Works

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.

§. A few things concerning Baptism.

IT is no unfit or unprofitable question, whence it came to pass, that there was so great a conflux of men to the Baptist, and so ready a reception of his Baptism.

I. The first reason is, Because the manifestation of the Messias was then expected, the weeks of Daniel being now spent to the last four years. Let us consult a little his Text.

Dan. IX. 24. Seventy years (of years) are decreed concerning thy people, &c. That is, four hundred and ninety years, from the first of Cyrus to the death of Christ. These years are divided into three parts, and they very unequal.

• 1. Into seven weeks, or forty nine years, from the giving of Cyrus his Patent for the rebuilding Jerusalem, to the finishing the rebuilding of it by Nehemiah.
• 2. Into sixty two weeks, or four hundred thirty four years, Namely, from the finishing the building of the City to the beginning of the last week of the seventy. In which space of time, the times of the Persian Empire (which remained after Nehemiah, if indeed there was any time now remaining) and the times of the Grecian Empire, and of Syro-Grecian, were all run out, and those times also, wherein the Romans ruled over the Jews.
• 3. The holy Text divides the last week, or the last seven years, into two equal parts, verse. 27. which I thus render, And he shall strengthen, or confirm, the Covenant with many in that one week: and the half of that week shall make the sacrifice and oblation to cease: or, in the half of that week he shall make to cease, &c. Not in the middle of that week, but in the latter half, that is, the latter three years and an half of the seven.

First, Seven weeks having been reckoned up before, and then sixty two weeks, verse. 25. now there remained one only of the seventy; and in reference to that, in the middle of it the Messias shall begin his Ministry, which being finished in three years, and an half (the latter halved part of that week) he shall make the sacrifice and oblation to cease, &c.

The Nation could not but know, could not but take great notice of the Times so exactly set out by the Angel Gabriel: Since therefore the coming of the Messias was the great wish and desire of all, and since the time of his appearing was so clearly decreed by the Angel, that nothing could be more, and when the latter half of the last seven years, chiefly to be observed, was now within a very little come; it is no wonder, if the people hearing from this venerable Preacher, that the Kingdom of Heaven was now come, should be stirred •• beyond measure to meet him, and should flock to him. For as we observed before, They thought that the Kingdom of God would immediately be manifested, Luke XIX. 11.

II. Another reason of it was this, The Institution of Baptism, for an Evangelical Sacrament, was first in the hand of the Baptist, who, the Word of the Lord coming to him, (Luke III. 11.) went forth backed with the same authority, as the chiefest Prophets had in times past. But yet the first use of Baptism was not exhibited at that time. For Baptism very many centuries of years backwards had been both known, and received in most frequent use among the Jews, and for the very same end, as it now obtains among Christians, namely, that by it Proselytes might be admitted into the Church; and hence it was called 〈 in non-Latin alphabet 〉 Baptism for Proselytism: and was distinct from 〈 in non-Latin alphabet 〉 Baptism, or washing from uncleanness. See the Babylonian Talmud in Jevamoth.

I. I ascribe the first use of it for this end to the Patriarch Jacob, when he chose into his family, and Church, the young women of Shechem, and other Heathens, who then lived with him. Jacob said to his family, and to all who were with him, Put away from you the strange God's, and be ye clean, and change your garments, &c. Gen. XXXV. 2. What that word means, 〈 in non-Latin alphabet 〉 and be ye clean, Alben Ezra does very well interpret to be 〈 in non-Latin alphabet 〉 The washing of the body, or Baptism; which reason itself also persuades us to believe.

II. All the Nation of Israel do assert as it were with one mouth, that all the Nation of Israel, were brought into the Covenant, among other things, by Baptism. Israel (saith Maimonides, the great Interpreter of the Jewish Law) was admitted into the Covenant by three things, namely, by Circumcision, Baptism, and Sacrifice. Circumcision was in Egypt, as it is said, None uncircumcised shall eat of the Passover. Baptism was in the Wilderness before the giving of the Law, as it is said, Thou shalt sanctify them today and tomorrow, and let them wash their garments.

III. They assert that that infinite number of Proselytes in the days of David and Solomon were admitted by Baptism. The Sanhedrins received not Proselytes in the days of David and Solomon: Not in the days of David, lest they should betake themselves to Proselytism out of a fear of the Kingdom of Israel: Not in the days of Solomon, lest they might do the same by reason of the glory of the Kingdom. And yet abundance of Proselytes were made in the days of David and Solomon before private men; and the great Sanhedrin was full of care about this business: For they would not cast them out of the Church, because they were baptized, &c.

IV. Whensoever any Heathen will betake himself, and be joined to the Covenant of Israel, and place himself under the wings of the Divine Majesty, and take the yoke of the Law upon him, voluntary Circumcision, Baptism, and Oblation are required: but if it be a Woman, Baptism and Oblation.

That was a common Axiom, 〈 in non-Latin alphabet 〉 No man is a Proselyte, until he be circumcised and baptized. It is disputed by the Babylonian Gemara, A Proselyte, that is circumcised and not baptized, what of him? R. Eliezer saith, Behold he is a Proselyte: for so we find concerning our Fathers, that they were circumcised, but not baptized. One is baptized, but not circumcised, what of him? R. Joshua saith, Behold he is a Proselyte. For so we find concerning the maidservants, who were baptized, but not circum •• sed. But the wise men say, is he baptized, and not circumcised? Or, Is he circumcised, and not baptized? He is not a Proselyte, until he be circumcised, and baptized.

But Baptism was sufficient for women so far forth, as this held good, 〈 in non-Latin alphabet 〉 One baptizeth a Heathen woman in the name of a woman, we can assert that for a deed rightly done. Where the Gloss is thus, To be baptized in the name of a woman, was to be baptized 〈 in non-Latin alphabet 〉 with the washing of a woman polluted, and not with the baptism to Proselytism. But we may nevertheless assert her who is so baptized for a complete Proselytess; because that Baptism of washing for uncleanness serves for Proselytism to her, for a Heathen woman is not baptized, or washed, for uncleanness.

V. They baptized also young children (for the most part with their Parents.) 〈 in non-Latin alphabet 〉 They baptize a little Proselyte according to the judgment of the Sanhedrin; that is, as the Gloss renders it, If he be deprived of his father, and his mother brings him to be made a Proselyte, they baptize him (because none becomes a Proselyte without Circumcision and Baptism) according to the judgment, or rite, of the Sanhedrin, that is, that three men be present at the Baptism, who are now instead of a father to him.

And the Gemara a little after 〈 in non-Latin alphabet 〉 If with a Proselyte his sons and his daughters are made Proselytes also, that which is done by their father redounds to their good. 〈 in non-Latin alphabet 〉 R. Joseph saith, When they grow into years, they may retract. Where the Gloss writes thus, This is to be understood of little children, who are made Proselytes together with their father.

An Heathen woman, if she is made a Proselytess, when she is now big with child, the child needs not baptism: 〈 in non-Latin alphabet 〉 for the Baptism of his mother serves him for baptism. Otherwise, he were to be baptized.

: 〈 in non-Latin alphabet 〉 If an Israelite take a Gentile child, 〈 in non-Latin alphabet 〉 or find a Gentile infant, and baptizeth him in the name of a Proselyte, behold he is a Proselyte.

We cannot also pass over that which indeed is worthy to be remembered. Any ones servant is to be circumcised, though he be unwilling, but any ones son is not to be circumcised, if he be unwilling. R. Johanan inquired, Behold a little son, do you circumcise him by force? Yea, although he be as the son of Ur • an. R. Hezekiah saith, Behold, a man finds an infant cast out, and he baptizeth him in the name of a servant: in the name of a freeman, do you also circumcise him in the name of a freeman.

We have therefore alleged these things the more largely, not only that you may receive satisfaction concerning the thing propounded, namely, how it came to pass, that the people flocked in so universal a concours, to Johns Baptism (because Baptism was no strange thing to the Jews; ) but that some other things may be observed hence, which afford some light to certain places of Scripture, and will help to clear some knotty questions about Baptism.

First, You see baptism inseparably joined to the Circumcision of Proselytes. There was indeed some little distance of time; For they were not baptized till the pain of circumcision was healed, because water might be injurious to the wound. But certainly baptism ever followed. We acknowledge indeed, that Circumcision was plainly of divine Institution, but by whom Baptism, that was inseparable from it, was instituted, is doubtful. And yet, it is worthy of observation, our Savior rejected Circumcision, and retained the Appendix to it: and when all the Gentiles were now to be introduced into the true Religion, he preferred this proselytical Introductory (pardon the expression) unto the Sacrament of Entrance into the Gospel.

One might observe the same almost in the Eucharist. The Lamb in the Passover was of divine Institution, and so indeed was the Bread. But whence was the Wine? But yet rejecting the Lamb, Christ instituted the Sacrament in the Bread and Wine.

Secondly, Observing from these things which have been spoken, how very known and frequent the use of Baptism was among the Jews, the reason appears very easy, why the Sanhedrin by their messengers inquired not of John concerning the reason of Baptism, but concerning the authority of the Baptizer; not what Baptism meant, but whence he had a license so to baptize, Joh. I. 25.

Thirdly, Hence also the reason appears, why the New Testament doth not prescribe by some more accurate rule, who the persons are to be baptized. The Anabaptists object, It is not commanded, to baptize Infants, therefore they are not to be baptized. To whom I answer, It is not forbidden to baptize Infants, therefore they are to be baptized. And the reason is plain. For when Pedobaptism in the Jewish Church, was so known, usual, and frequent in the admission of Proselytes, that nothing almost was more known, usual and frequent.

• 1. There was no need to strengthen it with any precept, when Baptism was now passed into an Evangelical Sacrament. For Christ took baptism into his hands, and into Evangelical use, as he found it, this only added, that he might promote it to a worthier end, and a larger use. The whole Nation knew well enough that little children used to be baptized: There was no need of a precept for that, which had ever by common use prevailed. If a Royal Proclamation should now issue forth in these words, Let everyone resort on the Lord's day to the public assembly in the Church; certainly he would be mad, who in times to come should argue hence, that Prayers, Sermons, Singing of Psalms were not to be celebrated on the Lord's day in the public assemblies, because there is no mention of them in the Proclamation. For the Proclamation provided for the celebration of the Lord's day in the public Assemblies in general, but there was no need to make mention of the particular kinds of the Divine Worship to be celebrated there, when they were always, and everywhere well known, and in daily use, before the publishing of the Proclamation, and when it was published. The case is the very same in Baptism. Christ instituted it for an Evangelical Sacrament, whereby all should be admitted into the profession of the Gospel, as heretofore it was used for admission into Proselytism to the Jewish religion. The particulars belonging to it, as the manner of baptizing, the age, the sex to be baptized, &c. had no need of a rule and definition, because these were by the common use of them sufficiently known even to Mechanics, and the most ignorant men.
• 2. On the other hand therefore, there was need of a plain and open prohibition, that infants and little children should not be baptized, if our Savior would not have had them baptized. For, since it was most common in all ages foregoing, that little children should be baptized, if Christ had been minded to have that custom abolished, he would have openly forbidden it. Therefore his silence, and the silence of the Scripture in this matter, confirms Pedobaptism, and continueth it unto all ages.

Fourthly, It is clear enough by what hath been already said, in what sense that is to be taken in the New Testament, which we sometimes meet with, namely, that the Master of the family was baptized with his whole family, Act. XVI. 15, 33. &c. Nor is it of any strength, which the Antipedobaptists contend for, that it cannot be proved there were infants in those families: for the inquiry is not so proper, whether there were infants in those families, as it is concluded truly and deservedly; If there were, they had all been to be baptized. Nor do I believe this People, that flocked to Johns baptism, were so forgetful of the manner and custom of the Nation, that they brought not their little children also with them to be baptized.

Some things are now to be spoken of the manner and form which John used.

First, In some things he seems to have followed the manner, whereby Proselytes were baptized, in other things not to have followed them. Concerning it the Talmudic Canons have these sayings.

• I. 〈 in non-Latin alphabet 〉 They do not baptize a Proselyte by night. Nor indeed were the unclean to be washed, but in the day time. Maimonides adds, They baptized not a Proselyte on the Sabbath, nor on a holy day, nor by night.
• II. 〈 in non-Latin alphabet 〉 A Proselyte hath need of three: that is, It is required that three men who are Scholars of the Wisemen, be present at the Baptism of a Proselyte; who may take care that the business be rightly performed, and may briefly instruct the Catechumen, (the person to be baptized) and may judge of the matter itself. For the admission of a Proselyte was reckoned no light matter: 〈 in non-Latin alphabet 〉 Proselytes are dangerous to Israel, like the itch, was an Axiom. For they, either tenacious of their former customs, or ignorant of the Law of Israel, have corrupted others with their Example, or being mingled with Israel were the cause, that the divine glory did rest the less upon them, it resteth not on any but upon families of a nobler pedigree. These reasons the Glossers give. When therefore the admission of Proselytes was of so great moment, they were not to be admitted but by the judicial consistory of Three.

• III. : 〈 in non-Latin alphabet 〉 They baptize a Proselyte in such a confluence of waters, as was fit for the washing of a menstruous woman. Of such a confluence of waters the Lawyers have these words: A man that hath the Gonorrhea is cleansed nowhere but in a fountain: but a menstruous woman, as also all other unclean persons, were washed in some confluence of waters; in which so much water ought to be, as may serve to wash the whole body at one dipping. Our wise men have esteemed this proportion to be to a cubit square, and three cubits depth: and this measure contains forty Seahs of water.

  When it is said, that he that hath the Gonorrhea is to wash in a spring, or a stream, but a menstruous woman, and all other unclean persons in some confluence of waters, it forbids not a menstruous woman, and other unclean persons to wash in streams, where they might: but it permits, where they might not, to wash in some confluence of waters; which was not lawful for a man that had the Gonorrhea to do. The same is to be understood concerning the Baptism of a Proselyte, who was allowed to wash himself in streams, and was allowed also, where there were no streams, to wash in a confluence of waters.

• IV. When a Proselyte was to be baptized, they first asked him concerning the sincerity of his Conversion to Judaism: Whether he offered not himself to Proselytism for the obtaining riches, for fear, or for love to some Israelite woman, &c. And when they saw that he came out of love of the Law, they instructed him concerning the various articles of the Law, of one God, of the evil of Idolatry, of the reward of Obedience, of the World to come, of the privileges of Israel, &c. All which if he professed, that he embraced them, he is forthwith circumcised.

  As soon as he grows whole of the wound of circumcision, they bring him to Baptism, and being placed in the water, they again instruct him in some weightier, and in some lighter commands of the Law. : 〈 in non-Latin alphabet 〉 Which being heard, he plungeth himself, and comes up, and behold, he is as an Israelite in all things. The women place a woman in the waters up to the neck: and two Disciples of the Wisemen, standing without, instruct her about some lighter precepts of the Law, and some weightier, while she in the mean time stands in the waters. : 〈 in non-Latin alphabet 〉 And then she plungeth herself; and they turning away their faces go out, while she comes up out of the water.

  In the baptizing of a Proselyte this is not to be passed over, but let it be observed, namely, that 〈 in non-Latin alphabet 〉 others baptized him, and that 〈 in non-Latin alphabet 〉 he baptized himself, or dipped, or plunged himself in the waters. Now what that plunging was, you may understand from those things which Maimonides speaks in Mikvaoth in the place before cited. 〈 in non-Latin alphabet 〉 Every person baptized (or dipped, whether he were washed from pollution, or baptized into Proselytism) must dip his whole body, now stripped, and made naked, at one dipping. And where esoever in the Law, washing of the body or garments is mentioned, it means nothing else, than the washing of the whole body. For if any wash himself all over, except the very top of his little finger, he is still in his uncleanness. And if any hath much hair, he must wash all the hair of his head, for that also was reckoned for the body. But if any should enter into the water with their cloths on, yet their washing holds good, because the water would pass through their cloths, and their garments would not hinder it.

And now a little to compare the baptism of John with that Proselytical baptism, and ours with both, these things are to be considered.

• I. If you compare the washing of polluted persons prescribed by the Law with the baptism of Proselytes, both that and this implies uncleanness, however something different, that implies legal uncleanness, this Heathen, but both polluting. But a Proselyte was baptized not only into the washing off of that Gentile pollution, nor only thereby to be transplanted into the Religion of the Jews; but that, by the most accurate rite of translation that could possibly be, he might so pass into an Israelite, that being married to an Israelite woman, he might produce a free and legitimate seed, and an undefiled offspring. Hence servants that were taken into a family, were baptized, and servants also that were to be made free: Not so much because they were defiled with heathen uncleanness, as that by that rite 〈 in non-Latin alphabet 〉 becoming Israelites in all respect, they might be more fit to match with Israelites, and their children be accounted as Israelites. And hence the sons of Proselytes, in following generations were circumcised indeed, but not baptized. They were circumcised that they might take upon themselves the obligation of the Law, but they needed not baptism, because they were already Israelites. From these things it is plain, that there was some difference, as to the end, between the Mosaical washings of unclean persons, and the baptism of Proselytes; and some between the Baptism of Proselytes, and John 's baptism: Not as though they concurred not in some parallel end, but because other ends were added over and above to this, or that, or some ends were withdrawn.
• II. The Baptism of Proselytes was the bringing over of Gentiles into the Jewish Religion; The Baptism of John, was the bringing over of Jews into another Religion: And hence tis the more to be wondered at, that the people so readily flocked to him, when he introduced a Baptism so different from the known Proselytical baptism. The reason of which is to be fetched from hence, that at the coming of the Messias, they thought, not without cause, that the state of things was plainly to be changed; and that, from the Oracles of the Prophets, who with one mouth described the times of the Messias for a new World. Hence was that received opinion 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 That God at that time would renew the World for a thousand years. See the Aruch, in the word 〈 in non-Latin alphabet 〉 and after in Chap. 24. 3. And that also, that they used 〈 in non-Latin alphabet 〉 the world to come, by a form of speech very common among them, for the times of the Messias, which we observe more largely elsewhere.

• III. The baptism of Proselytes, was an obligation to perform the Law; that of John, was an obligation to repentance: for although Proselytical baptism admitted of some ends, and Circumcisiou of others, yet a Traditional and erroneous Doctrine at that time, had joined this to both, that the Proselyte covenanted in both, and obliged himself to perform the Law; to which that of the Apostle relates; Gal. V. 3. I testify again to every man that is circumcised, that he is a debtor to do the whole Law.

  But the baptism of John was a baptism of repentance; Mark I. 4. which being undertaken, they who were baptized, professed to renounce their own legal righteousness, and on the contrary acknowledged themselves to be obliged to repentance and faith in the Messias to come. How much the Pharisaical doctrine of Justification differed from the Evangelical, so much the obligation undertaken in the baptism of Proselytes, differed from the obligation undertaken in the baptism of John: Which obligation also holds amongst Christians to the end of the World.

• IV. That the baptism of John was by plunging the body, (after the same manner as the washing of unclean persons, and the baptism of Proselytes, was) seems to appear from those things which are related of him, namely that he baptized in Jordan, that he baptized in Aenon, because there was much water there; and that Christ being baptized came up out of the water: to which, that seems to be parallel, Act. VIII. 38. Philip and the Eunuch went down into the water, &c. Some complain that this rite is not retained in the Christian Church, as though it something derogated from the truth of baptism; or as though it were to be called an innovation, when the sprinkling of water is used instead of plunging. This is no place to dispute of these things. Let us return these three things only, for a present answer.

• 1. That the notion of washing in John's baptism differs from ours, in that he baptized none who were not brought over from one Religion, and that an irreligious one too, into another, and that a true one. But there is no place for this among us, who are born Christians: the condition therefore being varied, the rite is not only lawfully, but deservedly varied also. Our baptism argues defilement indeed, and uncleanness; and demonstrates this doctrinally, that we being polluted have need of washing; but this is to be understood of our natural and sinful stain, to be washed away by the blood of Christ and the grace of God: with which stain indeed they were defiled, who were baptized by John. But to denote this washing by a Sacramental sign, the sprinkling of water is as sufficient, as the dipping into water, when in truth this argues washing and purification, as well as that. But those who were baptized by John were blemished with another stain, and that an outward one, and after a manner visible; that is, a polluted religion, namely Judaism, or Heathenism; from which, if according to the custom of the Nation they past, by a deeper and severer washing, they neither underwent it without reason; nor with any reason may it be laid upon us, whose condition is different from theirs.
• 2. Since Dipping was a rite used only in the Jewish Nation and proper to it, it were something hard, if all Nations should be subjected under it; but especially, when it is neither necessarily to be esteemed of the essence of baptism, and is moreover so harsh and dangerous, that in regard of these things, it scarcely gave place to Circumcision. We read, that some leavened with Judaism to the highest degree, yet wishit that Dipping in Purification might be taken away; because it was accompanied with so much severity. In the days of R. Joshua ben Levi, some endeavored to abolish this dipping, for the sake of the women of Galilee; because by reason of the cold, they became barren. R. Joshua ben Levi said unto them, do ye go about to take away that which hedges in Israel from transgression? Surely it is hard to lay this yoke upon the neck of all Nations, which seemed too rough to the Jews themselves, and not to be born by them, men too much given to such kind of severer rites. And if it be demanded of them, who went about to take away that dipping, Would you have no purification at all by water? It is probable, that they would have allowed of the sprinkling of water, which is less harsh, and not less agreeable to the thing itself.
• 3. The following ages with good reason, and by Divine Prescript, administered a Baptism differing in a greater matter from the Baptism of John; and therefore it was less to differ in a less matter. The application of water was necessarily of the essence of Baptism; but the application of it in this or that manner speaks but a circumstance: The adding also of the word, was of the nature of a Sacrament; but the changing of the word into this or that form, would you not call this a circumstance also? And yet we read the form of Baptism so changed; that you may observe it to have been threefold in the history of the New Testament.

Secondly, In reference to the form of John 's Baptism, which thing we have propounded to consider in the second place; it is not at all to be doubted but he Baptized in the name of the Messias now ready to come: and it may be gathered from his words, and from his story. As yet he knew not that Jesus of Nazareth was the Messias; which he confesseth himself, John I. 31. yet he knew well enough that the Messias was coming; therefore he Baptized those that came to him in his name, instructing them in the Doctrine of the Gospel, concerning faith in the Messias and repentance; that they might be the readier to receive the Messias, when he should manifest himself. Consider well, Mal • c. III. 1. Luke I. 17. John I. 7, 31. &c. The Apostles baptizing the Jews, baptized them in the name of Jesus; (because Jesus of Nazareth had now been revealed for the Messias ) and that they did, when it had been before commanded them by Christ, baptize all Nations in the Name of the Father, and of the Son, and of the Holy Ghost. So you must understand that which is spoken Joh. III. 23. & IV. 2. concerning the Disciples of Christ baptizing; namely, that they baptized in the Name of Jesus, that thence it might be known that Jesus of Nazareth was the Messias in the Name of whom, suddenly to come, John had baptized. That of St. Peter is plain, Act. II. 38. Be baptized everyone of you in the Name of Jesus Christ: and that, Act. VIII. 16. They were baptized in the Name of Jesus.

But the Apostles baptized the Gentiles according to the precept of our Lord, in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. XXVIII. 19. For since it was very much controverted among the Jews about the true Messias, and that unbelieving Nation denied stiffly and without ceasing that Jesus of Nazareth was He, (under which virulent Spirit they labor even to this day) it was not without cause, yea nor without necessity, that they baptized in the Name of Jesus; that by that seal might be confirmed this most principal truth in the Gospel, and that those that were baptized, might profess it; That Jesus of Nazareth was the true Messias. But among the Gentiles, the controversy was not concerning the true Messias, but, concerning the true God: among them therefore it was needful that baptism should be conferred in the Name of the true God, Father, Son, and Holy Spirit.

We suppose therefore that men, women and children came to John's baptism, according to the manner of the Nation in the reception of Proselytes; Namely, that they standing in Jordan, were taught by John, that they were baptized into the Name of the Messias that was now immediately to come; and into the profession of the Doctrine of the Gospel concerning Faith and Repentance; that they plunged themselves into the River, and so came out. And that which is said of them, that they were baptized by him, confessing their sins, is to be understood according to the tenor of the Baptists preaching; not that they did this man by man, or by some auricular confession made to John, or by openly declaring some particular sins; but when the Doctrine of John exhorted them to Repentance and to Faith in the Messias, they renounced and disowned the Doctrine and Opinion of Justification by their works, wherewith they had been before time leavened, and acknowledged and confessed themselves sinners.

John could not baptize in any part of Jordan, so it were within the bounds of Judea, (which the Evangelists assert) which had not been dried up, and had afforded a passage to the Israelites when they came out of Egypt, and were now entering into the promised land.

VERS. VII.

§ Some few remarks concerning the Pharisees and Sadducees.

TO attempt a history of the Pharisees and Sadducees after so many very Learned Men who have treated of their original, manners, and institutions, would be next to madness. We will briefly touch at a few things, and those perhaps less obvious.

I. That the Pharisees do not derive their name (as some would have it) from the word 〈 in non-Latin alphabet 〉 which signifies to expound, is sufficiently evinced by this, that there were Women Pharisees as well as Men. R. Joshua saith, A religious man foolish, a wicked man crafty; A woman Pharisee, And the dashing of the Pharisees against the stones, destroy the World. Those things are worth observing which are spoke by the Babylonian Gemarists on that clause 〈 in non-Latin alphabet 〉 A woman Pharisee. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 The Rabbins teach. A praying Maid, A gadding Widow, And a Boy, whose months are not fulfilled, these corrupt the World. But R. Jochanan saith, We learn the shunning of sin from a Maid, and the receiving of a reward from a Widow. The shunning of sin from a Maid; for R. Jochanan heard a certain Maid prostrate on her face, thus praying, Eternal Lord, thou hast created Paradise, thou hast created Hell also, thou hast created the Righteous, and thou hast created the Wicked: Let it be thy good pleasure that I be not a Scandal to men. The receiving of a reward from a Widow; for there was a certain Widow who, when there were Synagogues nearer everywhere, she always sorted to the School of R. Jochanan to pray: to whom R. Jochanan said, O my daughter, are there not Synagogues at hand round about you? But she answered, 〈 in non-Latin alphabet 〉 Will there not be a reward for my steps; or, for my journey hither: for the (Tradition) saith, These destroy the World, as Joanna the daughter of Retib.

: 〈 in non-Latin alphabet 〉 by one Gloss is rendered 〈 in non-Latin alphabet 〉 that is, a Maid given to prayer, or, a Maid of many prayers. By another it is rendered 〈 in non-Latin alphabet 〉 A Maid given to fasting : 〈 in non-Latin alphabet 〉 Losing her Virginity by fasting.

A gadding Widow, they call her who always goes about from place to place, to visit her neighbors; they are the words of the Gloss. And these corrupt the World, because they are no other but bands and sorceresses, and yet they pretend sanctity.

Joanna the daughter of Retib, (the Gloss also being witness) was a certain sorceress Widow, who, when the time of any child birth drew near, shut up the womb of the child bearing woman with Magic arts, that she could not be delivered. And when the poor woman had endured long and great torments, she would say, I will go and pray for you; perhaps my prayers will be heard; when she was gone, she would dissolve the enchantments, and presently the infant would be born. On a certain day, as a hired man wrought in her house, she, being gone to a woman's labor, he heard the charms tinkling in a pan, and taking off the cover, the charms presently come out, and strait the infant is born; and hence it was known that she was a witch.

I have therefore cited these passages, not only that it may be shewn that there were women Pharisees, and so that the name is not taken from interpreting or expounding, but that it may be observed also what kind of women, for the most part, embrace Phariseism; namely Widows and Maids, under the veil of Sanctity and Devotion, hiding and practicing all manner of wickedness. And so much we gain of the history of the Pharisees, while we are tracing the etymology of the word.

II. That the Pharisees therefore were so called from the word 〈 in non-Latin alphabet 〉 signifying Separation, is more commonly asserted, and more truly; and the thing itself, as well as the word speaks it: so that by a word more known to us, you might rightly call the Pharisees, Separatists; but in what sense, has need of more narrow enquiry; The differences of the Jewish people are to be disposed here into divers ranks: and first we will begin with the Women.

1. It were an infinite task to search particularly how their Canons, indulged (shall I say?) or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed. How numberless are the times that that occurs in the Talmudic Pandect, 〈 in non-Latin alphabet 〉 Women, servants and children are not bound to these things. Women, servants and children are not bound to recite their Phylacteries, nor to wear them. 〈 in non-Latin alphabet 〉 The Passovers of Women are at their own Will. And not to dwell upon things that are obvious, let this one serve instead of many. A certain Matron asked R. Eleazar, Why when Aaron sinned in making the Golden Calf, the people are punished with a threefold death? He answered, Let not a Woman be learned beyond her distaff. Hir • anus his son said unto him, Because no answer is given her in one word out of the Law, She will withdraw from us three hundred tenth Cori yearly. To whom he replied, Let them rather go and be burnt, than the words of the Law be delivered to Women.

From hence it appears, that the Women that embraced Pharisaism, did it of their own free will and vow, not by command: which the Men Pharisees also did.

2. Pass we from the Women to the Men; and first to the lowest degrees of Men in the distinction relating to Religion; namely to them, whom they ordinarily called 〈 in non-Latin alphabet 〉 Illiterate, and 〈 in non-Latin alphabet 〉 The people of the Earth, or, the Plebeians. Of them thus the Gemara in Sotah newly cited. One reads the Scriptures, and recites the Mishna, and yet he waits not upon the Scholars of the Wise-men, what of him? R. Eleazar saith, 〈 in non-Latin alphabet 〉 This is one of the people of the earth. R. Samuel bar Nachmani saith 〈 in non-Latin alphabet 〉 Behold! this is an illiterate man. R. Jannai saith, behold! this is a Cuthean. R. Achabar Jacob saith, behold! This is a Magician. And a little after, Who is 〈 in non-Latin alphabet 〉 the people of the Earth? R. Meir saith, He that recites not his Phylacteries morning and evening with his prayers. But the Wise men say, He whosoever he be, that lays not up his Phylacteries. Ben Azzai saith, He, who hath not a fringe on his garment, R. Jochanan ben Joseph saith, He, that instructs not his sons in the doctrine of the Law. Others say, He, who although he read the Scriptures, and repeats the Traditions, yet attends not on the Scholars of the Wise men, this is, 〈 in non-Latin alphabet 〉 the people of the Earth, or, the Plebeian. Does he read the Scriptures, and not repeat the Tradition? Behold, this man is 〈 in non-Latin alphabet 〉 Illiterate. The Gloss upon the place speaks thus, The people of the Earth are they, of whom there is suspicion of Tenths, and cleanness: that is, lest they tithe not rightly, nor take care aright concerning cleansings. And 〈 in non-Latin alphabet 〉 the illiterate person is 〈 in non-Latin alphabet 〉 more vile, or inferior than the people of the Earth. Compare that John VII. 49. The people that knoweth not the Law is cursed.

The 〈 in non-Latin alphabet 〉 Collegians, or Associates, and Scholars of the Wise men, were opposed to these Vulgar persons. Under the title of 〈 in non-Latin alphabet 〉 Scholars of the Wise men, are comprehended all that were learned and studious: under the title of 〈 in non-Latin alphabet 〉 Religious, as well learned, as unlearned. There were some of the learned, whom they commonly called 〈 in non-Latin alphabet 〉 Collegians of the Rabbins; who as yet were Candidates, and not preferred to the public office of teaching or judging. The thing may be illustrated by one Example. : 〈 in non-Latin alphabet 〉 Do the 〈 in non-Latin alphabet 〉 the Collegians enter in to appoint the New Moon? R. Hoshaia said; When I was 〈 in non-Latin alphabet 〉 a Collegian, R. Samuel ben R. Isaac led me in to the appointment of the New Moon, but I knew not, whether I were of the number or no. And a little after, Do the Collegians (or, Fellows) go in to intercalate the year? Let us learn this from the example of Rabban Gamaliel, who said, Let the seven Seniors meet me in the Chamber. But eight entered. Who came in hither, saith he, without leave? I, answered Samuel the little.

In this sense the word 〈 in non-Latin alphabet 〉 a Colleague, differs nothing from 〈 in non-Latin alphabet 〉 A Scholar of a Wise man, in that both signify a Student, and a Learned man. But the word 〈 in non-Latin alphabet 〉 a Colleague hath a wider sense, denoting all such who have more professedly devoted themselves to Religion, and have professed a more devout Life and Rule, than the common people, whether they were learned, or unlearned, whether of the Sect of the Pharisees, or of the Sadducees, or some other. Hence you have mention of 〈 in non-Latin alphabet 〉 a religious Samaritan, and of 〈 in non-Latin alphabet 〉 a religious Baker. And the phrase seems to be drawn from Psal. CXIX. 63. 〈 in non-Latin alphabet 〉 I am a companion of all those that fear thee. : 〈 in non-Latin alphabet 〉 They take upon them the habit of Religion. See the Babylonian Talmud in Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 The greater and the less Religious.

Yet the word seems sometimes to be appropriated to the Pharisees, as being men, who above all others put on a splendidly cloaked Religion, which appears enough from the history of the Gospel. So perhaps is that to be understood 〈 in non-Latin alphabet 〉 The religious Galileans purify: that is, as the Gloss explains it, They cleanse their Wine and their Oil for a drink offering, if perhaps the Temple may be built in their days. Which nevertheless the Aruch citing, thus explains them : 〈 in non-Latin alphabet 〉 The Religious eat their common food in cleanness. By which very thing the Gloss defines Pharisees : 〈 in non-Latin alphabet 〉 To the Pharisees, that is, to them that eat their common food in cleanness. Behold, how the word 〈 in non-Latin alphabet 〉 Religious, and 〈 in non-Latin alphabet 〉 Pharisees, are convertible terms, and how this was the proper notion, whereby a Pharisee was defined, That he eat his common food in cleanness: that is, that he washed his hands, when he eat.

III. We must not think, that Pharisaism arose altogether and at once, but it was long a conceiving, and of no fixed form, when it was brought forth. The same may in a manner be said of this, which is of the Traditions: both these, and that were the issue of many years. The Traditionarians do refer the first conception of the Traditions to the times of Ezra. But how many centuries of years passed, before the birth of this whole monster was full ripe? In like manner, the first seeds of Pharisaism were cast long before its birth; and being now brought forth, was a long time growing, before it came to maturity; if so be any can define, what its maturity was.

We observe presently, that the foundations of Sadduceism were laid in the days of Ezra, before there were any Sadducees: in his days also, I suspect, the foundations of Pharisaism were laid, long before there were any Pharisees. For since the Pharisees were marked with that tittle, because they separated themselves from other men, as more profane; and since in the days of Ezra and Nehemiah, it was the great care, and that a holy care too, to separate the seed of Israel from the Heathen inhabitants of the Land, to wit, the Samaritans, the Ashdodites, the Moabites, &c. not much after some men arrogating too much to themselves, took occasion hence of separating themselves from the men of the Israelitic seed, as too profane, and very unfit (alas!) for their communion. Which very thing we experience in our present Separatists. For when the Scripture commands Christians, that they communicate not with Unbelievers, with those who are without, &c. that is, with Heathens, some do hence make a pretence, of withdrawing themselves from the assemblies of Christians: by what right, by what foundation, let themselves look to it.

We shall not trace the time wherein the name of Pharisee first arose: This is done by Learneder Men: And therefore let it be enough to have observed that only. After once this pretence of Religion was received, that it was a pious matter, to separate a man's self from the common people, superstition increased every day, which served for a stay, and patronage to this Sect, and separation. For when they had espoused a Religion so supercilious, that they commonly said, Stand off, I am holier than thou, (which was also foretold by the Prophet with an execration, Esa. LXV. 5.) and that they placed the highest Sanctimony in this, to withdraw themselves from the common people, as profane, it was certainly necessary to circumscribe, and to put themselves under a more austere rule and discipline, that they might retain the name and fame of Religious persons in other things, besides that separation, that argued so much pride and arrogancy. Hence the troubles about Tithings, and Washings arose, and increased age after age: hence sprung the frequent Fastings and Prayers, the cares of the Phylacteries, Fringes, and other matters without number: so that (a thing fatal to Separatists ) this Sect at last was crumbled into Sects, and a Pharisee was in a manner the same to a Pharisee, that the people of the Earth was to a Pharisee.

Both Talmuds reckon seven Sects of Pharisees, and so does the Aruch: which it will not be irksome to describe with their pensil, that the Reader may see, to what a degree of madness this Sect was come, as well as to what a degree of Hypocrisy. 〈 in non-Latin alphabet 〉 The Pharisees are seven.

• 1. 〈 in non-Latin alphabet 〉 A Shechemite Pharisee. 〈 in non-Latin alphabet 〉 This ( Pharisee ) does as Shechem. Where the Gloss is, Who is circumcised, but not for the honor of God : 〈 in non-Latin alphabet 〉 He carrieth his precepts upon his shoulders: that is, as the Aruch explains it, Wood to make a Booth, in the feast of Tabernacles, or something of that nature.
• 2. 〈 in non-Latin alphabet 〉 A Pharisee struck, or dashing. 〈 in non-Latin alphabet 〉 Who dasheth his feet. The Gloss is, He who walketh in humility, the heel of one foot touching the great toe of the other: nor did he lift up his feet from the Earth, so that his toes were dashed against the stones. The Aruch writes, Who withdrew himself a great way off, that he might not press upon men in the ways, and dashed his feet against the stones. : 〈 in non-Latin alphabet 〉 Strike me ( or, cirround me) and yet I will perform the Command.
• 3. 〈 in non-Latin alphabet 〉 A Pharisee, that lets out his blood. He strikes out his blood against the Walls. The Gloss is, He shows himself such a one, as if his eyes were hoodwinked, that he might not look upon a woman, and hereupon dashed his head against the Walls, and let out his blood. The Aruch writes, He so pressed up himself against the Walls, that he might not touch those that passed by, that by the dashing he fetched blood of himself. He performed one precept, and one duty; and struck out blood at each.
• 4. 〈 in non-Latin alphabet 〉 A Pharisee of the Mortar. The Aruch thus describes him, He went in a loose coat, resembling a Mortar with the mouth turned downwards. So he, with his loose garment, was straiter above, and broader below. In the Jerusalem Talmud he is called 〈 in non-Latin alphabet 〉 who saith, I withdraw whatsoever is mine, and fulfil the command.
• 5. 〈 in non-Latin alphabet 〉 The Pharisee which saith, let me know what my duty is, and I will do it. I have done my duty, that the Command may be performed according to it. The Aruch thus, As though he should say, There is no man can show me, wherein I have transgressed.
• 6. 〈 in non-Latin alphabet 〉 A Pharisee of fear: such as Job.
• 7. 〈 in non-Latin alphabet 〉 A Pharisee of love: as Abraham. 〈 in non-Latin alphabet 〉 Among all these, none is worthy to be loved, but the Pharisee of love.

Whether Pharisaism ran out into any of these Sects in the days of the Baptist, we dispute not. Let it be granted, that the best, and the most modest of that order came to his baptism: the best of the Pharisees certainly were the worst of men. And it is so much the more to be wondered at, that these men should receive his baptism after that manner as they did, when it was highly contrary to the rule of the Pharisees to converse among the common people, of whom there was so great a concourse to John: and highly contrary to the Doctrine of the Pharisees, so much as to dream of any righteousness, besides that, which was of the works of the Law, which the Doctrine of John diametrically contradicted.

The original of the Sadducees, learned men as well Jews, as Christians, do for the most part refer to one Zadoc, a Scholar of Antigonus Socheus; which Antigonus took the chief seat in the Sanhedrin after the death of Simeon the Just. Of him thus speaks the Tract Avoth. Antigonus of Socho received Traditions of Simeon the Just. He said, Be not as servants, who wait upon their Master for the sake of the reward; but be ye like servants, who wait upon their Master not for the sake of the reward: but let the fear of the Lord rule you.

The Wise man (saith Rambam upon the place) had two Scholars, Zadoc and Baithus, who, when they heard this from their Master, said among themselves, when they were gone away, our Master in his Exposition teacheth us, that there is neither reward, nor punishment, nor any expectation at all (for the future:) For they understood not what he meant: Therefore they mutually strengthened one another, and departed from the rule, and forsook the Law: and some company adhered to both. The Wise men therefore called them Sadducees and Baithusees. And a little after: But in these Countries, namely in Egypt, they call them Karaites, [ 〈 in non-Latin alphabet 〉 ] but Sadducees and Baithusees are their Names among the Wise men. See also the Avoth of R. Nathan.

Yet that raiseth a scruple here. At the conclusion of all prayers in the Temple they said 〈 in non-Latin alphabet 〉 forever. But when the Heretics brake in, and said, There was no age but one, it was appointed to be said 〈 in non-Latin alphabet 〉 For ever and ever, or, from age to age. Upon these words thus the Gloss; In the first Temple they said only, Blessed be the Lord God of Israel forever. But when the Heretics brake in, and said, There was no age but this, Ezra and his consistory appointed, that it should be said 〈 in non-Latin alphabet 〉 For ever and ever, or from age to age, to imply there is a double world (this, and one to come) to root out of the heart the opinion of those that deny the Resurrection of the dead.

Take notice, Reader, that there were some, who denied the Resurrection of the dead in the days of Ezra, when as yet Zadoc the father of the Sadducees was not born. After Ezra, and his great Synagogue (which endured many a year after Ezra was dead) sat Simeon the Just, performing the office of the High Priest, for the space of forty years: and Antigonus Socheus the Master of Zadoc succeeded him in the chair of the Sanhedrin. So that although the Sadducees with good reason do bear an ill report for denying the Resurrection, and that was their principal Heresy; yet that Heresy was, when as yet there were no Heretics, called by the name of Sadducees. To which perhaps those words do agree (which sufficiently taste of such a Heresy,) Ye have said, it is in vain to serve God, &c. Mal. III. 14.

It is not therefore to be denied, that the Sadducee Heretics were so named from Zadoc, but that the Heresy of the Sadducees concerning the Resurrection was older than that name, one may suppose not without reason; nor that that cursed Doctrine first arose from the words of Antigonus illy understood by Zadoc and Baithus, but was of an antienter original, when as yet the Prophets Zacharias, Malachi, and Ezra himself were alive, if that Ezra were not the same with Malachi, as the Jews suppose. Therefore I do rather think, that Heresy sprang from the misunderstanding of the words of Ezekiel, Chap. XXXVII. which some understanding according to the letter, and together with it seeing no Resurrection, dreamt that there would be none afterwards. And this Doctrine increased, and exalted itself into a Sect, when at length Zadoc and Baithus asserted, that it was so determined out of the Chair by their Master Antigonus, the President of the Sanhedrin.

When I fetch the rise of the Sadducees not much after the death of Simeon the Just, that does not unseasonably come into my mind, which is mentioned by the Talmudists, that the state of things became worse after his death. All the days of Simeon the Just, the scape Goat had scarce come to the middle of the precipice of the Mountain (whence he was cast down) but he was broken into pieces: but, when Simeon the Just was dead, he fled away (alive) into the desert, and was eaten by Saracens. While Simeon the Just lived, the lot of God (in the day of Expiation) went forth always to the right hand: Simeon the Just being dead, it went forth sometimes to the right hand, and sometimes to the left. All the days of Simeon the Just, the little scarlet Tongue looked always white: but when Simeon the Just was dead, it sometimes looked white, and sometimes red. All the days of Simeon the Just, the West light always burnt; but when he was dead, it sometimes burnt, and sometimes went out. All the days of Simeon the Just, the fire upon the Altar burnt clear and bright, and after two pieces of wood laid on in the morning, they laid on nothing else the whole day: but when he was dead, the force of the fire languished in that manner, that they were compelled to supply it all the day. All the days of Simeon the Just, a blessing was sent upon the two loaves, and the Shewbread so, that a portion came to every Priest, to the quantity of an Olive at least, and there were some who eat till they were satisfied, and there were others, to whom something remained, after they had eaten their fill: but when Simeon the Just was dead, that blessing was withdrawn, and so little remained to each, that those that were modest withdrew their hands, and those that were greedy still stretched them out.

• I. 〈 in non-Latin alphabet 〉 , Serpents, Chap. XXIII. 33. Not so much the seed of Abraham, which ye boast of, as the seed of the Serpent. 〈 in non-Latin alphabet 〉 , The Antichrist, the Opposer, 2 Thes. II. 4. A Nation and offspring diametrically opposite, and an enemy to that seed of the woman, and which was to bruise his heel.
• II. Hence, not without ground, it is concluded, that that Nation was rejected, and given over to a reprobate sense, even before the coming of Christ. They were not only 〈 in non-Latin alphabet 〉 , a generation, but 〈 in non-Latin alphabet 〉 , an offspring of Vipers, Serpents sprung from Serpents. Nor is it wonder, if they were rejected by God, when they had long since rejected God, and God's Word, by their Traditions. See that Matth. XIII. 13, 14, 15. & 1 Pet. II. 10. Ye were not a people.

There was indeed a certain remnant among them, to be gathered by Christ: and when that was gathered, the rest of the Nation was delivered over to everlasting perdition. This is that 〈 in non-Latin alphabet 〉 , that remnant of the Apo •• e, Rom. XI. 5. which then was in being, when he writ those things; and was then to be gathered, before the destruction of that Nation.

These words respect the very last words of the Old Testament, lest I smite the Earth with a curse, Mal. IV. and denote the most miserable destruction of the Nation, and now almost ready to fall upon them.

The receiving of Johns baptism signed, and fenced those that received it from the ruin that was just coming. To this belongs that of S. Peter, Epist. 1 Chap. III. verse. 20, 21. in that manner as Noah and his sons were by water delivered from the flood, so also baptism now, the Antitype of that type, saveth us, from the deluge of divine indignation, which in a short time is to overflow the Jewish Nation. Think here, if those that came to Baptism brought not their little ones with them to baptism; when by the plain words of the Baptist, those that are baptized are said to fly from the wrath to come? That is, the wrath of God, that was not long hence to destroy the Nation by a most sad overthrow.

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 and the rest, were dead, the Sadducean heresy concerning the Resurrection crept in, and the Pharisaical heresy also weakening all Scripture, and making it of none effect by vain Traditions. And shall I believe, that God should so indulge his people when they were guilty of so grievous Apostasy, as to vouchsafe to talk familiarly with them from Heaven and to afford them oracles so sublime, so frequent, as the Prophets themselves had not the like? If I may speak plainly what I think, I should reduce those numberless stories of the Bath Kol, which occur everywhere, under these two heads, namely that very many are mere fables, invented for this purpose, that hence the worth of this or that Rabbin or story may be illustrated; the rest are mere Magical and Diabolical delusions.

When I read these and such like passages, That the Bath Kol in Jericho gave witness to Hillel, that he was worthy to have the Holy Ghost abide upon him: that the Bath Kol in Jabneh yielded the same testimony to Samuel the little. That the Bath Kol again in Jabneh determined the controversies between the Schools of Shammai and Hillel, for those of Hillel; and innumerable other stories of that kind; I cannot but either suspect these to be tales, or that these voices were framed by art Magic for the honor of the Rabbins.

It is remarkable, what is related in the Jerusalem Talmud, 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 R. Eliezer saith, They follow the hearing of Bath Kol. And a little after, R. Jochanan, and R. Simeon ben Lachish desired to see the face of Samuel, (the Babylonian Doctor) let us follow, say they, the hearing of Bath Kol. Travailing therefore near a School, they heard a boys voice reading [in 1 Sam. XXV. 1.] 〈 in non-Latin alphabet 〉 And Samuel died. They observed this, and so it came to pass; for Samuel of Babylon was dead.

R. Jonah, and R. Josah went to visit R. Acha lying sick: let us follow, say they, the hearing of Bath Kol. They heard the voice of a certain woman, speaking to her neighbor, The light is put out. To whom she said, let it not be put out, nor let the light of Israel be quenched.

Behold! Reader, a people very well contented to be deceived, with a new kind of Bath Kol. Compare these things with Virgil's lots, of which the Roman Historians speak frequently. Not to be more tedious therefore in this matter, let two things only be observed, 1. That the Nation under the second Temple was given to Magical arts beyond measure. And 2. That it was given to an easiness of believing all manner of delusions beyond measure. And one may safely suspect, that those voices, which they thought to be from Heaven, and noted with the name of Bath Kol, were either formed by the Devil in the air, to deceive the people, or by Magicians by Devilish art, to promote their own affairs. Hence the Apostle Peter saith with good reason, that the word of Prophesy was surer than a voice from Heaven; 2 Pet. I. 19.

The very same, which I judge of the Bath Kol, is my opinion also of the frequent appearances of Elias, with which the leaves of the Talmud do everywhere abound; namely, that in very many places the stories are false, and in the rest, the Apparitions of him were Diabolical. See the notes upon the tenth verse of the seventeenth Chapter.

VERS. I.

THE War proclaimed of old in Eden between the Serpent, and the seed of the Serpent, and the seed of the Woman, Gen. III. 15. now takes place: when that promised seed of the Woman comes forth into the field (being initiated by Baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old Serpent, and at last to bruise his head. And, since the Devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him, whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough, that he should bruise his heel.

The first scene or field of the Combat, was the Desert of Judea, which Luke intimates, when he saith, that Jesus returned from Jordan, and that he was led by the Spirit into the wilderness; that is, from the same coast, or region of Jordan, in which he had been baptized.

The time of his temptations was from the middle of the month Tisri to the end of forty days, that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want, and Satan.

The manner of his temptations was twofold. First, Invisibly, as the Devil is wont to tempt sinners; and this for forty days: while the Tempter endeavored with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found nothing in him, in which such a temptation might fix itself; Joh. XIV. 30. he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an Angel of light. Let the Evangelists be compared. Mark, saith, he was tempted forty days: so also doth Luke. But Matthew, that the Tempter came to him, after forty days; that is, in a visible form.

The matter of his Temptations was very like the Temptations of Eve. She fell, by the lust of the flesh, the lust of the Eye, and the pride of Life: which are the heads of all sins, 1 Joh. II. 16.

By the lust of the Eyes: for she saw the fruit, that it was pleasant to the sight.

By the lust of the flesh; she lusted for it, because it was desirable to be eaten.

By the pride of life; not contented with the state of perfection, wherein she was created, affected an higher; and she took of the fruit, and did eat, that she might become wiser by it.

The same tempter set upon our Savior with the same stratagems.

• I. As Eve was deceived by mistaking his person, supposing a good Angel discoursed with her, when it was a bad: So the Devil in like manner puts on the good Angel here, clothed with light, and feigned glory.
• II. He endeavors to ensnare Christ by the lust of the flesh, Command, that these stones be made bread: by the lust of the Eye, All these things will I give thee, and the Glory of them: by the pride of life, Throw thyself down, and fly in the air, and be held up by Angels.

VERS. V.

WHether he placed him upon the Temple itself, or upon some building within the holy circuit, it is in vain to seek, because it cannot be found. If it were upon the Temple itself, I should reflect upon the top of the 〈 in non-Latin alphabet 〉 Porch of the Temple: if upon some other building, I should reflect upon the 〈 in non-Latin alphabet 〉 , the Royal Gallery. The Priests were wont sometimes to go up to the top of the Temple, stairs being made for this purpose, and described in the Talmudic book intitled, Middoth; and they are said to have ascended hither, When fire was first put to the Temple, and to have thrown up the keys of the chambers of the Temple towards Heaven, with these words, O thou eternal Lord, because we are not worthy to keep these keys, to thee they are delivered. And there came as it were the form of a hand out of Heaven, and took them from them: and they leaped down, and fell into the fire.

Above all other parts of the Temple the 〈 in non-Latin alphabet 〉 Porch of the Temple, yea the whole 〈 in non-Latin alphabet 〉 , space before it, may not unfitly be called 〈 in non-Latin alphabet 〉 , the wing of the Temple, because like wings it extended its self in breadth on each side, far beyond the breadth of the Temple: which we take notice of elsewhere.

If therefore the Devil had placed Christ in the very precipice of this part of the Temple, he may well be said to have placed him upon the wing of the Temple, both because this part was like a wing to the Temple itself, and that that precipice was the wing of this part.

But if you suppose him placed 〈 in non-Latin alphabet 〉 , upon the Royal Gallery, look upon it thus painted out by Josephus: On the South part (of the Court of the Gentiles) was the 〈 in non-Latin alphabet 〉 the Kings Gallery, that deserves to be mentioned among the most magnificent things under the Sun: for upon an huge depth of a valley, scarcely to be fathomed by the Eye of him that stands above, Herod erected a Gallery of a vast height; from the top of which, if any looked down, 〈 in non-Latin alphabet 〉 he would grow dizzy, his Eyes not being able to reach to so vast a depth.

VERS. VIII.

THAT is, Rome with her Empire and State. For 1. That Empire is called 〈 in non-Latin alphabet 〉 , All the World, (which word Luke useth in this story) both in sacred and profane Writers. 2. At this time all Cities were of little account in comparison of Rome, nor did any part of the Earth bear any vogue, without that Empire. 3. Rome was the seat of Satan, Rev. XIII. 2. and he granted to the beast of that City both it, and the Dominion. 4. This therefore seems to be that, whereby he attempts to ensnare our Savior in this object, namely, that he promiseth to give him the pomp and power of Caesar, and to deliver into his hand the highest Empire of the World, that is, the Roman. This Antichrist afterwards obtained.

VERS. XIII.

WHY he left Nazareth, after he had passed six or seven and twenty years there, the reason appears, Luke IV. 28. &c. We do not read, that he returned thither, again, and so, unhappy Nazareth, thou perishest by thine own folly and perverseness. Whether his father Joseph had any inheritance at Capernaum, which he possessed as his heir, or rather dwelt there in some hired house, we dispute not. This is certainly called his City, Matth. IX. 1, &c. and here as a Citizen, he paid the half Shekel, Matth. XVII. 24. Where it is worthy marking, what is said by the Jews. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 How long does a man dwell in some City before he be as one of the Citizens? Twelve months. The same is recited again elsewhere. The Jerusalem Gemara thus explains it, If he tarry in the City thirty days, he becomes as one of the Citizens, in respect of the Alms-chest; if six months, he becomes a Citizen, in respect of clothing: if twelve months, in respect of tributes, and taxes. The Babylonian adds, if nine months, in respect of burial. That is, if any abide in a City thirty days, they require of him Alms for the poor; if six months, he is bound, with the other Citizens, to cloth the poor; if nine months, to bury the dead poor: if twelve months, he is bound to undergo all other taxes with the rest of the Citizens. See the Gloss.

VERS. XV.

IT is needful, that the words of Isaiah be considered, whence these words are taken. He had been discoursing, in the eighth Chapter towards the end, concerning the straits and miseries, that compassed the Transgressors of the Law and the Testimony. To the Law and to the Testimony, &c. verse. 20. 〈 in non-Latin alphabet 〉 But if a man transgress against it (that is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the Law and the Testimony) it will redound to his hardship, and he shall suffer hunger, &c. verse. 21. And he shall look to the Earth, and behold trouble and darkness, dimness of anguish, and he shall be driven to darkness, verse. 22. And then it follows, Chap. IX. 1. 〈 in non-Latin alphabet 〉 For the dimness shall not be like to that, wherein it was ill with him, at what time the former (afflicter) lightly touched the land of Zebulon, and the land of Naphtali, and the latter grievously afflicted, &c. That people, who sat in darkness saw a great light, &c.

That which the Prophet means here, is this. 1. That the Contemners of Immanuel and his Testimony, that is, the Gospel, should undergo far greater calamities, than those places had undergone, either under their first Conqueror Benhadad, 1 King. XV. 20. or under the second, the King of Assyria, 2 King. XV. 29. For those places saw light at last restored to them, when the Messias preached the Gospel there. But the contemners of the Gospel are driven into eternal darkness. 2. He foretells the morning of liberty, and of Evangelical light, to arise there, where the first darkness and the calamities of their captivity had arisen. S. Matthew citing these words, that he might show the Prophesy to be fulfilled, of that light that should arise there, omits those words, which speak of their former misery, that is, the first clause of the verse, and produceth those words only, and that very fitly too, which make to his purpose, and which aim directly thither, by the Prophets intention. The Prophet Hosea affords us an instance of curtailing a sentence after that manner, Chap. I. 11. & II. 1. When he proclaims Israel and Judah miserable, he calls them Lo-Ammi, and Lo-Ruchamah; when happy, Ammi, and Ruchamah.

Not by Jordan, but beyond Jordan. For the latter Afflicter, the King of Assyria, had carried away that Country also into banishment and bonds. 1 Chron. V. 26. Here is an Ellipsis of the conjunction And.

VERS. XVIII.

: 〈 in non-Latin alphabet 〉 Fishing in the Sea of Tiberias, in Talmudic speech. There the fathers of the Traditions dream, that Joshua the son of Nun, gave ten Laws to the Israelites, concerning having some things in common, as lawful, and to be allowed of: 〈 in non-Latin alphabet 〉 Our Rabbins have a tradition, that Joshua ordained ten conditions: 〈 in non-Latin alphabet 〉 That Cattle graze in common in woody places. : 〈 in non-Latin alphabet 〉 And that a man gather wood in common in his neighbors field, &c. Among others, 〈 in non-Latin alphabet 〉 And that any in common spread his nets for fishing in the Sea of Tiberias. But yet under this caution : 〈 in non-Latin alphabet 〉 That none set up a wall, which may be any stop to ships. The Gloss is, It is the manner of fisher men, to fasten stakes in the water, and to make fences of canes or reeds, in which the fish may be taken: but this is not permitted, because it is an impediment to the ships. However therefore the Sea of Tiberias belonged to the Tribe of Naphtali, yet it was free for any Israelite to fish in it, so it were under the condition mentioned.

VERS. XIX.

THIS phrase is something agreeable with that of Maimonides upon the Talmud, : 〈 in non-Latin alphabet 〉 A Fisher of the Law.

VERS. XXI.

WE meet with a certain Rabbin of this very same name 〈 in non-Latin alphabet 〉 R. Jacob the son of Zabdi.

VERS. XXIII.

SINCE we meet with very frequent mention of Synagogues everywhere in the books of the Gospel, it may be needful to know something more clearly, what the customs and institutions of the Synagogues were, for the better understanding very many things, which have some reference thereunto in the New Testament: let us here dispatch the history of them 〈 in non-Latin alphabet 〉 , as briefly as we may, now when the mention of Synagogues first occurs.