〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Translated to Preach signifies saith Grotius to pronounce with a loud voice like a Cryer As Exod. 32 5. Mat. 3.1 and elsewhere often In the Synagogues By these the Religious Assemblies of the Jews are vulgarly signified yet Grotius thinks that here it may be understood of the Christian Congregations as James 2.2 Theophilus of Antioch speaks thus Synagogues which we call Churches Every Sabbath-Day It was the ancient manner of the Christians which amongst the Moscovites or Russians the Syrians and Melchites and Abyssines yet continues to meet together no less on the Sabbath-Days commonly called Saturdays than on the Lords-days Vulgarly called Sundays So the Author of the Constitutions Apostolical under the Name of Clement Bishop of Rome L. 7. Ca. 23. injoyns The Sabbath Day and the Lords Day keep ye Festivals or Holy because that is dedicated to the memory of the Creation this of the Resurrection Constantine the Great as Eusebius Witnesses in his Life L. 4. Ca. 18. Ordained That all who lived in the Roman Empire should on the Days called by the Name of our Lord rest from all work and should also in like manner keep Holy the Sabbath-days Gregory Nyssenus in his Oration against those that took Reproofs unkindly With what Eyes canst thou behold the Lords-day who hast despised the Sabbath Dost thou not know that these days are Brethren So that if thou undervaluest one thou offendest the other Asterius Bishop of Amasea in his Homily of Divorce The joyning together and Concourse of these two days is Famous amongst Christians of the Sabbath I mean and the Lords-Day which in a Circle returning time brings about every Week For as Mothers and Nurses of the Church they both Assemble the People and cause the Priests to sit down together to teach them and so both lead and impel as well the Disciples as their Teachers to the care of Souls Socrates in his History L. 10. Ch. 22. Witnesseth That all the Churches every where throughout the World do as duly as the Weeks come about Celebrate the Divine Mysteries on the Sabbath-Day except only the Church of Rome and that of Alexandria And in his 6th Book and 8. Ch. speaking of the Tumults which the Arians stirred up at Constantinople in the time of John Chrysostome saith When the Feasts of every Week came to wit the Sabbath and the Lords-day in which Assemblies use to be held in the Churches c. Sozomen Lib. 7. Ca. 19. Some meet together on the Sabbath-day and likewise on the first day of the Week as at Constantinople and amongst most other Christians But at Rome and Alexandria they do not do so Anastasius of Nica The Sabboth and the Lords day L. Quaest q. 77. are Days Holy and Festival Neither is it lawful on them to fast Theodorus â—alsamon The Sabbath-days are by the Holy Fathers almost in all things made equal to the Lords days Hence it came to pass That as on the Lords days there was no fasting as being Days of Rejoycing as the Gangrensian Synod teaches Can. 18. So neither on the Sabbath-days except on one only which was that before Easter In the Canons of the Apostles as they are called which tho Learned Men know they deserve not that Title yet they must be confessed to be ancient the 65th Canon runs thus If any Clerk shall be found Fasting on the Holy Lords-day or on the Sabbath except one only which next precedes the Paschal Solemnity on which Christ laid in the Sepulchre let him be deposed or degraded but if he be a Layman let him be with-drawn from or Excommunicated Ignatius in an Epistle to the Phillipians goes higher If any one shall Fast on the Lords-day or on the Sabbath-day save only on the Sabbath before Easter He is a Murtherer of Christ And to omit for Brevity the rest of the Testimonies of Antiquity Tertullian in his 4th Book against Marcion saith That the Sabbath-day from the beginning of the World had this Priviledge to be free from Fasting Therefore when Justin Martyr and Tertullian deny that the Patriarchs before Moses did Sabbatize it is to be understood not of their assembling together on that day but of a strict rest during all the day Ignatius in his Epistle to the Magnesians Let us not Sabbatize after the manner of the Jews enjoying Idleness For he that Works not let him not eat and in the sweat of thy Brows thou shalt eat thy Bread say the sacred Oracles But let every one of you Sabbatize spiritually applying your selves with Joy to Meditation on the Law of God rather then to indulge the Body with rest admiring the Works of God not Eating or Drinking superfluously and walking Proudly or pleasing your selves with Dances and unreasonable Frolicks And after the Sabbath is over let every Christian keep Holy the Lords-day Origen Hom. 23. on Numbers It is necessary that every Holy and Righteous Man should also observe the Feast of the Sabbath But what is that Feast unless what the Apostle saith Hebr. 4. There remaineth therefore a Sabbatisme that is a keeping of the Sabbath to the People of God Therefore leaving the Judaical Observation of the Sabbath let us see how a Christian ought to keep the same On the Sabbath-day nothing ought to be done of all Worldly Works Therefore if thou dost forbear secular Imployments and dost nothing Worldly but spendest the times in spiritual Exercises coming to the Church hearing the Divine Scriptures read and handled Imploying thy thoughts on Heavenly things careful of thy future Hope and having the approaching Judgment before thine Eyes shall have a regard not to things present and visible but to those that are future and invisible This is the true observation of a Christian Sabbath But on the Sabbaths in the Assemblies of the primitive Christians the Holy Scriptures of the Old Testament were wont to be read to the People even as amongst the Jews Which Custom the Synod of Laodicea which was held about the year 364. altered establishing that on the Sabbath-days the New as well as Old Testament should be read Can. 16. 22. Then it pleased c. As if he should say All that were present at this Jerusalem Council approving the Sentence of the Apostle James as most equitable That it might forthwith be put in Execution and the strife kindled at Antioch which easily might spread it self to other Churches be happily Composed by common Consent Judas and Silas Men of principal note and Authority amongst the Brethren and of whom there was no suspicion that they were more addicted to either Party in this Controversy were chosen that they might go along with Paul and Barnabas to Antioch and carry thither the Epistle of the Synod With Paul and Barnabas Since they were as it were one Party in this Controversie touching the Observation of the Mosaical Rites and to some might be suspected as less Impartial it was not thought so fit that they should
should detract something from him 26. Christians John of Antioch in his Chronologica says that the name Christian begun to be used at Antioch when Evodius was Bishop there His words are as Selden translates them About the beginning of the Reign of Claudius Caesar ten years after the Ascension of our Lord and God Jesus Christ Evodius after St. Peter the Apostle was created Bishop of Antioch a City of Syria the great where he also was made Patriarch And in his time they were called Christians their Bishop Evodius living with them and giving them that Name For Christians before were called Nazaraeans and Galilaeans Evodius according to Jerom was created Bishop by Peter in the third year of Claudius Augustus and of the common Christian Account 44. 'T is certain that about the beginning of Claudius his Reign the believers in Christ were called Christians as others are wont to be from him whose Doctrine they follow who otherwise were called Disciples Brethren and Believers and in contempt Nazaraeans and Galilaeans as from the very words about Claudius which next follow may be gathered But this name not derived from Christ after the Greek but Latin form is by some both of the Ancients and Modern said to be that new name by which the Prophet Isaiah Prophesied that Gods Servants should be called ch 65.15 But saith Selden though this name had its beginginning thus in that place nevertheless its use does not seem to be so frequent amongst the Apostles themselves or in their language for some years following For besides that place wherein it is recorded in the Acts that the Disciples were first called Christians at Antioch it only occurs in these following King Agrippa to Paul Almost thou persuadest me to be a Christian And Peter unto the scattered Jews But if any suffer as a Christian let him not be ashamed Neither is there any mention of the Christian name in any other of the Apostles Epistles much less are all they to whom they are directed called Christians But they almost always greet them by the names of Saints Believers or Churches with the addition either of the place or of Jesus Christ or of God or the like or plainly call them Jews as in each Epistle of James and Peter Therefore for seven years or thereabouts after Christs Ascension as before none was of those that believed who were afterwards called Christians besides Jews by birth or those who were received of them by the intire right of Proselyteship 27. But in those days That is In the same year in which the Believers in Christ whether Jews and Circumcised or of the Uncircumcised Gentiles began to be called Christians Came. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down Prophets That is Some of those that believed in Christ who were next to the Apostles and by Gods special Revelation of some particular Mysteries relating to edifying the Church did foretel things to come Such as these are also mentioned afterwards ch 13.1 1 Cor. 12.28.14.32 Eph. 4.11 29. And there stood up That is Begun some sort of action as before ch 5.17 Exod. 32.1 Deut. 32.38 Esd 106 c. One of them That is Of the Prophets who came to Antioch from Jerusalem Named Agabus From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagaba mentioned Esd 2.24 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagab in v. 46. which next follows in the same Chapter of Esdras Signified by the Spirit That is By the Divine breathing of the Spirit That there should be a great dearth throughout all the world This universal Famine foretold by Agabus began in the fourth year of Claudius Caesar in which Herod Agrippa died before his death as appears by the Chronicle of Eusebius and by Orosius lib. 7. c. 6. This Famine still raging in Judea Helena Queen of the Adjabens in the Confines of Assyria and Mesopotamia converted to the true Worship of God by a certain Jew did by plenty of provisions bought in Aegypt abundantly supply the Jews in their wants as appears by Josephus 20 Antiq. 2 3. Another particular Famine at Rome in the second year of Claudius preceeded this universal one of which Dio lib. 20. But another happened in the eleventh year of the same Claudius of which Tacitus lib. 12. c. 43. Suetonius in Claudius c. 18. and Orosius in the lately mentioned place 29. But the Disciples That is The Christians who lived out of Judea and more especially the Antiochians As any one was able That is According to the plenty every one had Every one purposed That is Decreed and determined To send Ministry That is Alms or as the English Version hath it relief So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministry is used for Alms 2 Cor. 8.4.9 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister Heb. 6.10 who relieve the poor To the Brethren which dwelt in Judea That is To the Christians in Judea especially to those who dwelt in Jerusalem who had impoverished themselves by selling their Possessions and bestowing the Mony to publick uses as you may see ch 2.45 4.34 And therefore Paul recommends them sometimes to the Achaians and sometimes to the Macedonians 30. Which also they did That is They brought this good purpose to effect Sending To wit What was gathered To the Elders Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first mention of Elders or Presbyters in the Church By the Jews saith Grotius not only those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniors who were chief in the publick judgments but also who presided in every Synagogue The second Law in the Book of Theodosius about the Jews translates Presbyters In another Law they are called The Fathers of the Synagogue But the whole Government of the Churches of Christ is conformed to the example of the Jewish Synagogue Even also amongst the Grecians Dionysius Halicarnasseus in his second Book saith The Ancients were wont to call their Nobles and old Men Presbyters By the hands of Paul and Barnabas For by the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand There is mention of this Ministry being fulfilled after ch 12.25 From whence it appears that Paul omitted this Journey because it did not belong to his purpose when he tells the Journeys to Jerusalem by him undertaken Gal. 1.18.2.1 CHAP. XII 1. ABout that time That is In which the Famine foretold by Agabus began Paul and Barnabas came to Jerusalem to convey the Contribution to the impoverished Brethren as appears by the conclusion of the foregoing Chapter as also by the end of this Herod the King The Grand-child of Herod the Great by his Son Aristobulus firnamed Agrippa as the Syriack Translation here calls him On whom Caius Caligula Caesar bestowed the Tetrarchies of Philip and Lysanias with the Title of King and afterwards the Tetrarchy of Galilee which Caligula took from Herod Antipas To these Claudius Caesar added Judaea and Samaria so that he possessed his Grandfathers whole Kingdom which had been divided into Tetrarchy's by
Augustus Jos 19. Antiq. 4. This Agrippa in the second year of the Empire of Caius Caligula as he passed through Alexandria whose Citizens bearing an inveterate hatred against the Jews were much grieved that any of that Nation should be honoured with the Title of King was plaid upon and scoffed at in the place of exercise by the Satyrs of their Poets And a certain Mad-man named Carabas was brought into the place of exercise who night day used to wander naked through the Streets and so placed that he might be seen by all Then they put a paper Crown upon his Head and a straw Mat upon his Body instead of a Robe for a Scepter one gave him into his Hand a piece of a Reed taken off the ground Having thus adorn'd him with Royal Robes and as Stage-players use transformed him into a King the young Men with poles on their Shoulders waited on him as his Guard then some came to pay their respects to him others desired him to confirm their Priviledges others advised with him about the publick Good After this all the by-standers shouted calling him aloud Marin which name in the Syriack Language signifies Lord. Philo against Flaccus relates these things And thus the King of the Jews was derided by others just as about five years before they had mocked at the Royal Dignity of their true Lord Jesus Christ Stretched forth his hands A Hebraism That is He undertook See Gen. 3.22 Deut. 12.7 Luc. 9.62 To vex certain of the Church Because they oppugned the Rites and Ceremonies of his Fore-fathers of which Josephus saith he was a religious observer lib. 19. Antiq. c. 7. 2. And he killed James The Elder the Son of Zebedy And so he was the first Apostle that was Baptized with that Baptism of blood of which Christ speaks Mat. 20.23 But Clemens Alexandrinus adds from an Ancient Tradition lib. 7. Hypotyposeâ—Ì„n apud Euseb 2. Hist Eccl. 8. and Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that very man who had accus'd James when he saw how boldly this Apostle gave testimony for Christ did ingenuously confess that he also was a Christian And as they were both going to the place of Execution he on the way desired pardon of James and James after having paused a while answered Peace be to thee and kissed him and so they both ended their lives by the stroke of the Ax. With the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing with the Sword or beheading was a sort of criminal punishment of the four kinds of death by which the Jews made the guilty suffer as we have noted upon Mat. 20.19 Sanhedrin fol. 3. B. If those who seduce people to a strange worship are but few they are stoned and their goods are not Confiscated But if they be many they die by the sword and their goods are Confiscated James indeed was but one But saith the most famous Lightfoot Herod knew Peter and a great many more who in his judgment did persuade the people to an irreligious worship and he acts with James as he intended to act with the rest 3. But because he saw it pleased the Jews To wit The death of James 4. To bring him forth to the people That is To expose and deliver him to the punishment of a publick death 5. By the Church That is By the Christians assembled from house to house as appears from v. 2. 17. For him That is For his deliverance 6. bound with two Chains Whereas otherwise the Criminal had only one Chain tyed to his right hand which was also tyed to the left hand of the Soldier who had the charge of guarding him as may be seen in Plin. lib. 10. Ep. 30. Senec. Ep. 5. lib. de tranquil c. 10. Augustine also seems to hint the same thing upon the 118th Psalm Two are bound and sent to the Judge a Thief and one bound with him one of them a wicked person and the other innocent both of them tyed with one Chain but yet far enough from one another For the Chain was of such a length as did not hinder their convenient passing along and that there should be no pain and no danger of the Prisoners escaping as the Theodosian Codex phrases it And the keepers before the door kept the Prison Here is described the diligent efforts of Peters Enemies to keep him securely that so the power of God in delivering him might be more manifest 7. A light shined At the approach of the Angel as Luke 2.9 On the apartment That is In that part of the Prison in which Peter was chained which the Syriack Translation calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house And smiting Peters side As they do who have a mind to rouze any one Quickly That is Without delay 8. Gird thy self That is Gird thy Coat on as the custom was Jer. 13.1 Peter had lain down in his Coat Bind on thy Sandals Dio translates caligas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soldiers Shoes These sort of Shoes were mostly used by the Jews which the Greek Text calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover the soles of the feet and seem to be the same with the Shoes called Dusty because that by reason of their shortness they did not keep out the Dust Cast thy Garment about thee That is Thy outward Garment as those do who are going abroad 9. He wist not c. As if he should say He believed all this to be but a dream because so unlookt for a deliverance did exceed all belief For when those things happen we most wish for we can scarcely believe them to have happened see Gen. 45.26 Job 29.24 Psal 126.1 So when Flaminius by an Herald declared the Grecians Free-men and only liable to their own Laws When the People saith Livy lib. 33. heard the Heralds voice their joy was so great as not to be bounded They could scarce believe that what they heard was real Being amazed they gazed at one another and not trusting their own Ears they fancy'd all but a dream each of them asking his Fellow what his thoughts of it were 10. But passing by the first and the second Watch. The Prison in which Peter was if we may believe Adrichomius was in the Court which encompassed Herod's Palace about for it was Herod's not the Cities Prison where the Kings Soldiers kept Guard Betwixt the Gate of this Prison and the Iron Gate of Jerusalem there were divers Entries which the French call Corps de Garde where used to be Centries And therefore the Aethiopick version is the best And when they had passed the first and second Entry Which opened to them of its own accord That is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely or of its own accord which is done without human care or labour Lev. 25.5 2 Kings 19.29 Wisd 17.6 Mar. 4.28 so the Kingdom of Christ is called a Stone cut without hands Dan. 2.34 That is Fashioned without the labour or industry of Man
And Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught whom God hath taught And going out they passed through one street Or one broad way within the City And forthwith the Angel departed from him Leaving the rest to Peters Industry now he was plac'd in safety 11. Peter coming to himself His Amazement being shaken off Now I know c. That is Now I perceive that my deliverance has happened in reality not in vision and that by the help of an Angel sent from Heaven by the Lord lest I should be slain by Herod as the Enemies of the Christian Religion the Jews desired 12. And considering That is Deliberating with himself what he should do He came to the house of Mary This Matron seems to have been a Widdow because the House was called hers without mentioning her Husband Hereby also it appears that whereas ch 4.34 't is said that as many as had Houses sold them those Houses are to be excepted in which they dwelt and met together as also is shewn before ch 2.46 Whose sirname was Mark. This John Mark the Son of Mary seems to be called Barnabas's Sisters Son Col. 4.10 Betwixt this Man and Paul there happened a little Coldness ch 15.39 But they were soon reconciled as good Men use to be and then a strict Friendship succeeded this Coldness Hence it is that Paul Col. 4.11 numbers him with Jesus Justus alone of the Circumcised among his helpers and 2 Tim. 4.11 desires Timothy to bring him along with him to Rome as one that would be very useful to him Where many were gathered together For seeing that the Believers of whom there was already a great number could not meet together all in one body they divided themselves into divers Congregations in several Houses to pray to God for Peter See v. 17. From hence it appears that when necessity and the rage of Persecutors force us to it holy Meetings though in the night are not unlawful For that this Meeting was held in the night is plain from v. 6 18. 13. The door of the Gate Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 18.16 17. Ezek. 40.11 That is called saith Kimchi in his Book of Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without the doors of the Gate For all that which is within and without as also the doors and outward Threshold is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as it is joined to the door post and apper Threshold But that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always open and though the doors be shut is always left open A Damsel came to see Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hearken that is to spy who it was that knockt at the door so late at night She came saith Grotius that she might know by his voice who he was lest she should rashly let any one in Named Rhoda Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rose Many Womens Names are derived from Flowers Herbs and Trees as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susanna from a Lilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadessa from a Myrtle The Greek name Rhode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also mentioned in the fragments of Menander 15. It is his Angel That is A Messenger sent from him So John the Baptist is called an Angel that is a Messenger Mat. 11.10 The Disciples of John sent to Christ Angels Messengers Luke 7.24 The Disciples of Christ sent into a Village of the Samaritans Luke 9.52 The Spies sent by Joshuah whom Rahab entertain'd James 2.25 This is the simple interpretation of the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither have we any reason to think that the Believers understood it here otherwise since they had never heard that Heavenly Angels needed to knock at the door to obtain entrance and they knew it did not agree with the Nature of Spirits who with their subtileness can penetrate the most solid Bodies Therefore they thought that the Damsel out of her earnest desire of Peters deliverance which all the Godly had had understood the Messenger discoursing of Peter as if he had said that himself was Peter 16. They were astonished That is They were struck with an unlook'd for joy 17. But he beckening unto them with his hand to hold their peace That is Desiring silence by the beckening of his hand as afterwards ch 13.16.19.33.21.40 Quimilian speaking of the Hands saith They are either held up or down according as we consent or deny How the Lord had brought him out Peter does not give the honour of his deliverance out of Herod's Prison to the Angel but to the Lord of Angels who made use of the Angel in it Tell ye to James An eminent Servant of God and of the Lord Jesus Christ peculiarly selected together with John and me to Preach the Gospel to the Jews Gal. 2.9 and who some believe governed then the Church at Jerusalem And to the Brethren That is And to the rest of them who live in the strict brotherly Fellowship of Christs Disciples So also in other places by Brethren are meant Christians as before ch 2.30.10.23.11 1 12. James 1. 2 9 c. But Peter would have this deliverance told to all the Christians living in Jerusalem that so he might free them from their trouble about him and they render thanks to God And going out he went out into another place Out of Jerusalem as it seems Some say he went towards Antioch and then by long Journies came to Rome But Lactantius has recorded in his Golden Book of the Deaths of the Persecutors that Peter came not to Rome till the Reign of Nero 25 years after Christs Ascension into Heaven Moreover Damasus to whom is ascribed the Book of the Popes inserted in the first Tome of the Councils says that Peter came to Rome in Nero's time Ration Temp. p. 1. lib. 5. cap. 7. Therefore what Petavius writes The Acts of the rest of the Apostles besides Peter and Paul not being treated of with any faithfulness or credit worthy of an History remain in obscurity this also may deservedly be said of both Peters Bishopricks of Antiâ—ch and Rome of this being extended to 25 years of 〈◊〉 Acts at Rome of the Popedom there erected 〈◊〉 his contention with Simon Magus which began theâ—â— and of a Successor appointed by him 18. Amongst the Soldiers That is Those 〈◊〉 guarded Peter What was become of Peter That is What had happened to Peter that they could not see him in the Prison 19. Examining the Keepers That is Causing a Judicial Process to be made about the Keepers He commanded them to be brought out That is To be haled out to Punishment Plin. lib. 10. Ep. to Trajan speaking of the Christians saith When they again confess'd and that I had the third time questioned them with threats of punishment seeing them obstinate I commanded them to be brought out that is to be put to death And this is a common phrase amongst the Ancients as may be seen in
might discourage and withdraw such as were perswaded of the truth of the Christian Religion from professing it He departed from them Which with inflexible obstinacy did cry out against and rail at the Truth of the Gospel And separated the Disciples That is he separated the Christians who as yet were intermixed with those reproaching railers and assembled in the same Synagogue with the Jews who obstinately resisted the Gospel And disputing daily As much as to say And in presence of this company of Christians separated from the refractory Jews Paul not only upon the Sabbath days or every Seventh but every day without any intermission declared the things relating to Faith in Christ Jesus and true Godliness In the School of one Tyrannus That is in the School of a certain Sophister whom they called Tyrannus Perhaps saith Pricaeus because that by the Force of his Eloquence he thrusted down and lifted up his hearers Some Greek Copies add from five a Clock till ten 10. And this continued As much as to say And Paul continued his daily exposition of the Christian Religion in Tyrannus his School Which dwelt in Asia To wit more strictly so called whose chief Metropolis was Ephesus as we have noted above upon Ch. 2.9 The Word of the Lord Jesus That is the Gospel of Christ Preached by Paul Both Jews and Greeks That is as well they which being descended of the Hebrew Patriarchs were reckoned among the People of God as the profane Nations who before this were aliens from the People of God 11. Miracles c. As much as to say And that the truth of the Gospel Preached by Paul might become the more Famous God frequently confirmed it by Miracles wrought by the same Paul 12. From his Body were brought To wit Pauls The Sick That is weakened by Sickness Handkerchiefs Which are appointed to wipe off the shot the sweat and the tears Or Aprons An Apron is a cloth that covers ones Belly or as Augustine calls it a girding Garment wherewith handicraftsmen of whose number Paul was as is to be seen above Ch. 18.3 used to cover the forepart of their cloths Women also are wont to use this Apron and our Countrymen in France call it Tablier and Devantier but the Piccards calls it Demiceint And the Diseases departed from them Upon what sick People to wit Paul being absent his handkerchiefs or Aprons were put that such as had never seen him might nevertheless in his absence reverently imbrace his Doctrine Calvin saith excellently The Papists are blockish who wrest this place unto their Relicks as if Paul sent his handkerchiefs that Men might Worship them and kiss them in honour of him as in Popery they Worship Francis his Shoos and Breeches Roses girdle St. Margarets Comb and such like trifles Yea rather he did choose most simple things lest any superstition might arise by reason of the Price or Pomp for he resolved entirely and fully to give all the Glory to Christ And the evil Spirits went out of them Out of their Bodies which by Gods permission they possessed 13. Took upon them c. That it may the more certainly appear that by those Miracles just now mentioned Paul's Apostleship was confirmed from Heaven Luke teacheth now that when some did rashly take upon them to do the same things they were grievously punished for such rashness Of the Vagabond Jews Who did run about to and fro and did creep into all publick places being to shew some great thing to the People as Jugglers or Mountebanks use to do Exorcists The gloss in the Latin Manuscript Exorcist adjuring Hence in Ecclesiastical Writers to Exorcise 8 Ant. 2. is to expel Diabolical Force adjuring it by Divine things Flavius Josephus tells that such adjurations were composed by Solomon and that he in the presence of Vespasian found the Copies of these adjurations which had been used by one Eleazar See what we have noted upon Matth. 12.27 We adjure you by Jesus whom Paul Preacheth That to wit reverencing his Divine Person ye remove far hence 14. And there were These juggling Exorcists or Adjurers Seven Sons The Greek hath certain seven Sons So Apuleius says certain seven witnesses Of Sceva a Jew and chief of the Priests That is who was chief of one of the twenty four Sacerdotal Families in which Aaron's posterity were distributed by David See our literal explanation upon Matth. 2.4 for neither is Sceva mentioned in the Catalogue of the high Priests nor is it probable that so many Sons of one high Priest should have lived so far from Jerusalem Which did so That is used such adjurations by Jesus whom Paul Preached 15. And the evil Spirit answered By the Mouth of that Man whom he possessed And said Unto Sceva's seven Sons God compelling him Jesus I know To have the vertue to cast out Devils And Paul I know To be the great Apostle of Jesus Christ at whose Prayers that Power and Vertue which is proper to Christ alone useth frequently to put forth it self above the order of Nature But who are ye That to wit ye dare adjure Devils by Jesus the Son of the living God as if ye were endowed with an Apostolical right to expel Devils 16. And prevailed against them That is Powerfully put forth his strength violently assaulting tearing and beating them with stroaks So that they fled out of the house In which either for praise or gain they indeavoured to drive away and expel the Devil Otherwise the Lord Jesus would not have him forbidden who Mark 9.38 39. did in his Name cast out Devils because he did it for no evil intent although he was not so addicted to Christ as to be his Disciple Naked That is deprived of their Cloths And Wounded That is and Wounded in their Body 17. For all the Jews and Greeks See above v. 10. Fear fell on them c. As much as to say All of them were taken with such reverence to Christ that they celebrated his Power over unclean Spirits with Illustrious Praise 18. And many that believed That is that by Pauls Ministry were perswaded of the truth of the Christian Religion Came. To Paul and his Companions Confessed and shewed their deeds There are some who interpret the Greek word here rendred Deeds not of their Sins but of the Miracles wrought by believers So Chrys hom 41. upon the Acts. but let it be a confession of Sins yet that it was made before not after Baptism and therefore doth nowise countenance the Sacramental and Auricular confession of the Papists Petrus Lintrensis and Lorinus the Jesuit do confess and prove by evident Arguments such as these are that the Series of the Narration from the eleventh to the twentieth verse doth evince this That in the like manner those that were Baptized of John confessed their sins before they were Baptized Mat. 3.6 that the Doctors of the ancient Church namely Basil Eusebius Augustine Beda Arator expound this Text of Persons not
Evil it will no more be defended but polluted and violated For there is nothing so voluntary as Religion in which if the Mind of its Professor is averse it is straight vanished it is now none There is therefore good Reason that ye should defend Religion by Patience or Death in which if Faith be preserved it is both well pleasing to God and addeth Authority to Religion Socrates Relateth 3 Hist. 21. that Jovinian the Emperor was mightily commended because he permitted every man to profess Religion as he thought fit and every one to worship as he pleased So Flavius Josephus in his Life writeth that every one ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Choice worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not by constraint neither ought we to act so as to give cause to others to repent that they came over to us on the account of Security Athanasius Apol. 2. Deaths and Bonds are far from being allowed by our Religion Tertullianus to Scapula c. 11. We worship one God whom ye Naturally know at whose Lightnings and Thunder ye tremble at whose Benefits ye Rejoyce ye also fancy the rest to be Gods which we know are Devils Yet it is of humane Right and natural Liberty that every man Worship what he thinks fit nor does ones Religion either incommodate or advantage another But neither is it the duty of Religion to impose Religion which ought to be embraced willingly not by Constraint Council of Tolet. IV. Can. 56. As Man died by obeying the Serpent out of his own Free-will so in the Call of the Grace of God every Man is Saved through Faith by the Conversion of his own Mind Wherefore the Jews are not to be compelled by force but are to be perswaded that they may be Converted out of their own Free-will Nicolas the first Roman Bishop of this Name answering the demands of the Bulgarians c. 41. But as concerning those who refuse to embrace the Christian Religion and Sacrifice and bow their Knees to Idols we can write no other thing to you but that ye convince them to embrace the true Faith by Admonitions Exhortations and that ye endeavor to perswade them that they are vainly wise rather by Reason than by Violence See what is said above c. 5. v. 39. c. 17. v. 3. 17. With my self Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to my self which the Syriack Arabick and the famed Beza construe with the Verb immediately going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Sence is I judged with my self or as the vulgar Latin Interpreter I thought But the said vulgar Latin and Erasmus refer it to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behoved or ought which follows The most learned Lewis de Diu is of Opinion that this is not to be altogether despised For altho saith he it is more usual to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Dative Case is sometimes used even by the most approved Authors Aristotle in his Problems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary that Salt undergo the Fire Contrary to the Name of Jesus of Nazareth Name is here taken either for his very Person whose Name it is as above c. 4. v. 12. or for the whole Profession of the Gospel or Religion delivered by Jesus as above c. 5. v. 41. Mat. 10.22 1 Pet. 4.14 Rev. 2.3 Ought As of bounden Duty in regard I thought that Jesus was a Seducer Impostor and grand Adversary to God To do many things By vexing afflicting and persecuting them who professed themselves the Disciples and Worshippers of Christ 10. Which thing I also did With an Impetus of blind Zeal and inflexible Obstinacy In Jerusalem In which Metropolis of Judea and of all the East I was taken and cast into Bonds And many of the Saints That is Of those who follow the Way and Doctrines of Jesus of Nazareth who are called Saints because they are separated from the profane Multitude of Men by the Profession of that Religion and Doctrine which Christ delivered to them But when Paul Persecuted them with outragious Violence he accounted them Profane and every way detestable Villains See above c. 8.3 22.4 And when they were put to Death To wit The Christians by the unbelieving Jews I gave my Voice That is I gave my Approbation to the Madness of those unbelieving Jews and by my Suffrage approved of their bloody Cruelty whereby they destroyed the Christians See above c 8. 1. c. 22. 20. And in every Synagogue By the name of Synagogue are usually denoted the Places where the Jews made their publick Prayers as also frequently their Juridical and Civil Conventions as 1 Mac. 7.12 the Additions to Daniel 13.41 It is also used for Christian Assemblies met to perform Divine Service Jac. 2.2 Here therefore by Synagogues may be understood either those Meeting Places of the Christians into which Paul sometimes violently broke in and haled them forth to insupportable Torments or the Juridical and Civil Assembling places of the Jews before whom the Christians that were apprehended by Paul were brought or finally the Places appointed for Prayer in which it is not improbable that sometimes the Punishment decreed against the Guilty was put in Execution For Epiphanius makes mention of a certain Jew that was scourged in a Synagogue when he was deserting the Jews and turning over to the Christians And in Eusebius Hist Eccles l. 5. c. 15. a Book is cited written against the Montanists in the Reign of Commodus where it is said that no Woman of that Flock was either punished with Stripes or stoned in the Synagogues of the Jews I punished them oft and compelled them to blaspheme That is I frequently caused the Christians to be put to Torments that by the sharpness of them I might drive them to curse Christ That this was done in the time of the Persecutions by some that were not sound Christians Pliny witnesseth Lib. 10. Epist 97. to Trajan the Emperor And being exceedingly c. As if he had said But further my mad Rage against the Christians encreasing every day I was not satiated with tormenting them all manner of ways at Jerusalem only but carried on that Inhuman Prosecution of them further even to Cities situate without Judea 12. Whereupon That is In the mean while that I was a doing these things or exercising my self in these things as above c. 24.18 As I went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and going that is Whiile I went with that purpose or Mind To Damascus The Metropolis of Syria of which above c. 9 2. With Authority As if he had said Having obtained from the Chief Priests Letters of Proxy whereby I had full Authority and also the Care was committed to me of doing that which I went about See above c. 9.1 2 14. 22.5 Commission Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permission 13. At mid Day That is About Noon as
Prophets and invested with all Power both in Heaven and Earth 37. What shall we do That is by what means shall we obtain pardon of so hainous a Crime committed by us when we demanded this Jesus constituted Lord of Heaven and Earth the Messiah promised in the Law and the Prophets to be put to the scandalous and ignominious death of the Cross 38. Repent The Greek Be wise again or return to perfect understanding As if he had said So do you repent of the fact that you may not only change your thoughts but also your lives for the better and compose your selves to live according to the rule of his Divine precepts Nothing makes true Repentance saith St. Austin Serm. 7. De Temp. but the hatred of Sin and love of God See my Annot. upon Mat. 3.2 8. in that edition which I dedicated to the Right honourable Hen. Compton Lord Bishop of London whose most ardent Zeal for true Religion and Virtue and most liberal and munificent Charity both to me and the rest of the French Protestants no oblivion can ever be able to obscure And be baptized c. That is according to the command of Christ let every one of you struck with a real sorrow for his sins be plung'd in Water because that sacred immersion has been instituted by Christ like a certain Signet Diploma or Pattent by which he confirms the remission and utter defacing of their Sins to all those who seek to him with an unfeigned faith as the onely Physician of their Souls so that their sins shall never more be remembred or imputed to them The Sacred Ceremony of Baptism is not to be performed by the sprinkling only or pouring on of a little Water but by the plunging of the whole body of them that are to be baptiz'd as first the proper signification of the Greek word Baptizo declares Vpon Mat. 3.6 This saith Causaubon was the rite of baptizing that persons were plung'd into the Water which the very word Baptizo sufficiently demonstrates Which as it does not extend so far as to sink down to the bottom to the hurt of the person so is it not to swim upon the superficies Therefore we are apprehensive that it is not without cause what some have disputed that Baptism ought to be administred by plunging the whole body into the Water for they urge the word Baptize See our Annot. c. 1. v. 5. and our Literal Explication Mat. 3.6 Mark 1.5 Secondly Mat. 3.16 Mark 1.9 The Example of Christ. When the Synod of Celichyth An. D. 816. where Wolfred Archbishop of Canterbury presided Can. 11. Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the heads of the Infants but let them be always plung'd in the Font according to the Example of the Son of God himself who was thrice plung'd in the Waters of Jordan Thus must this Ceremony be perform'd according to order See our Lit. Expl. Mat. 3.15 Thirdly The constant practice of the Universal Church till the time of Clem. 5. who was Crown'd Pope Anno. 1305. under whom first of all the second Synod of Ravenna approv'd the abuse introduc'd into some Churches about a hundred years before that Baptism without any necessity should be administred by aspersion Hence it came to pass that contrary to the Analogy or intended Mystical signification of this Sacrament all the West for the most part has in this age the use of Rhantism that is sprinkling instead of Baptism as Zepper speaks to the great scandal of the Greeks and Russians who to this day plunge into the Water those they Baptize and deny any one to be rightly baptiz'd who is not plung'd into the Water according to the Precept of Christ Concil Florent Sect. 9. c. 9. Lib. of Infants Baptism p. 693. Ductor dubit l. 3. c. 4. Reg. 15. Numb 9. as we may find in Sylvester Sguropulus and Cassander The custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizing in the Commandment and of the Example of our blessed Saviour saith Dr. Jeremy Taylor The Greek word Baptein saith Salmasius in the Notes of divers upon Sulpitius Severus St. Martin 's life n. 16. from which the word Baptizein derives signifies Immersion not Sprinkling Nor did the Ancients otherwise baptize than by single or treble Immersion In the Greek Church at this day the person to be Baptized is plung'd over Head and Ears The same thing does Peter Avitabolis testifie of the Asian Christians inhabiting Iberia and Colchi Only they who are Bed-rid saith Salmasius because they lye down were baptiz'd as convenience would permit not as they who plunge their Heads under Water but by pouring the Water upon their whole Bodies Thus Novatus was baptized in his sickness by Effusion all over not by immersion Euseb 6. Hist c. 43. Orat. 40. Gregory Nazianzen relates many and various names of this Sacrament among which are these two Baptism and Washing And adding the reason for these Appellations it was called says he Washing because thereby sin is washe away and Baptism in regard that sin is thereby signified to be buried For as saith St. Ambrose Lib. de initiandis Water is that wherein the body is plung'd to wash all sin away There all vice is buried Which in the Book inscribed Reformation of the Ecclesiastical Laws printed at London 1641. is expressed in these words While we are plunged in the Water the death and burial of Christ is recommended to us that we openly testify that sin lies dead and buried in us For as saith St. Bernard Immersion is a representation of Death and Burial But to substitute in the room of Immersion either sprinkling or any any other way of applying Water to the body to signify the same thing is not in the power of the dispensers of Gods Mysteries or of the Church For that as Tho. Aquinas excellently well observes It belongs to the Signifier to determine what sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacraments The Church has no more power than was deriv'd to it from the Apostles Now the Apostles were endu'd by Christ after his Resurrection with authority to preach throughout all Nations the observance of all his Precepts Mat. 28.20 But never was there any power granted them to change the least Tittle in any of the commands of Christ much less of adding any new by their own authority Lastly There is another thing that evinces the necessity of plunging the parties to be baptiz'd 1 Pet. 3. v. 20 21. for that St. Peter asserts the Genuine end of Baptism was not to represent the inward washing away from sin which may be represented by any exteriour washing of the body but to express the Death and Resurrection of Christ as also our
sins That is to seal the Remission of your sins either received or to be received by the full assurance of the Conscience Therefore the most learned Ames Bellarmin Enervat Tom. 3. c. 3. The remission of sins consists in the sentence of the offended God nor can be attributed to any outward Ceremony unless it be as to a sign or a seal whereby that sentence of God is manifested to us 4. D. 1. Art 1. Q. 4. Says Bonaventure As the Royal Letters sealed with the Kings Seal are of high Dignity power and value and are said to do great things yet there is not in them any absolute force but only an Ordainment through the efficacy of the Royal Power the same thing is to be understood of the Sacraments And thus speak the texts of the holy Fathers according to common acceptation And ye shall receive the Gift of the Holy Spirit That is ye shall be indued with the Prophetick Spirit a specimen of which ye saw in the diversity of Languages For saith Calvin this place ought not to be understood of the Grace of Sanctification which is generally conferred upon all the Godly According to the usual Hebrew phrase the Prophetick Spirit is called the Holy Spirit which by their own confession failed among the Jews after the second year of Darius the Son of Hystaspes but was in a more ample measure restor'd by Jesus Christ according to the Prophesy of Joel 39. To you c. As if he had said For you who believe the Gospel preached by me together with your posterity that shall believe and all that shall obey the call of God are comprehended in their number to whom belongs the above mentioned Promise by the mouth of Joel Who are far off That is aliens from the common-wealth of Israel Peter most skilful in the Scriptures and now enlightned by the Holy Ghost knew very well that the call of the Gentiles was to be Mat. 28.19 Acts 1.8 yea he had learnt it also from Christ But at what time and under what conditions he was ignorant Therefore below c. 11. when the Gentiles were not yet called he shunn'd their Converse as polluted but having known the will of God that they were to be called without the observation of the Mosaical Law he presently made it his business to go amongst them Even as many as the Lord our God shall call That is whoever shall obey the voice of God calling to them For saith Grotius in words that signifie a Benefit the acceptation of the benefit is frequently understood Thus the appellation of called is taken 1 Cor. 1.24 Jude 1. Thus the word to be revealed is taken Is 33.1 Thus God is said to give Repentance 2 Tim. 2.25 To give Bread from Heaven John 6.32 To give a Heart Deut. 29.4 and elsewhere many others of the same kind See our Annot upon Joel 2.32 upon the words Whom the Lord shall call 40. And with many other words c. As much as to say And he was urgent and press'd them with Exhortations follow'd them close perswaded and earnestly entreated them to separate themselves from the rest of the Jews that were unwilling to believe in Christ and contumaciously refusing the Divine Grace that was offered them to prevent their being involved with them in the same destruction 41. They then who gladly received his words were baptiz'd Walafridus Strabo who in the ninth Century was Abbot of Augia the Rich c. 26. in the Diocess of Constans in his work of the beginning and increase of Ecclesiastical things You must observe saith he that in the prinitive times the ordinance of Baptism was only administred to those who through perfection of body and mind had attain'd to this that they knew and understood what profit they received by Baptism what was to be professed what to be believed and lastly what was reserv'd for those that were born again in Christ. Amba Macaire Bishop of Memphis who was Secretary to Cosmus the third of that name Patriarch of the Cophti or Christians of Egypt and lived in the eight Century says as Father Vansleb reports in his History of the Church of Alexandria c. 23. that in the primitive times Baptism was not administred in the Church of Alexandria but once a year and that was upon Good Friday and only to those of thirty years of age Curcellaeus our Country-man Baptism of Infants saith he Institut Relig. Christian l. 1. c. 12. in the two first Centuries after Christ was altogether unknown but in the third and fourth was allowed by some few in the fifth and following Ages it was generally received into â—ustom See our Annot. upon c. 8.37 But from thence that the Jews who were circumcised in their Infancy before Circumcision was abrogated were here baptized by the order of Peter it appears that by Baptism and Circumcision two Covenants altogether differing were to be sealed of which the one was with those who by the Law of nature were born of the Seed of Abraham the other with those who by the gift of Faith like Abraham were spiritually reborn as that great Divine eminent for all manner of Learning Nehemiah Cox by most weighty and solid Arguments has demonstrated in his excellent Discourse of the Covenants that God made with men before the Law Were added That is to the body of the Church which then consisted of a hundred and twenty Disciples Souls That is Persons which in other places we wont to call Heads by Synecdoche of the Member About three thousand There is no wonder to be made that three thousand persons should be plung'd in one day by Peter a Fisherman and used to the Water in regard that in the beginning of the fourth Century Gregory the first Bishop of the Armenians baptiz'd in one day by Immersion no less than twelve thousand as we read in his Authentick Life and which also Isaac Patriarch of the same Nation confirms in his first Invective Serm. in Die Sancti Andreae apud No varin St. Eucherius The Lord saith he calls Fishers to the Apostleship because such were of necessary use who being accustomed to the Water were skilled both in Fishing and Diving Therefore he did not ordain them to change their Art but only made them Fishers of a far nobler degree That person famous for his most exquisite learning both Divine and Humane James Benignus Bossuet formerly Bishop of Condom Tutor to the most Serene Dolphin and now prime Almoner to his most Serene Consort and Bishop of Meaux speaking of the three thousand baptiz'd by Peter The great number of Converts In tr ctat de Commun â—ub binis speciebus saith he is no Argument that he baptiz'd them by Aspersion as some conjecture for besides that there is no obligation upon us to believe that he baptiz'd them all in one day certain it is that St John the Baptist who baptiz'd no less baptiz'd by Immersion and his example
commonly and for distinction Rabban Gamaliel the old was Praeses of the Sanhedrin after his Father Rabban Simeon the Son of Hillel Pauls Master and the thirty fifth receiver of the Traditions and therefore for this reason might well be called Doctor of the Law as being keeper and conveyer of the Traditions received at Mount Sinai were it not that the Rabbins of the Inferiour Order injoyed the same Title He died eighteen years before the destruction of the City and Rabbi Simeon his Son took his Chair who perished with the City Commanded to put forth the Apostles a little space That is he commanded them to retire a little out of the Council lest by his words they might become bolder 35. Take heed c. As much as to say do not act with such a great heat but rather have a special care lest in your preposterous Zeal you may do somewhat to these Men in this business whereof afterward you may repent It is not probable to me that Gamaliel spake thus as if he approved the Doctrine of the Gospel or would undertake its defence but seeing all the rest stirred up with fury being a gentle and moderate man he by his discourse moderates their excess In the mean time saith Capellus his Disciple Paul most cruelly raged against the Church of Christ and wasted it In sum Talm. l. 2. tract de orat bened sacerdot and Maimonides attributes a fact to Gamaliel far different as it seems from this advice for he saith that when he saw Hereticks so abound in his days meaning Christians there being none other at that time among the Jews that might be supposed to have been so called he composed a form of Prayer in which God was requested to extirpate the Hereticks which form he put with the other forms of Prayer in the Jewish Liturgy then used that it might be ready in every ones mouth If this fact be true it seems to argue such an inraged spirit against the Christians and hatred at the Christian Religion to have been in this man as suits not well with this advice of his which Luke gives here an account of Except that one would think to reconcile Maimonides and Luke by saying this was Gamaliels mind and judgment that although the Apostles and their followers were Hereticks and even dangerous yet they were not to be suppressed by human violence or the Counsels of Human Policy but the whole of it should be committed to the wise Providence of God that their rooting out must be lookt for from God and not hastened by Human Contrivances and therefore that for this purpose he composed that Prayer and added it to the rest in the daily Liturgy whereby God was besought to root out these Men if they were ungodly and Hereticks that if they were not from God he himself would in a way and manner most agreeable to his own Providence and Wisdom disappoint and overturn their designs As to Paul Gamaliels Disciple that bitter Persecutor of the Church of Christ two things may be answered to wit that Gamaliel himself was indeed at first of the same disposition with Paul against the Apostles and their followers which was cruel and fierce but that then he had changed his thoughts God having inclined his heart to milder courses which often comes to pass or that afterward Paul dissented from his Master as being of a hotter temper and therefore of a more angry and hostile spirit against those whom he thought to overturn the Jewish Religion received from their Fathers for which he was a great Zealot 36. For before these days rose up Theudas Theudas is not a Greek but the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrians pronounce by a dipthong Theuda as they call Thomas Thaumas and Joseph Jauseph as Grotius noted Luke saith Henry Valesius or rather Gamaliel in Luke saith expresly Upon Eusth book 2. ch 11. that Theudas rose up but very lately yea in these same days wherein he spake For before these days rose up Theudas which words demonstrate the thing to have been done but very lately for so both Greeks and Latins use to speak of a thing lately fallen out as may be proved by many instances For before these days then is as much as in these days for the Greeks and Latines say before the third day of the Calends for the third day of the Calends Wherefore when Luke subjoyns after this man rose up Judas nothing else is meant by it then that Theudas was older then Judas the Galilaean Which gloss though at first it seems somewhat hard yet it is altogether necessary and most true neither does it want examples for as often as we reckon from the last which is nearer us we must make the first last and the last first For that reason Tertullian in his Apologetick hath us'd the word retrò to say a good while ago in times past and retrosior for ancienter and nevertheless retrò in Latin is the same as pòst afterward But because Causabone denie that ever the Greeks spake so we produce a witness beyond all exception which is Clemens Alexandrinus in lib. 7. strom towards the end who speaks in the very same maner that Luke does for having observed almost all the Hereticks to have broke out about the time of Hadrian and to have come even to the Reign of Antonius Pius as Basilides and Valentine he subjoyns for Marcion lived about the same time with Basilides and Valentine but he as the elder was conversing with them being yet young He adds then After whom Simon for a while heard Peter Preach Who sees not in this place of Clemens that after whom is the same with before whom For neither was Simon the Sorcerer after Marcion but rather lived long before him as is constant among all But certainly Clemens while he makes a Catalogue of Hereticks he reckon'd them first who were the last and put Simon the last of all But also Geographers describing the situation of Lands and names of People speak after the same manner for they say After these are those that is above these those are placed exercltat 2 ch 18. And so much against Causabons Opinion who thought that Theudas of whom mention is made in the Acts to have been older then Judas But one will perhaps say that from what we have argued it seems to be abundantly evinced that Theudas was not elder then Judas of Galilee yet nevertheless that Theudas whereof Luke speaks must be distinguished from that Theudas mentioned by Josephus 20th Book of his Antiq. toward the end of Ch. 2. For the first Theudas of whom Gamaliel speaks in that Oration which he had in the Jewish Council did raise a tumult in Judea about the time of Christs Passion But the other of whom Josephus speaks stirred up Sedition after the death of King Agrippa while Cuspius Fadus governed Judea about the fourth year of the Reign of Claudius Augustus Seeing then
Tertullian also writeth that Judea was Taxed by Sentius Saturninus Whence it appears Lib. 4. contra Marcion c. 19. that in Tertullians times some have read in Lukes Gospel Saturninus for Quirinius Besides it is strange that Josephus should have pretermitted the first Taxing who yet was so accurate in prosecuting the History of his Nation that he reckons all the Governors of Syria for he mentioneth both Sentius Saturninus Quintilius Varus his Successor When Eusebius understood this it was his Judgment that it was the same Taxing that Luke Josephus mentioned but that Josephus was mistaken who thought this Taxing to have happened after Archelaus his Banishment In Chronico Therefore the same Eusebius placeth that Tumult of Judas the Galilean which followed upon the Taxing made by Quirinius about the time of Christs Birth and the end of Herods Reign Neither was Eusebius so stupid as not to see Luke and Josephus to disagree among themselves in setting down the time of this Taxing it being evident even to the blind But in this discord he for respect to the Gospel chose to disbelieve Josephus and to follow Luke which Opinion is indeed far more likely and probable then that of Scaliger who thinketh there were two Taxings of Judea both made by Quirinius But in this Opinion of Scaligers many things not very probable do occur First it behoved Quirinius to have been twice sent to Syria for one and the same purpose to wit to Tax First about the time of Christs birth then about ten years after But it is not probable that one Man should be twice sent to govern a Province It is certain that Josephus that accurate Historian when he mentions Quirinius his coming to Syria and Judea saith not that ever he came to Syria before or that any Taxing was before that time made either by him or any other Roman Judge But if the Taxing had been made already why is it done again by the same man for if it had been rightly made and without Fraud it was no ways necessary it should be done again but if not well justly it behoved to send another who should make a more just Taxing Further how could that former Taxing be made by a Roman Magistrate while Herod Reigned seeing that the Senate had declared Herod to be King of Judea by an undoubted Right neither had the Roman Magistrate a right to Act any thing by Authority in Judea so long as King Herod lived I pass by that in the last days of Herod wherein Christ was born Saturninus and Varus but not Quirinius were Caesars Deputies in Syria These be the Arguments whereby I am chiefly inclined to think Scaligers Opinion not probable who argues for two Taxings Neither doth it withstand that Luke saith that the Taxing which was made a little before Christ was born was the first for by it is only meant that this was the first time wherein the Romans Taxed Judea neither was there ever any Taxing before It is also false what Scaliger saith that the latter Taxing belonged to Archelaus his Tetrarchy infine 17. Ant. init 18. and was for his Goods only Yea Josephus saith expresly that Quirinius was sent by Caesar to Tax throughout Syria and Judea Petavius followed Scaligers Opinion to which he adds this only that both these Taxings were made by Quirinius in Rat. temp being sent with an extraordinary Power to Syria But both Luke and Josephus their words refel this for Luke saith When Cirenus was Governor of Syria and Josephus hath To do Justice among the People which cannot be said but of the ordinary Governor Casaubon in his Exercitations takes the same course to reconcile Josephus and Luke But indeed in my Judgment all of them have lost their Labour for one of them must needs be in a mistake which since it is heinous to say of the Evangelist it is safer to lay the cause of the mistake upon the Jewish Writer Which if it seem somewhat harsh to any there remains yet this one way of reconciling them which we mentioned already that in Lukes Text we restore Saturninus instead of Quirinius and that we say the Taxing in his time was made not by the Roman Governour but by King Herod himself It might also be said that this Taxing was indeed finish't and perfected when Quirinius was Governor after Archelaus his Banishment yet it begun long before towards the end of Herods Reign at which time Christ was born Thus also the difference that appears between Luke and Josephus is taken away By this means Luke and Josephus agree excellently well together for the Evangelist calls that Taxing which began to be made about the time of Christs Birth Herod being yet alive the Taxing of the Governor Quirinius because it ended at length under Quirinius This indeed in my Opinion is the fittest interpretation of that Gospel Text in Luke being such as supposeth only one Taxing to have been made not two as Scaliger and others following his Opinion contrary to the faith of History have devised Thus far the Learned Valesius Drew away much People That is made many of the People revolt from the Romans After him That is To him He also perished As much as to say Saith Origen Lib. 1. cont Cels Who after he was punished himself his Doctrine also was overthrown except some few remainders 38. Refrain from these men That is Have nothing to do with them as Matt. 27.19 Of men That is Of mens devising And let them alone To these words must be joyned that part of the verse immediately following Lest haply ye be found even to fight against God For if this Counsel c. The construction requires that these words and the following till the forecited part of the next verse Lest haply ye be found c. should be inclosed between two Parenthesis's It will come to nought That is it is not so firm as that it can stand 39. Ye cannot overthrow it That is ye will labour in vain to overthrow it forasmuch as whatever is of God must stand in spite of all men Bullinger in his Commentaries upon this place highly extols this Counsel of Gamaliels But if we believe Calvin Gamaliel drew a perverse consequence from true Principles because that which only should be applyed to Faith he does misapply to outward duty and way of acting And so he not only overthrows all political order but also he enervates the Discipline of the Church Castellio in his Vatican answereth Calvin thus Seeing the business was about a matter of Religion which was yet then in Controversy and not about any Crime expresly forbidden by the Law Gamaliel could not though he had been a Christian have given the Jews a better advice First his reason was true if it was not from God it would fall of it self according to that of Christ Every Plant which my Heavenly Father hath not Planted Matt. 13.15 shall be plucked up Let them alone
1 Sam. 24. c. And of David who would not kill Saul when he might Also the Examples which Gamaliel produceth are true Now whereas Gamaliel feared that they should fight against God that came afterward to pass which if they had followed his advice had never been And a little after Whereas Calvin saith that this advice of Gamaliels is such as would overthrow all Political Order and enervate Church-Discipline he saith not true for the Discipline of the Apostles was not quite without Nerves though it had no such Nerves as Calvin speaks Also Political Order is in force in sins that are certain and without Controversy In the Law of Moses the LXX Elders judged in smaller and more easy Causes and brought the more hard and difficult to Moses and he consulted with God concerning them So may it also be done now Adultery Manslaughter false Witness and other certain and known Crimes may without hazard be judged But for Hereticks the matter is controverted for if it were not controverted it would not be debated any more then Murder and therefore are to be referred to the Oracle Therefore as Moses waited the time of the Oracle and yet did not in the mean while overthrow the Political Order so we are to wait the time of Gods Judgment which will be a certain Oracle in this Controversy Yet God in the mean time will make use of the service of his Ministers in things not controverted These are Castellio's words with which agree these choice words of the Sermon Preached before the House of Lords on Nov. 5. 1680. Of Societies of Men Christians of all others are most averse from ways of violence and blood especially from using any such ways upon the account of Religion And among Christian Churches where they differ among themselves if either of them use these ways upon the account of Religion they give a strong presumption against themselves that they are not truly Christians Thus far the Right Reverend Bishop of St. Asaph William Lloyd a Man of excellent Parts great Erudition singular Piety and Benignity to whom I do and shall all my life time acknowledge my self to be extreamly bound Orat. 32. We do not says Gregory Nazianzen brand our Enemies with Reproaches as many do covering the weakness of their Reasons and Arguments with foul Language as is said of the cuttle Fish that it vomits its ink in the Water to escape the Fisher but we make it appear by this infallible proof that we fight for Christ because we fight with Meekness and Humility as Christ did Salvianus a Presbyter of Marseille lib. 5. de Provid speaking of the Arrians whose Heresy every Orthodox Man abhors They are Hereticks says he but they do not know it They are Hereticks with us but with themselves they are not such for they so far judge themselves Catholicks that they defame our selves with the brand of Heretical overthwartedness What therefore they are to us we are the same to them The Truth is with us but they presume it to be with themselves Gods Honour is with us but they think that what they believe is for his Honour They are Vngodly but this they think to be true Godliness They err but they err with a good intention thinking that they both Honour and Love God Though they have not an Orthodox Faith yet they think it to be a perfect love of God and how they shall be punished for this heterodox Errour in the day of Judgment none can know except the Judge In the mean time God as I think therefore lengthens his patience to them because he sees that although they believe not aright yet they do err only out of love to a Judgment which they suppose to be religious 40. And to him they agreed To wit That they should not kill the Apostles but not that they should send them away untouched which yet was fit and agreeable to what Gamaliel spoke And when they had called c. As much as to say When they had called in the Apostles whom before they commanded to go aside or be carried out of the Council and lest the Council should seem to Assemble against them as Innocents and guilty of no Crime they punished them with that Judicial punishment of forty stripes enjoyned Deuter. 25. v. 2 3. which was inflicted upon the disobedient and was commonly called by the Hebrews a striking The Jews by the Romans permission had power to correct their own in Judea and some Neighbouring places even with stroaks They commanded c. As much as to say They strictly forbad them that they should not henceforth Preach the Gospel of Christ and that they should speak nothing to any man that tended to the praise of Jesus of Nazareth 41. And they To wit The Apostles were dismissed by the Sanhedrin after being basely beaten as Christ foretold Mat. 10.17 21 35 23.34 Mark 12.5.13.9 Luke 12.11 Mat. 5.11 12. Luke 6.22 23. also remembring his Command Departed from the presence of the Council rejoycing By these words is meant That the Apostles did with so much constancy of mind endure these Persecutions that they not only did not complain but also greatly rejoyced The most Pious and eminent for Learning Dr. J. Sharp Dean of Norwich who formerly by his own Beneficence and the Liberality of the Right Honourable Lord Heneage Finch late High-Chancellor of England did frequently and largely supply my wants in that famous Sermon made before the Lord Mayor and Aldermen of the City of London upon Michaelmas day An. Dom. 1680. saith most truly and elegantly of the just Man Let what will happen to him he is full of Peace and Joy for he hath met with no disappointment of his designs His great aim was to please God and his Conscience from Gods Word assures him that he hath done it and he hath nothing to do further but to wait for the happy time when the secrets of all hearts will be revealed and every Mans Conscience and Actions will be made manifest and then he doubts not to receive approbation and praise and a great reward in that day of the Lord Jesus and so much the rather because this light affliction wherewith he is now exercised 1 Cor. 2.17 he is assured will work for him a far more exceeding and eternal weight of glory That they were c. As much as to say That they had this singular proof of the Grace of God to be afflicted for Christs sake Phil. 1.19 and the propagating of his Kingdom Here saith Calvin the Cause should be respected which associates us to the Son of God who not only with his Glory swallowed up the dishonour of the World but turned its Reproaches Mockeries and Abuses to a great Honour 42. And daily c. As much as to say But the Apostles relying upon the protection of Christ no wise frighted with the Adversaries Threats or Punishments did contrary to the unjust prohibition of the
sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
from that too grievous Yoke They determined Viz. The Christians of Antioch That Paul and Barnabas Who were as one Party in this Controversie 'T is credible that Paul when it was thus decreed by the Church of Antioch that he should go to Jerusalem was admonished by Revelation that he should altogether do what the Church had appointed For Paul Gal. 2.2 speaking of this his Journey saith That he went up to Jerusalem by Revelation And certain others of them That is of them who urged the Necessity of Circumcision Concerning which matter the Jews themselves were not altogether agreed Joseph 20. Antiq 2. For when Izates King of the Adjabenes being instructed in the Religion of the Jews by one Ananias thought he could not be a perfect Jew unless he were Circumcised his Tutor disswaded him therefrom saying That he might without Circumcision piously worship God if he zealously embraced and followed the Jewish Institutions For therein did Religion consist rather than in Circumcision But yet the same King a while afterwards by the advice of another Jew named Eleazar whom Josephus reports to have been famous for his Skill in the Law did cause himself to be Circumcised Likewise Tryphon the Jew in Justin Martyr does not exclude the Uncircumcised from all Hopes saying If thou continue in the Course of Philosophy and a blameless Life there remains an hope of the better Portion And this favourable Opinion seems to be received amongst the Jews at this day as may be gathered from Menasseh ben Israel De Resurrect l. 2. cap. 9. De Capit. fidei cap. 24. yet Isaac Abrabanel approves the Tradition of the Ancients in these Words Whoever is not Circumcised shall inherit Hell 'T is certain the Jews that lived whilst yet their state was flourishing had more rigid Sentiments in this matter than those whom the sense of Calamities hath since humbled and rendred less apt to Censure For these dare not deny all participation of Bliss to the Gentiles in the Life to come tho still they esteem that they shall be as much more happy than all other People as the Gibeonites of old were inferiour to them in the Land of Canaan whence arose their murmuring against Christ when in the Parable Matt. 20. he seemed to equal the Gentiles with them To the Apostles Those who had daily lived with our Lord Jesus and followed him as his Domesticks whom he was pleased to make Witnesses of his Resurrection and to send them through all the World to preach the Gospel to whose number Paul was afterwards added being called to that Office by Christ after his Ascension as before Cap. 9. So that he was inferiour in no respect to any of them Gal. 2.9 Some add also Barnabas as one of the Apostles from the foregoing Chapter v. 13. The Apostles saith Spanhemius had an equal Dignity and their cure was universal In Epitom Isagogica ad Histor N. Test not of one Church only but of all Matth. 28.19 2 Cor. 11.28 So that Apostles are no more to be reckoned in the Order of Bishops of a particular Church than the Pretorian Prefects or Vicar Generals of old in the Rank of Governours of one City or Province And Elders In the Apostles Age there were Presbyteries or Colledges of Bishops or Presbyters in every Church who saith the same Spanhemius had the Administration and Guidance thereof in Common to wit ordinarily of which Presbyters as there were then distinct Gifts some gave themselves more to the Word and Doctrine 1 Tim. 5.17 Others to Government and Discipline Rom. 12.8 1 Cor. 12.28 About this Question That is to consult them whether Circumcision of the Foreskin were necessary to the attainment of Eternal Salvation 3. Being brought on their way by the Church That is Paul and Barnabas and the rest of the Deputies of the Church of Antioch to Jerusalem accompanied by the Antiochean Brethren some small part of their Journey As afterwards Ca. 20. v. 38. Ca. 21. v. 15. They passed through Phoenice and Samaria In which there already dwelt some Christians see before Ch. 8. v. 5. and 14. And Ch. 11. v. 19. Declaring the Conversion of the Gentiles That is that very many of the Gentiles in divers places by their Preaching which God had been pleased divinely to assist were converted to the Faith of Christ And they caused great Joy unto all the Brethren This tidings of such Numbers of the Gentiles converted caused the faithful much to rejoyce 4. Received of the Church and of the Apostles and of the Elders That is they were welcomely received as well by the Christians in general that dwelt at Jerusalem as particularly by the Apostles and by the Elders or proper Pastors of the Jerusalem-Christians 5. But there rose up c. These are the Words of Luke willing to signifie unto us that there were some Pharisees at Jerusalem who believed in Christ that sided with those that moved this Debate at Antioch and urged that the Gentiles converted to Christ ought to be Circumcised For those men whose Sect had hitherto been the Chief in the Jewish Religion seem to have reckoned that they were to be uppermost too in the Christian Church and their Opinions to prevail above the rest But others conscious of their own Liberty gave not place to them for an hour Gal. 2.5 Of the Sect of the Pharisees In Greek it is of the Heresie of the Pharisees for that Word of old was of a middle signification and sometimes used in good sometimes in evil part whence Paul afterwards Ch. 26.5 calls Pharisaisme the most exquisite or strictest Heresie of the Judaical Religion Nay he gives Christianity it self the same title Ch. 24.14 That it was needful to Circumcise them Those Zealots that would have subjected the Gentiles to the Yoke of the Ceremonial Law did chiefly press Circumcision because they knew that That being once received there could afterwards nothing hinder their being obliged to the other Legal Ceremonies for there was nothing that did more keep men of riper years from Judaism than the fear of Circumcision Besides whoever did take that upon them did bind themselves to the observation of the whole Law Gal. 5.3 To keep the Law of Moses Viz. The Ceremonial as a Condition of obtaining Salvation for here was no Controversie moved touching Moral Works necessary to Salvation 6. And the Apostles came together Whether all the Apostles were then at Jerusalem or only some of them and who is hard to say For 't is certain saith the incomparable Curcellaeus That the Apostles did remain there a pretty while after the Receiving of the Holy Ghost nor did they it seems depart thence before the Persecution stirred up at the Death of Stephen the first Martyr For all the Twelve were yet at Jerusalem when the Choice was made of the seven Deacons Acts 6.2 yet in that grievous Persecution they did not presently remove Acts 8.1 But amongst the Ancients there is a constant Fame
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
besides the People of Israel heretofore subject to it the rest of the Nations shall submit thereunto and be numbred amongst the People of God This in the Literal and Typical Sense was made good when the Maccabees subjected to themselves great Numbers of the Ishmaelites Ammonites and Moabites And when Hyrcanus subdued the Edomites Joseph 12. Antiq. 11. 12. Idem 13. Ant. 17. But in the Mystick Sense intended by the Holy Ghost speaking by the mouth of Amos is fulfilled in the Conversion of the Gentiles to Christ that they together with the Jews embracing Christianity may sincerely and religiously worship him and live according to his Requirements This Verse is often expounded of the Call of the Gentiles in Bereschith Rabah Sect. 88. Seek In the Hebrew Text of Amos it is Jirshou might possess for which the Seventy read Jidreshou might seek unless perhaps they took the Verb of possessing for the study and endeavour of possessing as it is taken Deut. 2. v. 24. and 31. The rest of men The Hebrew Text of Amos is wont to be translated The rest of Edom But the Seventy took the Hebrew Particle Eth which for the most part is set before the Accusative to be here a Note of the Nominative Case as 't is used 1 Sam. 17. v. 34.2 Kings 6.5 and Ch. 9.25 Nehem. 9. v. 32 and 34. Jer. 33.5 and Ch. 38.16 Ezech. 39.14 And for Edom they seem to have read Adam or rather says the famous Ludovicus De Dieu as often elsewhere so here they might think Edom to be taken in a larger sense than for the People properly so called for as of the Two Sons of Rebecca Jacob represented the Church so the elder Son viz. Esau or Edom shadowed out all the rest of mankind that were Aliens from the Church For which reason in the Writings of the Rabbins the Roman Empire especially as it extended far and wide through almost the whole World was stiled the Kingdom of Edom and to this day by Children of Edom they mean all Christians Since therefore here the Prophet opposes to the Tabernacle of David that is the Kingdom of Israel the Reliques of Edom they fitly enough thereby understood the rest of men The Lord. The Words of Amos as translated by the Seventy bear no sense unless understood as just before was said of the Tabernacle of David restored instead of which James puts The Lord that is God the Restorer and Master of this Tabernacle for whom men seek that Tabernacle Vpon whom my Name is called See what was said on Amos 9.12 In the Greek by an Hebrew Pleonasm is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them which Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations for since by Nations are understood Men of the Nations there is in the Gender of the Adjective more regard had to the sence of the Substantive than to the Substantive Word See Matth. 28.19 Rom. 2.14 18. Known unto the Lord are his Works c. As much as to say 'T is nothing strange that God should heretofore about 800 years ago by his Prophet Amos publish his Intention of calling the Gentiles which now he executes for whatever God does or is any time to do was foreseen and ordained by him before the beginning of the World That from the beginning or before the beginning of the World are used in one and the same sense will be evident to any that shall compare Eph. 1.4 and 2 Tim. 1 9. with 2 Thess 2.13 and Rev. 13.8 19. Wherefore c. As much as to say Therefore from the Word of God I judge that the importune Yoke of Legal Ceremonies is not to be obtruded upon Gentile Christians but an Epistle Exhortatory to be sent to them that they abstain from those things which cannot be done without Detriment to Piety Hesychius a Presbyter of Jerusalem speaks of this our Apostle James deciding here the Controversie of the necessity of observing the Ceremonial Laws in this manner Apud Photium in Bibliothecâ Cod. 275. How shall I celebrate James the Servant and Brother of Christ the chief Captain of New Jerusalem the Prince of Priests Head of the Apostles amongst the Heads the Crown amongst the Lamps over-shining and amongst the Stars the most Illustrious Peter preaches James decrees and a few Words dispatch the Question I judge that they should not be disquieted c. I judge whose Judgment it is not lawful to abrogate nor deprave the Decrees for in me the Judge both of Quick and Dead speaketh by my Organ I yield indeed a Tongue but the Voice proceeds from him who is the Father of Language and Giver of Speech 20. That they abstain from the Pollutions of Idols That is from things that have been offered to Idols as appears v. 29. Meats offered to Idols saith Curcellaeus James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatriba de Esu Sang. Pollutions of Idols For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Pollution but not of any sort promiscuously but only that which proceeds from unclean Meats such as were those that Moses's Law did forbid unto the Israelites and specially things offered to the Gods of the Heathen Whence God Mal. 1.7 Complains that the Jews offered upon his Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread polluted And we read of Daniel and his Companions whom Nebuchodonosor appointed to be fed daily with his Victuals and of the Wine whereof himself drank that they resolved not to be polluted from the King's Table nor from his Wine Dan. 1. Because they feared that amongst the same there might be somewhat forbidden them by the Law Lev. 11. Deut. 14. or offered to Idols touching which they had this Command Exod. 34.15 Thou shalt not make a Covenant with the Inhabitants of the Land of Canaan lest when they have committed Whoredom with their Gods and adored their Images some of them should invite thee to eat of what they have sacrificed A dangerous Example of which there is Numb 25.1 c. Now things offered to Idols may be considered two ways when the Question is put about eating them 1. As Flesh to be sold in the Market or privately offered to us by an Infidel that has invited us at his own private House 2. As Flesh consecrated to Idols and so having a peculiar Sanctity especially when in the place where Idols are kept they are eaten in honour of some certain false God as 't was the manner to celebrate Banquets in the Sacrifices of the Heathen And in both these respects they are considered by St. Paul 1 Cor. 8. and the 10. As to the former respect to feed on Idolothytes or things offered to Idols is a thing altogether midling or indifferent provided it be done without administring Scandal to the weak 1 Cor. 10. v. 24.25 c. But in the latter regard it is a thing Evil as being conjoyned with the Profession of Idolatry or which may at least so be
return to Antioch alone Judas who was Surnamed Barsabas Possibly the Brother of that Joseph Justus who was also called Barsabas before in Ch. 1. v. 23. And Silas This seems to be he who is called Silvanus 2 Cor. 1.19 1 Thess 1.1 2 Thes 1.1 and 1 Pet. 5.12 Chief men The Greek has leading Men that is of great Esteem and Authority And Wrote Letters c. That is to say A Synodical Epistle being written by them to be carried and delivered to the Churches the Words whereof were as follow The Apostles and Elders and Brethren c. Where 't is well noted by Beza that the Copulative is ill left out in the vulgar Latin For says he here the Apostles and Elders are manifestly distinguish't from the rest of the Assembly whereas yet the Epistle was wrote by the Common consent and in the name of them all the matter after the Apostles and Elders had debated it and given their advice being ratified by the General suffrages of the whole Church To the Brethren c. The Epistle is addressed to the uncircumcised Brethren which were in Antioch the Metropolis of Syria and in the rest of that Country elsewhere and in Cilicia a Region next to Syria in Tarsus the Chief City whereof Paul who was born there having been Conversant since his Conversion to Christ as appears before Ch. 9.30 and Ch. 11.25 'T is not to be doubted but he had there Converted many to the Christian Faith But that which they write to these amongst whom the Contest about keeping the Mosaical Rites began was to serve for the Instruction of all other Gentiles embracing the Faith of Christ in the like Case and therefore it is said afterwards Ch. 16.4 of Paul and Silas That as they passed through the Cities where there were Christian Churches they delivered to them those decrees which had been established by the Apostles and Elders that were at Jerusalem with the consent of the whole Church to be observed For those were not only Cities of Syria and Cilicia but of many other Provinces And Paul writes to the Corinthians of the same matter 1 Cor. Ch. 8. 10. yea even at this Day and to all Christians wheresover this Epistle shews that they are not obliged to observe the Ceremonies of Moses's Law Nor is there any such notable place in the whole New Testament where the same is so expresly and professedly taught Greeting In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Rejoyce The forms of Salutations among the Greeks at the beginning of their Epistles are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do well the first referring to the Mind the second to the Body and the last to external things but before all of them is Implyed or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one or they who write the Epistle desires or wishes In stead of which the Latins for the most part use Salutem Greeting and the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace Comprehending in one Word all Felicity and Prosperity and all good things as well of the Mind as of the Body and also those which are called the Goods of Fortune Horace imitates this Greecisme in that Epistle which begins Celso gaudere 24. Certain who went out from us That is some Converted Jews that went down from Jerusalem to Antioch See before v. 1. Troubled you with Words That is by their vain talking and arguing have disquieted your Minds Subverting your Souls That is rendring your Consciences uncertain and doubtful saying you must be Cir◠cumcized and keep the Law to wit Ceremonial of Moses for Touching that only was the debate none questioning but that all the Moral Precepts are to be observed and performed by Christians Saying 'T is nothing unusual to put the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say for I Command or require See Matth. 4.3 Mark 5.43 Luke 12.13 and Ch. 19. v. 15. c. So the Hebrew word Amar is taken 1 Kings 11.18 1 Chron. 20.17 Esther 1.10 and 11. and elswhere Whence Lewis de Dieu says That with the Arabians it signifies nothing else but to Command To whom we gave no such Command The Apostles and Elders of the Church of Jerusalem and other Brethren protest that they were neither the Authors nor Assertors of this Doctrine that requires Circumcision and other Legal Rites to be observed as necessary to Salvation 26. Men that have hazarded their Lives Above Ch. 13.50.14.19 For the Name of our Lord Jesus Christ That is for our Lord Jesus Christ to propagate his Glory and Gospel 27. Who shall tell you also the same things Which are contained in our Synodical Epistle By Mouth That you may be informed of our unanimous Decree both by our Writing and their Speaking 28. For it seemed goed to the Holy Ghost and to us That is It seemed good to us who are Inspired with the Holy Ghost Hence saith Curcellaeus appears what Authority this Apostolick Decree ought to have with us which was not properly dictated by men but by the Holy Spirit who guided them For if we greatly esteem the several Books of the New Testament because we are verily perswaded that the Writers thereof were Inspired by the Holy Ghost how much ought we to reverence this Epistle pen'd by so many great men filled with that blessed Spirit And therefort 't is in no wise likely that therein was only treated of indifferent things and such as for some small time for avoiding of Scandal were to be avoided since the Majesty of the Authors from whom it came first of the Holy Ghost and then of divers Apostles and very many Apostolick men perswades the contrary viz. That therein must be handled Doctrines most grave and important and which tend to the Edification of the whole Church of Christ even to the End of the World Had the Decrees of after Councils had such great Authors O with what out-spread Arms would they have been embraced by all the Lovers of Divine Truth But alas In many of them which say It seems good to the Holy Ghost and us there presided the Spirit of Ambition Covetousness Wrath Envy Pride Ignorance to say no worse rather than the meek and gentle Spirit of Christ What wonder is it then if no good proceeded from thence but that instead of composing Differences they rather multiplied and encreased them more and more To lay upon you no greater Burthen By the Word Burthen are not to be understood the Moral Precepts whose Honesty Nature alone and without the help of an other Tutor is able presently to teach any one For as saith Curcellaeus the Political Laws of the Gentiles will not release any one from them so neither will the Law of Christ which is the Injoyner of a more perfect Holiness Nor ought those things to to be counted or called a Burthen which are
so honest and commendable that of all that know them even although none should command them they ought to be observed But certain positive Laws are called a Burthen which are indeed founded in natural Honesty but yet not so plainly as that all should forthwith perceive it and are of a middle nature between those that are absolutely Moral and such positive Laws as depend meerly on the Will and Pleasure of the Law-maker and therefore are necessarily to be oft recommended urged and inculcated lest they be unknown or neglected Of the Laws of this sort whereof Moses delivered many it seemed good to the Apostles to prescribe only those here mentioned to the converted Gentiles and especially to free them from the Yoke of Circumcision which many of them were most averse unto that so the Difficulty of Christian Discipline might not retard the Course of the Gospel and this agreeable to the Sentence of Peter and of James before v. 10. and 19. These necessary things The Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these things necessarily where to be â—â—served is understood Grotius notes that the Phrase is purely Greek and by Demosthenes and Plutarch used of things which by Law ought to be done and so he translates this place thus Besides those things which 't is altogether necessary to be done Tertullian Besides those things from which there is a necessity to abstain Cyprian Besides those things which are of necessity But Salmasius thinks this place corrupted For saith he Libro de Foenore trapezitico p. 440. in the Greek it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this Construction is not at all Greek nor can be made so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must the Greeks commonly say who also may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here the Syntaxis will not bear it Excellently has that Reverend Dr. Edward Stillingfleet now the most worthy Dean of Pauls noted on this Text That it was not enough for them the Apostles and Elders and Church of Jerusalem that the things would be necessary when they had required them but they looked on an antecedent necessity either absolute or for the present state which was the only Ground of their imposing those Commands upon the Gentile Christians Thus in the Preface to his Irenicum That Person of known Piety who has scarce his Equal for Learning Sacred and Secular Ingenuity and Eloquence whose Liberality to help the Poor and Strangers I do with all Gratitude acknowledge my self to have eminently experienced 29. That ye abstain from Meats offered to Idols Christians saith Justin Martyr disputing with Trypho will undergo all torment and punishment even Death it self rather than either worship Images or eat of things that are offered unto them And when Trypho had said That there were some who were called Christians who would eat of the Idol-Sacrifices and said that their Conscience was not bound in that matter He answers That they do indeed usurp that Name but teach those things which proceed from the Spirit that is a Seducer See our Notes before v. 20. And Blood To wit dressed and gathered together of set purpose as Zonaras or reserved for the nonce as Balsamon interprets it The reason why the Apostles would that the converted Gentiles should abstain from Blood is assigned by the Ancients to be because they indeed were not obliged by those Precepts of Moses which were given to the Israelites nor by the Law of Circumcision which only bound the Posterity of Abraham yet still they were not free from those Commands which God had laid on Adam and Noah to which Christ added some things but took away nothing For as Tertullian speaks In Christ all things are called back to the beginning Libro de Monogamia so that Faith is reverted from Circumcision to the wholeness of Flesh as it was from the beginning And the Individuity of Matrimony that is to have but one Wife at a time as it was from the beginning and Divorce restrained because it was not so from the beginning and lastly the whole man called back into Paradise where he was at first The same Author treating of the Apostles forbidding of Blood Libro de Jejuniis As after the Deluge so in the Reformation of Mankind still one and the same Law sufficed That they should abstain from Blood the eating of other things being permitted But this is to be understood of meer Blood and separated from the Flesh not of a few drops which by chance being not diligently enough cleansed away may remain in the Veins And certainly saith Grotius As the Observation of this Precept if it be not too superstitiously pressed is easie so there are very honest Reasons for it For if we regard what is natural those Nations which use such Food are wont to be fierce and wild as we see in America Or if we look on what is Moral 't is a most excellent and plain signification that we ought to abstain from Revenge for he that revenges himself is said to be fed with Blood Origen adds another Cause because the Devils were believed to be fed with Blood When therefore Paul 1 Cor. 10.25 saith What is sold in the Market eat ye asking no question for Conscience sake must be restrained as Clemens Alexandrinus advises Conveniently to the Exception of those things which are mentioned in the Catholick Epistle of all the Apostles Stromatum L. 4. wrote by the Inspiration of the Holy Ghost recorded in the Acts of the Apostles and carried by Paul himself unto the Faithful Hence S. Biblis in Eusebius 5. Hist 1. being rackt to make her confess that the Christians fed upon Infants generously answers How should they eat Children when 't is not lawful for them to feed on the Blood even of brute Beasts The Author of the Questions and Answers to the Orthodox in Justin q. 145. Since says he Blood consists of the same things as Flesh does why does God permit the Flesh of Animals to be eaten but forbids the Blood or eating of the Flesh in the Blood thereof Answer That in that matter also God might separate us from the Immanity of Beasts who greedily lick up the Blood of those Creatures whose Flesh they devour Clemens Alexandrinus having related how the Scythians use to drink the Blood of their Horses Paedagog L. 3. Ca. 3. and the Arabians of their Camels adds Then may such savage Beasts perish who make Blood their Food For 't is not lawful for men to touch Blood since their Bodies are nothing but Flesh trimmed up with Blood Origen against Celsus L. 8. tells us That things strangled are Animals dead and the Blood not taken out of them which they say are the Food of Devils with the smell of which they are fed and therefore these are forbidden to be used by us lest we should be nourisht with the
matter 41. And he went thorough Syria The Chief City whereof was Antioch from whence he set forth And Cilicia In which Paul himself was born Confirming the Churches In the Christian Faith and Godliness Commanding them to keep the Precepts of the Apostles and Elders Viz. expressed in the Apostolical Decree before V. 29. But note these Words are not in our English Translation as being not in the Greek Text nor in the Syriack Version yet as to the thing it self that the same was done by Paul there is no doubt to be made since that Epistle from Jerusalem was directed to the Brethren of Syria and Cilicia who walking in Peace and Tranquility had been troubled and perplexed with Scruples by those that urged the necessity of Circumcision and other Legal Ceremonies See before V. 23 24. and afterwards Ch. 16. V. 4. CHAP. XVI 1. THen came he to Derbe and Lystra Cities of Isauria of which see above Chap. 14.6 And behold a certain Disciple That is a Christian Was there Either at Derbe or at Lystra The Son of a certain Woman which was a Jewess and believed That is whose Mother Eunice as also his Grandmother Lois 2 Tim. 1.5 being of the Jewish Nation and Religion believed in Jesus Christ But his Father was a Greek And as it is apparent uncircumcised not suffering Timothy to be circumcised while he was a Child though begotten by a Jewish Mother 2. Which To wit Timothy Brethren That is Christian 3. Acts 19.22 Rom. 16.21 1 Thess 3.2 Him would Paul have to go forth with him That he might be his Companion in his Travels and his Helper and his Work-fellow in the Gospel And took and circumcised him because of the Jews c. Paul did not therefore circumcise Timothy because he laid any weight upon Circumcision or thought it necessary to Salvation seeing Paul himself teacheth expresly Gal. 5.6 the Jews who have imbraced Christ to be no further bound to the Ceremony of Circumcision But because he hoped by his pains many of the Jews not yet converted might be converted to Christ who would avoid Timothy being Son of a Jewish Mother as an imitatour of his prophane Father if he had neglected Circumcision by which the Israelites were distinguished from the rest of the People of the Earth for they knew he was begotten by a Father who was a Gentile 4. And as they went through c. As much as to say as they went through the Cities wherein the Christian Churches were they delivered them those things which the Synod at Jerusalem had decreed as necessary to be observed by those of the Gentiles who were become Christians Above Ch. 15.21 29. 5. And the Churches c. As much as to say And so the Churches advanced in the received Faith of Christ and were augmented the multitude of young Converts dayly increasing 6. When they had gone throughout c. As much as to say Having travelled through Phrygia and Galatia Provinces of the lesser Asia they were forbidden by the Inspiration of the Holy Ghost to preach the Gospel in Asia the Proconsular or Asia properly so called a Region of the same lesser Asia which borders upon the Aegean Sea and hath upon the North Bythinia upon the East Phrygia and upon the South Caria see what we have said of Phrygia and Asia the Proconsular above Ch. 2.9 10. Galatia otherwise called Gallograecia is a Region of the lesser Asia bordering upon Phrygia so called from the Galls who having lost their Country burnt Rome and laid waste Italy fixed their Residence here where of old the Phrygians did inhabit It was a Proconsular Province saith Spanhemius in his Introduction to his Sacred Geography divided into the first and the second under Theodosius the first Galatia had upon the East Helenopontus upon the South Galatia Salutaris or the healthy upon the West Phyrgia of which as Strabo witnesseth of old it was a part and upon the North Paphlagonia It s Metropolis was Ancyra distinct from that Ancyra of Phrygia wherein of old was held the Ancyran Synod Galatia the second called also Galatia the healthy was governed by the Emperour's Lieutenant and as it hath been said already laid more to the South and East than the first Galatia It had Paphlagonia and Honorias upon the North upon the South Pisidia and Lycaonia its Metropolis was Pessinus called also Pesinus Now the reasons why God would not that the Gospel should at that time be preached by Paul and Timothy in the Proconsular Asia whose Metropolis was Ephesus are hid from us He might have had many either that he would make use of their Ministry some where else or that he had appointed some other to that work What ever it is certainly the reason is not to be brought from God's absolute Decree of Reprobation as Calvin upon this place doth for it is certain that the Gospel was at least soon after preached in this place and that by Paul himself so that Demetrius the Silver-Smith did greatly lament the admirable Progress of the Gospel in Asia by Paul's Ministry saying Ch. 19.26 Ye see and hear that not alone at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much People saying that they be no Gods which are made with hands 7. After they were come to Mysia Mysia is a Region of Asia the lesser upon the Hellespont bordering upon Troas whose Inhabitants were called Mysi and Mysii and in the Aeolick Dialect Mysadii saith Stephanus These Mysians were men of a base Temper so that they made the place become a Proverb for when they spoke of a man of no worth they called him last of the Mysians and because he who once comes to be contemned is exposed to the Rapine and Injury of others therefore from that Nation flowed another Proverb The Prey of the Mysians This second Aristotle made use of Rhetorick lib. 1. as Cicere did of the first Proverb in his Oration for Lucius Flaccus For saith he as I suppose your Asia consists of Phrygia Mysia Caria Lybia whether then is this Proverb ours or yours A Phrygian is made better by stripes for is not this your common saying of all Cariâ— if ye were to do anything with hazard That it should chiefly be done in Caria For what is more common and famous among the Greeks then if a man be brought to despight to say He is the last of the Mysians Strabo placeth also a People called the Mysians in Europe at the Confines of Panonia upon the River Danubius and thinketh that the Mysians in Asia took both their Name and Original from them but these in Europe are by Plinius called Moesi Mysia is divided into the lesser or Helespontick lying towards the Helespont and hath Troas upon the South and the greater which is called ad Olympum or Olympenica where live the People called Olympeni It is bordered upon the West with Mysia the lesser and Troas upon
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
Constantine the Great did begin to build sumptuous Churches to God then also in place of that one Wooden Table almost in every Church of God there was one of Stone erected which yet served for the same use that the Wooden Table did before With this Inscription to the unknown God The God of the Jews was by the Gentiles called Vnknown because he had no name by which they knew him It was not lawful commonly to pronounce the sacred name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews called him Hence he is called by Lucan in his second Book of the Pharsalian War the uncertain God By Trebellius Pollion in the Life of Claudius Moses his uncertain Deity By the Ethnicks in Justin Martyr in his Paraenesis to the Greeks altogether hidden By Caius Caligula in Philo Lib. de Legatione ad ipsum the unnamed God And by Isaiah the Prophet himself Ch. 45.15 A God that hideth himself As the Inhabitants of Mount Carmel in Tacitus Hist Lib. 2. Cap. 78. gave neither an Image nor a Temple to this God but only an Altar and Reverence So also saith Vsher the Athenians did place their Altar of Piety in the middle of their Town without any Image as Statius saith in the twelfth Book of his Thebaids The Author of the Dialogne whose Title is Philopater and by some is ascribed to Lucian Swears by the unknown God which was in Athens and at the end of the same Dialogue he saith We having found an unknown God at Athens and Worshipping with hands spread out to heaven to him we will give thanks Him therefore c. As much as to say Therefore that Deity which confusedly known ye Worship I declare to you distinctly and clearly to be God the Maker and Governour of this Worldly Fabrick 24. God c. As much as to say This true God who created and made Heaven and Earth and produced all things that are contained within the compass of Heaven and Earth seeing he is Lord of this Universe as of his own work cannot be inclosed in Temples made with mens hands as the Earthly Kings are in the Palaces wherein they dwell See what is cited out of the Greek Poet Euripides in the Latin Edition of this Commentary Dwelleth not in Temples made with hands See what we have said above Ch. 7.48 The ancient Chistians called the places of their Meetings Churches Conventicles Dominica Oratories Basilics and Gods houses But they gave the name of Temple commonly to the Idols places only although Lactantius calls the Temple of God 5 Instit 2. a building dedicated by the Christians to Religious Worship S. Jerome in his Epistle to Riparius saith of Julian the Apostate that either he destroyed the Basilics of the Saints De Idolo Cap 15. Coron Militis Cap. 11. or turned them to Temples And Tertullian he is said to renounce the Temples who hath renounced the Idols 25. Neither is he worshiped with Mens hands as though he needed any thing That is neither do Religious Men offer their worship to God as it were with their hands as if he had need of that Worship but because it is a humane duty The same is the meaning of Psal 50. v. 10.11 12 13. Seeing he The meaning is seeing he by his free bounty is the cause of Life to all living and supplies them with abundance and Plenty of all things that nature wanteth Life and Breath That is the breath of Life as is clear from Gen. 2.7 God saith Grotius the Father of Spirits Numb 16.22 that is the Author of Life to all Living especially to Men as having like God gotten the Dominion of themselves and of other things 26. All Nations of Men. To wit as Lactantius saith 6. Instit 10. We are all sprang of one Man whom God made For to dwell on all the face of the Earth That is that Men being multiplyed and dispersed over all the Regions of the earthly World should inhabit all the Parts of the habitable Earth See Gen. 11. v. 8. One Man saith Lactantius in the forecited Chapter was made by God and by this one the whole Earth was filled with Mankind And hath determined That is having determined the times wherein every People were to inhabit every Region which cannot be prevented nor passed over 27. Seek the Lord. As much as to say God by Creating Men and distributing the Earth to them to dwell in proposed this end to himself that Men should seek God who is Lord and Creator of Heaven and Earth and of all things that are in them To seek the Lord is nothing else but by worshiping of him earnestly to seek his Grace and Favour and to indeavour to be reconciled to him as appears from these words of the Epistle to the Hebrews Heb. 11.6 He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him If happily they might feel after him That is if happily they might fix upon God who being by his nature incorporeal yields himself and his Goodness so many ways to be felt and injoyed that he seems as if made bodily in aspectable things to make himself in some measure known even by feeling And find him That is and seeking after him find him To seek after God saith Curcelleus in his dissertation of the necessity of the knowledge of Christ Numb 19. is the same as to give him due Worship and Honour Witness that of the holy Writer that he is a rewarder of them that diligently seek him Heb. 11.6 And to find him is to be partaker of his favour as the Prophet sheweth when he saith Isay 55.6 Seek ye the Lord while he may be found call upon him while he is near Though he be not far from every one of us As much as to say tho he be so near us with his benefits that he does demonstrate that he is easily found if we shift not the pains of seeking after him 28. For in him we live and move and have our being This Phrase In him is an Hebraism signifying no more than by him As when the Pharisees charged Christ that by the Prince of Devils he did cast out Devils The vulgar Latin hath it Matth. 9.24 12.24 In the Prince As also below v 31. he is to Judge the World by that man whom he hath appointed there it is also In that Man meaning our Lord Jesus Christ The meaning then is by Gods Power we are Created and being Created are preserved nourished sustained and enjoy what is sufficient both for Necessity of Life and Pleasure As certain also of your own Poets have said He mentions many of them because In Homer Hesiod Menander Callimachus Pindarus are somethings which make to this purpose But Paul being a Cilician cites only the words of his own Countryman Aratus the Cilician For we are all his Off spring This half verse is read in
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
And he began to speak boldly in the Synagogue That is more freely to utter all he knew of Christ in the Holy assembly of the Jews at Ephesus than he used to do formerly in publick assemblies Whom when Aquila and Priscilla had heard Discoursing of Christ They took him unto them To lodge with them And expounded unto him the way of the Lord more perfectly That is they taught this great Man more exactly the Will of God revealed unto Man by Christ 27. And when he was disposed Apollos being accurately and exquisitely instructed in the Christian Religion by Aquila a Tradesman and his Wife Priscilla both lay Persons bearing no Office in the Church To pass into Achaia That is to pass from Ephesus to that Region of Greece whose Metropolis was Corinth The Brethren That is the Christians of Ephesus having exhorted Apollos to perform quickly his generous purpose The Disciples That is the Christians living in Achaia To receive him That is that they might entertain him kindly Hospitably and Brotherly Who. Apollos When he was come Into Achaia Helped them much That is was very helpful to them of the Achaians and Corinthians who were by Pauls means Above v. 47.8 11. converted to believe in Jesus Christ whom being planted by Paul Apollos watered as Paul wrote 1 Cor. 3.6 that is they being by Paul instructed and informed were confirmed and advanced more in the Faith by Apollos And that seems also to be declared saith Wolzogenius that when those Christian Corinthians did with great pains contest with the obstinate Jews Apollos helped them greatly in confuting them Who had believed through Grace The Syrian interpreter refers the Word through Grace to the verb helped that the sense may be that those Achaian Christians were not a little helped by Appollos through the great gifts which God had bestowed upon him which are above mentioned and that God by his favour and blessing gave success to his labours v. 24 25. It may also be put with the verb believed that the meaning may be that those Achaians were indued with Faith by the free favour of God 28. Mightily c. As much as to say He with strong arguments confuted and convinced the errors of the Jews demonstrating not by any uncertain tradition but by the most firm Oracles and Testimonies of the Scriptures of the old Testament that Jesus of Nazareth is the Messias promised of old by God who should save his People from their sins From such things saith Wolzogenius as are here written of this Apollos that he was an eloquent Man and fervent in Spirit and mighty in the Scriptures of the old covenant and that he valiantly confuted the Jews it seems a conjecture may be taken that he is the Author of the Epistle to the Hebrews being written so eloquently and clearly beyond the rest of the Writings of the new Testament and with fervor of Spirit also frequent allegation and accommodation of the holy Scriptures of the old Testament that these Hebrews or Jews which wavered in the Christian Religion might be strongly confirmed CHAP. XIX 1. WHile Apollos was at Corinth Watering Christianity there which was planted by Paul and diligently promoting the work of the Lord. Having passed through the upper Coasts That is Galatia and Phrygia Mediterranean Countries of the lesser Asia and more Northerly situated Came to Ephesus See above Ch. 18.23 From whence he departed and promised he should return again above Ch. 18. v. 19. 21. And finding certain Disciples That is Jews believing in Christ who came from other Countries to Ephesus 2. Have ye received the holy Ghost since ye believed As much as to say Whether or no since ye imbraced the faith of Christ were these great gifts of the Holy Ghost powred out upon you which according to Joels Prophesie did every where begin to be much used and set by in the Church of Christ We have not so much as heard whether there be any Holy Ghost That is we have not so much as heard it reported that those gifts of the Holy Ghost which Joel foretold should in great measure be powred out upon believers have already every where been poured The like saying is Jo. 7.39 for the Holy Ghost was not yet given because that Jesus was not yet glorified That is those Illustrious Gifts of the Spirit with which the beginning of the Church was to be by the Messias indued were not as yet fallen from Heaven upon any See what we have said above Ch. 8.16 3. Vnto what then were ye Baptised As much as to say With what Doctrine were ye instructed when ye were initiated by Baptism It was not doubted saith Wolzogenius but they were baptized in Water who were called Disciples but Paul asked in the Profession of what Doctrine Vnto Johns Baptism That is unto the profession of that Doctrine which John Preached and signed by Baptism The answer is most pertinent saith Beza by which they meant that they in Baptism professed the Doctrine proposed by John and ratified by Baptism administred to them hence they acknowledged Christ but very slenderly neither having heard Christ himself nor his Apostles as is also said of Apollos a little before So that it is no wonder that they who as appears by their own answer that having only heard John they were Baptized and returned to their own Country should be ignorant of this Holy Ghost which was not sent out into the Church but since that Day of Pentecost 4. John verily Famous Solomon Glassius these adversative conjunctions Gram. Sacrtract 7. Can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily indeed truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do in Speech mutually follow one another and necessarily one another as mutual correlatives Mat. 3.11 I indeed Baptize with Water unto Repentance but he that cometh after me c. 9. v. 37. The Harvest truly is plenteous but the Labourers are few And thus the Scripture speaketh in many other places See the Concordancies of the new Testament Hence it happears that Acts 19.4 5. the words are connected together and hold out one continued discourse of Pauls connected by these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said Paul John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Baptised with the Baptism of Repentance saying unto the People that they should believe on him who should come after him that is on Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that heard this Johns report of Christ they were Baptised by John in the name of the Lord Jesus The fifth verse then expresseth not Pauls fact or any rebaptising but it follows in the sixth verse concerning Pauls fact that he laid his hands on those Disciples c. compare Ch. 8. v. 14 15 16. 17. Bellarmin calls this explanation however witty yet no wise pious nor probable But why is it neither Pious nor Probable Johns Baptism is mentioned in v. 4. therefore it were superfluous to repeat it v.
is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
the Oracle L. 1. C. 15. witness Mela. Hence possibly the Spaniards call Fictions Pataratas for the Oracles of the Greeks were meer delusions 2. And finding a Ship sailing over That is Having got the opportunity of a Ship that was about to cross Vnto Phoenice Or Phoenicia a most noted Country of Asia not far distant from Rhodes by the Ethnick Historians comprehended under Syria but by the Writers of the New-Testament under the Land of Canaan Hence Stephen affirmeth that it was anciently called Chna which is nothing else but the word Canaan cut short This is also confirmed by St. Augustine in his exposition of the Epistle of St. Paul to the Romans Whence our Countrymen being ask't what Countrymen they are while they answer in the Carthaginian Tongue Canani with the Corruption only of one letter which in such cases usually happens what else do they say but Chanannites The Learned are also agreed that the Poeni that is the Africans or Carthaginians were at first Inhabitants of Phoenicia though they differ much in their Etymology Lib. de Mirabil Aristotle deriveth it from Phoenixai which in the Lingua of the Perrhaebi signifies to kill because that when they first crost the Seas at whatsoever place they arrived they put all to the Sword But I saith the most Learned Thomas de Pinedo cannot assent to it tho the Opinion of so great a Man while reason so loudly speaks against it For if they were desirous of Commerce after they had spread their Colonies it is not likely they would kill the Inhabitants of the Countreys they came to And although for some time they were Pirats as Thucyd. affirms Lib. 1. yet it is not probable that they had that name from the Perrhaebi Others among whom Callisthenes whose Opinion I willingly embrace deduce it from Phoenix which signifies a Palm-Tree which Aristotle opposes tho against reason in which particular Fuller and Scaliger tho otherwise very learned Men shew themselves very ridiculous while he derives that name of Phoenicia from Phinesias and the other from Pinnek Stephanus deduces it from Phoenix the Son of Agenor or Neptune by Libye Dionys Periegeta asserts that the Phoenicians owe their Original to a People that dwelt by the Red Sea that they first invented the Arts of Navigation and Astronomy and did Traffique says he in that never to be enough praised Treatise of his intituled Periegesis In steering their course they observed Cynosura that is the lesser Bear whereas the Grecians took their directions from Helice that is the greater Bear as Ovid has accurately expressed both of them Fast l. 3. v. 107. The Phoenicians were the first Inveners of Letters For Cadmus is reported to have been the first that transported them from Phoenicia into Greece witness Diodor. Sicul. Of our Writers Pliny speaketh thus of Phoenicia and the Inventions of the Phoenicians Those who divide critically will have Phoenicia to be incompassed by Syria that it is the Maritim border of Syria a part of which is Idumea and Judea then Phoenicia finally Syria All the Sea that lies before it has the Name of the Phoenician Sea The people of Phoenicia were of great account of old for that they invented Letters knowledge of the Stars Lib. 3. and Naval and Military Arts. Hence Lucan Phoenicians first adventured if we may credit Fame To eternize the Voice to grav't on an unpolish't Frame I am fully perswaded that those Phoenician Letters were the same which of old the Canaanites and ancient Hebrews and the Samaritans at this day use whatever the Followers of the Jews Rabbies say to the contrary Thus far Thomas de Pinedo See what we have said above C. 11. V. 19. We went aboard and set forth That is Having got aboard that Ship we were carried forth 3. Now when we had discovered Cyprus That is to say When the Island Cyprus appeared to us or was within the reach of our sight Of this Island which was inferiour to none in fertility of Wine and Oyl and affluence of all necessaries see above Having left it on the left hand C. 4. V. 36. That is Having left this Famous Island of Cyprus on our left hand We sailed into Syria Which the Ancients divided into Phoenicia Palestina and Caele as a certain Anonymus Author published by Gothofred affirms Chap. 17. And landed at Tyre The Metropolis of Phoenicia See what we have said of Tyre and Sidon For there the Ship was to unlade her burden Mat. 11. v. 20. That is the Ship was to be emptied of her Goods wherewith it was laden that they might be exposed to sale in this flourishing Merchant Town 4. And finding Disciples That is some Christians that dwelt at Tyre see above Beza conjectures that the word Disciples C. 11. v. 19. 26. denoted those that followed Christ when they were dispersed and had not yet Churches appointed But that the word Brethren signified those that had setled Churches But that this distinction is without any solid foundation is apparent from Chap. 9. v. 26. and Chap. 11. v. 29. of the Christians of Jerusalem of those of Antioch C. 14. v. 28. c. 15. v. 1-10-36 Of those of Philippi C. 16. v. 40. We tarried there seven days Being not a little solaced with that intimate fellowship we had with the Christians at Tyre Who said to Paul through the Spirit As if he had said When by the Revelation of the Holy Spirit they were informed what great hazards Paul would undergo if he went up to Jerusalem being at the same time ignorant that Paul was constrained thereto by an impulse of the same Spirit they disswaded him from going thither not by the Indictment of the Holy Spirit but only from a Principle of Love to Paul And when he had accomplished those days The seven above mentioned at Tyre We departed From Tyre And went our way That is to say Proceeded on our Journey to Jerusalem And they all brought us on our way The Christians at Tyre who had an entire affection to Paul And we kneeled down Seeing this done within that interval of time which is betwixt Easter and Whitsuntide it plainly appears that it was after the times of the Apostles that the Primitive Church did introduce the custom of not worshipping on their knees as Tertullian and Hierom express it all Quinquagesima over or the fifty days which interveen betwixt the Paschal Feast and Pentecost as the most Learned Christoph Justellus Father to the very Learned Henry Ad Can. 20. Concil Nicaen hath observed And prayed on the shore On the Sea sand in a solitary place apart from the City Occasioned indeed by reason of Paul's Journey but also agreeable to the custom of the Jews who were wont on their Fasts to pray on the Shore De Jejun l. 1. adv Nation as may be seen in Tertullian 6. And when we had taken our leave one of another Embracing one
the Lord uses to reside when he is in the Country Him to be kept To wit by some Soldiers or other Keepers that he might not make his escape Paul as it seems was kept at Caesarea in an honourable place not in a Prison CHAP. XXIV 1. ND after five Days Accomplished viz. From the time that Paul was brought into Caesarea Descended From Jerusalem to Caesarea Ananias the High Priest C. 23. v. 2. Of whom see above With some of the Elders That is with the Elders of the Great Sanhedrin And Tertullus a certain Orator That is A most excellent Pleader of Causes Who informed the Governour against Paul That is to say they signified to Felix that they would prove Paul Guilty 2. And when Paul was called To Judgment by a Herauld or Apparitor Tertullus began to accuse him That is to say Tertullus accused Paul most grievously In Holy Writ often he is said to begin to do a thing who already does it 3. Seeing that by thee we enjoy great quietness As if he had said With a full acknowledgement of thy worthy deeds to us-ward at every time and in every place we profess that by your unparallel'd Vigilance and Wisdom the Robberies that used to be committed in Judea are quelled the Murders are repressed in many places and Peace is setled through all the Province which you are set over Felix indeed did overthrow Eleazar that Famous Robber and that Aegyptian Impostor mentioned above C. 21. v. 8. together with their Forces to the unspeakable advantage of the Jews as Josephus declares But otherwise he Governed Judaea with Covetousness and Cruelty he caused the High Priest Jonathan Son to Annas to be Murdered by Assassines because he used frankly to reprove him when he did amiss he also suffered them to commit several Insolencies upon the Jews without punishment as the same Josephus testifies in the place but now cited And so the Mercenary Tertullus seeks to get the favour of Felix by an intolerable Flattering Many things are amended In the Greek is added as also in the English Translation unto this Nation As if he had said The Outragious Wickednsses and Corruptions which had crept into this Nation are by thee amended and rectified with great vigour and happiness We accept That is We acknowledge Most excellent Felix He flattereth Felix with that Title that was usually given to Magistrates and those that were placed in Dignity Hence they are also called Optimates 4. Notwithstanding that I be not farther tedious unto thee As if he had said That I may not hinder thee more than is needful with far-fetcht Speeches That I detain thee not with troublesome discourse nor Circumlocutions and tedious Exordiums Lest I should trespass against the publick good if I should take up thy time with a prolix Harangue I Pray Thee encumbred with Multitude of businesses Briefly That is to say We being resolved to dispatch the heads of our Accusation laid against Paul in a few Words That thou wouldest hear us With a favourable Ear. The First thing requested by an Orator is that he may have audience in a bad cause saith Donatus on Terence Of thy Clemency That is With thy wonted Courtesie and Humanity Readiness to hear does exceedingly commend a Judge Cicero to Q. his Brother Proconsul of Bithynia saith Ye must moreover conjoyn readiness to hear with lenity in passing Judgment 5. We have found And deprehended This Man a pestilent Fellow Orators frequently call that Man a Pest who acts perniciously to the Common-Wealth But this foul-mouthed slanderer was not ashamed to asperse Paul with this Odious name when notwithstanding he exhorted all to forsake wicked Courses and embrace earnestly the Vertues that lead to Salvation So at this day very many are called Plagues and Pestiferous who are falsely branded with the reproach of perverse Heresie because they reject the Doctrines and Commandments of Men in matters of Faith and Divine Worship that they may stand fast to that alone most wholesome Doctrine delivered in the Holy Scriptures And a mover of Sedition among all the Jews throughout the World They falsely accuse Paul of stirring up Sedition in all the Countries through which the Jews were dispersed But so it uses to be that Truth thwarting the received Opinions and Customs of Men when it is not received by Men who account nothing unlawful provided they can varnish it over with a counterfeit pretence of Zeal but is stifly opposed seems to stir up riotous Tumults and pernicious Seditions But those very Jews that falsely accused Paul before Felix did frequently stir up Seditions against Paul as you may see above Chap. 9. v. 23.13.50.14.5.17.5 13.18.12.21.30 31. Here we may appositely use that of Juvenal Sat. 20. v. 24. Who the Seditious Gracchi can sustain Of others for Sedition to complain And a Mover of Sedition That is a Leader and Standard-Bearer of the rest that profess the Religion of Jesus of Nazareth So St. Cyprian Bishop of Carthage and a Champion for the name of Christ in the Africk Church in those days in the Proconsular Decree made against him is called the Author and Ringleader of that execrable Name Of the Sect of the Nazarens In the Greek Heresie of the Nazarens That is to say Those who follow the Sect of the Christians or embrace their Heresie Heresies are as Tertullian defines them the Doctrines of Men and Devils springing from itching Ears Heresie for the most part is said to be that Judgment and opinion which is chosen by any whether it be invented by us or received from another Yet use has prevailed now especially among Christians that this word that before was used either in a good or a bad sense is for the most part now used in a bad to wit for the choosing of a false and perverse opinion plainly and altogether repugnant to the Word of God See above c. 5. v. 17. Gal. 5. v. 20. and 2 Pet. 2. v. 10. The Jews therefore abhorred the Doctrine of the Christians tho it was agreeable to the Law and the Prophets as Heretical and perverse because it dissented from the common Faith of the Publick Church which at that time was accounted the Church of God So also at this very day they who follow the Appointments of Christ are called Hereticks if they vilifie and reject the errors of formal Christians that are crept into the Church by custom Moreover as the Learned Lud. de Dieu very pertinently observes That Christ was called Nazaraeos or Nazarenos and his followers Nazaraioi did not proceed from a mistake of the Common People as supposing him born at Nazareth nor from the mockery of the Wicked as accounting it a reproach to him but from God's own purpose and Will and the use of the Godly themselves The purpose of God is manifest Mat. 2.23 Where Joseph returning from Aegypt with the Child Jesus is commanded to fix the seat of his habitation at Nazareth that according to the
the High way in Houses in Prison c. without any difference of places So the Ancient Church used to Baptize first in Rivers Lakes Fountains but afterwards in Fonts Temples Oratories sometimes in the Beds of the sick Indeed in the succeeding Age as appears by Tertul. and Euseb c. the Christians took the Reliques of the Martyrs from their Murderers carefully interred them and met at their Tombs and prayed and celebrated their Memories but no Writer says a word of Baptizing there even of that Age much less of the Apostolick 2. But further Neither was there Water enough for Dipping their Bodies at the Tombs nor could they build Fonts there more than Oratories Besides the Martyrs in those days when the Apostle wrote to the Corinthians were fewer than that in every place they could meet at their Tombs nor were Publick Meetings allowed in those days It may be objected That the Burying-Places of Christians were places under-ground where they might secretly perform these Rites But neither is there any evidence of such spacious Burying-places among the Corinthians nor were these places made use of for meeting in or that the Christians went in unto the Burying-places till long after when the Persecution raged whence they were called Twilight Meetings 3. If this had been a Practice among some Christians it would have been altogether singular not to say superstitious to restrict the Sacrament of Baptism to the Sepulchres without either Precept or President of the Apostles for it Neither would the Apostle from such a practice have drawn a general Argument for the Resurrection of the Dead Lastly Neither would the Apostles words have been pertinent in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead he would have said more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the dead or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or in the Burying-places or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the dead over the Tombs III. The Opinion of some of the Ancients and of Scaliger Casaub Gretius c. The next is the Opinion of those who thought that respect is had in these words to those who were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in stead and place of the dead as the Syriack has it for them or in their name as Epiphanius And that because they thought that such as died before they were baptized either did not rise at all or had not a happy Resurrection Hence they ascribe that practice to some Corinthians who were of some Note and Authority and who performed this Vicarious Baptism for their Friends and Kinsmen that died without Baptism either under the deceaseds Bed or within his Sepulchre and they thought that the deceased enjoyed thereby some comfort till the day of the Resurrection and hence Grotius says that Custom of the Ancient Church of praying for the dead had its Original Now the force of the Argument is this that such had undertaken this pains in vain yea foolishly if the dead had been to continue so Whence Jonas Schlightingius uses this simile * v. Com. ad loc Who would dig up the Bowels of the Earth if there were no Gold to be had c Now that this was the practice of some from whom the Apostle distinguishes himself and his Followers they say is plain by the Testimony of Irenaeus especially of Epiphanius †Haer. 28. who attributes it to the Corinthians and Tertullian who charges the Marcionites with it Yea Jos Scalig. says that even the Faithful who were more simple who had not the knowledge of God as v. 34. practised it IV. But notwithstanding that this Opinion is patronized by so many Learned Men yet there are not a few and that very weighty Reasons why we should not believe that St. Paul had respect thereto And first That Vicarious Baptism is of very uncertain Tradition For Epiphanius relateth it as from the Report of others being often too credulous But Irenaeus speaketh of no such thing whatever they unwarily alledge of him nor those who were before him Clemens Rom. Hermas Justin Clemens Alex. Nor is Tertullian express of the like practice of the Marcionites But Learned Interpreters and among them Ph. Priorius * Ad Tertul. de Res c. 48. think that Tertullians words may be interpreted of the washing of the Body or some other Rite for the dead used by some after the manner of the Heathens which Custom he compares to that of the Heathens whereby they prayed for the dead * in Marc. l. 5. c. 10. and celebrated the Feast of All Souls which words Scaliger hath rendred of the Baptism administred on the first of February on which day they thought Christ was baptized Chrysostom is the first that maketh express mention of that Marcionitick Baptism Having hid a living man under the deceaseds Bed they came to the deceased and asked him whether he would be baptized Then he that was hid under the Bed answering for him c. For possibly in Chrysostoms Age some had arrived to that height of madness 2. Whereas Scaliger hath ascribed that Vicarious Baptism to some of the Faithful he did it without any Authority for neither was that conjecture of Souls detained in Prison till the day of Judgment which he says it was founded upon at the time when Paul wrote these things but that it was in the succeeding Age Guil. Rivet Blondel and others have demonstrated at large from the Sybillin Writings and Irenaeus Justin c. But Paul would not have suffered either that Hypothesis or this Vicarious Baptism both grievous Errors to have thus grown up among the Corinthians without rebuke For can it be supposed that he that was so careful to prevent Errours that he would not suffer the least to go without a sharp Reproof even those that only infringed decency and order would have silently passed by such Errors as these which shake the very Foundation For those whom he says had not the Knowledge of God are the same whom he describes v. 12. who opposed the Resurrection to wit the Sadduces and Philosophers not those weak Christians 3. Whatsoever we think that this Error crept in in Tertullians days or rather Marcions or Cerinths yet there is no certainty that that Practice was in Pauls days much less in the Church of the Corinthians Now this to the Corinthians is one of the first of Pauls Epistles dated at Ephesus as appeareth thereby * c. 16.5 18. Acts 19.10 22. not at Philippi as the subscription bears Now at that time that is in the year 53. or 54. or as Blondel 52. in the Reign of Claudius that the Cerinthians were known to them or this practice of theirs publisht is altogether contrary to History to affirm Marcion saith Crellius on the place arose in the days of John that is in the close of the First Century Now how could Marcions Phrensies be known by the Corinthiians whom the Apostle wrote to half an Age before For Marcion is said to
have been Contemporary with Polycarp and Anicetus by Irenaeus and Eusebius or with Hyginus according to Epiphanius a Haeresiarch in the middle of the second Age. But we learn from Tertullian and Chrysostom that the Marcionitick Baptism sprung from a wrested Interpretation of these words of the Apostle Why might not saith Dallaeus * l. de Poen satisfact c. 17. this practice spring up in Pauls days seeing Cerinthus according to Epiphanius lived in the Apostles days and opposed Peter at Jerusalem which fault of Epiphanius's Chronology I wonder it should have escaped the Pen of so accurate a Writer For Cerinthus is related to have vented his Heresies towards the close of Johns days according to Irenaeus Dionisius Alex. Fourthly It might have been an easie thing for those who had not the knowledge of God profane Traducers of Pauls Doctrine to have replyed to this Argument that it was of little significancy what Frantick men either intended or did and so to Pauls Question What shall they do The Answer would have been very easie that they were beside themselves and fed themselves with fancies after the same manner as if one that were going about to prove that Gold is made by Chymical operations should prove it thus If it is not so in vain do Chymists spend their substance and life about Furnaces to which undoubtedly the denyer would answer that such men are not in their right wits 5. Those Similies of Schlightingius are very far from the purpose That Paul argued the same way as if one should say What should they do who search into the bowels of the Earth build Ships c. if there be no Gold to be had in it if we could not sail over the Seas c. For the Argument is drawn from a necessary only and lawful Medium to an end plainly following obvious to the senses and of means very costly and laborious which to undertake without certainty of attaining the end were extream madness But can it be supposed that that Vicarious Baptism is such a means for procuring a happy Resurrection for the dead 6. Nor is Grotius's conjecture more true who alledgeth that the custom of the Church of praying for the dead sprang from hence Tertullian indeed is the first that makes mention of these Prayers about the Year 200. If there be any appearance of them among the Christians before you will find them first in the Pseud-Sybillin Writings when the second Century was far spent but the foundation of these Prayers was an Opinion that all Souls went down into Hell hence sprung Prayers for the deceased not for the Resurrection of the Body but for the rest of the Soul that at their departure out of this life they might not fall into the hands of evil Angels But what dependance had these Prayers of the succeeding Age on that Baptism which they ascribe to the Corinthians about the year 50. Suppose the Church prayed for the Dead in Tertullians days were there therefore in Pauls days some that Baptized themselves for the Dead These and other things the Learned Grotius was pleased to suppose which much tend to the support of Popery V. The Opinion of Epiphan Calvin Martyr G. J. Vos Capel c. The third Opinion saith that the Apostle had respect to those that were bed-ridden and on sick beds who were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dead that is as if dead about to die at the instant of Death and that in hopes of the Resurrection Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead that it might go well with them that they might have a happy entrance thereupon Which Interpretation is first to be read in Epiphanius But others rightly interpret this saying of those who at the Instant of Death if they were yet Catechumens were before their Death washed with the Holy Laver in this hope of the Resurrection Several other learned men both Ancient and Modern have patronized this Opinion whom for Brevities sake I omit Now that they were not of one sort who were thus baptized may be gathered from the same persons for some were thus baptized out of necessity Death preventing a Further proof in such Catechumens or those lately converted or diseases also hindring their dipping and performing the wonted Rites of Baptism others of purpose differred it imagining that by Baptism only the sins committed before it was administred were washed away which the Ancients have also reported of the Emperors Constantine the Great Constantius and Theodosius the Great VI. But we conceive that the Apostle intended no such thing For 1. It is a mere conjecture that that sprinkling of Bed-ridden Persons or those departing had obtained at that time when Paul thus reasoned and that among the Corinthians 2. So Paul had tacitly approved that custom that in this respect was very vitious in that it sprung from a false principle as if either there were absolute necessity of Baptism or its effects were restricted to sins committed before its administration Hence the Ancients scarce accounted it Baptism 3. It would have been a very dark expression of Pauls * Cornel. Rom. Epist ad Fab. had he understood it thus For such were never said to be Baptized for the Dead they might well have been said to be sprinkled because of their disease or in their sickness or those that were sick as the Canons always express it The Apostle might have as easily said They who are Baptized in their Beds in the instant of Death sick and ready to die or before they depart or remove out of this Life 4. Vossius's Interpretation that the Phrase may be rendred for the Dead that is for the state of the Dead to wit that then it may go well with them does not much strengthen this Opinion for who can believe that Paul would have spoken so obscurely Would not he rather instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used the final Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it would have run thus in hope of the Resurrection to Life Eternal Besides that the Article would have been very harsh in this sense But these words would also have been superfluous and the Argument would have concluded as much from Baptism in general why are we Baptized What better are we by being Baptized The Apostle might also have raised a stronger Argument from the Sacrament of the Eucharist whose design is to beget Communion with Christ and hence of his Life and Resurrection Hence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Viatick c. VII The Opinion of Theodoret and other of the Ancients and Lyranus Rigaltius E piscopius c. The fourth Interpretation is theirs who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rite of Baptismal Immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand for Dead to wit sins or works to be washed away by this means in hope of Eternal Life or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their dead Adam