV. verse. 16, 17. And it shall come to pass that everyone, that is left of all the Nations, which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles. And it shall be, that whoso will not come up of all the families of the Earth unto Jerusalem, to worship the King the Lord of Hosts, even upon them shall be no more rain.

It will not be improper here to produce the Gemarists themselves openly confessing that the Messias was born now a good while ago before their times. For so they write: After this the children of Israel shall be converted and shall inquire after the Lord their God, and David their King, Hos. III. 5. Our Rabbins say, That is King Messias, if he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah ( Psal. XVIII. 50.) R. Joshua ben Levi saith, His name is 〈 in non-Latin alphabet 〉 A Branch ( Zech. III. 8.) R. Judan bar Aibu saith, His name is Menahem, (that is, 〈 in non-Latin alphabet 〉 , The Comforter.) And that which happened to a certain Jew, as he was plowing agreeth with this business. A certain Arabian travailing, and hearing the Ox bellow said to the Jew at Plow, O Jew, loose thy Oxen, and loose thy Plows, for behold! the Temple is laid waste. The Ox bellowed the second time; the Arabian saith to him, O Jew, Jew, yoke thy Oxen, and sit thy plows: 〈 in non-Latin alphabet 〉 For behold! King Messiah is born. But saith the Jew, What is his name? Menahem, saith he. And what is the name of his father? Hezekiah, saith the Arabian. To whom the Jew, but whence is He? The other answered, From the palace of the King of Bethlehem Judah. Away he went, and sold his Oxen, and his Plows, and became a seller of Infants swaddling cloths, going about from Town to Town. When he came to that City (Bethlehem,) all the women bought of him, but the Mother of Menahem bought nothing. He heard the voice of the women saying, O thou Mother of Menahem, thou Mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the Temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days he returns to that City, and saith to her, How does the little infant? And she said, From the time you saw me last, Spirits and Tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the Powerful one? ( Esa. X. 34.) And what follows after? A Branch shall come out of the root of Jesse; (Esa. XI. 1.)

The Babylonian Doctors yield us a confession not very unlike the former: R. Chaninah saith, After four hundred years are past from the destruction of the Temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the World, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The Gloss is, For that is the time of Redemption, and you shall be brought back to the holy Mountain, to the inheritance of your Fathers, why therefore should you misspend your penny?

You may fetch the reason of this calculation, if you are at leisure, out of the Tract Sanhedrin. The Tradition of the School of Elias, the World is to last six thousand years, &c. And a little after, Elias said to Rabh Judah, The world shall last not less, than eighty five Jubilees: and in the last Jubilee shall the son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserts, that he answered thus, Until then expect him not, but from thence expect him. Hear your own Countrymen, O Jew, how money Centuries of years are past by and gone from the eighty fifth Jubilee of the World, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come.

Daniel's weeks had so clearly defined the time of the true Messias his coming, that the minds of the whole Nation were raised into the expectation of him. Hence it was doubted of the Baptist, whither he were not the Messias, Luk. III. 15. Hence it was, that the Jews are gathered together from all Countries unto Jerusalem, Act. II. expecting, and coming to see, because at that time, the term of revealing the Messias that had been prefixed by Daniel, was come. Hence it was, that there was so great a number of false Christ's, Matth. XXIV. 5, &c. taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the Kingdom of God should presently appear; Luk. XIX. 11.

But when those times of expectation were past, nor did such a Messias appear, as they expected, (for when they saw the true Messias, they would not see him) they first broke out into various, and those wild, conjectures of the time; and at length all those conjectures coming to nothing, all ended in this curse, (the just cause of their eternal blindness) 〈 in non-Latin alphabet 〉 May their soul be confounded who compute the times.

〈 in non-Latin alphabet 〉 Magi, that is Wizards, or such as practiced ill arts: for in this sense alone this word occurs in holy Writ.

From the East. This more generally denotes as much as, Out of the land of the Heathen, in the same sense as the Queen of the South is taken, Matth. XII. 42. that is, An Heathen Queen. Consider this passage in the Talmud, 〈 in non-Latin alphabet 〉 From Rekam to the East, and Rekam is as the East: From Askelon to the South, and Askalon is as the South: From Acon to the North, and Acon is as the North. These words R. Nissim quotes from R. Judah, and illustrates it with this Gloss, From Rekam to the furthest bounds of the land Eastward, is Heathen land: and Rekam itself is reckoned for the East of the World, and not for the land of Israel. So also from Askalon onwards to the South is the Heathen Country, and Askalon itself is reckoned for the South: that is, for Heathen land.

Those Countries, where the sons of Abraham by his wife Keturah were dispersed, are more particularly called the Eastern Countries, Gen. XXV. 6. Judge. VI. 3. and elsewhere often. And hence came these first fruits of the Gentiles: whence it is not unlikely that Jethro also came, the first Proselyte to the Law: And that which is spoken by the Gemara concerning the Arabian, the first pointer out of the Messias born, is perhaps some shadow of this story of the Magicians coming out of Arabia, and who first publicly declared him to be born.

VERS. II.

WE, being in the East, have seen his Star. That heavenly light, which, in that very night wherein the Savior was born, shone round about the Shepherds of Bethlehem, perhaps was seen by these Magicians, being then a great distance off, resembling a Star hanging over Judea; whence they might the more easily guess that the happy sign belonged to the Jews.

VERS. IV.

THAT is, He assembled the Sanhedrin. Herod is said by very many Author to have slain the Sanhedrin, but this is neither to be understood of the whole Sanhedrin, nor, if it were to be understood of the whole, would it denote the total subversion of the Sanhedrin. The Babylonian Gemarists do thus relate the story. Herod was a servant of the Asmonean family. He cast his eyes upon a young maid (of that family,) on a certain day he heard the Bath Kol (a Voice from Heaven) saying, Whatsoever servant shall now rebel, shall prosper. He arose up against his Masters, and slew them all. And a little after, Herod said, Who is there, that interprets these words, Thou shalt set a King over thee out of the midst of thy brethren, ( Deut. XVII. 15.) The Rabbins (interpreted the words.) H • rose up and slew all the Rabbins, leaving only Bava ben Buta, with whom he consulted.

Herod was to overcome two difficulties, that he might with the peace and favor of the Jews, become their King. For although he had been raised unto the Kingdom by the Romans, nevertheless that he might establish his Throne, the people remaining quiet, and accepting him, first it seemed necessary to him, that the Asmonean family should be removed out of the way, which, formerly governing the people, they had some affection and love for, and which still remaining, he suspected he could scarce be secure. Secondly, That Law of setting no King over them, but of their brethren debarred him, since he himself was of the stock of Edom. Therefore he took away all those Rabbin's, who adhering stiffly to this Law, opposed, what they could, his coming to the Kingdom. But all the Rabbins indeed he slew not (saith the Gloss upon the place alleged) for the sons of Betira were left alive, who held the chair, when Hillel came out of Babylon.

Therefore he slew not all the Elders of the Sanhedrin, but those only, who taking occasion from that Law, opposed his access to the Kingdom. Out of that slaughter the two sons of Betira escaped, who held the first places in the Sanhedrin after the death of Shemaiah and Abtalion. Shammai also escaped, who according as Josephus relates, foretold this slaughter. Hillel escaped likewise, if he were then present, and Menahem, who certainly was there, and who thenceforth sat second in the chair. Bava ben Buta escaped also, as the Gemara relates, who afterwards persuaded Herod, that he should repair the Temple, to expiate this bloody impiety. And others escaped.

When the Sanhedrin consisted of Priests, Levites, and Israelites, (as Maimonides teacheth,) under the word 〈 in non-Latin alphabet 〉 , Chief Priests, are comprehended the two former, namely, whosoever of the Clergy were members of the Sanhedrin; and under the Scribes of the people are comprehended all those of the Sanhedrin, who were not of the Clergy.

Among the Priests were divers differences.

• I. Of the Priests some were called 〈 in non-Latin alphabet 〉 as if you would say, The Plebeian Priests, namely such, who indeed were not of the common people, but wanted School education, and were not reckoned among the Learned, nor among such as were devoted to Religion. For seeing the whole seed of Aaron was Sacerdotal, and Priests were not so much made, as born, no wonder, if some ignorant and poor were found among them. Hence is that distinction 〈 in non-Latin alphabet 〉 The poor Israelites, and the poor Priests are gatherers. 〈 in non-Latin alphabet 〉 A Votary Priest, and a Plebeian Priest. And caution is given 〈 in non-Latin alphabet 〉 That the Oblation be not given to a Plebeian Priest. And the reason of it is added, because whosoever giveth an Oblation to a Plebeian Priest, doth all one, as if he should give it to a Lion, of which it may be doubted, whether he will tread it under his feet, and eat it, or not. So it may be doubted of a Plebeian Priest, whether he will eat it in cleanness or in uncleanness. However ignorant and illiterate these were, yet they had their courses at the Altar according to their lot, being instructed at that time by certain rules for the performing their office appointed them by lot. You would stand amazed to read those things which are supposed concerning the ignorance and rudeness even of the High Priest himself.
• II. There were others who were called 〈 in non-Latin alphabet 〉 Idiot, or private, Priests; who although they both were learned, and performed the public office at the Altar, yet were called Private, because they were Priests of a lower, and not of a worthier, order.
• III. The worthier degree of Priests was fourfold, besides the degree of the High Priest, and of the Sagan his substitute. For 1. There were 〈 in non-Latin alphabet 〉 the Heads of the Ephemeries, or Courses: in number twenty four. 2. There were 〈 in non-Latin alphabet 〉 the Heads of the Families in every Course. Of both see the Jerusalem Talmud. 3. 〈 in non-Latin alphabet 〉 The Presidents over the various Offices in the Temple. Of them see Shekalim. 4. Any Priests, or Levites indeed, (although not of these orders) that were chosen into the chief Sanhedrin. 〈 in non-Latin alphabet 〉 Chief Priests, therefore here and elsewhere, where the discourse is of the Sanhedrin, were they, who being of the Priestly or Levitical stock, were chosen into that chief Senate.

〈 in non-Latin alphabet 〉 A Scribe, denotes more generally any man learned, and is opposed to the word 〈 in non-Latin alphabet 〉 Rude, or clownish. Two, who eat together, are bound to give thanks each by themselves, 〈 in non-Latin alphabet 〉 When both of them are Scribes. 〈 in non-Latin alphabet 〉 But if one be a Scribe, and the other ignorant, or a Clown, let the Scribe give thanks, and thence satisfaction is made for the duty of the ignorant, or unlearned person. So we read of 〈 in non-Latin alphabet 〉 The Scribes of the Samaritans: that is, The learned among the Samaritans: for among them there were no Traditionarians.

More particularly 〈 in non-Latin alphabet 〉 Scribes, denote such, who being learned, and of Scholastic education, addicted themselves especially in handling the Pen, and in Writing. Such were the Public Notaries in the Sanhedrins, Registers in the Synagogues, Amanuenses, who employed themselves in transcribing the Law, Phylacteries, short sentences to be fixed upon the door posts, bills of contracts, or divorse, &c. And in this sense 〈 in non-Latin alphabet 〉 A Scribe, and 〈 in non-Latin alphabet 〉 A Talmudic Doctor, are sometimes opposed; although he was not 〈 in non-Latin alphabet 〉 Tanna, A Talmudic Doctor, who were not 〈 in non-Latin alphabet 〉 Sophra, a Scribe in the sense above mentioned. In the Babylonian Talmud, it is disputed (a passage not unworthy our reading) what disagreement in calculation may be born with between 〈 in non-Latin alphabet 〉 An Expounder out of the Chair, or the Pulpits, and 〈 in non-Latin alphabet 〉 A Writer of Contracts, or bills of Divorse, or a Register, &c. in reckoning up the year of the Temple, of the Greek Empire, &c. Concerning which matter this among other things is concluded on, 〈 in non-Latin alphabet 〉 That a Scribe computes more briefly, a Doctor more largely. It will not repent one to read the place; nor that whole Tract, called 〈 in non-Latin alphabet 〉 The Tract of the Scribes; which dictates to the Scribes of that sort, of which we are now speaking, concerning writing out the Law, the Phylactaries, &c.

But above all others the Fathers of the Traditions are called Scribes, (who were indeed the Elders of the Sanhedrin.) Which is clear enough in these, and such like expressions. : 〈 in non-Latin alphabet 〉 The words of the Scribes are more lovely, than the words of the Law: that is, Traditions are better than the written Law: 〈 in non-Latin alphabet 〉 This is of the Words of the Scribes; that is, This is from the Traditionary Decrees.

These therefore, whom Matthew calls the Scribes of the people, were those Elders of the Sanhedrin, who were not sprung from the Sacerdotal or Levitical stock, but of other Tribes: The Elders of the Sanhedrin sprung of the blood of the Priests, were the Scribes of the Clergy, the rest were the Scribes of the People.

We may therefore guess, and that no improbable conjecture, that in this assembly called together by Herod, these were present, among others: 1. Hillel, the President. 2. Shammai, Vice-President. 3. The sons of Betira, Judah and Joshua. 4. Bava ben Buta. 5. Jonathan the son of Uzziel, the Chaldee Paraphrast. 6. Simeon the son of Hillel.

VERS. VI.

THESE words do not at all disagree with the words of the Prophet, whence they are taken, Mich. V. 〈 in non-Latin alphabet 〉 Which I thus render, But thou Bethlehem Ephratah it is a small thing that thou art (or, art reckoned) among the thousands of Israel: for thou art to be crowned with higher dignity, for from thee shall go forth a Ruler, &c. And in effect to this sense, unless I mistake, does the Chaldee Paraphrast plainly render it, whom I suspect to be present at this very Council, : 〈 in non-Latin alphabet 〉 Thou art within a little, to become chief. See the same sense of the word 〈 in non-Latin alphabet 〉 in the Targum upon Psal. LXXIII. 2. Hos. I. 4. &c.

VERS. IX.

IT is probable, the Star had shone in the very birth night: and thence forward to this very time it had disappeared. The Wise men had no need of the Star to be their guide, when they were going to Jerusalem, a City well known but going forward thence to Bethlehem, and that, as it seems, by night, it was their guide.

VERS. XIV.

EGYPT was now replenished with Jews above measure, and that partly by reason of them that travailed thither under Jochanan the son of Karcah, Jer. XLIII. partly with them that flocked thither, more latewardly, to the Temple of Onias, of which Josephus writes, and both Talmuds. When Simeon the Just said, I shall die this year. They said to him, Whom therefore shall we put in thy place? He answered,: 〈 in non-Latin alphabet 〉 Behold! my son Onias is before you. They made Onias therefore High Priest. But his brother Simeon envied him. Onias therefore fled, first into the Royal Mountain, and then into Egypt, and built there an Altar, repeating that of the Prophet, In that day there shall be an Altar to the Lord in the midst of Egypt.

He that hath not seen the Cathedral Church of Alexandria, hath never seen the Glory of Israel. It was after the manner of a Court Walk, double cloistred. There were sometimes there so many, as doubly exceeded the number of those that went out of Egypt. There were seventy golden Chairs set with gems, according to the number of the Seventy Elders. A Wooden Pulpit also placed in the middle, in which the Bishop of the Synagogue stood. And when the Law was read, after every benediction a sign being given by a private person, waving an handkerchief, they all answered, Amen. But they sat not confusedly, and mixedly together: but every artificer with the Professors of the same art: So that if a stranger came, he might mingle himself with the workmen of the same trade, &c. These did wicked Trajane destroy, &c.

The Babylonian Gemara repeats almost the same things, alleging these last matters after this manner: They sat not confusedly, but the Artificers, by themselves, the Silver Smiths by themselves, the Braziers by themselves, the Weavers by themselves, &c. so that if a poor stranger came in, he might know his own fellow workmen, and betake himself to them, and thence receive sustinence for himself, and family.

So provision was made for the poverty of Joseph and Mary, while they sojourned in Egypt (at Alexandria probably) partly by selling the Presents of the Wise men, for food and provision by the way, and partly by a supply of Victuals from their Countryfolks in Egypt, when they had need.

There are some footsteps in the Talmudists of this journey of our Savior into Egypt, but so corrupted with venomous malice and blasphemy, (as all their Writings are) that they seem only to have confessed the truth, that they might have matter the more liberally to reproach him. For so they speak. When Jannai the King slew the Rabbins, R. Joshua ben Perachiah, and Jesus went away unto Alexandria in Egypt. Simeon ben Shetah sent thither, speaking thus, From me Jerusalem the holy City, to thee, O Alexandria in Egypt, my Sister, Health. My husband dwells with thee, while I in the mean time sit alone. Therefore he rose up, and went. And a little after, He brought forth four hundred trumpets, and anathematized [Jesus.] And a little before that, Elizaeus turned away Gehazi with both his hands, and R. Joshua ben Perachiah thrust away Jesus with both his hands.

Did not ben Satda bring enchantments out of Egypt in the cutting, which was in his flesh? Under the name of Ben Satda they wound our Jesus with their reproaches, although the Glosser upon the place from the authority of R. Tam, denies it. For thus he, R. Tam saith, This was not Jesus of Nazareth, because they say here, Ben Satda was in the days of Paphus the son of Judah, who was in the days of R. Akiba: but Jesus was in the days of R. Joshua the son of Perachiah, &c.

VERS. XVI.

IT was now two years ago, or thereabouts, since the Star had shone, and Christ was born. The reason of the tarrying of Joseph and Mary in Bethlehem, was this, that they believed that the Messias, who according to the Prophet was born there, should have been brought up nowhere but there also; nor dared they to carry him elsewhere, before they had leave so to do by an Angel from Heaven.

The Jewish Nation are very purblind, how and whence the Messias shall arise; and whence is that Nemo novit, no man knows, whence the Son of man is, Joh. VII. 27. that is, from what original. : 〈 in non-Latin alphabet 〉 It was doubted, b whether he should come from the living, or from the dead. Only it was confessed by all without controversy, that he should first make some show of himself from Bethlehem, which the Priests and Scribes of the people assert, verse. 4. Hence you have Christ now in his second year at Bethlehem, whether Joseph and Mary had again betaken themselves with him, when they had now presented him in the Temple, according to the Law, being forty days old, Luke II. 22. And had taken care for his education in this place, and not elsewhere, until he himself going forth from hence, might show himself openly the Messias, if they had not been sent away some where else by permission from Heaven.

VERS. XXIII.

THOSE things which are brought from Esa. XI. 1. concerning 〈 in non-Latin alphabet 〉 Netzer, the Branch; and those things also produced concerning Samson the Nazarite, a most noble Type of Christ, have their weight by no means to be despised. We add, that Matthew may be understood concerning the outward humble and mean condition of our Savior. And that, by the word 〈 in non-Latin alphabet 〉 , Nazarene, he hints his Separation, and estrangement from other men, as a despicable person, and unworthy of the society of men:

• I. Let it be observed, that the Evangelist does not cite someone of the Prophets, but All: 〈 in non-Latin alphabet 〉 , spoken by the Prophets. But now all the Prophets in a manner do preach the vile and abject condition of Christ; none, that his original should be out of Nazareth.
• II. David in his person speaks thus, : 〈 in non-Latin alphabet 〉 I was a stranger to my brethren, Psal. LXIX. 6.
• III. If you derive the word 〈 in non-Latin alphabet 〉 Nazarene, which not a few do, from 〈 in non-Latin alphabet 〉 Nazir, a Nazirean, that word denotes not only a separation, dedicated to God, such as that of the Nazareans was; but it signifies also the separation of a man from others, as being unworthy of their society, Gen. XLIX. 26. They shall be on the head of Joseph, and on the crown of the head of him, that was separate from his brethren.

Therefore let us digest the sense of the Evangelist by this Paraphrase. Joseph was to depart with Christ to Bethlehem the City of David, or to Jerusalem the royal City, had not the fear of Archelaus hindered him. Therefore by the signification of an Angel he is sent away into Galilee, a very contemptible Country, and into the City Nazareth, a place of no account: whence from this very place, and the name of it, you may observe that fulfilled to a tittle, which is so often declared by the Prophets, that the Messias should be Nazor, a stranger or separate from men, as if he were a very vile person, and not worthy of their company.

VERS. I.

THAT John was born in Hebron, one may not unfitly conjecture, by comparing Luke I. 39. with Jos. XXI. 11. and that he was born about the feast of the Passover, namely, half a year before the Nativity of our Savior, Luke I. 36. So the conceptions and births of the Baptist and our Savior, innobled the four famous Tekupha's (Revolutions ) of the year: One being conceived at the Summer Solstice, the other at the Winter; one born at the Vernal Equinox, the other at the Autumnal.

John lived in the deserts, until he made himself known unto Israel, Luke I. 80. That is, if the Popes School may be interpreter, he led the life of an Hermit. But

• I. Be ashamed, O Papist, to be so ignorant of the sense of the word 〈 in non-Latin alphabet 〉 , Wilderness, or Desert, which in the common dialect sounds all one, as if it had been said, He lived in the Country, not in the City; his education was more course, and plain in the Country, without the breeding of the University, or Court at Jerusalem. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 An oblation for thanksgiving consists of five Jerusalem Seahs, which were in value six Seahs of the wilderness; that is, six Country Seahs.

  A Jerusalem Seah exceeds a Seah of the wilderness by a sixth part.

  〈 in non-Latin alphabet 〉 The trees of the wilderness are those, which are common, and not appropriate to one Master: that is Trees in common Groves and Meddows.

  So 2 Cor. XI. 26. 〈 in non-Latin alphabet 〉 , that is, in perils in the City, and in perils in the Country.

• II. The Wildernesses of the land of Canaan were not without Towns, and Cities; nor was he presently to be called an Eremite, who dwelt in the Wilderness. The Hill Country of Judea, Johns native soil, is called by the Talmudists 〈 in non-Latin alphabet 〉 The royal Mountain, or Hill; and by the Psalmist, 〈 in non-Latin alphabet 〉 The desert Hill Country, Psal. LXXV. 6. and yet in the Royal Mountain were a myriad of Cities.

• III. David passed much of his youth in the Wilderness, 1 Sam. XVII. 28. but yet who will call him an Eremite? In the like sense I conceive John living in the Desarts, not only spending his time in leisure and contemplation, but employing himself in some work, or studies. For when I read, that the Youth of our Savior was taken up in the Carpenters trade, I scarcely believe his forerunner employed his youth in no calling at all.

  Beginning now the thirtieth year of his age, when according to the custom of the Priests he ought to have come to the chief Sanhedrin, to undergo their examination, and to be entered into the Priesthood by them, the Word of God coming unto him, Luke III. 2. as it had done before to the Prophets, he is diverted to another Ministry.

VERS. II.

A Doctrine most sit for the Gospel, and most suitable to the time, and the word, or the phrase as agreeable to the Doctrine.

• I. A Nation leavened with the error of the Pharisees, concerning Justification by the works of the Law, was necessarily to be called off to the contrary Doctrine of Repentance. No receiving of the Gospel was otherwise to be expected.
• II. However the Schools of the Pharisees had illy defined Repentance, which we observe presently, yet they asserted, that Repentance itself was necessary to the reception of the Messias. Concerning this matter the Babylonian Gemarists do dispute: whom Kimchi also upon Esa. LIX. 19. cites, and determines the question. From the words of our Rabbins, saith he, it is plain, there arose a doubt among them concerning this matter, namely, whether Israel were to be redeemed with repentance, or without repentance. And it sprang from this occasion, that some texts of Scripture seemed to go against them: such as those, He saw, and there was no man, and he wondered, that there was none to intercede, therefore his own arm brought salvation. And also, Not for your sake O Israel, do I this. And again, I will remember for them my old Covenant, &c. And these places on the other hand make for repentance, Thou shalt return to the Lord thy God, and shalt hearken to his voice. And again, And thence thou shalt seek the Lord thy God, and shalt find him, if thou seekest him with all thy heart, &c. But these may be reconciled after this manner; namely, that many of Israel shall repent, when they shall see the signs of redemption. And hence is that which is said, And he saw that there was no man, because they will not repent, until they see the beginning of redemption.

  If Israel shall repent but one day, forthwith the Redeemer cometh.

  Therefore it is very fitly argued by the Baptist, and by our Savior after him, Matth. IV. 17. from the approach of the Kingdom of Heaven to Repentance, since they themselves, to whom this is preached, do acknowledge, that thus the Kingdom of Heaven, or the manifestation of the Messias is to be brought in. For however the Gemarists who dispute of this, were of a later age, yet for the most part they do but speak the sense of their fathers.

• III. The word 〈 in non-Latin alphabet 〉 , Repentance, as it does very well express the sense of true repentance, so among the Jews it was necessary, that it should be so expressed, among whom repentance, for the most part, was thought to consist in the confession of the mouth only.

  Whosoever out of error or presumption shall transgress the precepts of the Law, whether they be those that command, or those that forbid, when he repents and returns from his sins, he is bound to make confession. Whosoever brings an offering for a sin, committed either out of ignorance or presumption, his sin is not expiated by the offering, until he makes an oral confession. Or whosoever is guilty of death or of scourging by the Sanhedrin, his sin is not taken away by his death, or by his scourging, if he do not repent and make confession. And because the scape Goat is the expiation for all Israel, therefore the High Priest makes confession over him for all Israel.

  It is worthy observing, that, when John urgeth those that came to his Baptism to repent; it is said, that they were baptized, Confessing their sins: which was a sign of repentance highly requisite among the Jews, and necessary for those that were then brought in to the profession of the Gospel; that hereby they might openly profess, that they renounced the Doctrine of Justification by the works of the Law.

  It is worthy of observing also, that John said not, repent, and believe the Gospel, which our Savior did, Matth. IV. 17. (And yet John preached the Gospel, Mark I. 1, 2. Joh. I. 7.) for his office chiefly was to make Christ known, who, when he should come, was to be the great Preacher of the Gospel.

  Therefore the Baptist doth very properly urge repentance upon those that looked for the Messias, and the Text of the Gospel used a very proper word to express true and lively repentance.

I. The Kingdom of Heaven in Matthew is the Kingdom of God for the most part in the other Evangelists. Compare these places:

And so we have it elsewhere very often. For 〈 in non-Latin alphabet 〉 Heaven is very usually in the Jewish dialect taken for God, Dan. IV. 25. Matth. XXI. 25. Luke XV. 21. Joh. III. 27. And in these and such like speeches scattered in the Talmudists. 〈 in non-Latin alphabet 〉 Death by the hand of Heaven. : 〈 in non-Latin alphabet 〉 The name of Heaven is profaned. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 The Worship of Heaven. 〈 in non-Latin alphabet 〉 By the help of Heaven, &c. For they called God by the name of Heaven, because his habitation is in Heaven.

The story of the Jews is related groaning out under their persecution these words 〈 in non-Latin alphabet 〉 O Heavens! that is, as the Gloss renders it, 〈 in non-Latin alphabet 〉 Ah! Jehovah.

II. This manner of speech, the Kingdom of Heaven, is taken from Daniel, Chap. VII. 13, 14. Where after the description of the four earthly and Tyrannical Monarchies, that is, the Babylonian, Mede-Persian, Grecian, and Syro-grecian, and the destruction of them at last; the entrance, and nature of the reign of Christ is described, as it is universal over the whole World, and eternal throughout all ages. Under whom the Rule, and Dominion, and Authority of Kingdoms under the whole Heaven is given to the people of the Saints of the most High, verse. 27. that is, Whereas before the Rule had been in the hands of Heathen Kings, under the Reign of Christ, there should be Christian Kings. Unto which that of the Apostle hath respect, 1 Cor. VI. 2. Know ye not, that the Saints shall judge the World?

Truly I admire, that the fulfilling of that Vision and Prophesy in Daniel should be lengthened out still into, I know not what, long and late expectation, not to receive its completion before Rome and Antichrist shall fall: since the books of the Gospel afford us a Commentary clearer than the Sun, that that Kingdom of Heaven took its beginning immediately upon the preaching of the Gospel. When both the Baptist and Christ, published the approach of the Kingdom of Heaven from their very first preaching, certainly, for any to think, that the fulfilling of those things in Daniel did not then begin, for my part I think, it is to grope in the dark, either through willfulness, or ignorance.

III. The Kingdom of Heaven implies, 1. The Exhibition and manifestation of the Messias, Matth. XII. 28. But if I by the finger of God cast out Devils, the Kingdom of God is come upon you: that is, Hence is the manifestation of the Messias. See Joh. III. 3. & XII. Chap. 13, &c. 2. The Resurrection of Christ, Death, Hell, Satan being conquered: whence is a most evident manifestation, that he is that eternal King, &c. See Matth. XXVI. 29. & Rom. I. 4. 3. His vengeance upon the Jewish Nation, his most implacable enemies; this is another, and most eminent manifestation of him. See Matth. XVI. 28. & Chap. XIX. 28. 4. His Dominion by the Scepter of the Gospel among the Gentiles, Matth. XXI. 43. In this place, which is before us, it points out the exhibition and revelation of the Messias.

IV. The Phrase 〈 in non-Latin alphabet 〉 The Kingdom of Heaven very frequently occurs in the Jewish Writers. We will produce some places, let the reader gather the sense of them.

R. Joshua ben Kercha saith, In reciting the Phylacteries, why is 〈 in non-Latin alphabet 〉 Hear, O Israel, ( Deut. VI. 4. &c.) recited, before that passage 〈 in non-Latin alphabet 〉 And it shall come to pass, if you shall hearken, ( Deut. XI. 13.) &c. To wit, that a man first take upon himself the Kingdom of Heaven, and then the yoke of the Precept. So the Jerusalem Mishnah hath it: but the Babylonian thus, That a man first take upon himself the yoke of the Kingdom of Heaven, and then the yoke of the Precept.

Rabh said to Rabbi Chaijah, : 〈 in non-Latin alphabet 〉 We never saw Rabbi (Judah) taking upon himself the Kingdom of Heaven. Bar Pahti answered, At that time, when he put his hands to his face, he took upon himself the Kingdom of Heaven. Where the Gloss speaks thus, We saw not, that he took upon himself the Kingdom of Heaven; for until the time came of reciting the Phylacteries, he instructed his Scholars; and when that time was come, I saw him not interposing any space.

Doth any ease nature? Let him wash his hands, put on his Phylacteries, repeat them, and pray, : 〈 in non-Latin alphabet 〉 And this is the Kingdom of Heaven fulfilled. 〈 in non-Latin alphabet 〉 If thou shalt have explained Shaddai, and divided the letters of the Kingdom of Heaven, thou shalt make the shadow of death to be cool to thee; that is, if in the repeating of that passage of the Phylacteries, Deut. VI. 4. Hear, O Israel, the Lord our God is one Lord, &c. you shall pronounce the letters distinctly, and deliberately, so that you shall have sounded out the names of God rightly, thou shalt make cool the shades of death. For the same Gloss had said, 〈 in non-Latin alphabet 〉 The repeating of that passage, Hear, O Israel, &c. is the taking of the Kingdom of Heaven upon thee. But the repeating of that place, And it shall be, if thou shalt hearken, &c. ( Deut. XI. 13.) : 〈 in non-Latin alphabet 〉 is the taking of the yoke of the Precept upon thee.

Rabban Gamaliel recited his Phylacterical prayers on the very night of his nuptials. And when his Scholars said unto him, Hast thou not taught us, O our Master, that a bridegroom is freed from the reciting of his Phylacteries the first night? He answered, I will not hearken to you, nor will I lay aside the Kingdom of Heaven from me, no not for an hour.

What is the yoke of the Kingdom of Heaven? In like manner as they lay the yoke upon an Ox, that he may be serviceable: and if he bear not the yoke, he becomes unprofitable: so it becomes a man first to take the yoke upon himself, and to serve in all things with it; but if he casts it off, he is unprofitable; as it is said, Serve the Lord in fear. What means, In fear? The same that is written, The fear of the Lord is the beginning of wisdom. And this is the Kingdom of Heaven.

The Scholars of Jonathan ben Zaccai asked, why a servant was to be bored through the ear, rather than through some other part of the body? He answered, When he heard with the ear those words from Mount Sinai, Thou shalt have no other Lord before my face, he broke the yoke of the Kingdom of Heaven from him, and took upon himself the yoke of flesh and blood.

If by the Kingdom of Heaven in these and other such like places, which it would be too much to heap together, they mean the inward love and fear of God, which indeed they seem to do, so far they agree with our Gospel sense, which asserts the inward and spiritual Kingdom of Christ especially. And if the words of our Savior, Behold the Kingdom of God is within you, Luke XVII. 21. be suited to this sense of the Nation, concerning the Kingdom of Heaven, there is nothing sounds hard or rough in them: for it is as much, as if he had said, Do you think the Kingdom of Heaven shall come with some remarkable observation, or 〈 in non-Latin alphabet 〉 , with much show? Your very Schools teach, that the Kingdom of God is within a man.

But however they most ordinarily applied this manner of speech hither, yet they used it also for the exhibition and revelation of the Messiah in the like manner, as the Evangelical History doth. Hence are these expressions, and the like to them, in Sacred Writers; The Pharisees asked Jesus, when the Kingdom of God should come, Luke XVII. 20. They thought that the Kingdom of God should presently be manifested, Luke XIX. 11. Joseph of Arimathea waited for the Kingdom of God, Luke XXIII. 52. &c.

And these words in the Chaldee Paraphrast, Say ye to the Cities of Judah, the Kingdom of your God is revealed, Esa. XL. 9. They shall see the Kingdom of their Messiah, Esa. LIII. 11.

The Baptist therefore by his preaching stirs up the minds of his hearers, to meet the coming of the Messiah now presently to be manifested, with that repentance and preparation, as is meet.

VERS. IV.

: 〈 in non-Latin alphabet 〉 He that by vow tieth himself from flesh, is forbidden the flesh of fish, and of locusts. See the Babylonian Talmud concerning Locusts sit for food.

VERS. V.

THE word 〈 in non-Latin alphabet 〉 , the region round about, is used by the Jerusalem Gemara: From Beth Horn to the Sea 〈 in non-Latin alphabet 〉 is one region 〈 in non-Latin alphabet 〉 , round about, or, one circumjacent region. 〈 in non-Latin alphabet 〉 perhaps both in the Talmudists and in the Evangelist, is one and the same thing with a Coast, or a Country along a coast, in Pliny. The country, saith he, along the coast is Samari • : that is, the Sea coast, and the country further, lying along by that coast: which may be said also concerning the region round about Jordan. Strabo concerning the Plain bordering on Jordan hath these words, It is a place of an hundred furlongs all well watered, and full of dwellings.

VERS. VI.

VERS. VII.

VERS. IX.

A Jerusalem phrase to be met with everywhere in the Talmud. 〈 in non-Latin alphabet 〉 To think a word, or, to be of that opinion.

VERS. X.

THESE words seem to be taken from Isaiah, Chap. X. verse. 33, 34. The destruction of the Nation was to proceed from the Romans, who had now a great while held them under the yoke. That ax now laid to the root of the tree, shall certainly cut it down, if, from this last dressing by the Gospel, it bears not fruit. In the Talmud, those words of Isaiah are applied to the destruction of the City; and thence it is argued, that the Messias should be born not much after the time of that destruction, because presently after the threatening of that ruin, follows, A branch shall arise out of the stock of Jesse, Esa. XI. 1.

VERS. XI.

IN Luke it is, 〈 in non-Latin alphabet 〉 to unloose the latchet of his shoes: which comes to the same thing: both sound to the same import, as if he had said, Whose servant I am not worthy to be.

A Canaanite servant is like a farm, in respect of buying: for he is bought with money, or with a writing, 〈 in non-Latin alphabet 〉 or by some service done, as a pledge or pawn. And what is such a pawning in the buying of servants? Namely, that he looseth shoe of him (who buys,) or binds on his shoe, or carries to the bath such things as be necessary for him, &c. These things Maimonides produceth out of the Talmud, where these words are, How is a servant bought 〈 in non-Latin alphabet 〉 by service? He looseneth the buyers shoe, he carrieth such things after him, as are necessary for the bath, he uncloths him, washes, anoints, rubs, dresses him, puts on his shoes, and lifts him up from the Earth, &c. See also the Tosaphta.

This by the way is to be noted, which the Gloss intimates, that all servants, of what Heathen Nation soever, bought by the Jews, were called Canaanite Servants, because it is said of Canaan, Canaan a servant of servants.

VERS. XV.

THAT is, that we fulfil everything that is just. Now in the baptism of Christ there were these two just things especially. I. That this great Priest, being initiated into his ministerial office, should answer the Type of the admission of the Levitical Priests: who were initiated by washing and anointing. So was He by Baptism, and the Holy Ghost. II. When by the institution of Christ those that entered into the Profession of the Gospel were to be introduced by Baptism, it was just, yea necessary, that Christ, being to enter into the same profession, and to preach it too, should be admitted by Baptism.

VERS. XVI.

• I. THAT Christ conversed upon Earth two and thirty years and an half (as many years as David lived at Jerusalem: compare 2 Sam. V. 5.) is proved hence. 1. That he was baptized, when he had now completed his twenty ninth year, and had newly begun his thirtieth. That the words of Luke imply, 〈 in non-Latin alphabet 〉 He began to be about thirty years old. Which words although they are applied by some Christians to I know not what large latitude; yet in the Jewish Schools, and among that Nation, they would not admit certainly of another sense, than we produce. For there this axiom holds : 〈 in non-Latin alphabet 〉 The first day of the year is reckoned for that year. And questionless Luke speaks with the vulgar. For let it be supposed, that the Evangelist uttered these words in some Jewish School, N. was baptized 〈 in non-Latin alphabet 〉 , beginning to be about thirty years old: how could it be understood by them of the thirtieth complete? (much less of the thirty first, or thirty second, as some wrest it) When the words 〈 in non-Latin alphabet 〉 , beginning to be about, do so harmoniously agree with the said axiom, as scarcely anything can do more clearly. 2. That from his Baptism to his cross he lived three years and an half. This is intimated by the Angel Gabriel, Dan. IX. 27. In the half of a week (that is, In three years and an half) he shall make the sacrifice and oblation to cease: and it is confirmed from the computation in the Evangelists, but especially in John, who clearly mentioneth four Passovers (Chap. II. 13. & V. 1. & VI. 4. & XIII. 1.) after his forty days fast, and not a little time spent in Galilee.
• II. Therefore we suppose Christ was baptized about the feast of Tabernacles in the Month Tisri, at which time we suppose him born; and that John was born about the feast of the Passover, and at that time began to baptize. For when Christ lived two and thirty years and an half, and died at the Feast of the Passover, you must necessarily reduce his birth to the Month Tisri, and about the time of the feast of Tabernacles; and when John the Baptist was elder than he by half a year, you must necessarily suppose him born about the feast of the Passover. But of these things we have said something already.

VERS. XVII.

CHRIST was honored with a threefold testimony, pronounced by a voice from Heaven, according to his threefold office. See what we say at Chap. XVII. 2.

You find not a voice sent from Heaven between the giving of the Law, and the baptism of Christ. What things the Jews relate of Bath Kol, they must pardon me, if I esteem them partly for Jewish fables, partly for Devilish witchrafts. They hold it for a Tradition, After the death of the last Prophets, Haggai, Zachariah, Malachi 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 The holy Spirit departed from Israel (which was most true) 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 But they used thenceforth the Bath Kol. The Bath Kol was this 〈 in non-Latin alphabet 〉 When a voice (or Thunder) came out of Heaven, another voice came out from it.

But why, I pray, was Prophesy withdrawn, if Heavenly oracles were to be continued? Why also was Urim and Thummim taken away? Or rather why was it not restored after the Babylonian captivity? For five things, say they, were wanting under the second Temple, which were under the first: namely, the fire from Heaven, The Ark, Urim and Thummim, the Oil of anointing, and the Holy Spirit. It would certainly be a wonder, if God taking away from his people his ordinary oracles, should bestow upon them a nobler oracle, or as noble: and that when the Nation had degenerated, and were sunk into all kind of impiety, superstition, heresy. When the last Prophets, Haggai