that Jabesh Gilead was besieged by Nahash and by Saul delivered having scattered the Ammonites Whence at a meeting the whole people had at Gilgal the Kingdom was renewed to Saul 1 Sam. 11.14 15. Samuel confirming his integrity in the execution of his Office complaining of the injuries done him terrifying the people with Thunder and Rain in the time of Wheat-Harvest and then comforting them by proposing the mercy of God 1 Sam. 12.17 c. Whence it appears that these things came to pass about the Feast of Pentecost and at the beginning of the third month one and twenty years after the Ark which the Philistines had carried away was restored at the same time of the Harvest 1 Sam. 6.13 whereby we may gather that as there were twenty years betwixt the bringing again of the Ark and the subduing the Philistines from 1 Sam. 7.2 13. so also that there passed a year betwixt the freeing of the Israelites Land from the Philistines and Saul◠being declared King is gathered from these words 1 Sam. 13.1 Saul Reigned one year and when he had Reigned two years over Israel Whereof a better sense cannot be given then that that one year was past since the subduing of the Philistines by Samuel when Saul began to Reign and that he Reigned two years after free from the yoke of the Philistines For in after-times Saul was by the Philistints stripped of his Authority and the people of Israel oppressed by them with a heavy and long bondage Which being at length removed Saul is said to have taken the Kingdom over Israel that is to have again recovered it 1 Sam. 14.47 It is a proof that this oppression lasted many years that it having began eight years before David was born yet before it was ended Samuel named him to succeed in the Kingdom of Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and the Lord hath commanded him to be a Captain over his People For that the Israelites might be past all hopes of recovering their liberty lest they might have Weapons the Philistines carried away all the Smiths from them so that when the Israelites came to Battel among all them Saul and Jonathan only were found armed with Sword and Spear 1 Sam. 13.19 22. Daniel Brenius in his Friendly debate against the Jews Quaest 26. How saith he is that consistent which is written Acts 13.21 that Saul who was the first King of Israel Reigned fourty years when the Scripture mentions only two years Answer These two years mentioned 1 Sam. 13.1 may be so taken as not to note the whole sum of Sauls Administration but that time of his Government until he chose these three thousand which are mentioned there v. 2. otherwise if we will absolutely that the whole time of Sauls Reign is described v. 1. then will arise this difficulty To wit how David who began to Reign at thirty years of Age 2 Sam. 5.4 and therefore if Saul Reigned 2 years only appears manifestly to have been twenty eight years of Age when Saul began to Reign and consequently when he killed Goliah is advised by Saul 1 Sam. 17.33 not to fight with Goliah because he was yet but a Youth likewise he is called a Youth v. 42. How I say is he called a Youth being in his nine and twentieth year Not to speak of those many Battels that are said to have been fought against so many People during Sauls Reign 1 Sam. 14.46 and in them the various Conflicts betwixt David and the Philistines 1 Sam. 18.25 Then afterward his flight and his changing of his lurking places so often because of Sauls manifold Persecutions Lastly Davids dwelling among the Philistines one year and four months 1 Sam. 27.7 compared with ch 29.2 where Achish saith that David was with him these days or these years that is some days or some years and other things are mentioned to have fallen out in Sauls Reign all which do abundantly demonstrate that there was more then two years space betwixt Sauls Reign and Davids And these things are thus far so debated as if that place in Samuel were esteemed intire and incorrupt in the Editions which are now extant But now indeed we must know that the Hebrew Copies shew this place to be imperfect when betwixt the word Schanah and Ben they leave a void place for some of them have it thus written Ben schana Schaoul It is probable the numerical note is wanting which expressed the number of the years of Sauls Age when he began to Reign for it is usual in these Books of Kings to insert the Ages of the Kings and the time of their Reign in the beginning of the History of their Acts as 2 Sam. 2.10 where we read thus written Ishbosheth Sauls Son was fourty years old when he began to Reign over Israel and Reigned two years Which same thing is done in David and other Kings Hence some Greek Copies supplying the number here do write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of thirty years Seeing therefore that the beginning of the verse here is judged defective what wonder is it that the like fault doth happen as to the number in the latter part of it which defines the time of Sauls Reign and that therefore the number expressed by the Evangelists who might as yet see the place entire did differ so much from what is this day seen in our Copies Especially seeing that in the end of the sixth Book of Josephus's Antiquities Saul is said to have Reigned eight years while Samuel lived and two and twenty after his death Which is a token that of old there was another reading of this place extant having the notes of the numbers though not so much dissering 22. And when he had removed him That is Saul being rejected while yet alive for a punishment of his disobedience 1 Sam. 13.14 15.28 16.1 He raised up unto them David to be their King That is That Jacobs Prophesy Gen. 49.10 might be made good he promoted David of the Tribe of Judah hitherto a mean and obscure man to the Kingly Dignity who upon Sauls death should succeed in the Kingdom See the fore-cited places and Psalm 78.70 71. Psalm 113.7 8. To whom he also gave testimony and said 1 Sam. 13.14 Psal 88. in the Hebrew 89.20 21. I have found As much as to say I have gotten such a man as I would wish in the Person of David who to wit will do whatever I command him whereas Saul against my express command spared the King of the Amalekites and the fattest of the Cattel See 1 Sam. 15.22 28. 23. Of this mans To wit Davids Seed That is Posterity and Off-spring According to his promise 2 Sam. 7.12 1 Chron. 7.11 12 13. Psal 89.37 38. Isa 11. 1 2. Jer. 23.5 6. Mic. 5.2 Raised unto Israel a Saviour Jesus That is He raised the promised Saviour to the people of Israel which is
A Letter from the Eminent and Learned Monsieur Claude to the Author Monsieur I Received your Commentary on the Acts of the Apostles you were pleased to send me and give you a thousand thanks for this share you are so kind as to afford me in your Remembrance which I have entertain'd not only with all due acknowledgment but also with much joy as coming from a Person who is and ever shall be very dear to me and for whom I have a most peculiar Esteem I have perus'd your Commentary tho it came but very lately to my hands and have found therein as in all your other Works the marks of a Copious Reading abundance of Sense Right Reason and just and exact Understanding and I do not doubt but that this Commentary will be kindly received by the I earned and prove very useful to all those who apply themselves to understand the Scripture This shews you Monsieur not idle and that you manage well the Talents God has been pleased to bestow upon you The Publick will be very much obliged to you if you continue as I hope you will and which I take the freedom to exhort you to making it such like Presents For my own part I find therein a very great Edification and with with all my heart it lay in my power to manifest it to you by effectual services I beseech you to be persuaded of this truth and that you would preserve me the honour of your friendship which I shall ever look upon as very much to my advantage I take my leave praying God he would continue to pour upon you his holy Benedictions and assuring you that I am Monsieur Paris April 15. 1684 Your most humble and most obedient Servant CLAUDE These for Monsieur Du Veil D.D. Loâ—dâ—â— A Literal EXPLANATION OF THE ACTS OF THE Holy Apostles Written in Latine by C. M. Du Veil D.D. Now Translated into English out of a Copy carefully reviewed and corrected by the Author To which is added A Translation of a Learned Dissertation about Baptism for the Dead 1 Cor. 15.29 Written in Latine by the Famous Fridericus Spanhemius Filius John 5.39 Search the Scriptures Theodoret on Ezekiel 16. We must search the Scripture Idioms else we cannot attain its scope Photius in Biblioth Cod. 177. Whatsoever it consonant to Right Reason plainly delivered in the Holy Scriptures that alone is to be approved of LONDON Printed for Tho. Malthus at the Sun in the Poultrey 1685. The Authors Preface to the Reader SAint Luke gives an Account of the most considerable Actions of the Apostles especially of Peter and Paul in that Golden Book of his which by the Greeks is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Acts of the Apostles by Epiphanius Haer. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of the Acts of the Apostles Can. 16. Conc. in Trul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Acts of the Apostles by the Latines if ye except only Hilarius who citing this Book in his Annotations on Matthew retained the Greek word it is called the Acts and Deeds of the Apostles There is scarce any Book that treateth of the Christian Religion which so clearly explains the Doctrine of Truth by Examples that cannot be spoke against and Truth of History attending it And truly there is no other Book save the Apostolick Epistles that intermingles these two Courteous Reader I here present thee with a Commentary on this most excellent Book of Lukes which plainly unfolds the meaning that is wrapt up in the words and that agreeable to the Letter In composing whereof I have made use of both what I could find in the Sacred Fountains of the Scriptures and what I have taken notice of in searching out those Monuments which the Hebrew Rabbies Fathers of the Churches have left behind them and what I have observed in reading over and carefully examining many and several Writers as well Ancient as Modern what Talent of Prudence and Knowledge God the Donor of all good things has bestowed upon me In this my Commentary as in those which I formerly published on Matthew Mark Solomons Song Ecclesiastes the 12 lesser Prophets I for the most part use the Ancient Latin Version of the Scriptures as being that which I am best acquainted with But I always diligently remark what it differs from the Original Texts the Hebrew and Greek I vindicate those places which Hereticks abuse with some pretence especially Papists from their abuse and corruption I likewise briefly make several profitable Observations out of Philology History Geography Grammar where I see it necessary either for the Confirmation or Explication of this Sacred History of the Acts of the Apostles Courteous Reader if thou meetest with any thing in these my Observations that is skilfully spoken ascribe that not to me but to God the Fountain of all goodness to me only what my hand has not well penned and what my mind has not well conceived Moreover if I have erred in any place as in such cases may easily happen I neither stubbornly refuse to profess my Error nor to be better instructed I desire to learn what I am ignorant of and willingly offer my self to be a Scholar to any provided to use Jeroms phrase that he instruct and do not detract for there is nothing so easie as for anidle and lazy person to carp at other mens Labours and Watchings In the mean while Candid Reader peruse my Writings such as they are and joyn your earnest prayers to God with mine that he may make them profitable to his Church which when I shall see performed I shall never repent of my Labours and Studies Farewel Augustine in his 137 Epistle otherwise Third to Volusianus Proconsul of Africa Uncle to Melania the Younger Numb 3. SUch is the depth of the Christian Scripture that therein I could reap new advantage every day if I had given my self over to the study of it alone from my very first Childhood even to decrepit Old Age with the greatest leisure earnestest study and a more happy Genius not that it is so difficult to attain to the knowledge of those things that are necessary to Salvation but after every man holds his Faith there without which he cannot live godly and righteously there are so many things wrapt up in such multiplicity of Vails that are to be understood by Proficients and there is such depth of Wisdom couched not only in the words whereby these things are exprest but also in the things that are to be understood that it fares with the most Aged the most Acute and those that are most desirous of Learning as the same Scripture has in a certain place When a man has done then he beginneth The same Augustine in the same place Numb 18. THE manner of speaking whereby the Holy Scripture is connected how accessible is it to all though it be penetrable by very few Those things which it contains that are manifest
it speaks as a familiar friend without sophistication to the hearts of the Unlearned and Learned And those things that it hides in Mysteries it does not raise them up beyond our Capacities by loftiness of style so as a Dull and Illiterate Mind dare not approach as one that is poor to a Rich person but it invites all by its low style whom it may not only feed by manifest Truth but also exercise with hidden having the same things in what is manifest as in what is hid But that the things being plain might not be loathed the same things being again hidden are desired being defired they are in some manner renewed being renewed they are delightfully received By these both depraved Minds are wholesomly amended the mean are nourished and the great delighted He only is an Enemy to this Learning who either by reason of his mistakes is ignorant of its soundness or by reason of his distemper has an aversation to Medicine The Golden Saying of St. Prosper REader tho in the Sacred Books thou long'st to know Many things are conceal'd and hid thee fro Yet watch and still pursue thy good intent Gifts that are â—stai'd for move thy Mind if bent That Fruit's more grate which hope drawn out brings forth Things easily attain'd are nothing worth Even hidden Mysteries solace the Mind Who gave to ask will further give to find THE ACTS OF THE Holy Apostles Literally Explained THE Authority of this Book which is entitled the Acts of the Holy Apostles has been deny'd by Cerinthus Har. 36. who liv'd in those Primitive Times as Philastrius records Easâ—â— Hist l. 4. c. 29. as also by Tatianus and Severus in the Reign of Marcus Aurelius For whatever Book of the New Testament the Hereticks thought to be opposite to their own mad Inventions that they presently condemn'd Hence it was that the Manichaeans likewise refus'd to give credit to this Book because the Author of it writes that the Comforter even the Spirit of Truth promised by Christ did descend upon the day of Pentecost long before Manes who presum'd to call himself the Holy Ghost promised by Christ was born But seeing this Book Lib. de util crâ—â— c. 3. as St. Austin well observes doth contain so many things like those which the Manichaeans themselves take for granted and believe to be parts of the Holy Scriptures it seems a very great folly that they do not also believe and allow its Authority St. Luke declares himself to be the Author of this Book in his Proem to the same Theophilus to whom he makes his Address at the beginning of his Gospel and intimates that he had before that time committed to writing the several Acts of Christ Epist ad Faulâ—â— Surpassingly well therefore saith St. Hierom The Acts of the Apostles seem to represent a bare History and to set forth the Infancy of the growing Church but if once we know St. Luke the Physician whose praise is in the Gospel to be the Writer thereof we shall also find all his words to be the Thysick of a Languishing Soul Philostratus who flourish'd under Severus Augustus affords us a singular Testimony of the Antiquity not only of the Evangelical History in general but in particular of the Gospel of St. Luke and of the Acts of the Apostles by him written For he has transcribâ—d into his Apollonius many Miracles of Christ and his Apostles so manifestly out of those Books that he has not forborn to make use of the very words themselves as the most famous Huetius apparently makes out Demonstrat Eâ—ing Prop. non c. 147. nâ—m 4. Josephus by Birth a Jew honoured with the Dignity of an Earl as Epiphanius witnesseth Haer. 30. which is of the Ebionites In Bâ—â—â—othâ—e Sanct. three hundred and seventy years after Christs Nativity as Sixtus Senensis reports found at Scythopolis in a private Treasury of the Jews this Book which records the most remarkable Acts of the Apostles translated out of Greek into Hebrew together with the Gospel of St. Matthew written with his own hand in the Hebrew Language and the Gospel of St. John translated likewise out of Greek into the same Language This Golden Book quite through displays the singular Providence of God in gathering together to himself and preserving his Church It opens and explains what was the Beginning and Rise of the Christian Religion after what manner the Apostles began the Preaching of the Gospel how strenuously and couragiously a few obscure unarmed and contemptible persons opposed by the power of the whole World while all the Potentates of those Ages imploy'd their Forces to oppress the Gospel relying only upon the Assistance of the Spirit and Truth indefatigably defended the Faith of Christ refusing no Labours nor Dangers but combating with an unshaken constancy against all opposition till at length they became Victors and the Power of God magnificently triumph'd over all the Pride of the Earth under the Ignominy of the Cross The Chapters of this Book are twenty eight the principal parts are four The first of which in the first eight Chapters sets down the Original and Progress of the New Testament-Church among the Jews The next from the ninth to the sixteenth declares how greatly the Church was multiplied and propagated among the Gentiles The third part from the sixteenth to the twentieth relates the several Travels and Voyages of St. Paul to his very last Journey to Jerusalem The last from the twentieth to the end gives an account with what perseverance St. Paul endured a thousand Troubles Hardships and Indignities with what patience he surmounted the raging Floods of Persecution and lastly how mildly and with what an equal temper he carry'd himself in the midst of all manner of Calumnies and Reproaches and all sorts of Miseries CHAP. I. 1. THE Former The Evangelist St. Luke makes this Introduction as he passes from the History of the Gospel comprehending the Sayings and Acts of Christ to the Acts of the Apostles Now whereas the Vulgar Latine Interpreter rendring here the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has us'd the Superlative First instead of the Comparative Former the words having relation to Lukes former Book which he had published before he has been therein follow'd by Beza who justifies himself by the Authority of Cicero who in his second Book of Invention citing his former calls it his first c. 1. v. 15. 30 c. 15. v. 18. Epist 1. c. 4. v. 19. You shall also find the Prositive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd for the Comparative former by St. John in his Gospel Discourse have I made This is a Graecism as much as to say The former Book have I made Thus in Lucian The first Discourse of the true History is the first Book And Galen calls his seventh Book his seventh Discourse Of all But not setting down all things For though a person might discourse of the Works and Doctrine of Christ to a considerable extent
which in the beginning of the growing Church so vigorously flourish'd as Joel had foretold are metonymically understood under the denomination of the Holy Ghost 1 Cor. 12 c. Acts 19.2 c. as being his peculiar effects according to the Doctrine of St. Paul And they began to speak in various Tongues The Greek has it in other Tongues according to the English Version That is in other Tongues than they knew before according to the promise of Christ Mark 16.17 They shall speak with new Tongues As the Spirit gave them utterance That is the Holy Ghost governing and directing their Tongues to the end they might speak persuasively and awfully the great things perform'd in Christ and through Christ either in this or that in more or fewer Languages But it appears out of 1 Cor. 12.10 28 30.14.2 4 5 c. that they are under a mistake who assert that there was any Miracle wrought in the Ears of the Auditory as if that though the Disciples of Christ spake only one sort of Language yet that their speech was understood by all as if they had spoken distinctly in their several Idioms Vtterance In Midul Evang. The Greek word is interpreted by Tarnovius so to utter a speech that there should be a great Efficacy in every word and much wisdom contained in every period Paul opposes the same word to those who after the manner of Fanaticks Acts 26.25 talk much but vainly and to little purpose Beza says also that they are properly said to utter a speech according to the signification of the Greek word who speak things sententious and enlivening such as were those which St. Luke soon after calls the wonderful works of God As also such as spake not their own thoughts 2 Pet. 1.21 but by the Impulse of Divine Inspiration as it is written of the Prophets which was that which Luke altogether purpos'd to express here by this Greek word and the Latines use to declare by Fari a more significant word then Loqui though this distinction is not always observed 5. But there were dwelling in Jerusalem According to the Greek inhabiting That is to say as the Learned Mede expounds it sojourning together including those who resorted together from other Countries to celebrate the Feasts of the Paschal Lamb and Pentecost for which purpose they took up their Lodgings in the City as is apparent by what follows 'T is true that the Greek words denote a fixed and durable habitation But among the Hellenists whose Dialect the Writers of the New-Testament imitate they are indifferently made use of for a longer or shorter abiding in one place that is as well for sojourning as for inhabiting as the two following Examples plainly prove from the Translation of the Septuagint The first is Gen. 27.44 where the Greek word Oikein and the Latine word Habitare in the Vulgar Version signifie only to tarry a few days The latter Example is in 1 Kings 17.20 where Elias speaking of the Widow where he was wont to Lodge uses the word Katoikein for sojourning with whom I sojourn Both the fore-mentioned Greek words answering to the Hebrew Jashab which signifies any sort of abiding or tarrying in any place Jews That is to say by Religion and Birth descended from the Seed of Abraham as appears from verse 22 23 39. For certain it is that Cornelius the Centurion was the first of the Gentiles that was converted to the Christian Faith Devout men So were they called who not at all deterred by distance of place or difficulty of travelling came to Jerusalem to worship God in the Temple according to the command of the Law Out of every Nation under Heaven That is out of all Nations where the Jews liv'd up and down dispersed For there is no Nation in the universal Orb where some of our people do not inhabit De bell Jud. l. 2. c. 16. says Agrippa the younger King of the Jews in Josephus The scattering and Captivity of the Jews was threefold before the destruction of Jerusalem and the burning of the Temple by Titus The first was of the ten Tribes under Shalmaneser which saith Jerom upon Joel c. 3.6 even at this day inhabit in the Cities and Mountains of the Medes Of these were the Jews in the following verse 9. called Parthians Medes and Elamites The second scattering was of the Tribes of Judah and Benjamin under Nebuchadnezzar a great part of which did not return to Jerusalem when it was restor'd together with the Temple by Zerobabel From these descended those Jews who are said to have inhabited Mesopotamia v. 9. The third dissipation of the Jews was under Ptolomy Lagus who having destroyed Jerusalem carried away a vast number of Jews into Aegypt who were called Hellenists The Jews by this threefold Captivity dispersed and scattered among the Assyrians Babylonians and Egyptians fled of their own accords to other places and Kingdoms so that wheresoever the Apostles travelled to Preach the Gospel they found in every City of the Gentiles a Synagogue of the Jews And St. James directs his general Epistle to those of the twelve Tribes who were dissipated and dispersed through almost all the Regions of the World 6. But now report being made of this That is the fame of this Miracle being spread abroad Numb 16.34 1 Kings 1.40 c. The Greek word Phone voice is not only here but also elsewhere us'd for fame The multitude gathered together That the diversity of Languages might appear by comparing them one with another And were confounded c. As if he had said The Foreiners stood astonish'd when they heard the ignorant and illiterate Galileans that had never travell'd out of their Country to learn Forein Languages dispute with so much gravity and profoundness concerning such Divine Mysteries in their own several native Dialects and Tongues 7. And they were all amaz'd Here the principal Effect of the Miracle is expressed for that being astonish'd at the novelty and the wonder together they began to enquire the more into it And indeed saith Calvin so it behoves us ever with astonishment to admire the works of God that from thence may proceed both consideration and a desire of understanding Our Language That is speaking in the Language and Dialect proper to our selves 9. Parthians That is the Jews who dwelt under the Dominion of the Parthians That many of the Jews liv'd under the Empire of the Parthians is apparent out of Josephus Prologue to his Book of the Wars of Jews l. 2. de Bello Jud. c. 16. Gr. 28. and the above-cited Oration of Agrippa the younger set down by the same Josephus The Parthians or Parthyaeans whose Country is called Parthyaea and Parthyene were a people who in a search of new Seats fled out of Scythia into Media For saith Trogus l. 41. c. 1. Exiles in the Scythian Language are called Parthi Nevertheless it is more proper to think that the Scythians themselves
c. As if he had said That they being permitted to give way to their own passions whatever thou hadst ordained in thy Eternal Wisdom might come to pass that is to say that thy Son should be brought to the shameful death of the Cross by the hands of the wicked for the salvation of Mankind The wicked saith Junius execute the will of God when they least dream of it They execute the will of God nevertheless they are not exempted from fault For God contributes nothing to the Impiety of the wicked though he let loose the Reins of their malice and out of his most profound Wisdom direct their fury rather against one than another and give them the power to execute Thy hand That is thy Power God in regard of his Omnipotency wills nothing but what he can do and when it is his pleasure to defend in vain the Enemies of Truth lay their Ambushes against the Professors of it Therefore there is nothing done unless the Omnipotent will have it done either by permitting it to be done or by doing it himself Saith St. Austin Enchirid. c. 95. And thy Counsel The Counsels of Men often come to nothing because they cannot effect what they have a desire to do but the Counsels and determinations of God never fail For as Austin says Enchirid. c. 96. As easy as it is for the Omnipotent to do what he pleases so easy is it for him not to permit what he has no mind should be done Determined to be done In the Greek prelimited to be done For saith Simon Grynaeus a Person excellently well read in the Greek and Latin The Greek word signifies to prelimit or to circumscribe as it were within a space or circle Moreover it is to be observ'd that this whole eight and twentieth verse may be aptly joyned with the words of the verse last preceeding whom thou hast anointed in this manner For Pontius Pilate and Herod have really gathered together with the Gentiles and People of Israel in this City against thy Holy Child Jesus whom thou hast anointed to do what thy hand and Counsel decreed to be done Which is an egregious sense of the words and most exactly agrees with the series of the context ' For thus saith the famous Divine of our Age Stephen Curcellaeus the Apostles were desirous to shew their confidence in God by openly professing that all the endeavours of the Enemies of Christ to disturb the propagation of the Gospel should be of no effect nor should they be able to hinder but that what God had decreed should be done by Christ and his Servants for the Salvation of the World should be duly performed and executed Neither ought that transposition of the words offend any one or seem unusual seeing that there be many such in the Scriptures Of which it will be sufficient to bring two or three examples Rev. 13.8 we read And all that dwell upon the Earth shall worship the Beast whose names are not written in the book of life of the Lamb slain from the foundation of the world Where the last words from the foundation of the world are not to be connected with the preceeding words the Lamb slain but with the more remote words thus whose names are not written from the foundation of the world in the book of life of the Lamb slain See also an harder trajection Luke 2.34 35. Where the last words That the thoughts of many hearts may be revealed are to be connected with these and for a sign that shall be spoken against though there be an interposition of these words between Yea a Sword shall pierce thorough thy own Soul also See also c. 4.5 where you are to read And the Devil taking him up into an high Mountain in a moment of time shewed him all the Kingdoms of the Earth not as it is vulgarly pointed he shewed him all the Kingdoms of the Earth in a moment of time For that could not be done besides that it was contrary to the design of the Devil which was to detain the Lord Jesus for some time at least in the contemplation of the Glory and Splendour of those Kingdoms to excite his desire and Ambition not to shew him passant as it were a flash of Lightning Lastly where you find any Parenthesis's inserted in Scripture there those Transpositions are always to be found Which is so frequent in the Epistles of St. Paul that you meet with three or four in the seven first Comma's of his Epistle to the Romans Concerning which thing Interpreters may be consulted and among the rest Beza and Piscator under the word Trajectio 29. And now The Adverb of time and now is a collective or rational Conjunction inferring a conclusion out of what precedes and is here used for therefore or for this reason As Gen 4.11.21.23 and in other 〈◊〉 Lord behold their Threatnings c. As if he had said asswage the Threats of the Magistrates lest they break forth to the oppression of the Truth and that thy Servants boldly and intrepidly in defyance of those threats may preach the Doctrine of Christ shew thy Might and Power to work Miracles as often as we shall humbly beseech thee to do it for the sake of thy Holy Son Jesus This manner of inspiring Fortitude into the Ministers of Christ ceases at this day seeing that the force of the Miracles formerly wrought by the Apostles still remains in its full vigour and efficacy 30. And when they had prayed In the Greek while they were yet praying That is they had scarce finished their Supplications The place was shaken To the end the Disciples might know that God was at hand by this testimony of his Divine Presence and certainly understand that their Prayers were heard according to the promise of Christ Jo. 14.13 Whatever ye shall ask the Father in my Name that is trusting in my promises and merits that will I do that is I will take care that ye shall obtain it and John 16.23 Verily verily I say unto you whatever ye shall ask the Father in my Name he will give it you Something like this passage of the shaking of the place Aen. 3. v. 89. c. you find in Virgil. See where the Omen comes by Heaven distill'd Into your breasts with fear and horrour fill'd Scarce had I spoke when on a sudden all The Massy Pile seem'd ready just to fall The Temple Thresholds Sacred Lawrel shook The Mountain too a quivering Ague took And they were all filled with the Holy Ghost That is they felt the power and efficacy of the Holy Ghost more vigorously operating in their hearts at that time than before and found themselves possessed of the promises of Christ Whosoever hath to him shall be given Matth. 13.12 and he shall have more abundance and every Branch in me that beareth fruit my Father purgeth it John 15.2 that it may bear more fruit And they spake the Word of God with
de Civ Dei 16. says that Abrahams departure from Vr of the Chaldaeans and from Charan fell out in one and the same year which Josephus confirms while he writeth 1 Ant. 8. That Abraham left Chaldaea when he was 75 years of age Moses speaking saith Heidegger of Therach Abraham and the rest that went with them to Charan saith Gen. 11. v. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they dwelt there And of Therach indeed that when he was aged 205 years he there put a period to his last day But Moses hath not expressed how long Abraham and the rest of his Companions dwelt there Yet 't is probable that he did not stay long there yea not a whole year that he might not seem refractory to the Divine Call For what else but Sickness and Infirmity of Body could detain Therach from accomplishing his Journey he had undertaken whom Piety towards God caused to forsake his Native Countrey and his own House What also but dutifulness toward his dying Father who on the account of Religion had given himself for a guide and a companion in this Pilgrimage could hinder Abraham whose ready obedience in obeying the Divine Call is so much spoken of in the Scripture from going straight into the Land of Canaan For that Therach either taken with the pleasantness of the place as Aben Ezra fondly imagines or making a relapse unto his old Idolatry as others alledge tarried at Charan and would not accompany his Son is as like a Fiction as may be Nor are we much moved with Petavius Bonfrerius and Harvilleus Arguments by which they would evince that Abraham dwelt at Charan several years First say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephen saith that Abraham dwelt in Charan But it is probable that by the word dwelt some years are denoted 2. Abraham is said Gen. 12.5 to have made Souls that is to have purchased Slaves Beasts and Cattel whereby his Goods were encreased Now in purchasing these and gathering them together there must of necessity several years be spent 3. Abraham calls Charan his own Land Gen. 24.4 But he would not have called it his own Land if he had not dwelt in it for some years For who would call that his own Land which he only passed over These Arguments have no solidity in them Not the first for let us suppose that Therach and Abraham departed from Vr of the Chaldeans toward the latter end of the Spring and that Therach's sickness interupting them continued there all the Summer and Winter following and then that Abraham again parted from Charan in the beginning of the next Spring was not the interval of time long enough that he might be said to have dwelt there So he who hires a House for six Months although a lesser time is yet no less said to have dwelt there than he who has continued his Habitation in it for six years And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Chaldaic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dwell but also to sit so that the shortest stay in a place is enough to say these words of an inhabitant Not the 2d for there is no necessity why we should rather understand Moses of gathering together Riches Slaves and Cattel brought forth in his House than of procuring by Emption Slaves Cattel and other things whereby his Patrimony left by his Father might be encreased And this Acquisition in how small a time might it be performed Not the 3d. for neither does Abraham call Charan his own Land but Aram Naharaim or Mesopotamia as appears Gen. 24.4 compared with v. 10. But not Charan only was in Mesopotamia but also Vr of the Chaldaeans as we have shewed above And from thence c. Therach Abrahams Father is said to have lived 205 years when he died at Charan Gen. 11.32 But Abraham whom Stephen here saith plainly not to have gone from Charan till after Therach's decease Gen. 12.4 he is said expresly to have been 75 years of age when he departed Charan If we substract these 75 years from the 205 of Therachs age the remainder will be 130 years Abraham was therefore born in the 130th year of Therach And therefore when Gen. 11. v. 26. Therach is said at the 70th year of his age to have begotten Abram Nachor and Haran the meaning is Therach began to beget three Sons Abraham the first in Merits and Dignity but the youngest by birth the second Nachor Haran the third whom many will have to have been the eldest of all seeing he was Father to Melcha the Wife of Nahor and Jescha whom the Hebrews think to be Sarah Abrahams Wife Abraham therefore after the death of his Father went forward to the Land of Canaan according as the Lord had commanded him when he was yet in Vr of the Chaldaeans taking with him Sarah and Lot who came with him from Vr of the Chaldaeans and all the substance that he had purchased at Charan Josephus 1 Ant. 8. reports that Abraham in his Journey from Charan to Canaan made a stop at Damascus and Reigned there his words are these Nicolaus the Damascene in the fourth Book of his History writeth thus Abraham reigned in Damascus when he was a Stranger as who had come with an Army from the Countrey situate above Babylon which is called Chaldaea Nor much different is that of Justin Trog Pompeius's Epimator * l. 36. The City had its name from Damascus King thereof After Damascus Azelus then Adores and Abraham and Israel were Kings thereof But as Pererius excellently reasoneth * On Gen. 12.11 Abraham had sinned grievously nor had he fulfilled the command of God whereby he was enjoyned to depart from Mesopotamia into Canaan as was fitting if he had attempted not only to stay at Damascus but also making light account of Gods Promises to purchase himself a Kingdom Add that Abraham every where professed himself a Pilgrim and Stranger and Jacob acknowledged the same of himself and his Forefathers He therefore had no where a proper Seat and Habitation much less a Kingdom Nor does the account of Time permit that Abraham should be said to have made any long stay at Damascus that he might reign there For seeing the year in the which he departed Charan was the 76 year of his age and the same Abraham after he had dwelt ten years in Canaan took Hagar to Wife of whom in the 86 year of his age he begot his Son Ishmael * Gen. 16. it appears that he went directly from Mesopotamia to Canaan and that he no where fixed any settled Habitation till he came to Canaan Moreover whether he had obtained that Kingdom by force or entreaty he would not so soon have deserted it especially when he was constrained by Famine to undertake a Journey to Egypt nor would the Sacred Writers have neglected to give some hints of a passage so considerable and which would have tended so much to the glory
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
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
slower then that it can express Baptism which is rather a sign both of Death and Resurrection Being moved by this reason I would have those that are to be Baptized to be altogether dipt into the water as the word doth sound and the mystery doth signify John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburg whom Thuanus and Zanchius witness to have been a moderate very godly very learned Man doth affirm about the end of his Book published in the German Tongue in the Year 1542. That he was desired to be a Witness of a Baptism at Hamburgh in the year 1529. that when he had seen the Minister only sprinkled the Infant wrapped in swathling Clothes on the top of the head he was amazed because he neither heard nor saw any such thing nor yet read in any History except in case of necessity in Bed-rid Persons In a general Assembly therefore of all the Ministers of the Word that was convened he did ask of a certain Minister John Fritz by name who was sometime Minister of Lubic how the Sacrament of Baptism was Administred at Lubec Who for his Piety and Candor did answer gravely that Infants were Baptized naked at Lubec after the same fashion altogether as in Germany But from whence and how that peculiar manner of Baptizing hath crept into Hamburg he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines of Wittenburg should be demanded about this point which thing being done Luther did write back to Hamburg that this sprinkling was an abuse which they ought to remove Thus plunging was restored at Hamburg Common Fonts big and large enough were in Ancient times fitted and accommodated to dipping in the which Fonts by Conduits or certain inferior passages the water overflowing upon the Baptized did run away as is manifest even by this memorable History of Socrates 7 Hist Eccl. 17. which we do here bring in A certain Deceiver a Jew by Nation counterfeiting himself to be a Christian was oftentimes Baptized and by this sort of Cheat had scraped together much money When he had deceived many Christian Sects by this Craft for he had been Baptized both by the Arrians and Macedonians having none more whom he could deceive at length he came to Paul Bishop of the Novatians and affirming that he had an earnest desire to be Baptized he prayed the Bishop that he would be pleased to Baptize him himself He indeed praised the Jews will and desire but did deny that he could give him Baptism before he had been instructed in the principles of Faith and besides all this had fasted many days But the Jew who contrary to his wish or expectation was compelled to fast did so much the more urge that he might be Baptized The Bishop therefore not willing to offend him with a longer delay when he pressed and urged him to it prepares the things that are necessary to Baptism And when he had bought a white Garment to the Jew and commanded the belly of the Font to be filled with water he brought the Jew thither as if he were going to Baptize him But a certain secret vertue and power of God made the water suddenly to vanish But when the Bishop and those who were present suspecting nothing of what then was done they did think that the water ran out by some secret passage underneath where it was wont to be let out they fill the belly of it again after they had carefully stopped all the passages And when the Jew was brought again to the Font the water did again altogether vanish Then Paul said Either O Man thou deceivest or has unknowingly received the Sacrament of Baptism before When therefore a great many men flocked together to see this Miracle one that knew the Jew found him to be the self same man that was Baptized before by Bishop Atticus Hereto belongs also what the Maidenburg Centuriators do relate of Rathold 8 Cent. 6. In the Year of the Lord say they 718. Rathold General of the Frisians was brought unto this by the Preaching of Bishop Vulfran that he was to be Baptized When he had entred into the Font with one foot drawing back the other foot asked where the most part of his Ancestors were Whether in Hell or in Paradise And hearing that more were in Hell drawing back his foot that was in the Water It is better says he that I follow the greater part then the fewer And being so deceived by the Devil promising that he would give him three days hence matchless gifts the self same third day he perished with a sudden and eternal death Sigebertus Henry of Erford does relate the same out of the Acts and Monuments of Vulfran chap. 26. Bergomensis says that 't was in the year 729. Hither also pertaineth the History of Constantine who from hence got the Sirname of Copronymus because when he was Baptized in his Infancy he defiled the waters of the holy Font with the Excrements of his Belly in the Year of Christ 720. We have a like example in the Emperor Wenceslaus the Son of Charles the Fourth who was born at Norinburg the 28th of September in the Year M.CCC.LXI For he also is reported to have defiled the water with his Dung when he was Baptized Moreover it is reported that while the water that was to be applied to the Baptism of Wenceslaus was warming the Pastors house by Saint Sebald was set on fire and burned out Which things certainly could not happen if both the Copronymus's the one in the West and the other in the East had been sprinkled and poured with a little water being wrapped up in their swadling Bands and Clouts About the end of the eleven hundredth Year after the birth of Christ Odo Apud Andream S. Michaelis Abbatem in Othonis Actis lib. 2. c. 15. or Otho Bishop of Banberg who first Preached the Gospel to the Inhabitants of Pomerania as Suffridus his assisting Presbyter doth witness When there were three Fonts built he did so order that he himself should Baptize the Male Children alone in one of the Fonts and the rest of the Priests the Women apart and the Men apart What manner of Fonts these were and after what fashion all were Baptized is declared there after this manner The good Father caused the Administration of the Sacrament to be done with so much diligence also with so great neatness and honesty that nothing undecent nothing to be ashamed of nothing ever might be done there which might not please any of the Gentiles For he commanded very big Hogsheads to be digged a little deep into the Earth so that the mouths of the Hogsheads did stand above ground unto the heighth of a mans knee or less which being filled with water it was easy to descend into them And he caused Curtains to be hanged about the Hogsheads upon small Pillars set up and Cords put
elsewhere in many places And therefore says Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see Jer. 23. v. 11. and Lamen 2. v. 9. Mat. 1. v. 18. She was found with Child That is she appeared great with Child At Azotus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Accusative for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Ablative as above v. 23. Azotus Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first subdued by Joshua Josh 11. 15. afterward it was one of the Cities of the five Provinces of the Philistines famous for the Temple of Dagon whereof there is mention made 1 Sam. 5. v. 4. and by the death of Judas Macabaeus who died about it witness Josephus 12 Antiq. 19. where it is falsly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from 1 Mac. 9.15 afterward Jonathan the Brother of Judas Macabaeus took it and burnt it with the Temple of Dagon 1 Mac. 10. v. 84. Josephus 13 Antiq. 8. Thartan General to Sargon King of the Assyrians took it of old whom the Hebrews do expound to be Sennacherib Isa 20. v. 1. It was a very strong fortified City for it sustained the Siege of Psammetichus King of Aegypt by the space of twenty nine years by whom at length it was taken as Herodotus writes Book 2. where he calls it a great City of Syria because under Syria was comprehended Palestina Judaea Phaenicia and Idumaea It was famous also by the Arabian merchandize whose Market Town it was lib. 1. c. 10. as Mela doth report also Ptolemy in his fifth Book of Geography chap. 16. Pliny 5. Hist Nat. chap. 14. have made mention of it The Women of this City are called Nehe. 13. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azotides whom the Jews took for Wives and their Sons did speak the language of Ashdod as is manifest out of the same Chapter v. 24. Azotus is reported to be distant from Gaza concerning which above ver 26. forty Miles And passing through c. As if he should say Having gone from Azotus to Caesarea of Palestina he did Preach the Gospel in all Towns through which he went even unto the end of his undertaken Journey This Caesarea was at first called the Tower of Strato it was magnificently repaired by Herod the Great adorned with Porches and Temples it was called by the same Herod Caesarea in Honour of Augustus Caesar as Josephus witnesses 15 Antiq. 13. It was perfected the tenth year after it was begun as the same Josephus tells us 16 Antiq. 9. Eusebius Pamphilius owed his birth to this City and was afterward Bishop of the same In like manner Acacius who lived in the time of the Sophister Libanius whose life we have in Eunapius Sardinius and Procopius the Rhetorician and Historian Secretary of Belisarius Captain of Justinian the Emperor's and Fellow Companion of all his Wars of which he wrote the History There was also another Caesarea different from this toward Paneas which Mat. 16. v. 13. and Josephus 20 Antiq. 8. is called Caesarea Philippi it is called by Ptolemeus in his fifth Book chap. 15. Caesarea Panias which King Agrippa the younger when he did enlarge its Territories he changed its name and in honour of Nero called it Neronias as Josephus doth write in the place even now cited See our literal explication Mat. 16. v. 13. CHAP. IX 1. BVT Saul Like a bloody Wolf See what is spoken above chap. 8. v. 13. Breathing out threatnings and slaughter against the Disciples A Greek phrase That is From the bottom of his heart breathing out cruelty against the Disciples of Christ So Cicero said Catiline raging with boldness breathing out wickedness wickedly contriving the ruine of his Country Went unto the High Priest That is To the Prince of the highest Sanhedrin who perhaps as yet was the same Annas of whom above ch 4.6 2. And desired of him As also of other Senators of that great Sanhedrin as may be seen below v. 14. ch 22.5 26.12 Letters That is Letters from the Senate To Damascus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is read 1 Chron. 18.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus or Darmascus a most famous City of old the Head and Royal Seat of Syria sirnamed Damascena as the most eloquent of the Prophets Isaiah 7. v. 8. witnesseth It was situated below Mount Hermon from whence flowed two Rivers Amana or Abana and Parpar or Parphar Which Stephanus Byzantius calls Bardinis the rest of the Greeks seem to call it Chrysorrhoas Amana ran through the midst of the City but Parpar did glide without the City as Benjamin Tudelensis witnesseth in his Itinerary There is also mention made of these two Rivers 2 Kin. 5.12 See our literal explanation upon Amos 1.5 The Builder of Damascus lyeth in the Grave of Antiquity Ant. lib. 1. c. 7. toward the end notwithstanding that Josephus said that Vz the Son of Aram and Grand-son of Shem built it Jerom also in his questions upon Genesis where he enumerates the posterity of Shem speaks as if he were of the same opinion But a little after speaking of Eliezer of Damascus Abrahams Servant he saith there They say that by this man Damascus was both built and named The same in the beginning of his seventh book upon Isa We read first the name of Damascus in Genesis who before Isaac was born in Abrahams house and was esteemed his Heir if Sarah had not had a Son by the Promise It is expounded either a kiss of blood or a drinker of blood or the blood of hair Cloth But if saith the same Author upon Ezek. 27. Damascus be interpreted a drinker of blood and that Tradition of the Hebrews be true that the field in which the Parricide Cain slew his Brother Abel was in Damascus whence the place was marked with this name then Paul with just cause went to Damascus after the slaughter of Stephen the first Martyr for Christ that he might bring the Believers in Christ bound to Jerusalem that to wit he in the same place might imitate the deeds of Cain towards Abels followers Damascus bred a good many famous Men among which Nicolaus Damascenus a Peripatetick Philosopher is the chief who among other things did write an universal History of eighty Books according to Suidas an hundred and twenty four according to Josephus Lib. 6. an hundred forty four according to Athenaeus of which a few fragments are remaining He was very familiar with Herod the Great also very much beloved of Augustus Caesar so that after him he called either Dates Nicolai Lib. 14. Lib. 8. q. 4. Lib. 13. c. 4. Lib. de virgin coel Rhodigin Lib. 6. c. 5. as it is in Aheneus Plutarch Symposiacâ—n Plinius Isiodore in his Glosses Adhelmus or a kind of Cake according to Serenus Sammonicus Hesychius Milesius Photius and Suidas Joannes Damascenus was of this City who of a Jew became a Christian in the
our literal explanation Jon. 1.3 39. Shewing the Coats and Garments That is Woven works the Monuments of her hands as Virgil speaks The words in the Greek signify Coats and Cloaks Which Dorcas made while she was with them So it is in the Greek but the Vulgar Interpreter takes the words as if it were said which she made for them So also Cyprian in his Book of Alms and Works doth take them Tabitha saith he being very much given to the doing of good Works and Alms-deeds when she was sick and dead Peter is called to her lifeless Corps and when according to his Apostolical Humanity he came the Widows stood about him weeping and requesting shewing the Cloaks and the Coats and all the Garments which they had taken before neither did they interceed for the dead with their own words but with her Works Peter knew that what was thus asked might be obtained and that Christs assistance would not be wanting to praying Widows when he himself was clothed in the person of those Widows When therefore he prayed upon his knees and this fit Advocate for the Poor and Widows had presented to God the Prayers addressed to him having turned about to the Body that lay already washed upon a Table Tabitha saith he rise in the name of Jesus Christ Neither did he who said in his Gospel that he would give whatever was asked in his name fail Peter but brought present help Death therefore is suspended and her spirit restored and to the wonder and astonishment of all the revived body is restored to the light of the world so powerful were the deserts of Charity such was the efficacy of good works She who gave supplies to the labouring Widows merited that is obtained to be restored to life by the prayer of the Widows The Ancient Ladies used to make woven Garments with their own hands as Servius hath noted upon Aeneid 11. v. 74. See 1 Sam. 2.19 Prov. 31.13 Tob. 2.11 c. 40. But Peter put them all forth That is Commanded them to go forth that being solitary and retired he might pray with greater freedom And kneeled down and prayed That all the parts of him might be imployed in the Worship of God and that the outward exercise of the Body might help the weakness of the mind It is our part saith Calvin as often as we kneel that the inward submission of our Heart answer the Ceremony that it may not be vain and deceitful Tabitha arise This speaking to the dead Body doth more clearly hold out the power of God in raising the dead then if in the third Person it should be said Let this Body be enlivened and revive again Therefore Ezekiel holding out the deliverance of the People under the Type of the Resurrection ch 37.4 Dry bones saith he hear the Word of the Lord. And Christ John 5.25 The dead shall hear the voice of the Son of God and they that shall hear shall live That was the real voice of Christ which being sent out at Peters mouth restored her spirit to Tabitha's Body The circumstances which follow are put to confirm the truth of the Miracle 42. Believed c. Now the fruit of the Miracle appears manifold For God comforted the poor a pious Matron is restored unto the Church in whose death there was a great loss and many are called to the Faith For though Peter was the Minister of so great a miracle yet he keeps not men to himself but directs them to Christ 43. With one Simon a Tanner It was a custom even among the learnedst of the Jews to learn some Trade so that when it was requisite they might sustain themselves and not burden others So Rabbi Jose was a Skinner Rabbi Jochanan a Shoemaker Rabbi Juda a Baker Rabbi Meir a Scrivener 18 Antiq. 12. Josephus saith of Asinaeus and Asilaeus Jews in Babylon Their Mothers set them to learn the Weavers Trade which is not esteemed undecent to those Nations where even men are makers of Yarn So the Apostles were Fishers after Christs Resurrection Paul who was trained up in Sacred and Profane Learning at Tarsus and at Jerusalem made Tents as well as Aquila born in Pontus below ch 18. v. 3. CHAP. X. 1. THere was in Cesarea Which in the time of the Romans was the Head City of Palestine as we learn from Tacitus lib. 8. Cornelius the Centurion who is spoken of here was made Bishop of this City by Peter as Isidore saith in his Chronicle or rather Lucas Tudensis in his Additions to it Cornelius This Name shews him to be a Roman or at least of Italian Extraction and in him began to be fulfilled the Prophesy of Isa c. 2. v. 4. 11. Centurion of the Band which is called the Italian Band. That is Of the Italian Legion The Italian Legion saith Grotius is on an Ancient Stone which Lipsius on Tacitus Hist 2. mentions and Tacitus himself of tentimes 2. A Devout man and one that feared God That is A Worshipper of the true God according to that which reason and the Law of Moses did teach him to be most agreeable to inward Godliness Such are called holy amongst the Nations by the Talmudists Devout Greeks below chap. 7. v. 4. With all his house Cornelius did Govern his Family in the fear of the Lord contemning the fear of danger which might thence follow for the Jewish Religion was very odious in those Days Neither was it lawful for any Roman to embrace any strange Religion was they called it Wherefore saith Calvin very well altho the sincere profession of the Gospel is much at this day decri'd Yet that fearfulness is too Griminal if on the account of that unjust hatred any one should not dare dedicate his Family by a holy Institution to Gods Worship Giving much Alms to the poor That is To all Poor Jews whom he loved the rather for that they Worshipped the one true God and with open bowels did bestow what Gods Goodness had afforded him And praying to God alway That is Assiduous in pouring forth Prayers to the one true God to which the daily benefits of God do invite us and stir us up 3. He saw in a vision evidently Not in dreams but waking with Corporeal Eyes not ravished in Spirit without himself as it happened to Peter after v. 10. chap. 11. v. 5. About the ninth hour of the day That is about the hour of evening Prayer and Sacrifice See our Notes above chap. 3. v 1. An Angel of God Out of Gods Goodness an Angel and an Apostle are sent to the Centurion who had rightly made use of the Heavenly gifts bestowed on him that he might be enriched with the full light of the Gospel 4. What is it Lord As if he should say Command what thou wilt Lord I will obey thy Commands Are come up for a memorial before God That is Thy Alms and thy Prayers have been pleasing to God The Phrase is taken from the Legal
the Idol For it might by some travelling that way and turning in there to refresh themselves be either by forgetfulness or voluntarily be left behind or set there on some other occasion Therefore I briefly Answer Either he is certain that the meat is Idolothyte or certain that it is not or the same is unknown If he be certain it is it is better he should with Christian Courage refuse it even with manifest hazard of his Life as the Question supposes But if he knows it is not or is ignorant whether it is or no then let him take it without any scruple of Conscience for the use of his Necessity where it appears that Augustine did in no wise esteem the eating of Idolothytes as a thing indifferent and from which we are to abstain only for fear of Scandal but lookt upon it as a thing altogether evil in it self and to be avoided though no man were privy thereunto For he supposes no other man to be present whom there might be danger to offend by doing it and yet in such a Case prefers rather out of Christian Vertue to abstain than to do any thing unworthy of his Calling though for saving of his Life The same did the Ancient Christians that lived amongst the Pagans always judge so that many of them chose rather to die than to pollute themselves with any such Food In the Roman Martyrology on the eleventh of March is celebrated the Memory of Fourscore Martyrs in Campania who would not eat Flesh sacrificed nor worship the Head of a Goat And since Abstinence from eating of Blood is by the Apostles in their Decree placed in the same degree of necessity with the avoiding things offered to Idols of which it were not lawful for us to eat at this day if we conversed amongst Idolaters we may conclude the former likewise ought not to be counted as only a Temporary Law and given to avoid the Scandal of the weak but to be of perpetual duration even to the end of the World and that although there were none that by its Violation could be offended Fornication We take the Word in its most usual sense for the Carnal Commixture of a single Man with a single Woman which commonly amongst the Heathens was not lookt upon as any Sin or Evil And therefore there was reason to fear lest some of them who but lately were come over to the Christian Profession should yet take undue Liberty therein unless the same were expresly forbidden For how light the Gentiles made of this Uncleanness is known from that Passage in Terence 'T is no such heinous Business believe me In Adelph Act. 1. Sc. 2. for a young Fellow to Wench a little c. And Cicero palliates it after the same manner in his Oration on behalf of Caelius Let something be indulged to his Age Let Youth be allowed to be more free Let not all things be denied to Pleasure When was not this done When was it condemned Where not permitted Nay severe Cato himself in Horace when he saw a Youth entring the Stews Cries out 'T is fit young men should go down thither Hor. 1. Ser. 2. v. 34. As if it were an Argument of their probity and honesty that they went to those Publick Brothels and did not attempt the Chastity of other mens Wives c. And how much some new converted Christians needed a Bridle herein appears by the serious Exhortations Paul uses to avoid Whoredom 1 Cor. 6.15 1 Thes 4. v. 3. 4. and elsewhere And things strangled That is Animals deprived of Life without letting forth the Blood The Learned Curcellaeus makes some scruple whether this be not an Addition to the Primitive Authentick Text his Words are as follow We read saith he the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatrib de Esu Sang. ca. 11. suffocated or strangled in the New Testament which at this day we use amongst those things which the Apostles prohibited to the New-converted Gentiles But the said Word is by us deservedly suspected since it is not acknowledged by many of the Ancient Fathers yea by some expresly rejected as supposititious of whom the first and most ancient is Irenaeus in his Third Book against Heresies Cap. 12. Where largely and Word by Word writing over this whole Place from Verse the seventh to the thirtieth he makes not the least mention either in the Sentence of James or the Apostles Letter of things strangled which is a manifest token that in the Book which he used that Word was not For that he did not recite it from his Memory is plain by that accurate Repetition of the Words in which nothing else is wanting Secondly De Pudic. cap. 12. Tertullian where he exactly recounts all other things appertaining to this Place yet makes no mention of these things strangled Ad Quirir L. 3. Thirdly Cyprian reciting this Text takes no notice hereof Fourthly Jerome on the fifth of Galathians writes thus In the Acts of the Apostles the History sets forth that when some arising from the Circumcision had asserted that those of the Gentiles that had believed ought to be circumcised and keep the Law of Moses The Elders which were at Jerusalem and the Apostles being together assembled appointed by their Letters that the yoke of the Law should not be imposed upon them nor further observed but only that they should only keep themselves from things offered to Idols from Blood and from Fornication or as in some Copies it is written from things strangled or any thing strangled Which Note shews that Word not to be found in most of the Copies which came to Jerom's hands and that it was not constantly so read Fifthly Ambrose or whoever was the Author of the Commentaries which pass under his Name on the Epistles For on Gal. the second he says thus Lastly Here are found three Commands given by the Apostles and Elders whereof the Roman Laws take no notice viz. to keep themselves from Idolatry and Blood as Noah was commanded and from Fornication which some Sophists of the Greeks not understanding and yet knowing that Blood was to be refrained adulterate the Scripture adding a fourth Command that is to abstain from strangled Now whatever may be offered to diminish the Authority of this Commentator yet none of sound Judgment can be perswaded that he would have durst to speak thus if the word strangled which he rejects had been commonly read And thence at least it appears that this word strangled was not then in most Copies Sixthly In Speculo Augustine recites first out of Acts 15. the words of the Apostles Decree and afterwards out of the 21. Chapter those which there James repeats but still omitting the mention of strangled Which that he did not by Inadvertency is plain by these words which he adds We see here that the Apostles would impose no Burthens of the Old Law as far as it relates to corporal Abstinence on the believing Gentiles
but with clamours as also the Papists do theirs this day And the whole City was filled with confusion The whole multitude of the People running together to such crying as above Ch. 2.6 They rushed with one accord That is And they run in together with Force Into the Theatre Where Shows Comedies and Tragedies used to be acted Having caught Gaius This Gaius or Caius is reckoned with the Macedonians because although he seems to have been born in Derbe which is a City of Lycoania Below Ch. 20.4 yet he dwelt in Macedonia And Aristarchus A Thessalonian of whom below Ch. 20.4 27.2 Col. 4.10 Philem. 24. Men of Macedonia Paul 's Companions As much as to say Who went from Macedonia that they might accompany Paul See 2 Cor. 8.19 who wandred and Travelled over divers Coasts Preaching the Gospel 30. And when Paul would have entred in unto the People That with vehement discourse he might defend his followers The Diciples suffered him not That is The Christians which Paul by the Doctrine which he Preached converted to Jesus Christ at Ephesus disswaded his going into such a Tumult of the incensed and raging People where he might hazard his Life without doing any good 31. And certain of the chief of Asia These Asiarchae or chief Men of Asia were Men chosen by common consent of the Asiatick Cities for managing their publick affairs Strabo Lib. 14. This Word is used in Law Books as also of Syriarchs for so were some Priests called whose Office was to act Stage-plays in honour of the Gods whom therefore Ruffinus in Eusebius interprets makers of shews as Câ—jacius a learned Lawyer observeth Their Office was called Asiarchia as that of the Bithynarchs Bithynarchia and Lyciarch Lyciarchia they also were called Presidents Also Princes partly from their name and partly from their Dignity which was more eminent and of greater honour the same word frequently signifieth as well Princes as Priests Hence at Athens the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome the King managed holy things See Seldens Marmora Arundeliana Which were his Friends Although they did not wholly assent to the Doctrine of Christ so as to joyn themselves to his Disciples That he would not adventure himself into the Theatre Whither the raging multitude tumultuously did run together 32. Some therefore cryed one thing and some another As it useth to be in Tumults For the assembly was confused That is a mixed multitude without any order 33. They drew Alexander That is Some drew him out to a place whence he might be heard by all Alexander Some think this to be him of whom Paul afterwards complains that he made Shipwrack of Faith 1 Tim. 1.20 2 Tim. 4.14 there he is called the Copper-Smith Out of the Multitude That is Out of the multitude of the People The Jews putting him forward Some think this Man being a Jew as in the following Verse he is called that therefore he was by the Jews thrust forward into the midst of the Assembly that by pleading the common cause he might pacifie the Multitude But others that seeing he was of a Jew become a Christian and at that time Paul's Companion the Jews being inraged against Paul and the Christians would expose him to the incensed Multitude to be abused and that they though otherwise Enemies to the Idols of the Nations might shew themselves averse from Paul and his Companions and free from those things which were objected against them Lastly others that they would that he to excuse the Jews in this matter though in a common cause with the Christians should lay the whole accusation upon Paul and the Christians his Companions And Alexander beck'ned with his hand See above Ch. 12.17 and Ch. 13.16 Would have made his defence unto the People To take away the accusation 34. But when they knew that he was a Jew By birth and as others also would have it by Religion All with one Voice cryed out That is all the Ephesian Idolaters cryed out together For the space of two hours That they might deafen such as opposed their Idolatry Great is Diana of the Ephesians See what we have said above v. 28. 35. Clerk That is The publick Notary of the City or skilful in the Law as it were an Advocate a Man of no small Authority among the Citizens and as appears by his Speech both a Wise Man and a Friend to Paul and his Companions V. 31. as those Asiarchs of whom above Yee Men of Ephesus So their Orators used to accost them What Man is there c. As much as to say Ye have no reason to mutiny seeing none calls it in question but that the Ephesians are the Wardens of the great Goddess Diana and of her Image which was not made with hands but fell down from Heaven That the City of the Ephesians is a Worshiper The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City of A diles or the adorner of the Temple It is so called because the care of sweeping and cleaning the Temple was committed to its Citizens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adorn or sweep with Beesoms Cicero saith of Enna a City in Sicily That they seemed not to me Citizens of that City but all of them Priests all of them Neighbours all of them Rulers of Ceres Grotius addeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in this sense upon the Marbles of Arundel and often upon Coins Of the Image which fell from Jupiter It is common with the Greeks to put Jupiter for Heaven Hence Horace said also sub Jove frigido which is rendred under the cold Heaven The Idolatrous Priests promoters of Diana's Idols feigned that its Idol which was possessed and Worshipped in Ephesus was not made with humane hands but that it miraculously fell from Heaven as was reported of the Trojan Palladium or the Image of Pallas Cicero of the Image of Ceres at Enna saith It was such that Men thought either they saw Ceres her self or an Image of Ceres not made with humane hands but fallen from Heaven Lib. 16. Nat. Hist Cap. 40. Plinius admires that Mutianus who was three times Consul says That the name of the Artist who ingraved Diana's Image at Ephesus was Demonicos seeing he said that this Image was not only ancienter then Father Bacchus but then Minerva also whose figment they report not being made by the hands of any Artist to have fallen from Heaven Many of the Ancients doubted what matter the Ephesian Idol of Diana was made of many gave out that it was of Wood but differed about the kind of Wood. But Xenophon reported it was of Gold which is made the more probable seeing that when Diana's Temple at Ephesus was burnt that Image was not consumed by the fire neither was it ever changed though the Temple was seven times repaired 36. Seeing then that those things cannot be spoken against As much
Syracusans But I know not on what account he calls so admirable a Man contemptuously vile little Man If ye desire to know more of this City consult Cluverius l. 1. Sicil. Ant. c. 12. and Goltzius on Syracuse We tarried there To wit at Syracuse 13. Thence That is When we had tarried three days at Syracuse we parted thence We fetcht a compass and came to Rhegium A City of Greeks built by the Inhabitants of Chalcidia as Strabo testifies l. 6. Hence Solinus c. 8. It is well known that Rhegium was built by the Chalcidians It retains the name at this day for it is called Reggio by the Italians it was of old the Chief City of the Brutii now of Calabria the farther in the Kingdom of Naples It is situate on the border of the Sicilian streights over against Sicily it is dignified with a Bishops Seat according to the testimony of Alexandrinus and Michael Antonius Bandrand of Paris on his Geographical Lexicon Authors are not agreed as to the Etymology of its name some say that it was so called because it was a large City and as it were Royal but others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be broken because that before that I may use Virgils Words Aen. 3. that Land and Sicily Divided were land that conjoyned was A huge Flood did with violence divide Parting Sicilia from Hesperia 's side Cities and Fields retired with swelling Waves A narrow Sea their Margine interlaves Strabo in the forecited sixth Book and Eustathius on Dionysius's Perieget v. 345. are my Authors for both the Originations Strabo in the same Book reporteth that it was destroyed by Dionysius the first of that name King of Sicily and repaired by his Son and called Phoebia and that it was augmented by Augustus Caesar out of his own Navy when it was but thinly Peopled It is called Rhegium Julium by Ptolemy l. 3.1 either for that Julius Caesar sent a Colony thither or because Julia the Daughter of Augustus by Scribonia being banished into Rhegium for her lewdness died there as Tacitus testifies Book 1. of his Annals If any desire to know further of this City let him consult Leander Albertus his Description of Italy dedicated to Henry 2. King of France Cluverius and others And after one day To wit past at Rhegium The South Wind blowing the next day After our departure from Rhegium We came to Puteoli In the Gr. the Latin name being a little corrupted 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Book 4. of the Latin Tongue From the Word Putei Wells the City Puteoli has its name because about that place are many cold and hot Waters except it be rather called so from Putor stench because it has often a noisome smell of Brimstone or Allum This City of Tuscany that is Hetruria is called by three names by Stephen Byzantius in their proper places For by him it is called Dicaea Dicaearchia and Potioli In Potioli he saith that it was built by the Samians and in Dicaea that it was a Colony of the Ionians S. Jerome in Euseb Chron. Lib. 2. Olymp. 64. A. 4. The Samians built Dicaearchia which is now called Puteoli Strabo saith of this City after his Description of the Lakes Lucrinus and Avernus Next are the Shoars or the Coasts about Dicaearchia and the City itself It was once a Dock of the Cumans built on the Brink of the Shore But about the time of the War with Annibal the Romans sent a Colony thither and changing its former name Dicaearchia they called it Potioli from Putei Wells Others from Putor stench because of the stench of its Waters The same Strabo a little after But the City was made a great Mart Town having Artificial Harbors for Ships by reason of the natural convenience of the Sand. Dicaearchia as for most part it is called by the Greeks is by Pliny l. 3. c. 5. called the Colony Dicaearchia It appears from the thirty fourth Book of Livy that Puteoli Vulturnus and Liternus were made Colonies of Roman Citizens when Publius Cornelio Scipio Africanus was Consul for the second time in the Consulship of Titus Sempronius Longus and that 300 Men were sent into each of them If Puteoli did not afterwards lose its right of Colony Cornelius Tacitus was mistaken when he said Book 14 of his Annals Puteoli an ancient City in Italy obtained the right of a Colony and Surname from Nero. Benjamin Tudelensis saith in his Itinerary but without any Author for it that this City was anciently called Surento and that it was built by Hadarezer who is made mention of 2 Sam. 8.3 when he fled from before the face of David as the Hebrews express it which fable the counterfeit Joseph Ben. Gorion also relateth l. 1. c. 3. but the contrary appears from Ptolomy with whom Chap. 1. of his third Book of Geography Puteoli and Surentum are distinct Cities Puteoli is now by the Italians called Pozzuolo which is the same name a little corrupted C. Caesar Caligula joyned Baiae to its Bulwark by a Bridge which were most four Miles distant either in aemulation of Xerxes who bridged over the Hellespont or that he had a mind to terrifie Germany and Brittany whom he was invading by War with the report of this huge Work or rather because Thrasyllus the Mathematician had foretold that Caius the Emperor should not more be Emperor than he could ride upon Horses over the Bay of Baia as Suetonius relateth in his Caeligula Marcus Tullius Cicero saith Thomas de Pinedo called his Village Puteolanum because it was near Puteoli where Aelius Spartianus in the Life of Adrian the Emperor saith that this Emperor was interred in which Antoninus Pius his Successor made him a Temple insâ—ead of his Sepulchre and a Game every five years like to the Olympian and Priests and Colledges and many other things which belonged to the Honour as it were of a God as the same Spartianus declareth In the middle of the City there is a most ancient Temple to be seen somewhat defaced by the violence of Earthquakes of old consecrated to Augustus but now to Saint Proculus where Mens bones are to be seen of a vast bigness as Leander Albertus an Eye-witness testifieth in his Campania For he placeth this City in that part of Italy 14. Where we found the Brethren That is The Christians who possibly were converted from Judaism to Christianity Josephus makes mention of the Jews that dwelt at Dicaearchiu that is Puteoli Ant. l. 17. c. 4. And were desired By the same Brethren To tarry with them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lewis de Dieu is seldom put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at yet it is not altogether out of use as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the doors at the Gate is in use almost with all Wriers and in Thucidydes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was situate by the River Seven days To wit as many as Julius the Centurion had appointed to stay
exception For he had sufficiently Experience how many even of the Gentiles wickedly rejected God but he opposes to the incredulous Jews as many of the Gentiles as believed to move them to Jealousie as it is expressed in the Song of Moses Deut. 32.21 In the mean while it signifies that that Doctrine that was rejected by the Jews should not be without Success 29. The Jews departed That is They went out of Paul's lodging to their own Houses And had great reasoning among themselves That is Controversy about those things that were spoken by Paul some defending and stoutly maintaining them others on the contrary rejecting and despising them It is not the Gospel but the contempt of the Gospel that is the cause of Dissention 30. Two whole Years Which being fulfilled if we may give credit to Ecclesiastick Writers Paul was set at liberty by Nero when he was now set free they say that he Preached the Gospel throughout Italy France and Spain for the space of almost ten years that he was afterwards called back by Nero and beheaded at his Command See Eusch 2 Hist Eccl. 24. Jerome in his Catalogue of Ecclesiastical Writers In his own hired That is In a Lodging that Paul himself had hired with his own Money to dwell in And received all that came in unto him To wit Being mindful that he was no less an Apostle of Christ and Preacher of the Gospel in Prison than if he were free and at liberty he thought it was not Lawful for him to withold himself from any that was ready to learn lest he should neglect an occasion that God had put in his hands 31. Preaching the Kingdom of God That is The Gospel of the Kingdom of God that was restored among Men by the Messiah who was promised in the Law and Prophets and was to be further enlarged See above v. 23. and Mar. 15.43 And teaching those things which concern the Lord Jesus Christ Excellently saith Calvin according to his custom He does not separate the Kingdom of God and those things which concern Christ as if they were different things but rather adds this second as an Explanation of the former to the end we may know that the Kingdom of God is founded and comprehended in the knowledge of our Redemption purchased by Christ Paul therefore taught that Men are Strangers and Exiles from the Kingdom of God till being purged from their Sins they are reconciled to God and renewed by the Spirit unto Holiness of Life and that then only the Kingdom of God is set up and prospers among Men when Christ our Mediator unites to the Father those who have received a free Remission of their Sins and are begotten again unto Righteousness that beginning a Heavenly Life upon Earth they may have their Eyes fixt on Heaven where they shall have a full and solid enjoyment of Glory With all confidence That is No difficulties could deter him from continuing to use his endeavour to teach all that he met with Without Prohibition That is No Man forbidding him Luke sheweth saith Calvin that it was the singular Mercy of God that Paul had so great liberty granted him For it was neither through the connivance or dissimulation of them that could hinder it seeing they abhorred Religion but because the Lord shut their Eyes Wherefore Paul does not Glory without reason 2 Tim. 2.9 that the Word of God was not bound by his Bonds Paul also writ many Epistles when in Bonds to the Galatians Ephesians the second to Timothy to the Philippians Colossians and Philemon Thus far Luke has deduced his account of the things done by Paul in this his noble Book which by Gregory Nyssen against Eunomius and on the Psalms and by Theodoret. Heret Fab. l. 1. c. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the History of the Acts to wit of the Apostles But by the Writer of S. Thecla's Life it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial concerning the Apostles Now Memorials are uninterrupted and exact Relations of things but naked and without any Ornament of Figures Whence Cicero in Book 5. of his Familiar Epistles in a very elegant Epistle to the famous Historian L. Lucceius Quintus's Son saith that he will make a Memorial of the Transactions in his Consulship to the end that Lucceius might compose a History of them To the All-merciful God be praise for ever and ever Amen FINIS Fridericus Spanhemius Filius HIS Disputation on Baptism For the DEAD Mentioned 1 Cor. 15.29 IF there be any place in St. Pauls Writings much controverted if any that has much puzled the Wits of the Learned if any that is hard to be understood this undoubtedly is one wherein the Apostle of the Gentiles when he is about to prove the Resurrection argues thus 1 Cor. 15.29 Otherwise what shall they do if the dead are not at all raised who are Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead or because of the dead or on the dead or instead of the dead And again repeating his Argument why are they yet baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Whence a twofold difficulty arises 1. What is that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead 2. How the Resurrection is demonstrated thence In handling this difficult point we shall use this method to wit first set down the different Opinions 2. We shall subjoin our own Opinion what we think the true meaning of the words and the force of Pauls Reasoning As to the former we shall reduce the Interpretations both of the Ancient and Modern into three Classes CLASS 1. Of those who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptismstrictly so called or the Sacrament of Baptism variously divided among themselves I. NOr are Interpreters of the first Class agreed among themselves for some Neotericks among whom Luther The Opinion of Luther Hunnius Piscator c. Hunnius Gerhardus the Lutherans Piscator Amyraldus c. were of opinion that the Apostle in this place had respect to the place where Baptism was administred to many to wit upon the dead that is upon the Sepulchres of the dead the Tombs of the Martyrs or Burying Places and that for a publick Testimony that they were not afraid of Death having a certain hope of the Resurrection II. There is no doubt but that if there were any certainty of such a practice either among the Corinthians or elsewhere in the first age of the Church Pauls reasoning would have been most plain But there is nothing to evidence the use of this Rite in the Apostolick Age Paraph. in loc as Amyraldus himself grants There is no appearance of this practice in the History of first Antiquity And he himself saith that some such practice should be supposed But that is not enough while there is no sufficient proof for it It is certain that they then used to Baptize where-ever there was plenty of Water hence sometimes they Baptized in Rivers sometimes in
to what purpose is that Type that Baptismal Symbol whereby they are dipped into the Water to be presently brought up again 2. That that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies viz. that are to be raised again and represented by that Rite of Baptism Or also that it imports the same as to be Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Faith the Refutation of the first Member of this Opinion or to the Confession of the Resurrection of the Dead for this for this very thing X. But by the leave of so many Learned men we think that the Apostle had respect to no such thing neither to the praevious Confession nor to the Rite of Baptism it self And that the Apostle had no respect to the former to wit previous Confession appears by the following Reasons 1. Chrysostom supposes the same use of the Apostles Age and that of his own Indeed in Chrysostoms days there was a Symbol in that form there was then praerequired to Baptism such a solemn Recitation therein also there was express mention of the Resurrection of the Dead To which were added by a praevious Rite a Renunciation of the Devil and of Pomp Exorcism Insufflation Inunction Praegustation of Milk and Honey add the time when Baptism was administred which Chrysostom saith was on the Eve of Easter or Whitsuntide And these he calls in the same place things not to be spoken and tremendous and hence that he durst not express the Apostles mind because of those that were not initiated But there is no certainty of the use of any such Rites in the Apostles days Many Articles were successively inserted in the Creed by reason of Hereticks In their days there was only a Confession of sins then a Confession of Jesus and of God the Father Son and Holy-Ghost as appears by the Writings of the Apostles and Justin Martyr 2. But neither from a belief of Remission of sins was the Resurrection of the Dead necessarily inferred And the Pseud-Apostles might easily have replied that hence indeed followed Abolishing of sin and Everlasting Death Peace of Conscience Felicity of the Soul and consequently the first Resurrection but by no means that of the Body 3. Paul also seems not to speak of a Rite of Baptism Common to all but of a Baptism that was singular and peculiar to some Hence he does not say in the first Person What shall we do Why are we Baptized for the Dead As he uses at other times when the Predicate is such as concerns all as even in this very Chapter Our Preaching is vain your Faith is vain We are of all Men most miserable c. But here he speaks in the third Person What shall they do who are Baptized c. 4. Neither will any say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent How could Paul have made use of so obscure and forced an expression might he not have expressed it more plainly the latter way For this is Pauls stile in that very Argument Acts 23.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Could he have significantly said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Judged for the Dead XI But the Learned Hammond replieth Hammond replies 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead is in this place as it were a Title or Sum of that Article of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the Resurrection of the Dead and so the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That hence Paul spoke compendiously after the manner of the Hebrews For the Dead that is for the Resurrection of the Dead for that Article c. That we must look back to verse 12. Some of you viz. Who are Baptized into that Faith For seeing some of the Corinthians doubted of this Article it was necessary it should be expresly professed in Baptism and was the last thing to which they should assent XII But these Notions seem more learned than solid Yet we grant 1. That the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We grant that Abbreviate Elliptick speeches are not only usual with the Hebrews but with the Arabians Greeks and Latines But that St. Paul here used this Elliptick kind of speaking may be alledged but cannot be proved The Examples he produces from the Hebrews are wide of the purpose for they often in one word comprehend a whole Book Section Chapter and Precept But the sum of the whole Article of the Resurrection should not have been expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only expresseth the import of the Article 3. We grant likewise that the 12th verse borrows light both from these words and Pauls whole Dispute against some of the Corinthians But to say that those are the same whom v. 29. he says were baptized for the dead is not only a begging of the Question but evidently false For he now draws an Argument against those profane persons from their practice who were baptized in hope of the Resurrection Those denied the Resurrection these because they believed the Resurrection were initiated by this Baptism XIII The second member refuted Nor is Chrysostoms other Interpretation which Theodoret Balsamo c. maintain much better which has respect to the Rite of bringing up again out of the Baptismal Water for a sign or representa-of the raising up of bodies from death For 1. This Rite of Immersion and Education was common and promiscuous in the Apostolick Age. Whence the Apostle elsewhere * Rom. 6.11 Col. 4.11 alludes to it as a Rite common to all Christians But Paul as is demonstrated had respect to a Baptism peculiar to some persons 2. So the Apostles phrase would have been most obscure and altogether new To be baptized for the dead would have been to him to be in the baptismal Rite of Eduction or Emersion for a Representation of the Resurrection of dead Bodies Who of the Corinthians could easily reach this meaning We do not deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Dead Bodies the word is often so in the New Testament and that from the use of the Greeks but it is harsh yea unusual that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead Bodies should signifie for a Representation of dead Bodies neither the Greek nor Latine phrase will admit of this sense Add That seeing Baptism is a Figure of the Resurrection that the Body is not then represented as dead but as rising again from death 3. Why might not the Apostle speak plainly as he uses Why then are we in Baptism brought up out of the Water as if rising from the Dead Or Why are we baptized in resemblance of the Resurrection of the Dead Or Why are we raised from the Dead in Baptism Or Why are we raised