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

§. 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 finish∣ing 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 in∣deed 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, vers. 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, vers. 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 ex∣actly 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 peo∣ple 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 Sa∣crament, 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 〉〈 in non-Latin alphabet 〉 Baptism for Proselytism: and was distinct from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baptism, or washing from uncleanness. See the f 1.1 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 Sichem, 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 Gods, and be ye clean, and change your garments, &c. Gen. XXXV. 2. What that word means, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and be ye clean, Alben Ezra does very well interpret to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The washing of the body, or Baptism; which reason it self also perswades 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. g 1.2 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 sanctifie them to day and tomorrow, and let them wash their garments.

III. They assert that that infinite number of Proselytes in the days of David and Solo∣mon were admitted by Baptism. h 1.3 The Sanhedrins received not Proselytes in the days of David and Solomon: Not in the days of David, lest they should betake themselves to Prose∣lytism 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. i 1.4 Whensoever any Heathen will betake himself, and be joyned 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, Bap∣tism and Oblation.

That was a common Axiom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 No man is a Proselyte, untill he be circumcised and baptized. It is disputed by the Babylonian Gemara, k 1.5 A Proselyte, that is circumcised and not baptized, what of him? R. Eliezer saith, Behold he is a Prose∣lyte: 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 Pro∣selyte. 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 〉〈 in non-Latin alphabet 〉 * 1.6 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 〉〈 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 compleat 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 〉〈 in non-Latin alphabet 〉 m 1.7 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 mo∣ther 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 〉〈 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 〉〈 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.

n 1.8 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 〉〈 in non-Latin alphabet 〉 for the Baptism of his mother serves him for baptism. Otherwise, he were to be baptized.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.9 If an Israelite take a Gentile child, 〈 in non-Latin alphabet 〉〈 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 remembred. p 1.10 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 enquired, 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 alledged these things the more largely, not only that you may re∣ceive 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 questi∣ons about Baptism.

First, You see baptism inseparably joyned to the Circumcision of Proselytes. There was indeed some little distance of time; For q 1.11 they were not baptized till the pain of cir∣cumcision was healed, because water might be injurious to the wound. But certainly baptism ever followed. We acknowledge indeed, that Circumcision was plainly of divine In∣stitution, but by whom Baptism, that was inseparable from it, was instituted, is doubt∣ful. And yet, it is worthy of observation, our Saviour rejected Circumcision, and re∣tained 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 re∣jecting 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 easie, why the Sanhedrin by their messengers enquired not of John concerning the reason of Baptism, but concerning the authority of the Baptizer; not what Baptism meant, but whence he had a licence 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 Evan∣gelical 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 every one resort on the Lords day to the publick 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 Lords day in the publick assemblies, because there is no mention of them in the Proclamation. For the Proclamation provided for the celebrati∣on of the Lords day in the publick 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 every where 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 in∣to 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 Saviour 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 in∣fants 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 Ca∣nons have these sayings.

• I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.12 They do not baptise a Proselyte by night. Nor indeed s 1.13 were the unclean to be washed, but in the day time. Maimonides adds, t 1.14 They baptized not a Proselyte on the Sabbath, nor on a holy day, nor by night.
• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.15 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 Cate∣chumen, (the person to be baptized) and may iudge of the matter it self. For the ad∣mission of a Proselyte was reckoned no light matter: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 x 1.16 Proselytes are dangerous to Israel, like the itch, was an Axiom. For they, either tenaci∣ous 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 pedegree. 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 〉〈 in non-Latin alphabet 〉 y 1.17 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: z 1.18 A man that hath the Gonorrhea is cleansed no where 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 ar∣ticles 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.

  a 1.19 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 com∣mands of the Law. :〈 in non-Latin alphabet 〉〈 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 with∣out, 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 〉〈 in non-Latin alphabet 〉 And then she plungeth her self; 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 〉〈 in non-Latin alphabet 〉 others baptized him, and that 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 Every person baptized (or dipped, whether he were washed from pol∣lution, or baptized into Proselytism) must dip his whole body, now stripped, and made naked, at one dipping. And wher 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 him∣self 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 diffe∣rent, 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 off∣spring. 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 unclean∣ness, as that by that rite 〈 in non-Latin alphabet 〉〈 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 bapti∣zed. 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 Prose∣lytes, and John's baptism: Not as though they concurred not in some parallel end, but be∣cause 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 Re∣ligion; 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 flockt to him, when he introduced a Baptism so different from the known Proselytical baptism. The reason of which is to be fetcht 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 〉 :〈 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 〉〈 in non-Latin alphabet 〉 and after in Chap. 24. 3. And that also, that they used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world to come, by a form of speech very common among them, for the times of the Mes∣sias, 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 joyned this to both, that the Proselyte covenanted in both, and ob∣lig'd himself to perform the Law; to which that of the Apostle relates; Gal. V. 3. I

• ...

  testifie 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 under∣taken, 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 Enon, 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 in∣stead 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 de∣monstrates 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 purificati∣on, 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 wish't that Dip∣ping in Purification might be taken away; because it was accompanied with so much severity. b 1.20 In the days of R. Joshua ben Levi, some endeavoured 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 trans∣gression? 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 it self.
• 3. The following ages with good reason, and by Divine Prescript, administred 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 propound∣ed 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 confes∣seth himself, John I. 31. yet he knew well enough that the Messias was coming; therefore he Baptised 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 under∣stand that which is spoken Joh. III. 23. & IV. 2. concerning the Disciples of Christ ba∣ptizing; 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 every one 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 unbe∣lieving Nation denied stifly and without ceasing that Jesus of Nazareth was He, (under which virulent Spirit they labour 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 controversie 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, accord∣ing 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 ex∣horted 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 be∣fore time leavened, and acknowledged and confessed themselves sinners.

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

In Iordan.

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 entring into the promi∣sed land.

Notes

• f 1.1

  Fol. 45. 2. in the Gloss.
• g 1.2

  Issure Biah, cap. 13.
• h 1.3

  Maimonid. ibid.
• i 1.4

  Id. ibid.
• k 1.5

  I••vamoth, fol. 46. 2.
• * 1.6

  ••••••am. fol. 45 ••.
• m 1.7

  ••••••. Ch••••••bb. fol. 11. 1.
• n 1.8

  Ievam. fol. 78 1.
• o 1.9

  Maimon. in Avadim, cap. 8
• p 1.10

  Hieros. Ieva∣moth, fol. 8. 4.
• q 1.11

  Ievam. fol. 45. 2.
• r 1.12

  Ievamoth, fol. 46. 2.
• s 1.13

  Megilla••, fol. 20. 1.
• t 1.14

  Issure Biah, cap. 13.
• u 1.15

  Ievam. in the place above.
• x 1.16

  Ievam. fol. 47. 2.
• y 1.17

  Maimonid. Issur Biah, in the place a∣bove.
• z 1.18

  Maim. in Mik∣vaoth, c. 1. & 4 Talmud. in Mik∣vaoth, c. 2. & 3
• a 1.19

  Ievam. & Maimon. in the places above.
• b 1.20

  Hieros. Bera∣coth, fol. 6. 3.