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.

CHAP. XXVIII. (Book 28)

VERS. I.

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

In the end of the Sabbath.

IN the Jerusalem Talmudists it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the coming forth of the Sabbath, vulgar∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the going out of the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.1 On a certain eve of the Sabbath (namely when the Sabbath began) there was no wine to be found in all Sa∣maria: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But at the end of the Sabbath there was found abundance, because the Ara∣mites had brought it, and the Cuthites had received it.▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies all the night.

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

Toward the first day of the week.

The Jews reckon the days of the week thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One day (or the first day) of the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two (or the second day) of the Sabbath. i 1.2 Two witnesses come and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The first of the Sabbath, this man stole, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and on the second day of the Sabbath judgment passed on him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The third of the Sabbath. A Virgin is married on the fourth day of the week; for they provide for the Feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first day of the week. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second day of the week. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the third day of the week. k 1.3

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On the fourth day of the week they set apart him who was to burn the red heifer. l 1.4

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On the fifth of the Sabbath. Ezra ordained that they should read the Law publickly, on the second and fifth day of the Sabbath, &c. He appointed that Judges should sit in the Cities on the second and fifth day m 1.5. Ezra also appointed that they should wash their clothes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the fifth day of the Sabbath n 1.6.

The sixth day they commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the eve of the Sabbath. To wash their clothes on the fifth day of the Sabbath, and eat onions on the Eve of the Sabbath p 1.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On the fifth day of the Sabbath, (or week) and the eve of the Sabbath, and the Sabbath o 1.8.

The first day of the week, which is now changed into the Sabbath, or Lords-day, the Talmudists call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Christians, or the Christian day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.9 On the Christians day, it is always forbidden (for a Jew to traffick with a Christian.) Where the Gloss saith thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Nazarean or Christian is he who followeth the error of that man who commanded them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make the first day of the week a Fe∣stival-day to him: and according to the words of Ismael, it is always unlawful to traffick with

them three days before that day, and three days after; that is, not at all all the week through. We cannot here pass by the words of the Glossers on Bab. Rosh hashanah. q 1.10 The Baithuseans desire, that the first day of the Passover might be on the Sabbath, so that the presenting of the Sheaf might be on the first day of the week, and the feast of pente∣cost, on the first day of the week.

With good reason did our blessed Saviour remove the Sabbath to this day, the day of his resurrection, the day which the Lord had made. Psal. CXVIII. 24. when now the stone which the builders refused, was become the head stone in the Corner. For,

I. When Christ was to make a new world, or a New Creation, r 1.11 it was necessary for him to make a new Sabbath. The Sabbath of the old Creation, was not proper for the new.

II. The Kingdom of Christ took its beginning principally from the resurrection of Christ: when he had now overcome death and Hell. (The Jews themselves confess, that the Kingdom of the Messiah was to begin with the resurrection of the dead, and the renewing of the world.) Therefore it was very proper that that day from which Christs Kingdom took its beginning, should pass into the Sabbath, rather than the old Sabbath, the memorial of the Creation.

III. That old Sabbath was not instituted till after the giving the promise of Christ. Gen. III. 15. and the rest of God on that seventh day was chiefly, in having perfected the new Creation in Christ; that also was the Sabbatical rest of Adam. When there∣fore that was accomplished which was then promised, namely the bruising of the Ser∣pents head, by the resurrection of Christ, s 1.12 and that was fulfilled, which was typified and represented in the old Sabbath, namely the finishing of a new Creation, the Sab∣bath could not but justly be tranferred to that day on which these things were done.

IV. It was necessary that the Christians should have a Sabbath given them distinct from the Sabbath of the Jews, that a Christian might be thereby distinguished from a Jew. For as the Law took great care to provide, that a Jew might be distinguished from an Heathen; So it was provided by the Gospel, with the like care, that partly by the for∣saking of those rites, partly by the bringing in of different manners and observances, a Christian might be distinguished from a Jew. The Law was not more solicitous to mark out, and separate a Jew from an Heathen by Circumcision, than the Gospel hath been, that, by the same Circumcision, a christian should not Judaize: And the same care it hath deservedly taken about the Sabbath. For since the Jews, among other marks of distinction, were made of a different colour, as it were, from all nations, by their keep∣ing the Sabbath; It was necessary that by the bringing in of another Sabbath (since of necessity a Sabbath must be kept up) that Christians might be of a different colour from the Jews.

VERS. IX.

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

All Hail.

IN the vulgar Dialect of the Jews. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.13 The Rabbins saw a certain holy man of Caphar Immi, and said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All hail. u 1.14 How do they salute an Israelite? All hail. uu 1.15

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

They held him by the feet.

This seems to have been done to kiss his feet. So 2 Kings IV. 27. For this was not unusual. As R. Janni and R. Jonathan were sitting together, a certain man came, and kissed the feet of R. Jonathan. x 1.16 Compare the Evangelists here, and you will find that this was done by Mary Magdalen only, who formerly had kissed Christs feet, and who had gone twice to the Sepulchre, however Matthew makes mention but of once going. The story in short is thus to be laid together. At the first dawning of the morning, Christ arose; a great earthquake hapning at that time. About the same time Magdalen, and the other women, left their houses to go to the Sepulchre: While they met together, and made all things ready, and took their journey to the Tomb, the Sun was up. When they were come they are informed by the Angels of his resurrection, and sent back to the Disciples. The matter being told to the Disciples, Peter and John run to the Se∣pulchre, Magdalen also followed after them. They having seen the signs of the resur∣rection, return to their company, but she stayes there. Being ready to return back Christ appears to her taking him for the Gardiner. As soon as she knew him she wor∣ships him, and embracing his feet, kisseth them; and this is the history before us; which Matthew relates in the plural number, running it over briefly and compendiously, ac∣cording to his manner.

VERS. XIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Go ye therefore and teach all nations, baptizing them, &c.

I. THE enclosure is now thrown down, whereby the Apostles were kept in from preaching the Gospel to all the Gentiles, Matth. X. 5. For, first, The Jews had now lost their priviledge, nor were they hence forward to be counted a peculiar people, nay they were now become Lo-ammi. They had exceeded the Heathens in singing, they had slighted, trampled upon, and crucified the Creator himself, appear∣ing visibly before their eyes, in humane flesh; while the Heathens had only conceived amiss of the Creator, whom they neither had seen, nor could see, and thereby fallen to worship the creature. Secondly, Christ had now, by his blood, paid a price for the Heathens also. Thirdly, he had overcome Satan, who held them captive. Fourthly, he had taken away the wall of Partition. And fifthly, had exhibited an infinite righteousness.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, make Disciples. Bring them in, by baptism that they may be taught. They are very much out, who from these words, cry down Infant-baptism; and assert that it is necessary for those that are to be baptized, to be taught before they are baptized. 1. Observe the words here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make Disciples; and then after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teaching, in the twentieth verse. 2. Among the Jews, and also with us, and in all nations, those are made Disciples, that they may be taught. * 1.17 A certain Heathen came to the great Hillel, and saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Make me a Proselyte, that thou maist teach me. He was first to be Proselyted, and then to be taught. Thus first, make them Disciples (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by baptism; and then, Teach them to observe all things, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Baptizing. There are divers ends of Baptism. 1. According to the nature of a Sacrament, it visibly teacheth invisible things, that is, the washing of us from all our pollutions, by the blood of Christ, and by the cleansing of grace. Ezek. XXXVI. 25. 2. According to the nature of a Sacrament, it is a Seal of divine truth. So circumsion is called, Rom. IV. 11. And he received the sign of Circumcision, the Seal of the righteousness of Faith, &c. So the Jews, when they circumcised their children, gave this very title to circumcision. The words used, when a child was circumcised, you have in their Talm••d. y 1.18 Among other things, he who is to bless the action, saith thus; Blessed be he, who sanctified him that was beloved from the womb, and set a sign in his flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and sealed his children with the sign of the holy Covenant. &c.

But in what sense are Sacraments to be called Seals? Not that they seal (or confirm) to the receiver his righteousness, but that they seal the divine truth of the covenant and promise. Thus the Apostle calls Circumcision, the Seal of the righteousness of Faith: that is, it is the Seal of this truth and doctrine, that Justification is by Faith, which justice Abraham had, when he was yet uncircumcised. And that is the way whereby Sacraments confirm Faith, namely because they do doctrinally exhibite the invisible things of the Covenant; and like Seals do by divine appoyntment sign the doctrine and truth of the Covenant. 3. According to the nature of a Sacrament, it obligeth the receivers to the terms of the Covenant: for as the Covenant it self is of mutual obli∣gation between God and man; So the Sacraments, the Seals of the Covenant, are of like obligation. 4. According to its nature, it is an introductory into the visible Church. And, 5. it is a distinguishing sign between a Christian and no Christian, name∣ly between those who acknowledg and profess Christ, and Jews, Turks, and Pagans, who do not acknowledg him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Disciple all nations, baptizing. When they are under baptism they are no longer under Heathe∣nism, and this Sacrament puts a difference between those who are under the disciple∣ship of Christ, and those who are not. 6. Baptism also brings its priviledge along with it, while it opens the way to a partaking of holy things in the Church, and placeth the baptized within the Church, over which God exerciseth a more singular providence, than over those that are out of the Church.

And now, from what hath been said, let us argue a little in behalf of Infant baptism. Omitting that argument, which is commonly raised from the words before us, namely that when Christ had commanded to baptize all nations, Infants also are to be taken in, as parts of the family. These few things may be observed.

I. Baptism, as a Sacrament, is a seal of the Covenant. And why, I pray, may not this seal be set on Infants? The seal of Divine truth hath sometimes been set upon ina∣nimate things, and that by Gods appointment. The Bow in the cloud, is a seal of the

Covenant: The Law engraven on the Altar, Josh. VIII. was a seal of the Covenant. The blood sprinkled on the twelve pillars, that were set up to represent the twelve Tribes, was a seal and bond of the Covenant, Exod. XXIV. And now tell me, why are not Infants capable in like manner of such a sealing? They were capable hereto∣fore of circumcision, and our Infants have an equal capacity. The Sacrament doth not lose this its end, through the indisposition of the receiver. Peter and Paul, Apostles, were baptized: their Baptism, according to its nature, sealed to them the truth of God in his promises, concerning the washing away of sins, &c. And they, from this doctri∣nal virtue of the Sacrament, received confirmation of their faith. So also Judas, and Simon Magus, hypocrites, wicked men, were baptized: did not their Baptism, accor∣ding to the nature of it, seal this doctrine and truth, that there was a washing away of sins? It did not indeed seal the thing it self to them, nor was it at all a Sign to them of the washing away of theirs: but Baptism doth in it self seal this doctrine. You will grant that this Axiome is most true, Abraham received the sign of circumcision, the seal of the righteousness of faith. And is not this equally true? Esau, Ahab, Ahaz received the sign of circumcision, the Seal of the righteousness of Faith? Is not cirumcision the same to all? Did not circumcision, to whomsoever it was administred, sign and seal this truth, that there was a righteousness of Faith? The Sacrament hath a sealing vertue in it self, that doth not depend on the disposition of the receiver.

II. Baptism, as a Sacrament, is an obligation. But now Infants are capable of be∣ing obliged. Heirs are sometimes obliged by their Parents, though they are not yet born: See also Deut. XXIX. 11, 15. For that to which any one is obliged, obtains a right to oblige, ex aequitate rei, from the equity of the thing, and not ex captu obligati, from the apprehension of the person obliged. The Law is imposed upon all, under this pe∣nalty, Cursed be every one that doth not continue in all, &c. It is ill arguing, from hence, that a man hath power to perform the Law; but the equity of the thing it self, is very well argued hence. Our duty obligeth us to every thing which the Law commands, but we cannot perform the least tittle of it.

III. An infant is capable of priviledges, as well as an old man, (and Baptism is pri∣vilegial.) An infant hath been crowned King in his cradle: An infant may be made free, who is born a slave. The Gemarists speak very well in this matter, z 1.19 Rabh Honna saith, They baptize an infant Proselyte by the command of the Bench. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Upon what is this grounded? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On this, that Baptism becomes a priviledge to him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they may endow an absent person with a priviledge: or they may bestow a priviledge upon one, though he be ignorant of it. Tell me then, why an infant is not capable of being brought into the visible Church, and receiving the di∣stinguishing sign between a Christian and a Heathen, as well as a grown person?

IV. One may add, that an infant is part of his parent: upon this account, Gen. XVII. 14. an infant is to be cut off, if he be not circumcised, when indeed the fault is his parents; because thus the parents are punished in a part of themselves, by the cutting off of their child. And hence is that of Exod. XX. 5. Visiting the sins of the fathers, upon the children, because children are a part of their fathers, &c. From hence ariseth also, a natural reason of infant Baptism: The infants of baptized parents are to be bap∣tized, because they are part of them, and that the whole parents may be baptized. And upon this account they used of old; with good reason to baptize the whole family, the master of it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

In the name of the father, &c.

I. Christ commands them to go and baptize the nations, but how much time was past before such a journey was taken. And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that according to the com∣mand of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee.

II. He commands them to baptize In the name of the Father, and of the Son, and of the Holy Ghost: but among the Jews, they baptized only in the name of Jesus; which we have observed before from Act. II. 38. & VIII. 16. & XIX. 5. For this reason, that thus the Baptizers might assert, and the Baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews.

Of the same nature is that Apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Mes∣sias, which they very much celebrate, than to the person of the Messias. Above all others, they deny and abjure Jesus of Nazareth. It belonged to the Apostles there∣fore

the more earnestly to assert Jesus (to be the Messias,) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ, would be introduced without delay or scruple. Moses (in Exod. VI. 14.) going about to reckon up all the Tribes of Israel, goes no further than the Tribe of Levi only; and takes up with that, to which his business and story at that present related. In like manner the Apostles, for the present, baptize in the name of Jesus, bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrin of Jesus, which met with such sharp and virulent opposition; which doctrin being established among them, they would soon agree about the Holy Ghost.

III. Among the Jews, the controversie was about the true Messiah; among the Gen∣tiles; about the true God; it was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias: among the Gentiles, In the name of the Father, and of the Son, and of the Holy Ghost; that they might be hereby instructed in the doctrin of the true God. Here this O Arian and Socinian.

IV. The Jews baptized Proselytes Into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The Apostles baptize the Jews, Into the name of Jesus, the Son: and the Gentiles, into the name of the Fa∣ther, and of the Son, and of the Holy Ghost.

V. The Father hath revealed himself in the old Covenant; The Son in the new; in human flesh, by his Miracles, Doctrin, Resurrection, and Ascension; The Holy Ghost, in his gifts and miracles: Thus the doctrin of the ever blessed Trinity grew (by de∣grees to full maturity. For the arriving to the acknoledgment of which it was in∣cumbent upon all, who professed the true God to be Three in one, to be baptized into his name.

To God Three-in-one, be Glory.

Notes

• h 1.1

  Avodah Za∣rah, fol. 44. 4.
• i 1.2

  Bab. Maccoth, fol. 5. 1.
• k 1.3

  Bab. Chetub. fol. 21.
• l 1.4

  Gloss on Pa∣rah, Chap. 2.
• m 1.5

  Hieros. Meg. fol. 75. 1.
• n 1.6

  Bab. Bava Kama, fol. 82. 1.
• p 1.7

  Ibid.
• o 1.8

  Id. fol. 3••. 2.
• p 1.9

  Bab. Avoda•• Zarah, fol. 6. 1. & 7. 2.
• q 1.10

  Fol. 22. 2.
• r 1.11

  Esai. LXV. 17.
• s 1.12

  Heb. II. 14.
• t 1.13

  Hieros. Taa∣ni••••, fol. 64. 2.
• u 1.14

  Ib. Sheviith, ••. 35. 2. & 36. 1:
• uu 1.15

  Id. Gittin, fol. 47. 3.
• x 1.16

  Hieros. Kid∣d••shin. ••. 61. 3.
• * 1.17

  Bab. Schab. fol. 31. 1.
• y 1.18

  Hieros. Berac. fol. 13. 1.
• z 1.19

  Bab. Chet••b∣both, fol. 11. 1.