Matthew 3

IV. When a proselyte was to be circumcised, 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. Which being heard, he plunges 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 wise men, standing without, instruct her about some lighter precepts of the law and some weightier, while she, in the meantime, stands in the waters. 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 others baptized him, and that 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. "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 wheresoever 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 clothes on, yet their washing holds good; because the water would pass through their clothes, 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 imply 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 becoming Israelites in all respects, 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 it is 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, That God, at that time, would renew the world for a thousand years...And that also, that they used 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 circumcision of others,--yet a traditional and erroneous doctrine at that time had joined this to both, that the proselytes covenanted in both, and obliged himself to perform the law; to which that of the apostle relates, Galatians 5:3, "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 1:4: 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, Acts 8:38, "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 passed 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 wished 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 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 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 borne 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 1:31: 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 Malachi 3:1, Luke 1:17, John 1:7,31, &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, John 3:23, 4:2, 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, Acts 2:38; "Be baptized, every one of you, in the name of Jesus Christ": and that, Acts 8:16, "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," Matthew 28:19. 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 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 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 tenour of the Baptist's 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 beforetime leavened, and acknowledged and confessed themselves sinners.

[In Jordan.] 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.

Some few remarks concerning the Pharisees and Sadducees.

7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

[And seeing many of 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.

1. That the Pharisees do not derive their name (as some would have it) from the word 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 worthy observing, which are spoke by the Babylonian Gemarists on that clause, A woman-Pharisee. "The Rabbins teach. A praying [procax] 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 resorted 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, 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."

...[O]ne Gloss [says] a maid given to prayer, or a maid of many prayers. By another it is rendered, a maid given to fasting: 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 bawds 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's 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 labour, he heard the charms tinkling in a pan; and, taking off the cover, the charms presently came 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 shown that there were women-Pharisees, and so that the name is not take from interpreting or expounding, but that it may be observed also what kind of women, for the most part, embrace Pharisaism; namely, widows and maids, under the veil of sanctity and devotion, hiding and practising 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 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 inquiry. The differences of the Jewish people are to be disposed here into diverse 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, "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. 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. Hircanus 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 illiterate, and the people of the earth, or the plebeians. Of them, thus the Gemara in Sotah newly cited: "One reads the Scriptures, and recites the Misna, and yet he waits not upon the scholars of the wise men; what of him? R. Eleazar said, This is one of the people of the earth. R. Samuel Bar Nachmani saith, Behold, this is an illiterate man. R. Jannai saith, 'Behold, this is a Cuthean.' R. Achabar saith, 'Behold, this is a magician.'" And a little after, "Who is the people of the earth? R. Meith 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, the people of the earth [or the plebeians]. Does he read the Scriptures, and not repeat the tradition? Behold, this man is 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 the illiterate person is "more vile than, or inferior to, the people of the earth." Compare that, John 7:49, "this people that knoweth not the law is cursed."

The colleagues or associates, and scholars of the wise men, were opposed to these vulgar persons. Under the title of scholars of the wise men are comprehended all that were learned and studious: under the title of religious, as well learned as unlearned. There were some of the learned whom they commonly called colleagues 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: "Do the colleagues enter in to appoint the new moon? R. Hoshaia said, When I was a colleague, 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 later; "Do the colleagues [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 a colleague, differs nothing from a scholar of a wise man, in that both signify a student and a learned man. But the word 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 a religious Samaritan, and of a religious baker. And the phrase seems to be drawn from Psalm 119:63; "I am a companion of all those that fear thee": 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 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, 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, The religious eat their common food in cleanness. By which very thing the Gloss defines Pharisees; To the Pharisees; that is, to them that eat their common food in cleanness. Behold, how the word religious, and Pharisees, are convertible terms; and how this was the proper notion whereby a Pharisee was defined, "That he ate his common food in cleanness": that is, that he washed his hands when he ate.

III. We must not think that Pharisaism arose altogether and at once, but it was long a-conceiving, and of not 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 Sadduceeism 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 title 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 for 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, Isaiah 65:5), and that they place 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 person 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 sprang the frequent fasting 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 pencil, that the reader may see to what a degree of madness this sect was come, as well as to what a degree of hypocrisy. The Pharisees are seven:

1. A Shechemite Pharisee. This [Pharisee] does as Shechem Where the Gloss is, "Who is circumcised, but not for the honour of God." 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. A Pharisee struck or dashing. 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." Strike me (or surround me), and yet I will perform the command.

3. 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. 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 "who saith, I withdraw whatsoever is mine and fulfil the command."

5. "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. A Pharisee of fear: such was Job.

7. A Pharisee of love: Among all these, none is worthy to be loved but the Pharisee of love: as Abraham.

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 Sanhedrim 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."

"This 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, 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, for ever. But when the heretics brake in and said, There was no age but one, it was appointed to be said, 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 for ever.' But when the heretics brake in and said there was no age but this, Ezra and his consistory appointed that it should be said, 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 Sanhedrim. 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., Malachi 3:14.

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 ancienter original, when as yet the prophets Zecharias, 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, chapter 37; which some understanding according to the letter, and, together with it, seeing no resurrection, dreamt that there would be none afterward. 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 Sanhedrim.

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 show-bread, so that a portion came to every priest, to the quantity of an olive at least; and there were some 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."

For more info on Pharisees and Sadducees see "Sketches of Jewish Social Life," chapters 13. Among the People, and with the Pharisees, 14. The "Fraternity" of Pharisees and 15. Relation of the Pharisees to the Sadducees and Essenes, and to the Gospel of Christ by Alfred Edersheim.

[Generation of vipers.] I. Serpents,, chapter 23:33. Not so much "the seed of Abraham," which ye boast of, as "the seed of the serpent," "O, the Antichrist, the Opposer, 2 Thessalonians 2:4. 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 a generation, but an offspring of vipers, serpents sprung from serpents. Nor is it wonder that they were rejected by God, when they had long since rejected God, and God's word, by their traditions. See that Matthew 13:13-15, 1 Peter 2:10, "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 as delivered over to everlasting perdition. This is that remnant of the apostle, Romans 11:5, which then was, when he writ those things; which then as to be gathered, before the destruction of that nation.

[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," Malachi 4; and denote the most miserable destruction of the nation, and now almost ready to fall upon them.

The receiving of John's baptism signed and fenced those that received it from the ruin that was just coming. To this belongs that of St. Peter, Epistle 1, chapter 3:20, 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.

9. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

[Think not to say.] A Jerusalem phrase, to be met with everywhere in the Talmud: To think a word, or to be of that opinion.

10. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

[The axe is laid to the root.] These words seem to be taken from Isaiah 5:33,34. The destruction of the nation was to proceed from the Romans, who had now a great while held them under the yoke. That axe, 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," Isaiah 11:1.

11. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

[Whose shoes I am not worthy to bear.] In Luke it is 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, 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 the 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 by service? He looseneth the buyer's shoe; he carrieth such things after him as are necessary for the bath; he unclothes 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."

15. And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

[Thus it becomes us to fulfil all righteousness.] That is, 'that we fulfil every thing 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.

16. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

[And Jesus being baptized.] I. That Christ conversed upon earth two-and-thirty years and a half (as many years as David lived at Jerusalem; compare 2 Samuel 5:5), 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, 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, 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 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 beginning to be about, do so harmoniously agree with the said axiom, as scarcely any thing can do more clearly. 2. That, from his baptism to his cross, he lived three years and a half. This is intimated by the angel Gabriel, Daniel 9:27; "In the half of a week" (that is, in three years and a 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 2:13, 5:1, 6:4, and 13:1) 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 a 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.

17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

[And behold, a voice from heaven.] Christ was honoured with a threefold testimony, pronounced by a voice from heaven, according to his threefold office. See what we say at chapter 17:2.

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 witchcrafts. They hold it for a tradition: "After the death of the last prophets, Haggai, Zechariah, Malachi, the Holy Spirit departed from Israel [which was most true] but they used thenceforth the Bath Kol." "The Bath Kol was this: When a voice (or thunder) came out of heaven, another voice came out from it."

But why, I pray, was prophecy 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 honour of the Rabbins.

It is remarkable what is related in the Jerusalem Talmud; 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. Travelling therefore, near a school, they heard a boy's voice reading [in 1 Samuel 25:1] 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 neighbour, '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 prophecy was surer than a voice from heaven"; 2 Peter 1:19.

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 every where 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.