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them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his spirit. Though miraculous powers are not now requisite, because the truth of the gospel has been sufficiently confirmed; yet this cooperation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved.

Father of Marhab the Jewish general; who had been slain at their minds, convincing them of the truth, and establishing the taking of the city by Alce, the son-in-law of Mohammed. || Zeenab the daughter of Hareth, who was appointed to dress the prophet's dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place With signs following.] Ezanohoutover onμews, the accom till about three years after: but that it was the cause of his panying signs: viz. those mentioned in the 17th and 18th death then, his dying words related by Al Janabi, and others, verses, and those others just now spoken of, which still consufficiently testify. When the mother of Bashar came to tinue to be produced by the energy of God, accompanying the see him in his dying agonies, he thus addressed her: "O mo- || faithful preaching of his unadulterated word, ther of Bashar, I now feel the veins of my heart bursting through the poison of that morsel, which I ate with thy son at Kheebar."

Amen.] This is added here by many MSS. and Versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel and others, leave it out.

St. Jerom mentions certain Greek copies, which have the following remarkable addition to ver. 14. after these wordsand reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebunt dicentes: seculum istud ini

Abul Feda, Finol Athir, and Ehn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar, had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai, and Al Junabi relate, that when Zeenal was questioned why she did this, she answered to this effect:quitatis et incredulitatis substantia est, quæ non sinit per im"I said in my heart, If he be a king, we shall hereby mundos spiritus veram Dei apprehendi virtutem. Idcirco, jam be freed from his tyranny; and if he be a prophet, he will nunc revela justitiam tuam. "And they confessed the charge, easily perceive it, and consequently receive no injury." To saying: This age is the substance of iniquity and unbelief, support his credit, he pretended that the lamb spoke to which, through the influence of impure spirits, does not perhim, and said that it was infected with poison! See El-mit the true influence of God to be apprehended. Therefore, makin, p. 8. It was therefore policy in him not to put even now reveal thy righteousness.” Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mo-according to Mark is ended-written by him—in Egypt—in hammedan historians, should relate it! And thus attested, ROME-in the Latin tongue – directed by Peter-the 10th-12th it stands for the complete and everlasting refutation of his year after the ascension of Christ-preached in Alexandria, and pretensions to the prophetic spirit and mission. Vide Speci- all its coasts." Vide Speci- all its coasts." Dr. Lardner supposes this Gospel to have men Hist. Arabum, a PocoскIO, p. 189, 190. Le Coran tra- been composed A. D. 64 or 65, and published before the end duit par SAVARY, vol. i. p. 135, and 212. See also The Life of the last mentioned year. See the Preface. of Mohammed by PRIDEAUX, 93, 101. Verse 19. After the Lord had spoken] These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

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There are various subscriptions to this book in the MSS. and Versions; the principal are the following. "The holy Gospel

The Gospel according to Mark, if not an abridgement of the Gospel according to Matthew, contains a neat, perspicuous abridgement of the history of our Lord: and taken in this point of view, is very satisfactory; and is the most proper of all the four gospels, to be put into the hands of young persons in order to bring them to an acquaintance with the

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great fucts of Evangelical History. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus in the mouths of FOUR witnesses, all these glorious and interesting facts are established.

and importance of baptism?

his own: it is very plain, simple, and unadorne:1; and sometimes' appears to approach to a degree of rusticity or inelegance. Whoever reads the original, must be struck with the very frequent, and often pleonastic occurrence of evbsws immediately, and way again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it, may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur, are accounted for on the ground of this Gospel being written for the Gentiles; and particularly for One thing may be observed, that this Gospel has suffered the Roman people: this, it must be confessed, is only theory, more by the carelessness and inaccuracy of transcribers, than but it is a theory which stands supported by many arguany of the others: and hence the various readings in the MSS.ments, and highly presumptive facts. However this may be, are much more numerous in proportion, than in the other || the Gospel according to Mark, is a very important portion of Evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted.

Though the matter of St. Mark's work came from the inspiration of the Holy Spirit, yet the language seems to be entirely

divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now: and for which, no-truly pious reader will hesitate to render due praise to that God, whose work is ever perfect. Amen.

SOME OBSERVATIONS

ON THE NATURE AND IMPORTANCE OF

BAPTISM.

most frequent use among the Jews; and for the very same end as it now obtains among Christians, namely, that by it proselytes might be admitted into the church: and hence it was called a baptism for proselytism; and was distinct from no baptism, or washing from uncleanness, See the Babylonian Talmud in Jevamoth.

On the subject of baptism, several observations have been chiefest prophets had in time past. But yet the first use of made in the course of the preceding notes; and its great im- baptism was not exhibited at that time. For baptism, very portance to the Christian religion, carefully noted. Dr. Light-many centuries back, had been both known and received in foot has spoken well on the subject; and I have reserved his observations for this place, and earnestly recommend them to the notice of every unprejudiced reader. On the mode of administering baptism, there need be no dispute among Christians: both dipping and sprinkling are legitimate forms; and either may be used, as the consciences or religious prejudices of the parties may direct: but the thing itself, and its great reference, are of the utmost importance. Baptism is a stand-nation of Israel were brought into the covenant, among other ing proof of the divine authenticity of the Christian religion; and as Dr. Lightfoot well argues, a seal of the truth of the doctrine of justification by faith, through the blood of the Covenant.

"It is no unfit or unprofitable question," he observes, "Whence it came to pass, that there was so great a conflux of men to John the Baptist, and so ready a reception of his bap

tier ?

"All the Jews assert, as it were with one mouth, that all the

things, by baptism. Israel (saith Maimonides, the great in-
terpreter of the Jewish law) was admitted into the covenant by
three things, namely, by circumcision, baptism, and sacrifice.
Circumcision was in Egypt, as it is said, None uncircumcised
shall eat of the pass-over. Baptism was in the wilderness, before
the giving of the law, as it is said, Thou shalt sanctify them to-
day and to-morrow, and let them wash their garments.
"III. They assert, that infinite number of proselytes in

"I. The reason is, because the manifestation of the Mes-the days of David and Solomon, were admitted by baptism. sias was then expected, the weeks of Daniel being now spent to the last four years: and therefore the people were stirred up to prepare for his appearing.

The Sanhedrin received not proselytes in the days of David and Solomon: not in the days of David, lest they should betake themselves to proselytism out of a FEAR of the kingdom of Is"II. Another reason of it was this. The institution ofrael; not in the days of Solomon, lest they might do the same baptism for an evangelical sacrament, was first in the hand of || by reason of the GLORY of the kingdom. And yet abundance of the Baptist; who, the word of the Lord coming to him, (Luke "proselytes were made in the days of David and Solomon before i. 11.) went forth, backed with the same authority, as the private men; and the great Sanhedrin was full of care about

Observations on the nature

ST. MARK.

and importance of baptism.

most accurate rite of translation that could possibly be, he might so pass into an Israelite, that being married to an Israelite woman, he might produce a free and legitimate seed, and an undefiled offspring. Hence servants that were taken into a family, were baptized, and servants also that were to be made free: not so much because they were defiled with

-be בישראל לכל דבר heathen uncleanness, as that by that rite

coming Israelites in all respects, they might be more fit to match with Israelites, and their children be accounted as Israelites. And hence the sons of proselytes, in following generations, were circumcised indeed, but not baptized. They were circumcised that they might take upon themselves the obligations of the law, but they needed not baptism, because they were already Israelites.

this business; for they would not cast them out of the church, because they were baptized. MAIMONIDES, Issure Biah, c. 13. " IV. Whensoever any heathen will betake himself, and be joined to the covenant of Israel, and place himself under the wings of the Divine Majesty, and take the yoke of the law upon kim, voluntary circumcision, baptism, and oblation are required: but if it be a woman, baptism and oblation. ibid. That was a common axiom, on bipi - 18 No man is a proselyte until he be circumcised and captized. JEVAMOTH, fol. 46. "You see baptism inseparably joined to the circumcision of proselytes. There was indeed some little distance of time; for they were not baptized till the pain of circumcision was healed, because water might be injurious to the wound: but certainly baptism ever followed. We acknowledge indeed, that circumcision was plainly of divine institution; but by whom baptism, which was inseparable from it, was instituted, is doubtful. And yet it is worthy of observation, our Saviour rejected circumcision, and retained the appendix baptism; and when all the Gentiles were now to be introduced into the true religion, he preferred this proselytical introductory, (pardon the expression) unto the sacrament of entrance into the gospel. One might observe the same almost in the Eucharist. The lamb in the passover was of divine institution, and so indeed was the bread: but whence was the wine? But yet rejecting the lamb, Christ instituted the sacrament in the bread and wine. Secondly, Observing from these things which have been spoken, how very known and frequent the use of baptism was among the Jews, the reason appears very easy, why the Sanhedrin by their messengers enquired not of John concerning the reason of baptism, but concerning the authority of the baptizer; not what baptism meant, but whence he had a licence so to baptize : John i. 25. Thirdly, Hence also the reason appears, why the New Testament does not prescribe by some more accurate rule, who the persons are to be bap-whole law. But the baptism of John was a baptism of re

tized.

"II. The baptism of proselytes was the bringing over of Gentiles into the Jewish religion; the baptism of John, was the bringing over of Jews into another religion: and hence it is the more to be wondered at, that the people so readily flocked to him, when he introduced a baptism so different from the known proselytical baptism. The reason of which is to be fetched from hence, that at the coming of the Messias, they thought, not without cause, that the state of things was plainly to be changed; and that from the oracles of the prophets, who with one mouth described the times of the Messias for a new world.

"III. The baptism of proselytes, was an obligation to perform the law; that of John, was an obligation to repentance: for although proselytical baptism admitted of some ends, and circumcision of others, yet a traditional and erroneous doctrine at that time, had joined this to both, that the proselyte covenanted in both, and obliged himself to perform the law; to which that of the Apostle relates; Gal. v. 3. I testify again to every man that is circumcised, that he is a debtor to do the

pentance, Mark i. 4. which being undertaken, they who were baptized, professed to renounce their own legal righteousness, and on the contrary, acknowledged themselves to be obliged to repentance and faith in the Messias to come.

IV. That the baptism of John was by plunging the body, (after the same manner as the washing unclean person, and the baptism of proselytes, was) seems to appear from those things which are related of him; namely that he baptized in Jordan, that he baptized in Enon, because there was much water there; and that Christ being baptized came up out of the water: to which that seems to be parallel, Acts viii. 38. Philip and the eunuch went down into the water, &c. Some complain that this rite is not retained in the Christian

"It appears clear enough by what has been already said, in what sense this is to be taken in the New Testament, which we sometimes meet with, namely, that the master of the family was baptized with his whole family, Acts xvi. 15, 33, &c. Nor is it of any strength what some contend for, "that it cannot be proved there were infants in those farnilies" for the enquiry is not so proper, whether there were infants in those families, as it concluded truly and deservedly, that if there were, they had all been to be baptized. Nor do I believe this people that flocked to John's baptism, were so forgetful of the manner and custom of the nation, that they brought not their little children also with them to be baptized. "I. If you compare the washing of polluted persons pre-church, as though it something derogated from the truth of scribed by the law, with the baptism of proselytes, both that and this implies uncleanness, however something different; that implies legal uncleanness, this heathen, but both polluting. But a proselyte was baptized not only into the washing away of that Gentile pollution, nor only thereby to be transplanted into the religion of the Jews; but that, by the

baptism; or as though it were to be called an innovation, when the sprinkling of water is used instead of plunging.

"1. That the notion of washing in John's baptism differs from ours, in that he baptized none who were not brought over from one religion, and that an irreligious one too, into another, and that a true one. But there is no place for this

Observations on the nature

CHAP. XVI.

and importance of baptism.

among us, who are born Christians; the condition therefore it might be known that Jesus of Nazareth was the Messias, being varied, the rite is not only lawfully, but deservedly in the name of whom, suddenly to come, John had bapvaried also. Our baptism argues defilement indeed, and un- tized. That of St. Peter is plain, Acts ii. 38. Be baptized cleanness; and demonstrates this doctrinally, that we being every one of you in the name of Jesus Christ: and that Acts polluted, have need of washing; but this is to be understood, viii. 16. They were baptized in the name of Jesus. of our natural and sinful stain, to be washed away by the blood of Christ and the grace of God: with which stain indeed they were defiled, who were baptized by John. But to denote this washing by a sacramental sign, the sprinkling of water is as sufficient, as the dipping into water, when in truth this argues washing and purification, as well as that.

“2. Since dipping was a rite used only in the Jewish nation, and proper to it, it were something hard, if all nations should be subjected under it; but especially when it is neither necessary to be esteemed of the essence of baptism, and is moreover so harsh and dangerous, that in regard of these things, it scarcely gave place to circumcision. We read that some leavened with Judaism to the highest degree, yet wished that dipping in purification, might be taken away; because it was accompanied with so much severity. In the days of R. Joshua ben Levi, some endeavoured to abolish this dipping, for the sake of the women of Galilee; because by reason of the cold, they became barren. Surely it is hard to lay this yoke upon all nations, which seemed too rough for the Jews themselves, and not to be borne by them, men too much given to such kind of severer rites. And if it be demanded of them, who went about to take away that dipping, Would you have no purification at all by water? Is it probable that they would have allowed of the sprinkling of water, which is less harsh, and not less agreeable to the thing itself. "3. The following ages, with good reason, and by divine prescript, administered a baptism differing in a greater matter from the baptism of John; and therefore it was less to differ in a less matter. The application of water was necessarily of the essence of baptism; but the application of it in this or that manner speaks but a circumstance: the adding also of the word, was of the nature of a sacrament; but the changing of the word into this or that form, would you not call this a circumstance also? And yet we read the form of baptism so changed; that you may observe it to be threefold in the history of the New Testament.

"But the Apostles baptized the Gentiles according to the precept of our Lord, in the name of the Father, and of the Son, and of the Holy Ghost, Matt. xxviii. 19. For since it was very much controverted among the Jews, about the true Messias, it was not without cause, yea nor without necessity, that they baptized in the name of Jesus; that by that scal might be confirmed this most principal truth in the gospel, and that those that were baptized, might profess it; that Jesus of Nazareth was the true Messias. But among the Gentiles, the controversy was not concerning the true Messias, but concerning the true God. Among them therefore, it was needful that baptism should be conferred in the name of the true God, Father, Son, and Holy Spirit.

"We suppose therefore, that men, women, and children came to John's baptism, according to the manner of the nation in the reception of proselytes; namely, that they standing in Jordan were taught by John, that they were baptized into the name of the Messias, who was now immediately to come; and into the profession of the doctrine of the gospel concerning faith and repentance; that THEY plunged themselves into the river, and so came out. And that which is said of them, that they were baptized by him, confessing their sins, is to be understood according to the tenor of the Baptist's preaching; not that they did this man by man, or by some particular confession made to John, or by openly declaring some particular sins; but when the doctrine of John exhorted them to repentance and faith in the Messias, they renounced and disowned the doctrine and opinion of justification by their own works, wherewith they had been beforetime leavened; and acknowledged and confessed themselves sinners."

It is worthy of remark, that neither priest nor Levite dipped the persons who were baptized: the persons stood in the water; three persons ordinarily stood to instruct them and witness the fact: when the instruction was ended, the person himself who was to be baptized, put himself under the water, and then came out. In the case of a woman, the disciples of the wise men turned their backs, while she plunged herself, and came out of the water: for I suppose the whole Jewish practice will not afford a single instance, where a priest or any other man put the woman under the water when she was baptized. From this we learn, that the act of baptism was performed by the person kimself; but the instruction relative to. its end, obligation, &c. came from another.

"Farther, In reference to the form of John's baptism, which thing we have proposed to consider in the second place; it is not at all to be doubted that he baptized in the name of the Messias now ready to come; that they might be the readier to receive the Messias, when he should manifest himself. The Apostles baptizing the Jews, baptized them in the name of Jesus; (because Jesus of Nazareth had now been revealed for the Messias) and that they did, when it had been before commanded them by Christ, baptize all nations, in the name of the Father, of the Son, and of the Holy Ghost.ing to the judgment of the Sanhedrin;. that is, as the gloss renSo you must understand that which is spoken John iii. 23. and iv. 2. concerning the disciples of Christ baptizing; namely, that they baptized in the name of Jesus; that thence

They baptized also YOUNG CHILDREN (for the most part with their parents.) They baptize a little proselyte accord

ders it, If he be deprived of his father, and his mother brings him to be made a proselyte, they baptize him (because none becomes a proselyte without circumcision and baptism) according

Observations on the nature

ST. MARK.

to the judgment, or rite, of the Sanhedrin; that is, that three men be present at the baptism, who are now instead of a father to him. And the Gemara, a little after says, If with a proselyte, his sons and his daughters are made proselytes also, that which is done by their father, redounds to their good.

and importance of baptism.

craments to be called scals? Not that they seal (or confirm) to the recciver his righteousness; but that they seal the divine truth of the covenant and promise. Thus the Apostle calls circumcision, the seal of the righteousness if faith; that is, it is the seal of this truth and doctrine, that justification is by

"R Joseph saith, When they grow into years, they may re-faith, which justice Abraham had, when he was yet uncirtract: where the glo-s writes thus, This is to be understood of LITTLE CHILDREN, who are made proselytes together with their father. BAB. CHERUB. fol. 11.

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cumeised. And this is the way whereby sacraments confirm faith; namely, because they doctrinally exhibit the invisible things of the covenant; and like seals, so by divine appointment, sign the doctrine and truth of the covenant. 3. Accord

A heathen woman, if she is made a prose'ytess when she is now big with child, the child needs not baptism; for the baptisming to the nature of a sacrament, it obliges the receivers to the

of his mother, serves him for baptism. Otherwise he were to be baptized. JEVAM. fol. 78.

"If an Israelite take a Gentile CHILD, or find a Gentile INFANT, and baptize him in the name of a proselyte, behold he is a proselyte. MAIM. in Avadim, c. 8..

"We cannot pass over that which is indeed worthy to be remembered. Any one's servant is to be circumcised, though he be unwilling; but any one's son is not to be circumcised, if he be unwilling. R. Hezekiah saith, Behold, a man finds an infant cast out, and he baptizeth him in the name of a servant : in the name of a freeman, do you also circumcise him in the name of a freeman. HIEROS. JEVAM. fol. 8.

"Our Lord says to his disciples, Matt. xxviii. 19. Go therefore and teach all nations, baptizing them, &c. μan car-that is, Make disciples :-bring them in by baptism, that they may be taught. They are very much out, who, from these words, cry down infant-baptism; and assert that it is necessary for those that are to be baptized, to be taught before they are baptized. 1. Observe the words here: panTeutate, make disciples; and then after, didzrnors, teaching, in the 20th verse. 2. Among the Jews, and also with us, and in all nations, those are made disciples that they may be taught. A certain heathen came to the great Hillel and said, Make me a proselyte that thou mayest teach me : BAB. Shab. fol. 31. He was first to be proselyted, and then taught. Thus, first make them disciples (pantar) by baptism; and then, Teach them to observe all things, &c. AldaraTE UTE; τηρειν πάντα, κ. τ. λ.

Bazorres, baptizing.-There are various ends of baptism: 1. According to the nature of a sacrament, it visibly teaches invisible things; that is, the washing us from all our pollutions by the blood of Christ, and by the cleansing of grace: Ezek. xxxvi. 25. 2. According to the nature of a sacrament, it is a seal of divine truth. So circumcision is called, Rom. iv. 11. And he received the sign of circumcision, the SEAL of the righteousness of faith, &c. So the Jews, when they circumcised their children, gave this very title to circumcision. The words used when a child was circumcised, you have in their Talmud. Among other things, he who is to bless the action, says thus: Blessed be he, who sanctified him that was beloved from the womb, and set a sign in his flesh, and sealed his children with the sign of the Holy Covenant,' &c. Hieros. Berac. fol. 13. But in what sense are sa

τά

terms of the covenant; for as the covenant itself is of mutual obligation between God and man, so the sacraments, the seals of the covenant, are of like obligation. 4. According to its nature, it is introductory to the visible church. 5. It is a distinguishing sign between a Christian and no Christian, namely, between those who acknowledge and profess Christ, and Jews, Turks, and Pugans, who do not acknowledge him. Manucare marta tá eden BaπTITES-Disciple all nations, baptizing, &c. When they are under baptism, they are no longer under heathenism; and this sacrament puts a difference between those who are under the discipleship of Christ, and those who are not. And 6. Baptism also brings its privileges along with it; while it opens the way to a partaking of holy things in the church, and places the baptized within the church, over which God exercises a more singular providence, than over those who are out of the church.

"And now, from what has been said, let us argue a little farther in behalf of infant-baptism.

"To the objection, It is not commanded to baptize infants, therefore they are not to be baptized :-I answer, It is not forbidden to baptize infants, therefore they are to be baptized. And the reason is plain: for when pado-baptism in the Jewish church was so known, usual, and frequent in the admission of proselytes, that nothing almost was more known, usual, and frequent; there was no need to strengthen it with any precept, when baptism was now passed into an evangelical sacrament. For Christ took baptism into his hands and into evangelical use, as he found it; this only added, that he might promote it to a worthier end and a larger use. The whole nation knew well enough that little children used to be baptized; there was no need of a precept for that, which had ever by common use prevailed. If a royal proclamation should now issue forth in these words, Let every one resort on the Lord's day to the public assembly in the church; certainly he would be mad, who in times to come should argue hence, that prayers, sermons, and singing of psulms, were not to be celebrated on the Lord's day in the public assemblies, because there is no mention of them in the proclamation. For the proclamation provided for the celebration of the Lord's day in the public assemblies in general; but there was no need to make mention of the particular kinds of the divine worship to be celebrated there, when they were always and every where well known, and in daily use, before the publishing of

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