Prophets and invested with all Power both in Heaven and Earth 37. What shall we do That is by what means shall we obtain pardon of so hainous a Crime committed by us when we demanded this Jesus constituted Lord of Heaven and Earth the Messiah promised in the Law and the Prophets to be put to the scandalous and ignominious death of the Cross 38. Repent The Greek Be wise again or return to perfect understanding As if he had said So do you repent of the fact that you may not only change your thoughts but also your lives for the better and compose your selves to live according to the rule of his Divine precepts Nothing makes true Repentance saith St. Austin Serm. 7. De Temp. but the hatred of Sin and love of God See my Annot. upon Mat. 3.2 8. in that edition which I dedicated to the Right honourable Hen. Compton Lord Bishop of London whose most ardent Zeal for true Religion and Virtue and most liberal and munificent Charity both to me and the rest of the French Protestants no oblivion can ever be able to obscure And be baptized c. That is according to the command of Christ let every one of you struck with a real sorrow for his sins be plung'd in Water because that sacred immersion has been instituted by Christ like a certain Signet Diploma or Pattent by which he confirms the remission and utter defacing of their Sins to all those who seek to him with an unfeigned faith as the onely Physician of their Souls so that their sins shall never more be remembred or imputed to them The Sacred Ceremony of Baptism is not to be performed by the sprinkling only or pouring on of a little Water but by the plunging of the whole body of them that are to be baptiz'd as first the proper signification of the Greek word Baptizo declares Vpon Mat. 3.6 This saith Causaubon was the rite of baptizing that persons were plung'd into the Water which the very word Baptizo sufficiently demonstrates Which as it does not extend so far as to sink down to the bottom to the hurt of the person so is it not to swim upon the superficies Therefore we are apprehensive that it is not without cause what some have disputed that Baptism ought to be administred by plunging the whole body into the Water for they urge the word Baptize See our Annot. c. 1. v. 5. and our Literal Explication Mat. 3.6 Mark 1.5 Secondly Mat. 3.16 Mark 1.9 The Example of Christ. When the Synod of Celichyth An. D. 816. where Wolfred Archbishop of Canterbury presided Can. 11. Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the heads of the Infants but let them be always plung'd in the Font according to the Example of the Son of God himself who was thrice plung'd in the Waters of Jordan Thus must this Ceremony be perform'd according to order See our Lit. Expl. Mat. 3.15 Thirdly The constant practice of the Universal Church till the time of Clem. 5. who was Crown'd Pope Anno. 1305. under whom first of all the second Synod of Ravenna approv'd the abuse introduc'd into some Churches about a hundred years before that Baptism without any necessity should be administred by aspersion Hence it came to pass that contrary to the Analogy or intended Mystical signification of this Sacrament all the West for the most part has in this age the use of Rhantism that is sprinkling instead of Baptism as Zepper speaks to the great scandal of the Greeks and Russians who to this day plunge into the Water those they Baptize and deny any one to be rightly baptiz'd who is not plung'd into the Water according to the Precept of Christ Concil Florent Sect. 9. c. 9. Lib. of Infants Baptism p. 693. Ductor dubit l. 3. c. 4. Reg. 15. Numb 9. as we may find in Sylvester Sguropulus and Cassander The custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizing in the Commandment and of the Example of our blessed Saviour saith Dr. Jeremy Taylor The Greek word Baptein saith Salmasius in the Notes of divers upon Sulpitius Severus St. Martin 's life n. 16. from which the word Baptizein derives signifies Immersion not Sprinkling Nor did the Ancients otherwise baptize than by single or treble Immersion In the Greek Church at this day the person to be Baptized is plung'd over Head and Ears The same thing does Peter Avitabolis testifie of the Asian Christians inhabiting Iberia and Colchi Only they who are Bed-rid saith Salmasius because they lye down were baptiz'd as convenience would permit not as they who plunge their Heads under Water but by pouring the Water upon their whole Bodies Thus Novatus was baptized in his sickness by Effusion all over not by immersion Euseb 6. Hist c. 43. Orat. 40. Gregory Nazianzen relates many and various names of this Sacrament among which are these two Baptism and Washing And adding the reason for these Appellations it was called says he Washing because thereby sin is washe away and Baptism in regard that sin is thereby signified to be buried For as saith St. Ambrose Lib. de initiandis Water is that wherein the body is plung'd to wash all sin away There all vice is buried Which in the Book inscribed Reformation of the Ecclesiastical Laws printed at London 1641. is expressed in these words While we are plunged in the Water the death and burial of Christ is recommended to us that we openly testify that sin lies dead and buried in us For as saith St. Bernard Immersion is a representation of Death and Burial But to substitute in the room of Immersion either sprinkling or any any other way of applying Water to the body to signify the same thing is not in the power of the dispensers of Gods Mysteries or of the Church For that as Tho. Aquinas excellently well observes It belongs to the Signifier to determine what sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacraments The Church has no more power than was deriv'd to it from the Apostles Now the Apostles were endu'd by Christ after his Resurrection with authority to preach throughout all Nations the observance of all his Precepts Mat. 28.20 But never was there any power granted them to change the least Tittle in any of the commands of Christ much less of adding any new by their own authority Lastly There is another thing that evinces the necessity of plunging the parties to be baptiz'd 1 Pet. 3. v. 20 21. for that St. Peter asserts the Genuine end of Baptism was not to represent the inward washing away from sin which may be represented by any exteriour washing of the body but to express the Death and Resurrection of Christ as also our
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
leave my Soul in Hell The sence in reference to David is thou wilt not suffer me to be slain by Saul 1 Sam. 22.1 but in relation to the Messiah of whom Davids concerns were Types thou wilt not leave me long in the state of the dead or which is the same thing thou wilt not suffer my Soul laid down for my Sheep to be a long time shut up within the receptacle of Souls separated from the body into which I descended l. 5. c. 26. Vpon Luke 16.13 to satisfy the law of death as Ireneus speaks Worthily therefore Grotius True it is saith he that Hell is a place substracted from our sight and when it is understood in reference to the Body it signifies the Grave where the Body lies without a Soul but in reference to the Soul it denotes that Region or State wherein the Soul remains without the Body Therefore as Dives was in Hell so was also Lazarus the Regions being only distinguish'd For both Paradise and Gehenna or as the Greeks called those places Tartarus and Elysium were in Hell And that this was the opinion of the Greeks is most certain whom Virgil follows in the sixth of his Aeneids Nor let any one question the Jews for whom I bring Josephus to vouch who says that the Prophet Samuel was rais'd by the Witch out of Hell The same Author speaking of the Sadduces They take away saith he all punishments and rewards out of Hell Again where he sets down the opinion of the Pharisees he appoints the seat both of punishment and reward in Hell under ground because the Infernal Regions by the Greeks are called Subterraneal Either because Hell was thought to be under ground or rather because it is no more in sight then the most hidden recesses which the Earth conceals Josephus reciting the Opinions of the Esseans de Bill Jud. l. 2. c. 12. places the Souls of the Godly beyond the Ocean to which in another place according to the judgment of the same persons he allots the most holy Region of Heaven But indeed those phrases of speech under the Earth in the Air beyond the Ocean and what we find in Tertullian beyond the fiery Zone signify no more then that which is invisible and inaccessible to us Thus far Grotius De bono mortis cap. 10. to which he adds that place of St. Ambrose It had been enough to have said to those Philosophers that Souls set at liberty from the body went directly to Aides that is to a place which is not seen which we call in Latin infernus And lastly the Scripture calls those receptacles of separated Souls Magazines Thy Holy One. In the Hebrew thy bountiful That is him who never nor in no place found thy bounteousness and loving kindness withdrawn from him To see Corruption That is to be corrupted Thus To see death is to die Luke 2.26 The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Corruption or putrefaction as the two great Apostles Peter here and Paul c. 13.30 urge the Emphasis of it is nevertheless very often taken for a ditch or pit where dead bodies lie putrifying Psal 57.7 94.3 So the Greek word whereby Luke expresses the Hebrew word is by the Interpreters of the old Testament not only us'd to denote bare Corruption 〈…〉 16. Pro. 27.21 but also the place of Putrefaction To see the Pit saith Vatablus is to be laid in a Pit to suffer putrefaction The sense therefore of this half verse in reference to David is thou wilt not 〈…〉 being through thy benignity appointed to Reign to die a sad death by the hand of my Enemies in relation to the Messiah typified by David Thou wilt nor suffer me toward whom thou hearest a Love most 〈◊〉 and ineffable to lie so long in the Grave till my body be rotten 28. Thou hast made known to me the way of life In the Hebrew Thou wilt make me know the path of life In respect of David it signifies thou wilt open me a most certain way to deliver me from the death design'd me by my Enemies In respect of the Messias thou wilt bring me back from death to perpetual and immortal life Thou shalt make me full of Joy That is thou shalt heap joy and comfort upon me With thy face As if he had said Being by thee beheld with a benign and gracious Aspect 29. Men and Brethren A kind compellation to gain the affections of the Hearers Neither does Peter in the least deny the cited words of Psal 16. to be any wise understood of David But urges them so to be uttered by the inspiration of the Holy Ghost that literally and properly they are not to be understood of David but of Christ of whom David made a representation Of the Patriarch David Patriarch is a compound Greek word of Patria signifying Family and Arche Beginning However every Father of a Family is not called a Patriarch by the Hellenists but only they who in Hebrew are call'd the Heads or chief of the Fathers that is the Fathers of the Fathers of a Family and the Founders of the whole Family and Kindred They are called the Heads of the Fathers Exod. 6.25 1 Chr. 9.9 Patriarchs And thus David is properly called a Patriarch because he was the Founder of the Royal Family which is called in Greek Patria c. 7. v. 8 9. Linage Luke 2.4 And so below the twelve Sons of Jacob are called Patriarchs because the several Tribes deriv'd their names from them as being the Founders of their Race and deduced their Original from them Heb. 7.4 So Abraham is called a Patriarch because the whole race of the Elect people of God descended from his Loyns There were also other Patriarchs improperly so call'd not in respect of Pedigree but in regard of their Superiority and Precedency Thus they whom the Author of the Chronicles calls Princes of the Tribes of Israel 1 Chron. 27.22 the Greeks call Patriarchs of the Tribes and in this sense also King David advanced to the most supream degree of Dignity might be stil'd a Patriarch Such were the Patriarchs improperly so called whom the Hellenist Jews after the destruction of Jerusalem chose for their Chieftains Therefore saies the learned Heidegger Exercitat 1. Hist Patriarch n. 6. Vopisc in the life of Saturnin Hadrian to Severianus the Consul makes mention of the Patriarch of the Jews dwelling in Alexandria Epiphanius also relates in his disputation against the Ebionites That some part of the Jews in his time inhabited the City of Tiberias who acknowledged a Head or Supream to whom they gave the Title of Patriarch to whom also were joined several Assistants who were called Apostles From which custom to think that Christ gave to his Disciples the name of Apostles is a gross mistake of Baronius ad annum 32. n. 5. as Casaubon learnedly makes out But in the Christian Church as being
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
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
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
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
but Beautifie us Of the Disciples That is of the Gentiles converted to Christ Which neither our Fathers c. As much as to say which Yoke of the Ceremonial Law for the vast multitude of Ritual Precepts seemed insupportable to our Ancestors as well as to us Note We are often said not to be able to do that which we do with grievance and difficulty as Mark 1.45 Luke 11.7 John 6.60 11. But by the Grace of our Lord Jesus c. Even we our selves who are Jews originally having embraced the Faith of Christ are most certainly perswaded that not by Circumcision or other Rites of the Mosaical Law but by the gracious Reconciliation of us to God we shall obtain Eternal Salvation purchased by the Sacrifice of the Death of Christ The same Paul teaches Gal. 2. v. 15. and 16. Even as they To wit the Disciples lately converted to Christ out of the Gentiles of whom was treated before v. 7 8 9 and 10. do believe that they by the same free gracious Benefit exhibited to them by God in Christ shall enjoy Eternal Salvation Where note That Relative Pronouns are not always referred to that which next goes before but to that which is chiefly handled in the whole Discourse as you may see before Ch. 7.19 and Ch. 10.6 and in divers other places Now here that which is principally and professedly treated of is of those who from Heathens were of late made Christians and not of the Ancient Israelites of whom there was no Question moved but only mention made of them as by the By in the Verse next before-going 12. All the Multitude kept silence That is when Peter had finisht his Speech all the Brethren who were there Assembled Above v. 5. even those who before did urge Circumcision to be necessary to the obtaining Salvation stood silent And gave Audience to Paul and Barnabas declaring Their Narrative did much conduce to confirm what Peter had delivered that the Gentiles were not to be bound to observe the Ceremonies of the Law since God performing amongst them such great Signs and Wonders by the Ministry of Paul and Barnabas did plainly enough shew that he regarded not Circumcision and other Rites of that kind wherein the Gentiles were not initiated and that in Christ neither Circumcision availeth any thing nor Uncircumcision but a new Creature Gal. 6.15 13. And after they had held their peace To wit Paul and Barnabas James answered Answered here is an Hebraism familiar in Scripture and signifies only began to speak This James was the Son of Alpheus and surnamed the Lesser In Tractat. de Eccles Ca. 8. N. 9. and the Brother of the Lord. To James saith Curcellaeus was the Church of Jerusalem peculiarly committed as appears Acts 21. where 't is said that Paul when he was come to Jerusalem went to James and the Elders of the Church He also seems to have presided or been Chairman in the first Council held at Jerusalem Acts 15. and that because it was celebrated in his peculiar District For 't is he that there in the Name of the whole Assembly pronounces the Sentence concerning the Controversie that was arisen amongst the Gentiles which is the Office of a President He also at last there consummated his Course with Martyrdom Nor need it seem strange if he to whom with the rest of the Apostles the whole World was committed did permit himself to be as it were shut in one City since by teaching at Jerusalem he did after a sort teach the whole World such was the vast Concourse of both Jews and Gentiles to that City See what is said before Ch. 12. v. 17. 14. Simon Viz. Who by Christ was named Peter see Matth. 4.18 and 10.2 John 1.43 2 Peter 2.1 The Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is writ both here and in Luke 2.25 in Greek Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Greeks for the same do use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek name of like sound as Ecclesiasticus Ch. 50. v. 1. Josephus and others But here Luke saith Grotius followed the Hebrew Pronunciation because he brings in an Hebrew speaking to Hebrews The Syriack here and elsewhere expresses the Name after the same manner They err that think here is meant that Simeon mentioned Luke the Second James briefly repeats what had been said by Peter Simeon hath declared Before v. 7. How God at the first To wit in Cornelius and his Relations Did visit That is by powring upon them his Holy Spirit declared To take out of them a People for his Name That the Gentiles which before were not his People he would now take to be his People See afterwards v. 17. and Rom. 9. v. 25. and 26. 15. And to this agree the Words of the Prophet That is to this saying of Simon Peter are consonant the Promises made long since in the Writings of the Prophets concerning the Gentiles being to be received for the People of God As it is written That is as by this one Testimony amongst many for brevity omitted which is extant Amos the 9. v. 11. and 12. plainly appears For there God not only promises that by his Messias the House and Kingdom of David should be restored to its former state but also should be advanced to a much greater Magnificence since the Gentiles aliens to that Covenant should be brought in thereunto the partition-wall of the Ceremonies of the Mosaical Law being broken down as is said Ephes 2. v. 14. and 15. 16. After this I will return James cites the Sense not the Words of Amos see our Literal Explication on Amos Ch. 9. v. 11. and 12. In these Words respect is had to the Words which in Amos preceed wherein God threatens grievous punishment to the Israelitish Sinners But to those Menaces adds a Promise that it should come to pass that being reconciled to them he would at the time by himself preappointed visit them again with his Benefits I will Build again the Tabernacle of David That is the House or Kingdom of David The Hebrews call every Habitation a Tabernacle because that was the most Ancient Habitation The Sense of this Verse is as if he should say The Kingdom of David first divided by the cutting off of ten Tribes and afterwards wholly decayed I will restore so as that it shall again flourish as in the past times of David and Solomon This Prophecy was first and in the grosser sense fulfilled in Zorobabel a Type of Christ but was perfectly accomplisht in Christ himself and shall be yet more fully when of all the Tribes of Israel many submitted and shall unto the end of the World submit and adhere unto him the Son of David and acknowledge his Soveraignty shadowed by David's Throne See our Literal Explanation on Amos 9. v. 11. and Hos 1. v. 11. and Ch. 3. v. 5. 17. That the residue of men might seek c. The Kingdom of David shall be restored to so great Splendor that
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word