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.

VERS. VII.

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

And seeing many of the Pharisees and Sadducees.

§ 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 〉〈 in non-Latin alphabet 〉 which signifies to expound, is sufficiently evinced by this, that there were Women Pharisees as well as Men. c 1.1 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 〉〈 in non-Latin alphabet 〉 A woman Pharisee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Rabbins teach. A praying Maid, A gad∣ding Widdow, 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 Widdow. 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 Paradice, thou hast crea∣ted 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 every where, 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 〉〈 in non-Latin alphabet 〉 Will there not be a reward for my steps; or, for my journy hither: for the (Tradition) saith, These destroy the World, as Joanna the daughter of Retib.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by one Gloss is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, a Maid given to prayer, or, a Maid of many prayers. By another it is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Maid given to fasting :〈 in non-Latin alphabet 〉〈 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 neighbours; 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 Widdow, 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 womans labour, 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 wo∣men 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 Phari∣seism; namely Widows and Maids, under the vail of Sanctity and Devotion, hiding and practising all manner of wickedness. And so much we gain of the history of the Phari∣sees, while we are tracing the etymology of the word.

II. That the Pharisees therefore were so called from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying Separati∣on, is more commonly asserted, and more truly; and the thing it self, as well as the word speaks it: so that by a word more known to us, you might rightly call the Phari∣sees, 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 〉〈 in non-Latin alphabet 〉 d 1.2 Women, servants and children are not bound to these things. e 1.3 Women, servants and children are not bound to recite their Phylacteries, nor to wear them. 〈 in non-Latin alphabet 〉〈 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. f 1.4 A cer∣tain 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 di∣staff. 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 〉〈 in non-Latin alphabet 〉 Illiterate, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The people of the Earth, or, the Plebeians. Of them thus the Gemara in Sotah newly cited. g 1.5 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 〉〈 in non-Latin alphabet 〉 This is one of the people of the earth. R. Samuel bar Nachmani saith 〈 in non-Latin alphabet 〉〈 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 〉〈 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 〉〈 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 〉〈 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 〉〈 in non-Latin alphabet 〉 the illiterate person is 〈 in non-Latin alphabet 〉〈 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 〉〈 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 〉〈 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 〉〈 in non-Latin alphabet 〉 Religious, as well learned, as unlearned. There were some of the learned, whom they commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Collegians of the Rabbins; who as yet were Candidates, and not preferred to the publick office of teaching or judging. The thing may be illustrated by one Example. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.6 Do the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Collegians enter in to appoint the New Moon? R. Hoshaia said; When I was 〈 in non-Latin alphabet 〉〈 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, Fel∣lows) 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 entred. Who came in hi∣ther, saith he, without leave? I, answered Samuel the little.

In this sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Collegue, differs nothing from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Scholar of a Wise man, in that both signifie a Student, and a Learned man. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Collegue hath a wider sense, denoting all such who have more professedly devoted them∣selves 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 Sadduces, or some other. Hence you have mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.7 a religious Samaritan, and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.8 a religious Baker. And the phrase seems to be drawn from Psal. CXIX. 63. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am a companion of all those that fear thee. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They take upon them the habit of Religion. See the Baby∣lonian Talmud in l 1.9 Avodah Zarah in the Gloss. That distinction also is worthy of con∣sideration of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.10 The greater and the less Re∣ligious.

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 〉〈 in non-Latin alphabet 〉 n 1.11 The religious Galileans purifie: that is, as the Gloss explains it, They cleanse their Wine and their Oyl for a drink offering, if perhaps the Temple may be built in their days. Which ne∣vertheless the Aruch citing, thus explains them :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Re∣ligious eat their common food in cleanness. By which very thing the Gloss defines Pharisees :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.12 To the Pharisees, that is, to them that eat their common food in cleanness. Behold, how the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Religious, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharisees, are con∣vertible 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. p 1.13 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 Sadduces: 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 pro∣phane; 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 arro∣gating too much to themselves, took occasion hence of separating themselves from the men of the Israelitic seed, as too prophane, and very unfit (alas!) for their communi∣on. 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 mans self from the common people, superstition encreased every day, which served for a stay, and patronage to this Sect, and separation. For when they had espoused a Religion so su∣percilious, 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 prophane, 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 encreased 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 crum∣bled into Sects, and a Pharisee was in a manner the same to a Pharisee, that the people of the Earth was to a Pharisee.

q 1.14 Both Talmuds reckon seven Sects of Pharisees, and so does the r 1.15 Aruch: which it will not be irksom 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 Hypocrisie. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Pharisees are seven.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Shechemite Pharisee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.16 This (Pharisee) does as Shechem. Where the Gloss is, Who is circumcised, but not for the honour of God :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.17 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 〉〈 in non-Latin alphabet 〉 A Pharisee struck, or dashing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.18 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 〉〈 in non-Latin alphabet 〉 x 1.19 Strike me (or, cirround me) and yet I will perform the Command.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee, that lets out his blood. y 1.20 He strikes out his blood against the Walls. The Gloss is, He shews 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. z 1.21 He performed one precept, and one duty; and struck out blood at each.
• 4. 〈 in non-Latin alphabet 〉〈 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 gar∣ment, was straiter above, and broader below. In the Hierusalem Talmud he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who saith, I withdraw whatsoever is mine, and fulfil the command.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Pharisee which saith, let me know what my duty is, and I will do it. a 1.22 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 shew me, wherein I have transgressed.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee of fear: such as Iob.
• 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Pharisee of love: as Abraham. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.23 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 di∣spute 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 wondred 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 con∣trary to the Doctrine of the Pharisees, so much as to dream of any righteousness, be∣sides that, which was of the works of the Law, which the Doctrine of John diametrical∣ly 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. c 1.24 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: There∣fore they mutually strengthned 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 〉〈 in non-Latin alphabet 〉] but Sadducees and Baithusees are their Names among the Wise men. d 1.25 See also the Avoth of R. Nathan.

e 1.26 Yet that raiseth a scruple here. At the conclusion of all prayers in the Temple they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever. But when the Hereticks brake in, and said, There was no age but one, it was appointed to be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For ever and ever, or, from age to age. Up∣on these words thus the Gloss; In the first Temple they said only, Blessed be the Lord God of Israel for ever. But when the Hereticks brake in, and said, There was no age but this, Ezra and his consistory appointed, that it should be said 〈 in non-Latin alphabet 〉〈 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 indured 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 Heresie; yet that Heresie was, when as yet there were no Hereticks, called by the name of Sadducees. To which perhaps those words do agree (which sufficiently taste of such a Heresie,) Ye have said, it is in vain to serve God, &c. Mal. III. 14.

It is not therefore to be denied, that the Sadducee Hereticks were so named from Za∣doc, but that the Heresie 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 Heresie 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 encreased, and exalted it self 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. f 1.27 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.

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

Generation of Vipers.

• I. 〈 in non-Latin alphabet 〉〈 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 〉〈 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 〉〈 in non-Latin alphabet 〉, a generation, but 〈 in non-Latin alphabet 〉〈 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 Gods 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 〉〈 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.

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

To fly from the wrath to come.

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 ruine that was just coming. To this belongs that of S. Peter, Epist. 1 Chap. III. vers. 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 indigna∣tion, 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.

Notes

• c 1.1

  S••ta••, chap 3. hal. 4.
• d 1.2

  Berac. cap. 3▪ hal 3.
• e 1.3

  Hieros. Kid∣dush, fol. 61. 3.
• f 1.4

  Bab. Sotah, fol. 21. 2.
• g 1.5

  Fol. 22. 1.
• h 1.6

  Hieros. San∣hedr. fol. 18. 3.
• i 1.7

  Bab. Berac. fol. 44. 2.
• k 1.8

  Ioma, fol. 8. 2.
• l 1.9

  Fol. 7. 1.
• m 1.10

  Hieros. Bava B••thra, fol. 17. 1
• n 1.11

  Niddah, fol. 6. 2.
• o 1.12

  In Chagigah, fol. 18. ••.
• p 1.13

  Hieros. Megil. fol. 75. 1. Bab. Bava Ka∣ma, fol. 82. 1.
• q 1.14

  Hieros. in Be∣rac. fol. 13. 2. & Sotah, fol. 20. 3. And Bab. So∣tah, fol. 22. 2.
• r 1.15

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• s 1.16

  Bab.
• t 1.17

  Hieros.
• u 1.18

  Bab.
• x 1.19

  Hieros.
• y 1.20

  Bab.
• z 1.21

  Hieros.
• a 1.22

  Hieros.
• b 1.23

  Hieros.
• c 1.24

  Chap. 1.
• d 1.25

  Chap. 5.
• e 1.26

  Bab. Berac. fol. 5••.
• f 1.27

  Hieros. Ioma, fol. 43. 3.