the whole business to them to do in it as they thought fit So of the Sons of Hemor c. is not to be construed with bought but with are laid which Opinion I confess is prevalent with me for Josephus's Authority 2 Antiq. 4. Hemor the Son of Sichem An Hebraism that is Hemor of Sichem or the Sichemite In the Greek it is an Elliptick speech Emmor of Sichem which may be variously supplyed according to the various acception of the word Sichem by which sometimes a person sometimes a place is designed in the Scriptures If it be taken for a place it is plain that Inhabitant is understood if it be referred to Emmor alone or if it be referred to the Sons of Emmor which I rather think Inhabitants is to be supply'd So that the meaning is from the Sons of Emmor the Sichemites that is from the Emmorrean Inhabitants of Sichem But if Sichem here be taken for a Person the word Father is to be supplied and it must be rendred with the learned Beza from the Sons of Hemor the Father of Sichem For Emmor or Hemor was Sichems Father not his Son as appears from Gen. 33.19 Jos 24.32 Nor is there any reason why the Greek words cannot bear that seeing the like occurs in approved Greek Writers Herodotus in Clio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adrastus the Nephew of Gordius who was Father to Midas Thalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus Cambyses's Father Aelianus 13. Var. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympias Alexander's Mother Steph. de Vrb on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daedala a City of Lycia built or as the learned Tho. de Pinedo has rendred it was so called by Daedalus Icarus's Father Also Luke 24.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Mother of James is rightly rendred by the Syrian and both the Arabicks out of Mark 15.4 where it is expresly 17. The time of the Promise That was to be performed Which God had sworn to Abraham The famous Manuscript of England and the Vulgar Latin read had confessed That is Which God had made to Abraham and confirmed by an Oath Maimonides saith that every earnest affirmation of God is called an Oath Such is knowing know Gen. 15.13 that is know assuredly The people grew and multiplied in Egypt As if he had said There was an incredible multiplication of the Israelites from the time that Jacob went down to Egypt so that in the space of about 216 years of seventy Men 603550 Males were descended and those above the age of twenty years besides 22000 Levites and the Infants that were drowned and destroyed by Pharaoh Exod. 38.26 Numb 1.46 47.3.39 the devices of the Egyptians being set at nought by God There are not wanting other instances of a speedy encrease Mankind did so increase in 250 years after the Flood that in the Army of Ninus against the Bactrians there were 700000 Foot and 200000 Horse according to the relation of Diodorus Siculus out of Ctesia 18. Till another King arose c. B. Vsher in his Annals on the year of the World 2427 saith Ramesses Miamun is that New King who knew not Joseph born after his death willingly casting off the remembrance of his benefits And by his advice the Egyptians who were afraid of mischief from the Israelites kept them under with hard bondage besides their Domestick and Rural Service they had also the building of the Kings Store-houses imposed upon them to wit the Cities Pithom and Raamsis or Ramessis Exod. 1.8 -14. Acts. 7.18 19. one of which Mercator thinks was so named from the King the Builder thereof the other possibly from the Queen 19. The same dealt subtilly with our Kindred That is Craftily of Free Men making them vile slaves And evil entreated our Fathers To wit very severely So that they cast out their young Children As if he had said So that they were forced to expose their young Children that were Males to the raging Waters The wicked King saith Usher after he had in vain commanded Shiphra and Pua the Hebrew Midwives to make away the Male Infants privately published an inhumane Decree to drown them in the River Exod. 1.15 22. in the time that intervened betwixt the Birth of Aaron and Moses To the end that they might not be quickned That is That they might not be preserved alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to life as with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not so much to give life anew as to preserve that is already in being See Exod. 1.17 18 22. Ezechiel a most ancient Jewish Poet whom Clemens Alexand. strom 1. and Euseb lib. 9. â—repar Evang. have made mention of in his Tragedy of Moses published in Greek and Latin by Frid. Morellus at Paris 1609. hath excellently expressed the import of this Verse in these words But cruel Pharoah ' gainst us wholly bent Did many cunning stratageâ—â— invent Vs to enthral our Lives a burden were In making Bricks our Bodies daily wear While he did many Fenced Cities rear Next must the tender Parent his dear Son In Seven-stream'd Nilus rapid Waters drown 20. In which time To wit when the Israelites by the Kings command were compelled to drown their Children immediately when born Moses was born Vsher on the year of the World 2433 saith Jocebeda 40 years after the Death of her Father Levi brought forth Moses to Amram his Nephew her Husband For Moses was 80 years of age when he spoke to Pharoah to let the Israelites go out of Egypt Exod. 7.7 and 40 years after their outgoing when he died in the 12th month he was 120 years of age Deut. 31.2 34.7 And he was exceeding fair This Terence would have expressed And he was of so beautiful a Countetenance that none exceeded him The Latin word Gratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius is from the Greek in Exod. 2.2 where it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful To God which is added here in the original is an Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God that is very beautiful See our Annotations on Jonah 1.2 on these words The Great City Justin out of Trogus l. 36. c. 2. makes mention of the Comliness and Beauty of Moses Of which Josephus thus 2. Ant. 5. None was so indifferent a spectator of Beauty who would not admire the Beuaty of Moses and many that met him when he was carried in the Streets were so taken with his Beauty that they not only looked on the Countenance of the Child but also forgetting other business made it their work to satiate themselves with beholding him For such was the Childs Beauty that it as it were captivated and detained the Beholders And nourished up As if he had said The great affection of Moses's Parents overcame all their Fears and so contrary to the wicked Edict of the King they hid him three Months at home Exod.
Jesus who saves his people from their sins See Matth. 1.21 God of old raised Saviours for Israel Judg. 3.9 15. who delivered them from Bodily Bondage and Earthly Miseries but he raised up Jesus to be the Author of Eternal Savlation to all them that obey him Heb. 5.9 to confer the causes means and ways of repentance and to grant time and place and to purchase for repenting sinners a remission of their sins by his Merits and Prayers See what we have said above ch 5.31 24. Preached c. As much as to say John as his fore-runner had prepared his way according to the Prophesy of Malachy c. 3.1 when Jesus was to enter forthwith upon his Office by the Preaching of Baptism to testify repentance of sin which not only includes the avoiding of evil but the following of good or works of Piety Before his coming The Greek hath it Before his entring That is Before the Lord Jesus had entred upon his Office So saith Grotius Lawyers say also to enter upon the Consulship To all the people of Israel That is publickly so that many came to John to be Baptized Matthew 3.5 25. And as John fulfilled his course That is saith Learned Heinsius when John was to execute his Calling This Col. 4.17 is called To fulfil the Ministry that one received from the Lord. Col. 1.25 To fulfil the Word of God Rom. 15.19 Fulfil the Gospel of Christ. Whom think ye that I am To wit The Messiah promised in the Law and in the Prophets Paul related not the very words but the sense which is in John 1.20 There cometh one after me That is There is one to enter upon his Office after me Whose shoes of his feet I am not worthy to loose Petronius said To loose the strings of his shoes The Baptist would express the basest kind of Service Suetonius in his Vitellius He sought from Messalina for a very great Office that she would allow him to pull her shoes off her feet See our literal explanation Mat. 3.11 26. Whosoever among you feareth God See what we have said above v. 16. To you is the word of this salvation sent As much as to say We have a Command from the Lord to Preach to you who are of the stock of Abraham or taken into his Family as Proselytes this saving Doctrine of Jesus the Saviour to which John gave so honourable a Testimony 27. For they This word for is in this place put for but. That dwelt at Jerusalem and their Rulers That is Not only the common people at Jerusalem but also the Priests Scribes and Pharisees and the whole Sanhedrin Because they knew him not To wit To be the promised Messiah See what we have said above chap. 3.17 Nor yet the voices of the Prophets c. As much as to say Neither understanding the Prophesies of the Prophets which used to be read every Sabbath to them in the Synagogues See what we have noted above v. 15. Condemning Viz. To death him to wit Jesus Fulfilled That is brought to pass supply these voices of the Prophets whereby it was foretold that the Messiah should be by 〈◊〉 despised reproached mocked afflicted pierced and slain as Isa 53. Dan. 9.24 c. 28. And though they found no cause of death in him As much as to say Could find no true Crime worthy of death in him who did well explain the Law and bestowed many favours upon the people Yet desired they Pilate that he should be slain That is They persuaded Pilate that he would adjudge him to death 29. And when they had fulfilled all c. As much as to say And when they had brought upon Christ all the punishments and reproaches which the Prophets foretold the Messiah was to suffer Joseph of Arimathea and Nicodemus having taken him from the Cross laid him in a Sepulchre John 19.38 39. 30. But God c. As much as to say The Jews at Jerusalem and those who were chief among them the Priests Scribes and Pharisees delivered Jesus to be put to death unjustly but the just God being against them did bring him back from death to life 31. He. To wit Jesus being raised from the dead Was seen many days That is Fourty days Who are his Witnesses to the people As much as to say The Eye-witnesses who are remaining do to this day openly and publickly profess that Jesus Christ being risen from the dead did appear to them fourty days 32. And we To wit I and my Companion Barnabas Declare unto you c. As much as to say We now Preach unto you the promise made to our Fathers of the Messiah to come because that God hath now fulfilled it to us who are their Children Time therefore persuades and presses us that what he hath fulfilled to us we should declare unto you The promise which was made to the Fathers To wit Abraham Gen. 22.18 Isaac Gen. 26.4 Juda Gen. 49.10 David 2 Sam. 7.12 Isaiah 11.1 33. God hath sulfilled That is Really performed To us their Children That is To us who are their Children In that he hath raised up Jesus Gloriously whom they had undeservedly put to a barbarous and ignominious death My Son c. Although these words in their literal meaning do in some respect agree to David as to the Figure who is as it were begotten again of God that he might be his Son when he was delivered from the snares of his Enemies 2 Sam. 5.12 19.22 The first-born or chief among the Kings of the Earth who are called the Sons of God Psal 82.6 appointed of God Psal 89.27 28. yet upon a far more honourable account were they fulfilled in the first-born from the dead Col. 1.18 Rev. 1.5 in Christ who was shadowed by David called by Davids name Jer. 30.9 Ezek. 34.23 Hosea 3.5 seeing that being risen from the dead all power was given him in Heaven and in Earth Matthew 28.18 This Paul teacheth here and the Author of the Epistle to the Hebrews chap. 5.5 These words saith Camero are not to be so taken as that Christ after his Resurrection had begun to be the Son of God and to be begotten by him but because that God did then most powerfully declare Christ by his Resurrection to be his own Son For this is the manner of Scripture that things be then said to be done or born when they are manifested do appear as when Solomon Prov. 17.17 saith A friend is born in a day of adversity that is he then discovers himself when our streights press us For although the Father also before the Resurrection gave Testimony to him yet because until his Resurrection Christ was as it were incompassed with infirmities and liable to death his calling to the Mediatory Office was somewhat obscure until that day But when having laid aside his Mortality he gloriously rose again and ascended into Heaven then did he properly as it were openly declare unto all that Christ is both
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
24.23 6 9 10 16 24.25.10 11. I continue unto this day Safe and Sound Witnessing both to small and great That is instructing and teaching all ranks of Men from the highest to the lowest those things that I have known of Christ To the lesser and greater Gr. as also the English small and great A Hebraism as Deut. 1.17 1 Sam. 30.2.5 v. 9.30 v. 2 19. 1 Kings 22.31 2 Kings 23.2 Saying none other things Of Christ Than what the Prophets did say should come And set down in their Writings And Moses The principal of all the Prophets both by his Prophecies and also by his Types and Figures inserted in his Pentateuch hath foretold of the Messia See Luke 24.27 23. If. That conditional Conjunction is taken in this place affirmatively and signifies that as above v. 8. Paul therefore explains those things which Moses and the Prophets foretold were to come of Christ to wit that he should suffer very great pains and should rise first to immortal Life and would bestow the Light of Truth on the Jews first and then also on the Gentiles Should suffer That is Was designed to undergo the utmost Torment All the Sacrifices of the Old Covenant and all David's Calamities did typifie this David Prophesied the same Psal 22. As also Isaiah c. 53. and Daniel c. 9. v. 26. If. That is That as immediately above First of the Resurrection of the Dead That is The first that should be raised from the Dead to immortal Life See Psal 16.10.22.32 Isa 53.10 The Prophesie of Jonah has also a reference hereto Mat. 12.40 Hence Christ raised up to Perpetuity of Life 1 Cor. 15.20 is called the First Fruits of them that Sleep and Col. 1. v. 18. the first begotten among the Dead and Rev. 1.5 the first begotten of the Dead Light Of most sound Doctrine and true Godliness See Mat. 4.16 Joh. 1.4.8.12 2 Tim. 1.10 Should shew That is Christ himself after he is risen will shew it by the Ministry of the Apostles Preaching according to the Prophesie of Isaiah c. 42.6 49.6 See Eph. 2.17 1 Pet. 3.18 19. Vnto the People Of the Jews first And to the Gentiles That is And then to the rest of the Nations See above c. 13.46 47. and Luke 2.32 24. And as he thus spake for himself As if he had said But when Paul defended his cause by the lively Oracles of the Law of Moses and the Prophets and proved his defence by the evidence of his reasons Festus Procurator of Judaea unwilling to be perswaded that the Doctrine of the Gospel was divine lest afterward his Conscience should endite him that he must lead his Life according to its Prescript and Torment and prick him when he was negligent in his duty Said with a loud Voice That is Cryed out Paul thou art beside thy self Worldly Men who are addicted to fleshly pleasures and this Life and therefore refractory to the Gospel think it a madness to profess the Religion of Christ and the Doctrine of so contemptible and abject a Man who was crucified even by his Country-Men and put to so infamous a Death to acknowledge him for a Heavenly King and Lord and Worship him even when he is risen from the Dead and on his account to despise all things and suffer hard things and finally to expect from him the reward of everlasting Life and Glory See 1 Cor. 1.18 23.2.14 Much Learning That is Most profound Erudition and Science Doth make thee Mad. Or drives thee to madness Those who sequestring themselves from the care of other things give themselves wholly over to study use sometimes Melancholy being thereby encreased in their Bodies to be reduced to Madness and Phrensy See Aristotles Problems Sect. 30. 25. Most excellent Festus See what is said above c. 23. v. 6 24.3 Paul giveth Festus the Procurator most honourable Titles although he opprobriously twitted him with his mad Wisdom Let us learn hence to give Magistrates their due Honour even then when they take away our good name tho undeservedly I speak the words of Truth and soberness A Hebraism That is I speak true words and which flow from a sound Mind 26. For he knoweth of these things To wit Of the undeserved Death of Jesus Christ and of his Glorious Resurrection to Immortality and of the Preaching of his Evangelical Doctrine that was made Famous by the Miracles which were wrought by his Disciples The King To wit Agrippa the Lesser or Younger Son to Agrippa the Greater or Elder who is here present It was reckoned by Orators to be the best defence Criminals could make to appeal even to the Conscience of their Adversaries or the Judges Paul had recourse to this Succour here and above c. 25.10 Before whom also I speak freely As if he had said And on this confidence to wit that the King is ignorant of none of these things I speak I freely appeal to his Conscience For this thing was not done in a Corner To wit Any of these things which I said of Jesus of Nazareth was not done in secret but all were brought about in very noted places And although Christ after he was raised from the Dead was not shewn but to his Disciples yet it seems very likely from what happened to the watch of his Sepulchre who being astonished at the admirable approach of the bright Angel to his Sepulchre at the time of his Resurrection told what was done there to the Chief Priests and afterward being bribed with Mony denied it Mat. 28.4 11 15. that afterward by degrees the report of this matter spread amongst Men that the same was carried a great deal further by so many of Christ's Disciples who spoke it openly very confidently and constantly as being Eye-witnesses thereof nothing terrified with the vehement Afflictions they by reason thereof exposed themselves to 27. King Agrippa believest thou the Prophets Who have plainly Prophesied to us those things of the Messia a long time before which I my self affirm are fulfilled in Christ Jesus with all asseveration I know that thou believest It is a frequent Custom both in Civil Affairs and common discourse to ask one and to answer for him Plinius the Younger Lib. 9. Epist 12. saith Hark ye did ye never do that which you Fathers could reprove you for I say ye have done it Cic. 1. de Nat. Deor. Do ye think God such a one as I or you are Certainly you don 't 28. But Agrippa unto Paul Supply out of the Gr. Text said In a little That is As it is in the English Almost It is saith Grotius an elegant Greek Speech For even Plato said in his Apologetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a little that is almost I have known the same of the Poets Thou inducest me to be a Christian That is As it is in the English thou perswadest me to be a Christian Nothing stood in the way of it why he did not receive the Doctrine of Christ more
yet to set down the whole series of what he said and did so as to make a full Narration was an undertaking of that prodigious Labour that St. John in his Gospel tells us cap. 21. v. 25. the World would not contain the Books O Theophilus This Theophilus to whom St. Luke dedicates his Gospel also seems to many to have been a person in high Dignity Luke 1.3 For the Title attributed to him of most Excellent not wont to be given but only to Princes and Persons in great Authority does plainly demonstrate as they alledge that it was the proper name of some Noble Personage The Author of the Books of Recognitions under the name of Clement the first of that name Bishop of Rome says l 10 near the end that this Theophilus was one of the principal Men of Antiochia who being converted by St. Peter to the Faith of Christ Argum. in Luc. set apart his Houses for the publick and solemn Meetings of the Church Theophylactus calls this Theophilus a Consular Person and perhaps a Prince In prolog in Matt. q. 21. A certain author cited by Abulensis conjectures this Theophilus Prince of Antiochia to have been after the departure of Peter Bishop of that City and that upon his persuasion and encouragement both the Gospel and the Acts of the Apostles were written by St. Luke Grotius believes him to have been the chief Magistrate of some City in Achaia and baptiz'd by Luke But though the Additional most Excellent which by several Writers is frequently given to persons in high Authority as for example c. 23. v. 26. c. 26. v. 25 in fin vit suâ—e by Paul to both the Procurators or Vice-Governours of Judaea Felix and Festus and by Josephus to Epaphroditus to whom he dedicates the History of his Life and by Justin Martyr to Diognetus to whom he writes a Compendium of the Christian Religion yet it does not seem to be a Note of Dignity in Theophilus in regard it does not appear likely that St. Luke would have omitted to have given the same Addition to Theophilus while he recommends to him his Acts of the Apostles had it been a Title of Dignity Hoâ— 1. in Luc. Ia Luc. 1. Haer. 51. Origen therefore St. Ambrose and Epiphanius believe it more probable that Theophilus was an Appellative made use of by St. Luke In Luc. 1. as belonging to all that professed the Christian Religion out of a sincere love of God Nor ought it saith Camero to be thought a thing out of practise seeing that Athanasius uses the same sort of Compellation For in his Book of the Incarnation he gives the Titles of Happy and Friend of Christ and sometimes both together without distinction to every pious and true Christian Which Jesus began to do and teach That is which make to the whole of our Salvation from the beginning of the Works and Doctrine of Christ Learnedly the Greek Scholiast observes that Luke wrote of all things from the beginning till Jesus was translated into Heaven Of which St. Chrysostom takes notice also where he says that Luke wrote not simply of all things but of all things from the beginning to the end And this is that which St. v. 3. Luke himself says in the Preface to his Gospel That be had perfect understanding of all things from the very beginning That is what Christ powerful both in deed and word both taught and acted most remarkable while he convers'd upon Earth Others will have these words Which Jesus began to do and teach to be understood according to an usual Hebrew phrase which Jesus did and taught Most excellently therefore Calvin Now saith he we see the sum of the Gospel contain'd in these two parts the Doctrine and deeds of Christ For as much as he not only performed the duty of that Embassy for which he was sent by the Father to Men but effectually discharg'd whatever could be requir'd from the Messiah He laid the Foundations of his Kingdom he atton'd the wrath of God by offering himself he expiated the sins of men with his own Blood he overcame Death and the Devil he restor'd us to our true Liberty and acquir'd for us Justice and Life Eternal And that every thing that he said or did might be ratified among Mankind he proved himself to be the Son of God by his Miracles 2. Vntil the day That is until the 14th day of our May according to Bishop Vsher In which time giving commandment As if he had said Upon which day after he had dictated to his Apostles by him elected lest they should deliver any thing but what was truly Divine through the Inspiration of the Holy Ghost what they should Teach and Preach he was taken up into Heaven The Apostles says the Learned John Lightfoot had cast out Devils and had heal'd the Sick by the Assistance of the Spirit but it is to be doubted whether they had taught any thing which they had not heard verbatim from the lips of their Master He had promis'd 'em that they should bind and let loose the Law of Moses he had told em that there were several things to be reveal'd to 'em which they could not bear in which they should be instructed by the Inspiration of the Holy Ghost Therefore when he arose and had breathed upon their faces saying John 20.22 Receive the Holy Ghost then they were inspir'd with the Holy Spirit like the Prophets of old who dictated to them what they should Preach what they should require and what they should enjoyâ— And now they wanted nothing but the gift of Tongues that they might be able to deliver what was dictated to them in the proper Languages of those to whom they should speak Which he had chosen That is whom he created his Messengers to publish the Doctrine of the Gospel two years before he suffer'd over all Judaea and after his Resurrection over all the world Luke 6.13 These Messengers Christ called his Apostles or Envoys Thus formerly the Emperours of the East and Popes call'd their Legate Envoys as is frequently apparent from Anastasius the Bibliothecarian and others He was taken up That is by the Interposition of a Cloud he was taken from the sight of men as is said below v. 9. 3. To whom c. As if he had said And that the Apostles might be most credible and substantial Witnesses of the Resurrection of Christ upon the Truth of which is founded all the Majesty of the Gospel he being restor'd from the Grave by most solid and uncontrovertible Arguments prov'd himself to be truly risen from the dead as often as he shew'd himself visible to his Apostles during the forty days between his Resurrection and Ascension and discoursed with them concerning the Kingdom of God He shew'd himself alive That is ocularly prov'd himself to be risen After his Passion That is after he had been put to a most ignominious Death for the sake
have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
as if then they were customarily to be taken for Princes of the Sanhedrin Thus far the learned Selden And John Whom Lightfoot conjectures to have been the famous Jochanan Ben Zaccai the Priest Juchasin fol. 60. who is said to have lived a hundred and twenty years and forty years before the destruction of Jerusalem when the Gates of the Temple opened of themselves is reported to have said Joma fol. 39. O Temple Why does thou disturb thy self Zech. 11.1 I know thou shalt be destroy'd for so Zechariah has prophesied Open thy Doors O Lebanon that the Fire may devour thy Cedars After the destruction of Jerusalem saith Lightfoot he got leave of Titus In Centur. Chorographic before Matt. that Jabneh might receive and retain the Sanhedrin There he presided himself two or five years for the certain number is disputed And as many as were of the kindred of the Priests In the Greek of the High priest as the common English translation hath and the Syriack and Arabick Version also That is Whose Ancestours saith Grotius not long before enjoy'd the High-priesthood which great nobility caused them to be admitted into the great Sanhedrin 7. By what power As much as to say By whose effectual Virtue or by whose command and authority have ye cured this person lame from his Mothers Womb 8. Filled with the Holy Ghost That is moved and excited by a certain inspiration of the Holy Spirit Matt. 10.19 20. Luke 21.14 15. according to the promise of Christ who promised his Apostles that when they were brought before Presidents Kings and Magistrates that utterance and wisdom should be given to them which all their Adversaries should not be able to withstand for that they should not speak themselves but the Spirit of the Father should speak within them 9. If. This Particle is here put for since or seeing that We this day be examined That is be endited according to the Syriack or be brought before the Judges according to the Interlineary Gloss or be reproved according to the Latine Interpreter of Irenaus or as Lyranus expounds it be brought to judgment as Malefactors In the Greek as Grotius Interprets the word be examined Of the good deed done to the impotent man That is because we have done the same person a kindness By what means he is made whole As if he had said To answer by whose power and authority this Man lame from his Mothers Womb has received the Ability of walking and sound Health 10. By the name That is by the Power and Authority Whom ye Crucified By the Hands of the Roman Souldiers 2 Sam. 12.9 Thus David is said to have killed Vriah as is there added by the Sword of the Children of Ammon Whom By your means put to so cruel and ignominious a death God Who will shew himself as opposite to your deeds and endeavours as you were to his Counsel and Will Raised from the dead That is delivered from death restored to life This. To wit Christ Jesus typified by David Is. That is to say like David The Stone which was set at nought That is Rejected contemned and refused as no wise fit even to be used in the most vile part of the building Of you Builders By you the Senators of the great Sanhedrin and of the City of Jerusalem to whose Care and Guardianship the Religion and Common-wealth of the People of God is entrusted Which To wit being raised from the dead Is become the Head of the Corner That is is advanced by God to so high a Dignity that like the chief Corner-stone he supports and sustains the whole Weight of the Spiritual building Most admirably and learnedly has that equally most religious and eminently lettered Divine Doctor Simon Patrick Dean of Peterborough whose signal and sincere Charity I have often experienced expressed the Literal and Mystical sence of this verse in his Golden Paraphrase upon Psal 1 Sam. 26.19 118. v. 22. He whom the Great-men and Rulers of the People rejected as the Builders of a House do a Stone that is not fit to be employ'd in it is now become our King to whom we must all joyn our selves if we hope for safety In whom we see a figure of that Glorious King who shall hereafter be in like manner refused Luke 19.14 20.17 and then by God exalted to be Lord of all the world and the Foundation of all mens happiness See our Litteral Explication Matt. 21.42 12. Neither is there As if he had said In this Christ alone God hath put the Salvation of all men even their Eternal Salvation which is not to be attained but by the Mediator of God and Men Ep. 83. ad Palistin the Man Jesus Christ as saith Leo the Great For there is no other name That is any other person So c. 1.15 Name is taken for Person And here there seems to be some reason why the word Name is made use of because in dangers and vows they are wont to be invoked and their Names to be expressed from whom we expect assistance and safety Vnder Heaven That is in any place whatever A Synecdoche of the Species for the Genus that is place under Heaven for any place For as often as we discourse concerning Humane things men being under Heaven and their place here spacious and large whatever we alledge not to be under Heaven we look upon to be no where Given among men That is given by God to mankind as their Saviour Whereby we must be saved That is through whom we ought to seek our Salvation or through whom we must of necessity obtain our Salvation if we intend to be saved 13. Boldness That is Freedom of speech and presence of mind Vnlettered That is Without the knowledge of good Letters and honest learning for the Apostles knew their Letters and had read the Scriptures and retained them by heart but they were not versed in harder studies by which the minds of men are fraught with understanding And idiots That is Plebeians men of mean and inconsiderable Fortunes as 1 Sam. 18.23 A poor man and lightly esteemed or contemned and abject is rendered by the Chaldee Paraphrast a poor man and an idiot And c. 24. v. 14. where David in contempt calls himself a Dead Dog and a Flea the Chaldee Paraphrast renders it weak and idiot 15. Aside out of the Council That is without the Council-house where the Sanhedrin was assembled 17. Let us straitly threaten them This translation expresses perfectly the meaning of the Greek Text which has let us threaten them with threats In this name That is by the command and authority of Jesus of Nazareth At all That from that time forward they should neither speak nor preach any thing pretending the authority of Jesus of Nazareth so as that any thing should be said to be divulged by his command 19. Whether it be right That is whether it be allowable by the Law of honesty and
of the Jews 5. And he gave him not c. Stephen proposes two things here to be considered in Abraham whereby God did mightily exercise his Faith First That he transported him into Canaan which the Jews now inhabit and yet gave him no possession not so much as a Foot-breadth Secondly That he promised to give this Land to him and his Seed when as yet he had no Seed 6. And God spake c. As if he had said But God foretold to Abraham seized with a deep sleep and fear * Gen. 15. that his Seed should be a Stranger in a Land that is not theirs that is in a Strange Land and should be in Bondage and Affliction there 400 years That these 400 years are to be computed from the hundredth year of Abraham in the which he begot Isaac or the 105th year in which a separation was made of Abrahams Seed and an appointing of Isaac Heir Ishmael being Banished * Gen. 21. is beyond all Question for in this Prophesy in which he appointeth 400 years for the Wandring Affliction and Bondage of his Posterity God maketh express mention of the Seed that should Wander be Afflicted and in Bondage and therefore these four hundred years cannot be thought to have had a being before that Seed was appointed or actually differenced and determined But the time from Abrahams removing into Canaan to the year of the Israelites departure from Egypt is computed to be four hundred and thirty years Hence Paul Gal. 3.17 plainly reckoneth 430 years from the Promise made to Abraham Gen. 12. when he was about to depart his Native Countrey to the publishing of the Law which was on the third Month after the Children of Israels departure out of Egypt The years of the Pilgrimage of the Children of Israel saith Heidegger are described by Moses Exod. 12.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sojourning of the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sojourned in Egypt continued 430 years On which place Dr. Usher Bishop of Armach * Chronol Sac. l. 2. c. 8. learnedly observes three things especially First That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it denotes any Habitation so when it is referred to Forreiners and Strangers it signifies a Pilgrimage Hence with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth a Sojourner and Pilgrim and Abraham himself Gen. 23. saith that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stranger and Pilgrim And Gen. 21. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ch 28. v. 3. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly That the Land of Canaan as it was accounted the Land of the Sojourning of Abraham Isaac and Jacob so also of the Israelites that descended from them to wit by reason of that strict tye of kin that is betwixt Forefathers and their Posterity And truly God had promised to those three Patriarchs Abraham Isaac and Jacob that he would give them this Land of their Pilgrimage to be by them heritably possessed Psal 105.11 which afterwards was accomplished in their Posterity As therefore the Possession of the Posterity is attributed to the Forefathers so also the Pilgrimage of the Forefathers to this Posterity Instances of this you may see Psal 66.6 Hos 12.4 Amos 5.25 Judg. 10.11 12. Acts 7.42 Thirdly That seeing the Hebrews have no cases the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here has an ambiguous reference Hence it is that the Vulgar Latin Edition the Polyglot Bibles the Royal of Antwerp and the Jayan of Paris read in this place But the dwelling of the Children of Israel who sojourned in Egypt was for 430 years Whereas other Copies of the same Edition have The dwelling of the Children of Israel whereby they abode in Egypt To which latter acceptation of the Relative Pronoun determining the Chronography seeing it attributes 430 years to the sojourning of the Children of Israel in Egypt which was a shorter time by half the former is altogether to be preferred which removes that inconveniencie and gives us only a Prosopography or a description of them whose entire Pilgrimage beginning at the 76th year of Abrahams age is continued thence to the going forth out of Egypt for the 〈◊〉 of 430 years But the reason why Moses takes that Description of the Israelites from their sojourning in Egypt was because that Pilgrimage of the Patriarchs was both but of a few only and frequently interrupted and less obvious to mens view to wit when they were but small in number yea very few and Strangers in it and went from one Nation to another and from one Kingdom to another People Psal 105.12 13. But this of their Children in Egypt comprehended a great multitude of Men was stable and much spoken of by all For three things as Pererius noteth made the sojourning of the Children of Israel in Egypt observable and famous First The preferment of Joseph during whose life the People of Israel were in very great repute Secondly Their notable and admirable Increase after Joseph 's death though they were afflicted with a most heavy Bondage Thirdly Their deliverance and going forth out of Egypt accompanied with so many and great Miracles The Greek has thus translated that place of Exod. 12.40 Now the Pilgrimage of the Children of Israel whereby they and their Fathers wandred in the Land of Canaan and in the Land of Egypt continued 430 years Thus have the Alexandrin Manuscript the Complutensian and Aldin Editions And it appears that it was read so of old by Eusebius in his Chronicon Quintus Julius Hilarion in his small Book of the duration of the World Austin q. 47. in Exod. and Sedulius in Gal. 3. Moreover in the very time of the Apostles Dositheus delivered this place of Exodus to his Samaritans thus new pargeted out of the Greek Translation Now the sojourning of the Children of Israel and of their Fathers whereby they sojourned in the Land of Canaan and in the Land of Egypt was four hundred and thirty years Georg. Syncellus * In Chron. p. 117. saith The Computation of 430 years of the Pilgrimage of Israel in the Lands of Canaan and Egypt according to Gods Praediction to Abraham takes its beginning by the common suffrage of the Interpreters and Historians from the 75th year of Abrahams age Moreover not only Eusebius and other Christian Chronographers divide the space of 430 years into two equal Intervals but Josephus * 2 Art 6. also and before Christs days Demetrius not Phaleraeus but the younger from whom Alexander surnamed Polyhistor relateth that from the time that Abraham was chosen from among the Nations and came from Charan into Canaan unto the coming of Jacob into Egypt was 215 years Which Sum of 215 years may be made up out of the Scriptures without any difficulty For Abraham went to Canaan when he was 75 years old Gen. 12.4 From the time that Abraham went to
to yield to their interpretation before they have tried it For here Philip did inquire of the Potentate whether he did sufficiently understand what he did read we must therefore know and understand those things which we are to believe And he desired Philip c. Great was the Modesty and Humanity of this Potentate who not only suffered himself patiently to be enquired at by a stranger and mean born man as it did appear but did confess his ignorance frankly and freely did invite him most lovingly to come up into his Chariot to sit and confer with him and to expound unto him the Scriptures that he did not understand 32. The place Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I contain or embrace that is a sentence comprehended or shut up in a full compass and measure of words which they commonly call a section or period As a Sheep c. The meekness and patience of Christ when he was to die to purge away the sins of men is described by the similitude of a Sheep and a Lamb taking patiently their shearing and slaughter itself when the most part of other Creatures while they are led unto the slaughter use to cry out and wrestle against it So opened he not his mouth As if he should say So he who John 18. v. 6. overthrew a great band of Men by one word when he was taken led away was bound beaten with Whips nailed to the Cross did not threatningly complain or speak angry words See 1 Pet. 2. v. 23. 33. In his humility Gr. in his humiliation his judgment was taken away That is by a base and detestable wrong or oppression of him he was condemned and delivered up unto death against all Law The Hebrew has Isa 53. v. 8. He was taken from straining and judgment That is after he was bound by the wicked Sedition of the Jews and condemned by the sacrilegious voice of Pilate he was lifted up upon the Cross See John 3. v. 14. chap. 12. v. 32 33. the LXX seem to have read in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His generation c. As if he should say Who can express in words the wickedness of that Generation wherein he lived who did proceed to so great a wickedness and ungodliness that undeservedly they did condemn him with a cruel death These words and such like are frequent among the Jews says Lightfoot Midras Schir fol. 173. In the Generation in which the Son of David shall come the Synagogue shall be a Brothel House Galilee shall be destroyed and Gablan shall be wasted The wisdom of the Scribes shall be corrupted good and merciful Men shall fail and Truth itself shall cease and the face of that Generation shall be as the face of Dogs R. Levi says That the Son of David shall not come but in a Generation in which there shall be impudent Faces and which shall deserve destruction R. Jannay says When ye shall see Generation after Generation railing and blaspheming then look for the feet that is the coming of the King Messiah Thus far famous Lightfoot ' For his life shall be taken from the Earth Heb. Isa 53. v. 8. Because he was cut off from the land of the living That is They slew him most undeservedly with an untimely and violent death See Daniel 9. v. 26. Luke 23. v. 31. These words of the Prophesy are put in the Preterperfect Tense whereas they have the signification of the Future The Jews did understand excellently well from these things Prophesied here by Isaiah that the Messiah should suffer pains straits reproaches finally a violent death and shameful punishment but when they did know for a certainty by the predictions of the Prophets that both the highest Honours were prepared for him and the greatest Power and a Kingdom also they do suppose they can marvellously well prevent the discrepancy of the Prophesies in which the 2 comings of Christ are predicted the one humble and base the other Noble and Honourable if so be they can devise two Messiahs the one to come of that ancient Joseph the Son of Jacob by Rachel which Messiah should be called Nehemias the Son of Uziel that this should be unhappy and appointed to miseries and a bloody death in fighting against the wicked and monstrous Armillus that the other should spring of the Linage of David and be the restâ—rer of the Kingdom of Israel and abound in glory and gather the dispersed in Israel by whom the Messiah Son of Joseph is to be raised unto life again after that God hath discomfited Armillus and all Armillus's Army with fire and brimstone sent down from Heaven This Doctrine says Huetius eminent in every sort of Learning is delivered in the 6th Book of the 2d part of the Talmud which is concerning the Feast of Tabernacles chap. 5. and the same Doctrine is found both in Berescith Rabba and in R. David Kimchi and Aben Ezra and R. Makir in his Aromatick Powder and in a great many later Rabbins In which it is marvellous to think how great an Errour hath deceived them There is prophesied one Messias his two comings they look for two Messias's one coming Of the which fiction of theirs if any shall enquire a reason from them they will either give none or a foolish one They alledge these words of Isai 32. v. 20. Blessed are ye that sow beside all waters that send forth thither the feet of the Ox and the Ass They expound that sowing to be Money given to the Poor which who shall give they say he is worthy of Elias and both the Messias's They think Elias is noted by the word immittentes that send forth because it is written in Malac. 4. v. 5. Behold I will send Elias the Prophet They expound the foot of the Ox to be the Messiah that is to come of Joseph because Moses being near to death spake of Joseph Deut. 33. v. 17. His Beauty is like the Firstling of his Bullock but they expound the Ass to be the Messiah Son of David whom Zacharias did predict chap. 9. v. 9. That he should be poor and carried on a she Ass It is tedious to me to rehearse those trifles which notwithstanding are to be found in Berescith Rabba but it is profitable to know the madness of this Sect thoroughly The later Rabbins should have been ashamed to grow wise Therefore they follow the Authority of their Fathers but even this very self same Testimony out of Berescith Rabba reproveth their Errour where they acknowledge out of the Prophesy of Zacharias that the Messiah Son of David is to be poor Therefore Aben-Ezra acknowledges himself to be ignorant whether Zacharias doth point at the Messiah there or not Whereas Saadias Gaon will have Zacharias to Prophesy there of that Messias to whom Daniel chap. 7. v. 14. promiseth Power Riches and an eternal Kingdom The
other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
Seneca de Ira very often in Suetonius in his Caligula c. He that translated the Canons of Petrus â—lexandrinus into Latine for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be brought away reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having translated it to be choakt that is to be strangled And going down from Judaea to Caesarea Which before was called Strato's Tower of which before ch 8.40 Josephus likewise makes mention of this Journey 19 Antiq. 7. He there abode In the Greek there is an Ellipsis of the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there as also afterwards ch 14.3 20. But he was displeased Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolving war in his mind The Cardinal Baronius was of Opinion that Herod was angry with the People of Tyre and Sidon two maritime Cities of Phoenicia situate near the Borders of his Kingdom because they received Peter in his flight But this is uncertain as Tirinus has well noted See what we have said of Tyre and Sidon Mat. 11.20 They came with one accord That is The Ambassadours by the common Appointment of both Nations came to Herod Who was of the Kings Bed-Chamber That is Who had the Office of the Kings Chamberlain Desired Peace c. That is They by their Prayers indeavoured to reconcile the Kings mind unto them because their Country could not be nourished or subsist without the assistance of Judaea Galilee and other Countries under the power and command of Herod From him Gr. From the Royal Viz. Countrey That is From the Countrey subject to King Herod 21. And upon a set day That is On a day appointed for this to wit the second day of those Plays which he exhibited in honour of Claudius Casar So Josephus 9 Antiq. 7. Arayed in a Royal Apparel as Josephus in the same place saith cloathed with a Garment all over wrought with Silver of admirable Workmanship which reflecting the Beams of the Sun shined so bright that all those that beheld him were seized with reverence and fear Sate upon his Throne Gr. Tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is a certain sort of high seat placed in the Theatre whence Josephus in the lately cited place saith He came into the Theatre Every place saith Grotius that is raised higher than the rest is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Syriack Translation here uses Made an Oration to them To wit To the Ambassadors of Tyre and Sidon that for the future he might keep those people under 22. But the people gave a shout Foolishly flattering him The voice of a God and not of a Man Josephus thus expresses the meaning of this flattering Acclamation Presently saith he these pernicious flatterers shouting salute him as a God praying that he would be propitious to them That they had hitherto reverenced him as a Man but that now they did acknowledge and confess that there was something in him more excellent than mortal frailty can attain unto And immediately the Angel of the Lord sinote him With a grievous pain about his Heart and Entrails as appears from Josephus 19 Antiq. 7. whose words are these Not long after he looking upwards perceived an Owl perched upon a Cord which he thought was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger of his misfortune whereas formerly he had denounced unto him his felicity and conceived thereupon a most hearty and inward grief and suddenly he was seized with a terrible griping in his belly which began with very great vehemenâ—y For when long ago Herod being bound by the command of Tiberius leaned on a Tree on which an Owl sate a certain German foretold that the face of Affairs changing he should shortly be raised up to the highest Dignity But yet remember saith he in Josephus 18 Antiq. 8. that whensoever thou shalt see this bird again thou shalt die within five days after Therefore Agrippa being near his death called the same Owl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger of Evil whereas before it was the Messenger of Good Yet Eusebius hath described the mentioned place of Josephus 19 Antiq. 7. about Agrippa going to die without mentioning the Owl as if Josephus meant the Angel by whom Herod is here said to be smitten which is no small oversight The Angel of the Lord. In inflicting Evil God makes use of the Ministry of Angels Exod. 12.7 2 Sam. 24.19 2 Kings 19.35 Because he gave not God the Glory That is Because he had neither reproved nor rejected these impious flatterers as may be seen in Joseph 19 Antiq. 7. God did not punish Herod presently for James's death and the ill treatment of other Christians because in those Actions he might have some pretence of Ignorance and inconsiderate Zeal But for his sinning against the Majesty of the Deity in not hindring those impious flatterers Eaten of Worms In a very Ancient Greek Manuscript of Beza is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet alive Josephus saith that Herod was tormented with the Gripes for five days together without intermission Luke tells the cause of those Gripes by the Worms gnawing his Entrails to pieces that being alive he might be sensible he was not a God Hence it was that looking upon his Friends Behold saith he Joseph 19 Antiq. 7. I whom you esteem a God am commanded to leave this life fatal necessity refuting your Lye and I whom you have stiled immortal am by death snatch't away But the Will of the Coelestial Deity must be indur'd Neither have I liv'd obscurely but in such Felicity as all may proclaim me blessed So we read of Antiochus Epiphanes when he was about to die 2 Mac. 9. c. So that Worms in abundance came out of the body of this wicked man and while he was yet living his Flesh dropâ— off amidst his Akes and Torments so that the stench of his Rottenness was noysom to his whole Army So that he who but a while before conceited himself as high as the Stars could not now be carried because of his intolerable filthy smell Then it was that he began to abate his haughty Pride being smitten by an hidden wound and admonished by a Divine Rod to come to know himself since that his Torments every moment grew greater and greater And when even he himself could not indure his own stink he spoke thus It is but just that we should be subject to God and a mortal Man should not in his proud Thoughts equalise himself to him Josephus writes that Herod the Great a little before his death was troubled with crawling Worms about his rotten privy Members 17 Antiq. 8. In the Melpomene of Herodotus Pheretima the Queen of the Cyrenians though living swarmed with Worms In the Boeoticks of Pausanias Cassander the Son of Antipater his skin was fill'd with Water and from all parts of his body yet alive Worms broke out In the Pseudomantes of Lucian the Impostor Alexander died as the Son of Podalirius his foot
continency of sacred Men Chap. 5. Dissert Lib. 1. de Episc Dignit Jurisdict upon which account he was miserably abused by the Jesuite Dionysius Petavius But also the same Medina affirmed the same openly in the Council of Trent neither did he stick though many fretted at it publickly to contend that so far Jerome and Augustine had a Heritical opinion the matter to wit not being altogether clear Which as it moved others not a little So saith the writer of the History of the Council of Trent this Doctor sticking close to his own opinion maintained it with his might Neither is there ought that makes against it in Storcas Pallavicinus his History of the Council of Trent against Paulus Venetus published at Rome Anno M. DC LVII Further Petavius himself doth also witness that Medina was not the only Man among the Papists who was of this Judgment Theol. Dogm Tom. 3. de Eccles Lib. 2. Cap. 8. but that others also did ascribe the said Heresy to the forecited Fathers And Morton in the forementioned place of his Apology does adduce some of them Rivet also Sum. Contr. Tract 2. quaest 22. Therefore although according to the terms of honour which the Church now useth as saith Augustine in his Epistle to Jerome the Episcopacy be greater than the Presbytery yet Richard of Armach said truly There is no difference found in the Evangelical or Apostolical Scriptures betwixt Bishops and simple Priests who are called Presbyters Lib. 11. ad quaest Arm. Cap. 5. whence it follows that there is the same Power in both Whether saith Cassander the Episcopacy ought to be put among the orders of the Church is not agreed upon betwixt the Theologues and the Canonists but it is agreed upon among all Consult Art 14. that in the age of the Apostles there was no difference betwixt Bishops and Presbyters but that afterward to evite Schism a Bishop was set over Presbyters But as Musculus in his common places saith excellently of the Ministers of the Word Pag. 246. Whether this Counsel whereby such Bishops are more by custom introduced to use Jerom 's words than by the truth of the Lords appointment to be greater than Presbyters be profitable for the Church of Christ or not hath been better manifested in the following ages than when this custom was first introduced c. See what follows there Also Greg. Naz. Orat. 28. August in Psal 105. Whitaker quaest 1. de pont Rom. Cap. 3. and the History of Episcopacy written in English not long ago by that indefatigable Preacher of Gods Word the Reverend Richard Baxter Famous for Knowledge and Piety To feed That is To rule as a Pastor does his Flock and it is extended to every part of managing the Flock such as to Lead Defend Rule and Direct them The care of the Church is equally divided among many saith Jerome For as he saith before that by the instigation of the Devil there were Parties made in Religion and it was said among the People I am of Paul I of Apollos but I am of Cephas the Churches were governed by the common advice of Presbyters Those spiritual Pastors set up by God to feed not their own Flock but the Flock of their Lord and supream Pastor ought to consult the good of the Flock and procure their Salvation feeding the People with divine Oracles and healthful admonitions and by strong reasons refelling the opposers of the Christian Faith The Church See Tit. 1.9 1 Pet. 5.2 3 4. That is a company of Men professing the saving Doctrine of Christ Behold here as also Phil. 1.1 the Church is distinguished from the Presbyters who had the oversight of it which oversight is in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy above Ch. 1.20 therefore the overseers of the Church who are frequently called Presbyters in the new Testament and four times Bishops from their Office are not alone the Church much less any Bishop of Bishops 1 Cor. 1.2.10.32.11.16 2 Cor. 1.1 1 Pet. 5.1 2 3. Of God The Christian multitude is the Church or Flock of God and the Church of the Lord Jesus Christ Beza witnesseth that he read in five Copies of the Lord and of God Matth. 16.18 Rom. 16.16 Many other Greek Copies have only of the Lord by which Lord after the Apostolick manner of speaking is deservedly meant Jesus of Nazareth because as it is said above God made him Lord and Christ Ch. 2.36 which excellently agrees with what followeth Which he purchased That to wit it might be to him a peculiar People With his own Blood Poured out upon the Altar of the Cross But if by the Word of God be understood God the Father it is the same as if he should say with the bloody Death of his only begotten Son Jesus Christ Hence saith Beza it is read in one Greek Copy By this Blood of this his own viz. Son The strength of that Article saith Beza is to be observed whereby the excellency of this Blood and the antithesis is declared which is more copiously expounded Heb. 9.12 For this Blood was truly holy yea a truly purifying and Sanctifying Blood flowing out of him See Eph. 1.12 13. Col. 1.14 20. Heb. 9.12 c. 1 Pet. 1.18.19 Rev. 5.9 who as he truly is a most pure Man so is he also truely and in the most perfect manner God We ought to make of what God has bought so dear 29. I know The Spirit revealing it to me That after my departing The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used says Ludovicus de dieu is in the Glossary rendred Arrival departing and is used in the Attick signification by Demosthenes as well as here Wolves Heretical teachers who with their false and deadly Doctrine Corrupt and Destroy the Flock of Christ are so called by a Metaphor See our literal explanation Matth. 7.15 Such spiritual Wolves are according to Christs Command to be once and again admonished Matth. 18.16 17 18. if that do not avail we ought to break off familiar correspondence with them but the Apostles Institutions and Examples forbid to exasperate these false Teachers with Curses 1 Cor. 5.9 Tit. 3.10 or to oppress them with carnal violence or to put them to Death See 2 Tim. 2.24 25. Grievous That is Barbarously and intolerably cruel Not sparing the Flock That is Who shall have no pity upon the Flock He goes on in his similitude and Allegory begun v. 28. meaning by the Flock the Church or company of believers in Christ who are frequently called Sheep 30. Of your own selves Lawfully called to the Pastoral Office not only the same Presbyters to whom the Pastoral charge of the Church of Ephesus is committed and to whom Paul then spoke as appears from v. 28. are noted but also such of their Equals and Successors as should even in other Churches degenerate into Wolves Arise That is Spring
Whence the Apostles Argument would have been less stringent especially among the Greeks and Philosophers For to the Question What shall they do who so purge dead Bodies the Answer might have been obvious that there were several Reasons without respect to the Resurrection and they might have produced the forenamed 3. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken passively for Bodies that are washed it were absurd to say of them What shall they do For an Action of the Living left behind and that on the account of the Dead is pointed at Nor is this Question of the Apostle to be confounded with the other What shall become of them He might have said significantly Otherwise to what purpose are the Dead washed baptized 4. Nor is that less wrested to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dead or after Death Why might not the Apostle have expressed the latter by an usual speech But none of the Greeks ever expressed it so By the like wresting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it governs the Genitive and as the Accusative in which latter case it only denotes a passive Subject 5. Where did ever Bullinger and Beza read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the signification of the Verb Medium or Active I grant by an Atticism the Passive is frequently put for the Active and contrarily In Homer also the Passive is frequently put for the Active But besides that there is a different manner of Poetical Phrase and License that Anallage is seldom used in Prose by the Atticks except in the Future But here Paul speaks in the Present But why should he affect such an Atticism in this one place in that word which he never used in that Form but in a Passive signification where he or any of the Writers of the New Testament intend an Active sense they always use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Paraeus has rightly observed that it does not admit the former sense of the words otherwise agreeing with Beza as to the meaning of the place There is a place produced Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash but it 's plain that that is spoken passively unless they are washed or in a Reciprocal signification as in the Hebrew Hithpael except they wash themselves 6. But grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to wash why might not Paul have spoken simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing the dead Why would he say ambiguously and barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead if he understood the washing of the dead Bodies IV. The Opinion of Estius and others of a Vicarious Ablution But admitting that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be washed purified another Interpretation will take place much more probable than that former I omit for brevities sake that which Estius approved of before others and which others have mentioned on this place To wit that Paul argues from a Practice of the Jews to wit some Lotion of the Pharisees For they say that it was a Custom amongst them if any were dead in Legal uncleanness to wit by touching the dead that another person washed for him for purging it By which Practice they testified the Belief of the Immortality of Souls Refuted and Resurrection of Bodies But that is too absurd For neither is there any Evidence in the Writings of the Jews for such Practice nor could the ignorant Corinthians have knowledge of it being for the greatest part Greeks nor could it have been of any force to prove the Resurrection it being a superstitious practice V. The Opinion of the Ablution used to those that touched the dead The next Conjecture is of the Legal Rite of Ablution or Levitical Lustration which the Apostle might have respect to It is described Numb 19.11 12 c. and the sum of it is this They were declared unclean by the Law who had touched the dead either its Body Bones or Sepulchre or entred into that House or Tent where it was Hence a Legal washing was appointed which being performed they might enter into the Tabernacle of God Moreover none will deny but this Rite was Mystical and why might it not represent the Resurrection And some of the Rabbies understood this very Mystery of the Jewish Rite R. Bechai * Cit. Lightf ad h. l. expressing on this matter that the Legislator by this Institution had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Resurrection of the Dead as also others Whence not a few Interpreters have confidently avouched that Paul in this place had respect thereto among whom are Bertram Cloppenburgius †c. 8. Lightfoot * Hor. Hib. in 1 Cor. Sebastianus c. And to pass by others Joh. Cocceius whose words in his sum of Theology are these That Baptism which is enjoyned Numb 11.19 by which they were admitted to Holy things and Places could signifie nothing else but a Return from Death to Life even as the Legal Pollution contracted by touching a dead Body signified the common Law of Sin and Death and exclusion out of Heaven by sin from whence death issues That which the Son of Syrach c. 31. v. 27. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Apostle denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for VI. Nor do they all explain the Apostles meaning the same way Sebast Schmidius * Disput An. 1656. Thes 37. is singular in this he thinks that this Mosaick Rite was instituted because sometimes the dead were undecently used by the Living especially by the Gentiles who did not believe the Resurrection That God therefore would forbid his People from this dishonouring of the dead that the only Foundation was the Resurrection of the Dead by which there is a very great difference betwixt common Earth and the Body of Man Whence is shewn by the Law of Purification how grievously they sinned who offered Indignity to the Bodies or Ashes of the Dead At least that they testified that they did not touch the Dead out of lightness but by chance or necessity and that hence they did pray to God that as they washed his Body so God for the Messia's sake the only Mediator would purge his Body and Soul from all sin And hence the force of Paul's Argument was this What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead To what end was that washing for them in the Old Testament and their decent Sepulture These things are in vain if the Dead rise not VII We will not now examine Paul's respect to this Legal Rite But whether this was the reason of its Institution which this Learned man asserts is more doubtful He supposes it to be instituted on this account because the Dead were irreverently treated by the Living which
his Son and called to the Priestly Office But God until that very day as he saw becoming his own Wisdom delayed to make this mystery known Hence it is that Paul saith in this place that God at last after Christs Resurrection said to him Thou art my Son this day have I begotten thee Justin in his Colloquy with Trypho Saying he was born from thence whereof it was to come to pass he should be born From this place of Justin and from Rabbi David Kimchi it appears that the Jews of old looked upon the second Psalm as upon a Prophesy concerning the Messiah 34. That c. As much as to say But that he raised Jesus from the dead not to die again as they which Elijah and Elisha raised did die that he might be the eternal King of his people whom he should make eternal partakers of glory with him so he said in Isaiah the Prophet ch 55.3 I will give you the sure mercies of David The LXX render in Isaiah the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies but 2 Chr. 6.42 they render it mercies Therefore holies and mercies are the same in both are understood the free promises of God made to David For which saith Ludovicus de Dieu he will not wonder that the Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holies who knows when they would call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful they call him holy Psalm 17.28 and render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently mercy and righteousness and lest any should think that they mean any other thing by righteousness then they do by mercy they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes righteousness by mercy and alms as justice is also frequently put by the Arabians for bounty therefore by the custom of the Hellenists the holies the righteous and the mercies are the same Now that by David in the place of Isaiah cited here by Paul is understood the Messiah is well observed by the Rabbins Kimchi and Abenesra Therefore saith famous Lightfoot the Resurrection of Christ as the Apostle interprets it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also by the Prophet from whom these things are taken promiseth a Resurrection and the benefits of the Resurrection of Christ He promised and foretold his death chapter 53. But what inercies are to be expected by a dead Messiah if he should be always dead His benefits are weak and infirm if death should put an end to them Therefore he promiseth benefits and mercies which are firm stable and shall never end which shall flow from his Resurrection Sure The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hesychius's interpretation firm and stable In that very sense this Greek word is used by the Hellenists 1 Sam. 25.28 1 Kings 11.38 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to confirm and establish 1 Chron. 17.14 35. Wherefore also in another Psalm To wit Psal 16.10 He saith To wit David himself by the Spirit of Prophesy concerning the promised Messiah which was to come of his Seed and to Reign for ever 2 Sam. 7.13 2 Chron. 6.42 directing his speech to God Thou shalt not suffer See what we have said above Rel. Christ Institut lib. 5. cap. 3. n. 7. ch 2.27 Although saith Curcellaeus I deny not but these things were in some respect fulfilled in David as in the Type when God delivered him from the hands of his Enemies and suffered them not to take away his life that he might afterward 〈◊〉 in his â—race yet doth it far more eminently 〈◊〉 to Christ who was but for a short time left in the grace in which he felt no corruption nor did he afterwards return any more unto it when David who though he felt 〈◊〉 corruption at that time when his Enemies 〈…〉 death yet afterward he as all other men 〈…〉 to the necessity of nature 36. After he had served his own Generation by the will of God That is In governing his People and advancing Religion in some measure Fell asleep and was laid unto his Fathers That is died and was buried even as his Fathers were And saw corruption That is And his Corps rotted in the Grave Whom c. As much as to say But Jesus Christ was in so short a time restored from death to life that his Body laid in the Sepulchre was no ways vitiated with rottenness 38. Through this man is preached unto you remission of sins As much as to say It is preached to you by me and Barnabas that the Penitents shall have a free pardon of their sins from God being reconciled by this only Mediator betwixt God and Man the Man Jesus Christ 39. And by him That is By the merits and intercession of this Man to wit Jesus Christ All that believe are justified That is Whosoever shall by a lively faith adhere to Christ as to a Teacher sent from Heaven the Redeemer and Mediator of Men shall by his Merits and Intercession obtain pardon and remission of his sins from God From all things c. As much as to say Seeing the Law of Moses gives no hope of pardon except of sins committed through infirmity or ignorance but denounceth the punishment of death without mercy upon greater Crimes Numb 15.22 c. Heb. 10.28 but if any man repenting of his former life will with a sincere faith imbrace Christ he shall through him be absolved from any sins whatsoever committed against the law of God Be justified That is Purged and expiated as Daniel 8.14 or freed as Rom. 6.7 40. Beware c. As much as to say Therefore take heed lest if ye imbrace not the faith of Christ the same happen to you which of old happened to your Fathers foretold by Habakkuk in the Book of the smaller Prophets to have your City and Temple overthrown and your selves carryed away for your contempt of Heavenly Admonitions 41. Behold ye despisers The Hebrew Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbak 1.5 Most Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a double diction compounded of a Praeposition and a Noun among the Heathen But the LXX whom the Apostle seems to have followed here as also the Syrian Interpreter taking it for one single diction rendred it despisers Not. Misc ad portam Mosis cap. 3. arrogant or insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith incomparable Pocockius for a plural taken from the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bago termined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kano a Zealot namely from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we do not find elsewhere in the Hebrew Bible which is the only treasure of the pure and Ancient Hebrew that remains among us yet the use of the Arabick Language added to the Authority of these Interpreters doth abundantly confirm me that it hath been used by the Hebrews of old And a little after I believe saith he it will trouble no man more that 〈◊〉 〈◊〉 〈◊〉 〈◊〉