of his resurrection Acts 1.22 2.32 10.41 as they had been of his actions and passion Luke 1.2 And therefore Paul pleading for his Apostleship useth this argument from a property necessary for an Apostle That hee had seene the Lord 1 Cor. 9.1 and in the relation or story of his calling this particular is singularly added That hee saw that just one and heard the voice of his mouth Act. 22.14 Secondly the name of Apostles keepeth it selfe unmixed or confounded with any other Order It is true indeed that the significancy of the word would agree to other Ministers that are sent to preach but there is a peculiar propriety in the sense that hath confined the title to the twelve Paul as any indifferent eye will judge and censure upon the weighing of it in the New Testament Thirdly when Paul reckoneth the severall kinds of Ministery that Christ left in the Church at his ascension Ephes. 4.11 and 1 Cor. 12.28 there is none that can thinke them all to bee perpetuated or that they should continue successively in the like order from time to time For within an hundred yeeres after our Saviours birth where were either Prophets or Evangelists miracles or healings And if these extraordinary kinds of ministration were ordained but for a time and for speciall occasion and were not to be imitated in the Church unto succeeding times much more or at the least as much were the Apostles an Order much more at least as much extraordinary as they Fourthly the constant and undeniable Parallel which is made betwixt the twelve Patriarchs the Fathers of the twelve Tribes and the twelve Apostles not onely by the number it selfe but also by the New Testament in the fouâ—e and twenty Elders Rev. 4.4 and in the gates and foundations of the new Ierusalem Rev. 21.12 14. doth argue and prove the latter order as unimitable as the first These things well considered if there were no more it will shew how improbable and unconsonant the first inference is that is alledged that because there was such a subordination betwixt the Apostles and Philip that therefore the like is to bee reputed betwixt Bishops and other Miniâ—ters and that Bishops in the Church are in the place of the Apostles A second Quaere and very materiall to the matter in agitation is whethâ—â— imposition of hands were ever used by the Apostles but for ordination to some Office in the Church For whereas their giving of the holy Ghost to Samaritans in this sâ—orâ— and 〈◊〉 others elswhere is adduced as an example and argument for that which is now called confirmation and which hath 〈◊〉 indifferently given to all for it is good cheape that this act of the Apostles aimed not nor intended to any such thing may bee reasonably conjectured and guessed at by these considerations First that the holy Ghost thus given meaneth not his ordinary worke of sanctification and confirming in Grace but his extraordinary gifts of Tongues Prophecying and the like And this is evident by the meaning of that Phrase the holy Ghost in the Scriptures when it denoteth not exactly the Person of the holy Ghost or the third Person in the Trinity For as it is a Rabbinick expression very common in the writings of the Jewes and in the use of the Nation and evermore in their use and sense meaneth only the extraordinary gifts of the Spirit mentioned so doth it constantly signifie in the Scripture and it is very hard if not utterly impossible to find it signifying any other sense Secondly it is yet more evident by the very historicall relation of Luke concerning the matter in hand for in Acts 19.6 telling how Paul laid his hands upon certaine men at Ephesus and they received the holy Ghost hee instantly explaineth what were the gifts of the holy Ghost that they received for they spake with tongues saith hee and prophecyed And it is not possible to thinke but that Simon Magus when hee offered money for this fruit of the imposition of his hands that he might give the holy Ghost saw some visible apparent signe of the gift by the hands of the Apostles which if it were onely sanctifying or confirming grace how could hee have seene it So did they of the Circumcision perceive when the gifts of the holy Ghost fell upon the Gentiles Acts 10.45 For they saw it by their speaking with tongues and magnifying God ver 46. Fourthly it being then thus undeniable that the gifts conferred by the imposition of hands were the extraordinary ones of the holy Ghost it can as little also bee denyed that they were imparted onely to some singular and particular persons and not to all whatsoever without distinction For otherwise 1. It must bee granted that Simon Magus received them as well as others which I know not who will grant for by his familiarity with Philip and the Apostles hee having also beene baptized with the rest and his wickednesse and his villany not yet broken forth hee might have gotten a precedency in this gift before others if it had been generall 2. It would bring Women under imposition of hands which can hardly be dreamed of or ever was of any one It is true indeed that women might did receive some of these extraordinary gifts but it was by immediate influence from Heaven and not by any imposition of hands So that now if wee looke upon this Story and upon others of the like nature through these spectacles it will appeare that this Imposition of the Apostles hands was not upon all the Samaritans but upon some selected number nor upon those selected ones for their confirmation in grace but for their ordination to the Ministery and with the imposition of hands they received the holy Ghost to inable them for that work Vers. 26. Which is desert This is to bee applyed to the way â—o Gaza and not to Gaza itselfe and so the Syriack and Arabick apply it expressely and warrantably seeing the way was through the wildernesse of Iudah and there was but one Gaza Vers. 27. A man of Aethiopia There is mention of a double Cush or Ethiopia in scripture for so is it rendred the one in Arabia and the other in Africk and Homer even in his time speaketh of a twofold Ethiopia Odys 1. but it is questionable whether hee meane the same with the Scripture or no since hee calleth them Easterne and Westerne whereas these were East and South Now this man is held and that upon good ground to bee of Ethiopia in Africk where the name of Candace is renowned even in Heathen Authors Vers. 33. Who shall declare his generation This Prophecy of Esay which the Eunuch was reading is exceedingly much mistaken by the Jewes and this clause of the Prophecy is exceedingly controverted among Christians The Jewes understand it some of them concerning Iosiah others concerning the whole people of Israel but the holy Ghost hath in the place put us out of all doubt of whom it
the Country And so is Luke to bee understood here Philip came downe to the Citie of Samaria that is to the Metropolis of that Country which indeed was Sychem and so saith Iosephus Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans had then Sichem for their Metropolis And in the same Chapter hee saith againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Latine interpreter hath rendred thus Illis Samaritis dicentibus Hebraeos quidem se esse sed Sichimitas vocari a Sodoniis which translation how true it is and whether Iosephus meane not that the Samaritans said that they were indeed Hebrewes but were called Sidonians that dwelt at Sichem whether in that story they call not themselves so for advantage let the learned censure This Citie Iohn the Evangelist calleth Sychar in stead of Sychem Ioh. 4.5 not that the text is there corrupted as some have held but that the Jewes seeme to have pronounced the word so corruptly in derision of the Samaritans to whom they were bitter enemies For by this name they reviled them for drunkards for so the word signifieth and this taunt seemeth to have beene taken up from Esay 28.1 woe to the drunkards of Ephraim of which Sichem was the chiefe Citie Vers. 6. And the people gave heed c. Sect. III. Samaria converted Our Saviour gave it in lesson to his disciples both by precept and his owne example that they should preach first in Ierusalem then in Iudea and then in Samaria For so did hee himselfe Ioh. 1. and 2. and 4. So commanded he them to doe Act. 1.8 and so doe they now Act. 8. Philip one of the seven travailing in the common affliction and in preaching the Gospel as the rest of the 108. did being backed with this warrant of his master goeth downe to Samaria and preacheth there though they were enemies to the Jewes It was but three yeares or little more since Christ had beene there among them himselfe Ioh. 4. and whether it were the good remembrance of what hee had taught them then or the extraordinary hand of God with what was delivered now or both together such effect have Philips doctrine and miracles that the Citie for the generall doth beleeve and is baptized Vers. 13. Simon himselfe beleeved Sect. IIII. Simon Magus Hee who had long caused the people to wonder at his miraculous delusion is now himselfe amazed at Philips reall miracles But conceiving that hee had wrought them by a Magicall facultie above his owne and desiring to fish and get the trick out of him hee insinuateth himselfe the more neerely into his company by taking on him to beleeve so that he is baptized for any other beleefe of Simon Magus is not imaginable For when hee saw that Peter and Iohn exceeded Philip as hee thought Philip did exceed himself for to Apostles onely belonged to bestow the holy Ghost the whole venome and mischiefe of his heart brake forth at once first by offering money for the same Apostolicall power and then in a scornefull intreaty of the Apostles to pray for him when they advised him to repent and pray for so should I understand his words Vers. 24. Pray yee to the Lord for mee for an Ironicall taunt and finally by open Heresie and opposall of the Gospel Hee had a whore which hee led about with him was called Helena or as some will have it Selene of Tyrus Of whom if wee understand Revel 2.20 which speaketh of Iezabel that called her selfe a Prophetesse it would not bee unconsonant for as Simon like Ahab was of Samaria so Helena like Iezabel was of Tyre Nor were their doctrines much different for the one seduced men to commit fornication and to eate things sacrificed to Idols and the other taught them to do what they would and not to feare the threats of the Law for that they should bee saved by the grace of Simon Many such monsters of Doctrine and Hydraes of opinion did this Lerna of Heresie breed and this first borne of Satan vomit forth As these that in Iudea hee was the Sonne of God in Samaria the Father and in other nations the Holy Ghost That Helena bred Angels and Angels made the world That bee himselfe came downe from heaven for his Helena and that shee was the lost sheepe mentioned in the Gospel and that shee was that Helena that occasioned the destruction of Troy And a great deale more of such hideous and blasphemous matter recorded by Irenaeus Epiphanius Augustine Philastrius and others Histories have traced this Magicall wretch from Samaria to Rome and there have brought Simon Peter and him contending before Nero in working of miracles and Peter bringing him to harme and shame which shall bee tried in its proper place Sect. V. The Holy Ghost given ver 17. The Apostles at Jerusalem hearing the glad tidings of the conversion of Samaria send downe unto them Peter and Iohn And why these two rather then any other of the twelve is not so easie to resolve as it is ready to observe that if in this imployment there was any signe of Primacy Iohn was sharer of it as well as Peter Being come they pray and lay their hands upon them and they receive the Holy Ghost Here Episcopacy thinketh it hath an undeniable Argument for proofe of its Hierarchy and of the strange rite of confirmation For thus pleadeth Baronius for the former From hence saith hee it may bee seene that the Hierarchicall order was instituted in the Church of God even in this time for Philip doth so baptize those that beleeve that yet hee usurpeth not the Apostolicall priviledge namely the imposition of hands granted to the Apostles And thus the Rhemists both for it and for the latter in their notes on Act. 8.17 If this Philip had beene an Apostle saith S. Bede hee might have imposed his hands that they might have received the Holy Ghost but this none can doe saving Bishops For though Priests may baptize and annoint the baptized also with Chrisme consecrated by a Bishop yet can hee not signe his forehead with the same holy oyle because that belongeth onely to Bishops when they give the holy Ghost to the baptized And after this testimony of Bede they subjoyne their owne inference This imposition therefore of hands together with the prayers here specified which no doubt was the very same that the Church useth to that purpose was the ministration of the Sacrament of Confirmation Now let the Reader with indifferency and seriousnesse but ruminate upon these two Queries and then judge of those two inferences First whether Apostleship were not an Order for ever unimitable in the Church for besides the Reason given to prove that it was upon the choosing of Matthias others may bee added to make it the more cleare As 1. the end of their Election was peculiar the like to which was not to bee in the Church againe for they were chosen to bee with Christ Marke 3.14 to bee eye-witnesses
A COMMENTARY UPON THE Acts of the Apostles Chronicall and Criticall The Difficulties of the Text explained And the times of the Story cast into ANNALS The First Part. From the beginning of the Booke to the end of the Twelfth CHAPTER With a briefe Survey of the Contemporary Story of the JEVVES and ROMANS By JOHN LIGHTFOOTE Staffordiens a Member of the Assembly of Divines London Printed by R. C. for Andrew Crooke and are to bee sold at the Signe of the Green Dragon in Pauls Church-yard 1645. TO The Right Honourable the Truly Noble and Renowned ROBERT EARLE OF ESSEX c. Illustrious Sir THE inducements that have swayed mee to the Compiling of this Tripartite History have been partly for mine owne satisfaction in the survey and prospect of the times and occurrences of the world coincident and contemporary with those of the Church partly for the satisfaction of the Reader in the same contemplation and for the mixture of some delight with that satisfaction in such a mixture of variety But chiefly for both our observation of the hand of God good and gracious in the preservation and propagation of his Church and just and avengefull in his indignation and judgements upon those two Nations that persecuted the Church if they could have done it to the death and that executed to the death the Lord of the Church the Lord of Life For as there were two Theeves that were crucified with our Saviour the one on the right hand and the other on the left so were there two worse by far that crucified him the Iew and the Roman The former of ignorance and so shall once obtaine mercy the latter even against the confession of his innocency and so shall perish for ever Both persecutors of the Church as well as crucifiers of the Lord of it the Iewes while they continued to bee a Nation the Romans while the Church shall bee a Church The consideration of this very thing doth not onely warrant but even challenge a mixture of study of the Story of these three together that the footsteps of providence might bee traced the more clearly in those two impressions of Mercy and Judgement dispensed in the world in their contrariety the former to the Church and the latter to these two Nations the enemies and persecutors of her and of her Lord. I have therefore taken them up in one discourse from that very time that thâ—se two people did undoe themselves by doing violence to the Lord of Glory and for how long a processe of time the discourse doth carry them on this volumne will speak for the present mine intentions aime at a longer extent if the Lord permit The Story of the Church I have traced in the Acts of the Apostles and there have rather set my selfe to explaine and cleare what difficulties are in the Text then to write out the full History and Occurrences that are there related for since the Euangelist hath done it with a divine Pen it was utterly needlesse that I may say no more to redoe it with mine The times of the Stories there I have been the more curious to search after and to settle as neare as I can and to bring into Annals not onely for the profit that ariseth to the Reader from the knowledge of them which is not little but also for the bringing and reducing of the Story of the other Nation into a parallel and collaterall current and coincidency with them What difficulty I have met withall in this particular any one will readily judge that doth but observe how sparing the holy Ghost hath been through all that Booke to expresse the circumstance of the time with the relation of the things And what I have done towards the fixing of the times in this difficulty I have tendered under the notion of conjecture for I could goe no further yet have I grounded those conjectures upon such reasons as are much to mâ—ne owne satisfaction in that matter and so it may bee they will bee something to others I have led on the Story in this present piece but to the end of the Twelfth Chapter for thitherto hath the Evangelist that wrote the Booke more especially discoursed the planting of the Church and the propagation of the Gospel among the Iews And as for the rest of the Booke from thence to the end that bringeth the Church and Gospel among the Gentiles I have reserved it for another part if the Lord vouchsaâ—e life leisure and assistance The customes and carriage of those Apostolicke times in Worship and Discipline I have been sparing in discussing for the Text for as far as this present discourse goeth is sparing in offering occasion to fall upon such a thing in that part that is behind where the Epistles of Paul are to be taken into hand as they fall in in time such considerations will bee usefull and they will bee inevitable The Story of the Iewes out of their owne Josephus and Philo Egesippus and others the Reader will generally finde to be but a Commentary upon their owne words His blood bee upon us and upon our children written even in Letters of their own blood from time to time For when that perverse and ungodly generation had so farre refused the Gospel and their owne good that it had crucified the Lord that tendered it to them ex illo fluere from that time forward their ruine and decaying is written in all their stories in such Capitall Letters that hee that runs may read it and he that reads them reads them not if hee doe not observe it This short tract of time that this Volume containeth will tell you of three or four or more such Anatomy Lectures in lesse then twelve yeares space of many and many thousands of that Nation that perished and were miserably destroyed in Judea Alexandria and Babylonia and this but as a Preface and beginning of sorrowes and miseries that were to follow in the destruction of the whole Nation for despising and destroying of him that held out life unto them but they chose his and their owne death Some of the same Authors that have given us these prologues of their miseries will continue the scene with further Tragedies till their utter extirpation and we shall borrow an abridgement thereof from them in the parts succeeding if the Lord carry us on and prosper us in that worke And how gratefull and excellent a worke and paines might it bee if where Josephus and Egesippus end their Story and where Jerusalem ended her dayes thence some learned and industrious pen would out of the Iewes own Talmud and Rabbins and other writers continue the story of this dispersed and condemned nation till these later times for the Illustration of the truth of those predictions of Scripture that foretell their doome and for the evidencing of that justice that hath ever since haunted them for the murder of the righteous one whom they crucified These are the two maine things that I
diversities of Countries and Languages had made them so great strangers one to another and when some discontents had driven them into murmurings already 3. They that chose the seven are bidden to looke out among themselves men full of the holy Ghost which among the number of common beleevers was very hard if at all possible to find for wee cannot ever find that the holy Ghost had come downe upon any but the 120. And whereas they are required to bee of honest report and wisedome it doth not inferre that any of the 108. were otherwise but because there was difference of eminencies and excellencies among them Vers. 3. Seven men This number may seeme to referre to the seven nations of the westerne Jewes who had made the complaint Cappadocians Ponticks Asians Phrygians Pamphilians Romans and Cretans Sect. The office of Deacons 1. It was not ministeriall or for the preaching of the word but for providing for the 〈◊〉 for as the occasion of their election was complaint of the poore so the end of their choice was to provide for their reliefe It is true indeed that these seven men at the least two of them Stephen Philip were preachers of the Word as well as overseers of the poore but this their ministeriall function they had before their Deaconry and not with it For it is not onely the opinion of Epiphanius but even sense and reason do give their vote with him that these men were of the number of the Seventy or at the least of the 108. that had beene Christs constant followers and disciples and so had received their ministeriall function from Christ and not from the Apostles and it was not an addition to their Deaconry but their Deaconry to it For the Text telleth plainely that they were full of the holy Ghost before they received the imposition of hands and so had in all probabilitie yea indeed past deniall received the holy Ghost when the 120. did they being some of that number 2. Those tables for which the office of Deaconry was ordained were not holy Tables but common For 1. The twelve set an inconsistency betweene serving these Tables and preaching the Word Ver. 2. which they would never have done if serving of Tables had beene the attending upon the Sacrament of the Lords Supper 2. The serving of Tables that they meane they put over from themselves to the Deacons but none can thinke that they would ever resigne or give over the administring the Sacrament 3. There were Ministers enow already for the administration and attending upon the Sacrament and there needed no new ordination or office for it 3. The office of the Deacons was to take care of the poore according to their severall wants to gather and receive collections for them to distribute to them to oversee them and to minister to them in their necessities and therefore it is no wonder if the Apostles were so circumspect in their election and so observant in their ordination For these seven were to take this worke of the Apostles out of their hands and to dispose of the stock of the Church and upon whose care the support of the poore was to depend and their welfare upon their incorruption and then it is no marvell if they were chosen men of good report and they were to converse with varietie of languages and nations and therefore it was needfull they should bee full of the holy Ghost inabling them to converse with them in their divers tongues Vers. 5. Prochorus Sect. The booke of the life of Iohn the Evangelist under his name forged Of Prochorus Nicanor Timon and Parmenas there is no more mention in Scripture The book that beareth the name of Prochorus concerning the life miracles and assumption of Iohn the Evangelist doth justly beare this brand in its forehead as it stands in Biblioth Patr. Tom. 7. Historia haec Apocrypha est fabulosa indigna prorsus quae legatur The Author bewrayeth himselfe to bee a Romanist by the signe of the crosse and the locall descent cap. 3. by Linus and Domitian disputing about the comming of Christ and by Iohn Porâ—-Latin cap. 10. and by other visible signes although hee had thought he had put on a vizor sufficient to have hidden that when hee bringeth in Peter calling Iohn the prime Apostle even in the beginning of his first Chapter But that none may lose so much time as to read him over let him take a patterne of the rest of his pedlary ware out of the twentieth Chapter where hee bringeth in Iohn writing a letter to the devill that possessed a man and by that letter casting him out Sect. Nicolas a Proselyte of Antioch He is held to have been the author and occasion of the sect of the Nicolaitans Rev. 2.6.15 Iren. lib. 1. cap. 27. Euseb. hist. lib. 3. cap. 29. A sect that misconstrued the doctrine of Christian communitie and Christian libertie to all uncleanenesse and licentiousnesse but whether it began to bee so misconstrued by Nicolas himselfe or by some of his followers as the Sadduces abused a good doctrine of Sadoc to a damnable heresie it is difficult to determine and this is not the proper place to examine it Vers. 7. A great company of the Priests were obedient to the faith I cannot but wonder at the boldnesse of Beza in this place and indeed in hundreds of other places for hee doth rather suspect the truth and puritie of this Text then beleeve the story that so many Priests should beleeve And yet it seemeth among all his Greek copies there was not one that read otherwise Truely it is a daring that deserves castigation in him that when hee either understandeth not the perfect meaning of a place or findeth difficulty in it or hath fancied a sense contrary to it that hee should throw durt into the face of the Scripture and deny the puritie of the Greeke text before hee will ungive any thing of his owne groundlesse opinion Honorable is the memory of that man in the Church of God and his name as a sweet perfume among us but I would this his boldnesse which hee tooke to himselfe continually had not given so great occasion to Jewes and Papists to bark against the purity of the Text and the truth of the Gospel as it hath done Vers. 9. The Synagogue of the Libertines That is of Jewes that were freeborne as Paul Act. 22.28 viz. the sonnes of those Jewes that had obtained the Roman freedome Hee that from a slave or servant obtained manumission and libertie was called libertus and his child borne to him in this freedome was libertinus Vers. 15. His face as the face of an Angel Stephen is accused by the students of this Libertine Colledge of blasphemy against Moses and the Temple for preaching of the destruction of his ceremonies and of that place whereas he spake but what Moses and an Angel had foretold before Deut. 28. and 32. Dan. 9. and accordingly his face hath the
when hee had now sitten Emperour about two years for that the Scripture sometime reckoneth from such unnamed dates might bee shewed from Ezek. 1.1 2 Sam. 15.7 2 Chron. 22.2 And that it is so to be understood may be confirmed out of Iosephus Antiq. lib. 20. cap. 7. c. So that this time being fixed of Pauls apprehension at Ierusalem to bee in Neroes second as Eusebius and others have well held and his writing the second Epistle to Corinth proving to bee about the beginning of that yeare and so the fourteen yeares mentioned 2 Cor. 12.2 measured out VI. Wee must now count backward from this time to the Councell at Ierusalem and as neare as wee can cast up what time might bee taken up betwixt those two periods in the motions and stations of the Apostle that the Text hath expressed betwixt the 15 Chapter of the Acts and the twentyeth Or rather let us count forward for the more facil and methodicall proceeding and take up what may bee guessed to bee every yeares worke and passage as it commeth to hand Paul commeth from Ierusalem to Antioch with Iudas Silas and Barnabas Acts 15.20 Iudas and Silas stay there a space verse 33. Paul stayeth after they be gone away verse 35. Some dayes after he departeth verse 36 40. Hee goeth through Syria Cilicia confirming the Churches verse 41. To Derbe and Lystâ—a chap. 16.1 Through the Cities delivereth the Apostles decrees ver 4. Throughout Phrygia ver 6. Throughout the region of Galatia vers 16. To all these journeys we may allow one year and certainly if the movings and stayings of the Apostle and the distance of the places and the work hee did be considered there can no lesse then a whole yeare be allowed for all this progresse After his passage through Galatia Paul goeth to Mysia Acts 16.7 To Troas verse 6. To Samothrace Neapolis and Philippi ver 11 12. At Philippi hee continueth many dayes ver 13 16 18. Thence hee passeth through Amphipolis and Apollonia chap. 17.1 Commeth to Thessalonia and is there three Sabbath dayes in quiet ver 2. Afterward is persecuted ver 5. Goeth to Berea and converteth very many vers 10 12. Goeth from thence to Athens ver 15. There waiteth for Silas and Timothy ver 16. From thence goeth to Corinth Acts 18.1 For all these journeys and actions wee will allow him half a yeare and I cannot see how they could take so little At Corinth hee continueth a yeare and an halfe Acts 18. verse 11. And this makes up 3 years since the Councell at Ierusalem After this long stay at Corinth he is persecuted yet tarryeth a good while after Acts 18.18 From thence hee saileth to Ephesus but stayeth little ver 19. Goeth thence to Cesarea To Ierusalem To Antioch and spendeth some time there Acts 18.22 23. Goeth over all the Country of Galatia And Phrygia in order Acts 18.23 To these passages I suppose there is hardly any that can allow him lesse then a whole yeare that shall but seriously consider of the things that are mentioned and the length of the journeys After his passing through Phrygia hee commeth to Ephesus Acts 19.1 And there continueth three yeares Acts 19.8 10 21 22. 20.31 After this he goeth into Macedonia Acts 20.1 from whence he writeth that second Epistle to Corinth in the beginning of the 2 year of Nero. So that yeelding these seven years for the travails of this Apostle betwixt that time and the Councel of Ierusalem Acts 15. and lesse then seven it is not possible to allow seeing that foure yeares and an halfe of that space was taken up in the two Cities of Corinth and Ephesus and it will result that the Councell at Ierusalem was in the ninth yeare of Claudius Now Paul himself reckoneth seventeen yeares from his conversion to this Councell Gal. 1.18 2.1 which seventeen counted backward from the ninth of Claudius it falleth out almost past all controversie that Pauls conversion was in the next year after our Saviours ascension as may bee seen by this ensuing table Christ. Tiberius 33 18 Christ ascendeth 34 19 Paul converted 35 20 Goeth into Arabia 36 21 Commeth up to Jerusalem 37 22 38 1 Caius 39 2 40 3 41 4 42 1 Claudius 43 2 The famine Act. 11.28 Paul rapt into the third Heaven 44 3 45 4 46 5 47 6 48 7 49 8 50 9 The Councell at Ierusalem Paul goeth to Antioch Syria Cilicia c. 51 10 Paul the latter half this yeare at Corinth the former half in Athens Beraea Thessalonia c. 52 11 Paul all this yeare at Corinth 53 12 Paul in Phrygia Galatia Antioch Ierus Caesarea Ephesus Corinth 54 13 Paul at Ephesus 55 14 Paul at Ephesus 56 1 Nero. Paul at Ephesus 57 2 Paul writeth the second Epistle to Corinth And now may wee in some scantling fix those Stories to their times which hung loosely before namely the choosing of the Deacons the death of Stephen conversion of Samaria and the Eunuch and conclude that they were about the beginning of the next yeare after Christs ascension Part II. The Roman Story Sect. I. Velleius Paterculus TIBERIVS keepeth himselfe still in the Countrey but not still at Capreae for this yeare hee draweth neare unto Rome and haunteth in some places about foure miles off but commeth not at all unto the City This seemeth to bee his first journey towards it that Suetonius speaketh of when hee came by water to the Gardens beside the Naumachy or the Poole in Tiber where they used their sporting sea-fights and returned againe but the cause not knowne The first thing mentioned of him under these Consulls both by Tacitus and Dion is his marrying forth the daughter of Drusus which they name not and Iulia and Drusilla the daughters of Germanicus Drusilla to L. Cassius Iulia to M. Vinicius This was a sonne of that M. Vinicius to whom Paterculus dedicateth his short and sweet Roman History And the nearenesse of the time would very nearely perswade that this was that very Vinicius himself but that Paterculus sheweth that his Vinicius was Consull when hee wrote his Booke to him and that as himselfe and Dion agreeing with him sheweth An. V. C. 783 or the next yeare after our Saviours Baptismâ— but this Vinicius Tiberius his son in law as Tacitus intimateth was onely a Knight but a Consuls son Howsoever in these times shone forth and flourished the excellent wit and matchlesse pen of that Historian an Author known to all Learned men and admired by all that know him His Originall was from the Campanians as himself witnesseth not very farre from the beginning of his second booke when hee commeth to speake of the Italian warre in the time of Sylla and Marius No pen is so fit to draw his pedegree and Character as his owne and therefore take onely his owne words Neque ego verecundiâ domestici sanguinis gloriae dum verum refero subâ—raham c. Nor will I for
shewed elsewhere that it is no uncouth thing with this and the other Evangelists to make such briefe transitions sometimes in stories of a large distance and Paul himself plainely sheweth us in the place alledged how to make the briefe story of Luke full and compleat and to speak it out Namely that Paul upon his comming after his conversion into Damascus began there to preach and increased more and more in strength and confounded the Iewes that dwelt at Damascus proving that Iesus was the very Christ And having preached a while in Damascus hee goeth into Arabia which countrey was now under the same government with Damascus namely under King Aretas and after a while hee returned into Damascus againe And then do the Jewes there seek to kill him and they incense the governour of the Citie under Aretas against him so that hee setteth a watch to take him but he escapeth over the wall by night in a Basket Acts 9.25 2 Cor. 11.33 We shall see by and by that there were preparations for warre this yeere betwixt Aretas the King of Arabia and Herod the Tetrarch and it is not improbable that the Jewes in those times of commotion did accuse Paul to the governour of Damascus under Aretas for a spie or for a man that was an enemy to the Kings cause and so they interest the governor in a quarrell against him And this very thing being considered may helpe somewhat to confirme this for the yeare of Pauls comming from Damascus for feare of his life to Ierusalem if his owne accounting the yeers did not make it plaine enough Vers. 26. And when Saul was come to Ierusalem c. His errand to Ierusalem as himselfe testifieth was to see Peter Gal. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for any homage to his primacy as is strongly pleaded by the Popish crew for hee maketh no distinction betwixt him and Iames and Iohn in point of dignity Gal. 2.9 nay is so farre from homaging him that he rebuketh and reproveth him Gal. 2.11 But his journey to Peter at this time was that hee might have acquaintance with him and some knowledge of him for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifieth and that hee desired the rather because then Peter was the minister of the Circumcision as hee himselfe was to bee of the uncircumcision Gal. 2.8 and because there had been some kind of remarkable parallel betwixt them in their recovery the one from denying and forswearing Christ himselfe and the other from persecuting of Christ in his members Sect. But they were all affraid of him and beleeved not that hee was a Disciple This very thing hath caused some to conceive that Paul had a journey to Ierusalem a little after his conversion and before ever he went into Arabia because they cannot conceive how it should be possible that hee should have beene a convert and a Preacher of the Gospell three yeers together and yet his conversion and his present qualities should bee unknowne to the Church at Ierusalem and the rather because hee himself saith that the wonder of his conversion was not done in a corner Acts 26.26 Answ. But these two or three considerations may helpe to resolve the scruple 1. The distance betwixt Damascus and Ierusalem which was exceeding great 2. The quarrels betwixt Herod and Aretas which were a meanes to hinder intercourse betwixt those two places 3. The persecution that continued still upon the Church of Iudea which would keepe Disciples of Damascus from going thither And 4. the just feare that might possesse the Disciples at Ierusalem in the very time of persecution For though it was said before the Church at Ierusalem and of Iudaea injoyed a great deale of rest and tranquillity after the conversion of Paul their great persecutor in comparison of what they had done before yet was not the persecution of the Church utterly extinct to the very time of Pauls comming up to Ierusalem but continued still and therefore it is the lesse wonder if the Disciples there bee the more fearefull and cautelous Vers. 27. But Barnabas tooke him c. How Barnabas came acquainted with the certainty of Pauls conversion better then the other Disciples is not easie to resolve It is like that hee being abroad for feare of the persecution as the other of the Preachers were all but the Apostles went in his travailes towards Damascus or Arabia and so had heard and learned the certainty of the matter However it is pregnant to our observation that hee that was afterwards to be fellow traveller and labourer with Paul in the Gospel to the Gentiles is now made the instrument and meanes of his first admission to the societie of the Apostles It is possible that there had been some acquaintance betwixt these two men in former times they being both Grecizing Jewes the one of Cyprus the other of Ciâ—icia and both in all probability brought up and educated at Ierusalem but whether it were so or no the hand of God is to bee looked after in this passage when Pauls future partner in the ministery to the Gentiles is now his first intertainer into the societie of the Church at Ierusalem Sect. And brought him to the Apostles That is to Peter and Iames the lesse for other of the Apostles hee himself relateth that hee saw none Gal. 1.18 What was become of the rest of the twelve is not determinable it is more then probable they were not now at Ierusalem otherwise it is hardly possible for Paul not to have seene them in fifteene dayes abode there It is likely they were preaching and setling Churches up and down the Country and Peter and Iames the two most peculiar Ministers of the Circumcision abode at Ierusalem to take care of the Church there For that these were so and in what particular the dispensation of their Ministery differed wee shall take occasion to shew afterward onely here wee cannot omit to take notice of that temper as I may so call it which the Text holdeth out against the Primacy and Prelacy that is held by some to have been among the Apostles For whereas some conceive Iames to have been Bishop of Ierusalem this Text sets Peter in the same fourme and equality with him in that place and whereas it is conceived againe that Peter was Prince of the Apostles this Text hath equalled Iames with him 1. And thus that persecution that began about Stephen had lasted till this very same time of Pauls comming to Ierusalem for so it is apparent both by the feare and suspitiousnesse of the Disciples at Ierusalem as also by the very clausure of the Text Vers. 31. Then had the Churches rest 2. The length of this persecution by computation of the times as they have been cast up before seemeth to have beene about three yeers and an halfe the renowned number and time so oft mentioned and hinted in Scripture 3. The company of Disciples or beleevers continued still at Ierusalem
to wash all their dead bodies before they buryed them as is concluded by many upon this place wee will not insist to question nor whether it were in token of the resurrection or no as some apply it onely the other application that they make hereupon I cannot passe over untoucht which is that Paul spake in reference to this custome and to that intention is this custome when hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Cor. 15.29 Else what shall they doe which are baptized for the dead c. as our English reads it as if the Apostle produced this custome as an argument for the resurrection as meaning to what purpose should dead bodies bee washed if not to betoken this thus hee is conceived to argue whereas by the juncture of the 30. verse to this it seemeth that hee intendeth a cleane contrary or different thing by being baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely being baptized so as baptisme signifieth death by martyrdome or suffering for the truth as Matth. 20.22 23. Luke 12.50 And his arguing is to this sense If the dead rise not againe what will become of those that are baptized with a martyriall baptism or that doe suffer death for the profession of the truth why are they then baptized for dead yea and why stand wee in jeopardy every houre of such a baptisme and martyrdome also Why do they suffer and why are we daily in danger to suffer for the truth if there bee no resurrection And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie not vice or supra but pro that is in such a sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meane In such a sense as baptized meaneth dead or martyred As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fabius delivered the power or Army to Minucius under this intent and meaning or condition that hee should not fight Plut. in Fab. Sect. They laid her in an upper chamber This probably was the publike meeting roome for the beleevers of that Town Dorcas being a woman of some good ranke as may bee conjectured by her plenteousnesse of good workes and almes-deeds Now they purposely disposing of the dead corps that Peter if hee would come might exercise a miracle upon it they lay it in that publike roome that the company might bee spectators of the wonder but Peter would not suffer them so to bee for some singular reason ver 40. Acts X. Sect. Some things remarkable about the calling in of Cornelius First the Gospel had now dilated it selfe to the very utmost bounds of the Jews territories in Canaan Iudea Samaria and Galilee had been preached to and through and now is it got to the very walls of their dominions round about And there wanteth nothing but laying the partition wall flat that the Gospel may get out unto the Gentiles and that is done in this Chapter where the great partition and distance that was betwixt Jew and Gentile is utterly removed and taken away by God himselfe who had first pitched and set it betwixt them Secondly the two first and mainest stones of interposition that were laid in this wall were circumcision and diet the one in the time of Abraham Gen. 17. the other in the time of Iacob Gen. 32.32 And in reference to these two it is that they of the Circumcision contend with Peter upon his returne to Ierusalem for they are grieved that hee went in to men uncircumcised and ate with them chap. 11.3 These were the proper distinguishers betwixt Israel and other Nations for all their other Ceremonies were not so much to distinguish them from other people as to compose them among themselves and towards God they being first distinguished from others by these Of these two singularity of Dyet or Prohibition of certaine meates was the more proper differencer and the more strict distinctive For all the seed of Abraham was circumcised and so in regard of that Ceremony there was no difference betwixt an Ismaelite and a Iew But abstaining from such and such meates was a proprium quarto modo a singularity that differenced an Israelite from all the world besides Thirdly therefore it was most proper and of most divine reason that the liberty of eating any meates did denote and shew a liberty of conversing with any nation and that the inlarging of the one is the inlarging of the other Fourthly the first-fruits of this inlargement and entertainment beyond the partition wall is Cornelius a Convert but not a Proselyte a man that was already come into God but not come in to the Church of Israel a man as farre contrarily qualified for such a businesse in all humane appearance as what could bee most contrary as being a Roman a Souldier a Centurion and yet hee of all men chosen to bee the first-fruits of the Gentiles that God herein might bee the more plainly shewed to bee no respecter of persons Fifthly it had been now 2210 yeares since the Heathen were cast off at the confusion of Babel and had lain so long in darknesse sin superstition and idolatry strangers to God and aliens from the congregation of Israel bondslaves of Satan and under his dominion and even all the world Israel onely excepted become the kingdome of hell and the Devill Sixtly Satan had by this very time brought his kingdome among these heathens to the very Apex and perfection when hee had gotten one into the throne of the Roman Empire which was now over all the world who by the very sword and power will force the people to adore him for a God and had the sword and power in his owne hand to force them to adore him as wee saw by Caius even now And here I cannot but looke backe from Caius as hee sate in his throne as an ungodly Deity when the Gentiles began to bee called in to the first Idoll that they proposed and set up for themselves to adore at Babel as hee is described by the Ierusalem Targum at their first casting off For thus doth it Paraphrase those Rebels plot and conspiracy for the building of that Idolatrous Citie Gen. 11.3 And they said Come let us build a Citie and a tower whose top may reach to heaven and in the midst of it let us build a Chappell and an Idol in the head of it with a sword in his hand to fight for us that wee be not scattered Nor can I but looke forward also from the same Caius Deifying himselfe and that in the Temple of God as wee shall see ere long to the succeeding times of the Gentile Church which is now beginning wherein a man of sinne the successor of Caius Caligula a thousand fold more likely then the successor of Simon Peter hath set up himselfe to be adored and exalts himself above every thing that is called God Seventhly the instrument of the first introducing of the Gentiles by the bringing in of Cornelius was Peter not for any Primacy or
follow it whither the nature and inclination of it doth incline Hence his allegorizing of whatsoever commeth to his hand and his peremptory confidence in whatsoever hee doth allegorize insomuch that sometimes hee perswadeth himselfe that hee speaketh mysteries as pag. 89. and sometimes hee checketh the Scripture if it speake not as hee would have it as page 100. How too many of the Fathers in the primitive Church followed him in this his veine it is too well knowne to the losse of too much time both in their writing and in our reading Whether it were because hee was the first that wrote upon the Bible or rather because hee was the first that wrote in this straine whose writings came unto their hands that brought him into credit with Christian Writers he was so farre followed by too many that while they would explaine Scripture they did but intricate it and hazarded to lose the truth of the story under the cloud of the Allegory The Jewes have a straine of writing upon the Scripture that flyeth in a higher region then the writings of Christians as is apparent to him that shall read their Authors Now Philo being a Jew and naturally affecting like them to soare in a high place and being by his education in the Grecian wisdome more Philosophical then the Iews usually were and by inclination much affected with that learning hee soareth the Jewish pitch with his Grecian wings and attaineth to a place in which none had flowne in before unlesse the Therapeutae of whom hereafter writing in a straine that none had used before and which too many or at least many too much used after of his many strange and mysterious matters that hee findeth out in his veine of allegorizing let the Reader taste but some As see what hee saith of the invisible Word of God pag. 5. pag. 24. 169. 152. How hee is a Pythagorean for numbers pag. 8. pag. 15 16 31. where hee is even bewitched with the number Seven and pag. 32 33. as the Therapeutae were 695. from whom hee seemeth to have sucked in his Divinity Pag. 9. Hee accounteth the Starres to presage future things whom in pag. 12. hee almost calleth intelligible Creatures pag. 168. and immortall Spirits pag. 222. Pag. 12. Hee seemeth to thinke that God had some Coadjutors in mans Creation Pag. 15. God honoured the seventh day and called it holy for it is festivall not to one people or region onely but to all which is worthy to bee called the festivity of the people and the nativity of the world Pag. 43. Hee distinguisheth betwixt Adam formed and made earthly and heavenly Pag. 57. He teacheth strange Doctrine which followeth more copiously pag. 61. about two natures created in man good and bad Pag. 68. Observe his temperance when his list Pag. 86. Hee beleeveth that his soul had sometime her raptures and taught him strange profound and unknowne speculations as there she doth concerning the Trinity and in pag. 89. He thinketh he talketh mysteries Pag. 94. Faith the most acceptable Sacrifice an unexpected confession from a Jew Pag. 100. He checketh Ioseph the Patriarch for impropriety of speech and hee will teach him how to speak Pag. 102. Speaking of the death of Moses hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee is not gathered or added fainting or failing as men had done before for hee admitted not either of addition or defection but hee is translated or passeth away by the Authoritie of that efficient word by which the universe was made Pag. 122. Hee is againe very unmannerly and uncivill with Joseph and so is hee againe in pag. 152. hee had rather lose his friend then his jest and censure so great a Patriarch then misse his Allegory That Aaron used imposition of hands upon Moses pag. 126. Pag. 127. That Abel slaine yet liveth as Heb. 11. Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting over them his upright word which is his first begotten Son who taketh the care of this sacred heard like the Deputy of some great King Pag. 161. He sheweth his learning is the great Encyclica Pag. 168. Hee calleth Angels Genii and Heroes according to the Greekes and holdeth that they were created in the aire but in the superiour part of it neer the Skie and fly up and downe there pag. 221 222. Pag. 170. His Allegories make him impious and hee counteth the story of Paradise to bee but foolery if it bee taken literall Pag. 180. Hee talketh a Rabinall tale about the invention of musicke Hee constantly followeth the Lxx as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdome as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8.22 The Lord created me the first of his workes For saith hee it was necessary that all things that came to generation should be younger then the mother and nurse of all things Pag. 191. He is very uncivill with Iethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. Hee holdeth Isaac weaned at seven yeares old And mentioneth certaine Dialogues made by himselfe personating Isaac and Ismael He calleth cap. 32. of Deuteronomie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Iacob praying for Ioseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very questionable where this speech is to bee found Pag. 223. The spirit of God is an immortall knowledge Pag. 232. He treateth de Primogenito secundogenito Dei that is of his Word and the World Pag. 234. Hee holdeth freewill but it is in comparison of the actions of men with the effects of Plants and Brutes Pag. 241. He is fallen out with Ioseph againe Pag. 251. Hee telleth a fable how all Birds and Beasts spake the same language and understood one another but that their tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more then enough for a taste wee shall conclude his Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow-Commissioners How ought wee to cheare up saith he though Caius bee angry at us in words seeing in his deeds hee even opposeth God Iosephus relateth it Antiq. lib. 18. cap. 10. Part III. The Roman Story Sect. I. Caius still foolish and cruell THis yeare did Caius make an expedition to the Ocean as if hee would have passed over into Britaine but the greatest exploit that hee did was that first hee went a little upon the Sea and then returning hee gave a signall to his Souldiers that they should fall to battaile which was nothing else but that they should gather
some Hee was now about fiftie yeers of age when he began to reigne at the very ripenesse of all the discretion he had but that it was often blasted with fearefulnes drunkennes wicked counsell When he was set quietly in the Throne the first thing hee did was to get the two dayes in which the agitation was about the change of the government quite out of memory and for that end hee made an act of oblivion of all things that had passed either in words or actions of all that time yet had hee not wrought his owne securitie so farre but that hee caused all that came neere him to bee searched for weapons and while hee sate at any meale hee had a strong guard about him For the motion that had beene so lately and so strongly carried for the abolition of monarchy and the other which proposed others thereto when Monarchy was agreed upon and would have excluded him had taken such an impression upon him that hee reputed no safety in his holding of the royaltie but by that strong hand and power by which hee had gotten it Yet tryed hee faire and gentle dealing though hee durst not trust it Those from whom hee had received any affront in the dayes of Tiberius and Caligula for sometimes in those dayes to abuse Claudius was to curry favour hee freely pardoned if hee found them guilty of no other crime but if hee did he paid them then for all together The unjust fines of Caius hee remitted his illegall decrees hee revoked his innocents imprisoned hee released and his causelesse banished hee called home The poisons which he had prepared for the Nobles and a list of their names for whom they were prepared being found in the Palace though Caius had pretended to have burnt them hee shewed publikely to the Senate and then burnt them indeed Hee forbad any one to adore him or to sacrifice to him hee restrained the great and loud acclamations that were used to bee made to the Emperour and carried himselfe with such sweetnesse and moderation that happy had the Republique beene in the continuance of the Monarchy had hee been so happy as to have continued in this his fiâ—st demeanure But his wicked Empresse Messallina and her wicked consorts first provoked him to mischief and his too much delight in the bloody sports did by degrees habituate him unto cruelty Hee had recalled Iulia and Agrippina the two sisters of Caius out of banishment whither they had been sent by their owne brother after hee had defloured them and hee restored them to their estates and revenues againe But Messallina stomacking that Iulia did her not honour and homage enough and envying her beauty and being jealous of her privacy with Claudius shee caused her to bee banished againe and in a short time she compassed her death These were but ominous beginnings when Caesars love to his owne neece was cause enough to worke her ruine but was not strong enough to stand betweene her and the fury of his owne wife And it did but fatally presage what mischiefe her wretched counsells would worke the cowardize and indiscretion of her husband to when their first effect was upon one so neere allied Nor did crueltie and bloodinesse enter thus onely in at his eares by the suggestion of his cursed wife but the like it did also at his eyes by his frequent and delightsome beholding of the bloody sports that growing by degrees to bee his delight to act which had grown by degrees also to bee his delight to see Sometimes beasts with beasts as twelve Camels and Horses at one time and 300. Beares and 300. African wild beasts at the same sometimes beasts with men and sometimes men with men and at all times hideous bloodshed that hee that can looke upon such barbarousnesse and slaughter with content it may bee suspected that hee in time will grow to act the like with the same delight PART II. ACTS XI Vers. 26. And the Disciples were called Christians first in Antioch Sect. I. The name of Christian. THe Jewes and Gentiles being now since the calling of Cornelius knit up together into one Church they are this yeere tyed up into the rofie and glorious knot of the same name and Epithet the name of Christian A new name which the Lord himselfe did give them as wee may well understand that prophesie Esa. 65.15 that the two distinguishing names of Jewes and Heathen might no more continue the ancient distance that was betwixt them but that that and all differences arising there from might bee buried under this sweet and lovely denomination given equally to them both The current of the story hitherto hath fairely and plainely led this occurrence to this yeare as the reader himselfe will confesse upon the trace of the history and hee will bee confirmed in it when hee seeth the next yeer following to bee the yeer of the famine which next followeth in relation in St. Luke to this that wee have in hand Act. 11.26 27 28. By what names the Professors of the Gospel were called before this time it is plaine in Scripture Among themselves they were called Disciples Beleevers The Church Devout men Brethren But among the unbeleeving Jewes by this sole common and scornefull title of The sect of the Nazarites Epiphanius hath found out a strange name for them not to be found elsewhere nor to be warranted any where and that is the name of Iessaeans Before they were called Christians saith hee they were called Iessaei either from Iesse the father of David from whom the Virgin Mary and Christ by her descended or from Iesu the proper name of our Saviour Which thou shalt find in the books of Philo namely in that which hee wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which treating of their Policy Praises and monasteries which are about the Marish Marian commonly called Mareotis hee speaketh of none others then of Christians Of the same opinion in regard of the men themselves are divers others both the Fathers and later writers though they differ in regard of the name No Romanist but hee takes it for granted that Philo in that book that is meant by Epiphanius though hee either title it not right or else couch two bookes under one title speaketh of Christian Monkes and from thence who of them doth not plead the antiquitie of a Monastick life so confidently that hee shall bee but laughed to scorne among them that shall deny it They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose besides the likenesse of those men in Philo to the Romish Monkes that such a thing as this is not altogether to bee passed over but something to bee examined since it seemeth to carry in it selfe so great antiquitie and weightinesse Eusebius therefore in his Ecclesiasticall History delivereth such a matter as tradition They say saith hee that Marke being first sent into Egypt preached the
Tarsus ch 9.30 And Barnabas his going thither to him and divers other things of smal import in comparison should omit the greatest most matteriall of the infinitest import that ever mortall mans journey was for to that height is the journey of Peter to Rome now come if there had ever been such a thing at all Thirdly it is as incredible that Paul sending salutationâ— to so many in Rome and againe from so many there should omit to have named Peter at one time or other if hee had been there What was become of Peter in these reciprocall kindnesses and salutations of the Saints one to another was hee a sleep or was hee sullen or what shall we make of him or was hee not indeed at Rome at all But not to insist upon this question whether Peter were at Rome at all which hath been proved negatively by many Authors and by many undeniable Arguments let us looke a little upon this foundation of his being there which hath been laid namely his comming thither this year which is the second thing to be taken into consideration And about this point there have been divers simple Ignoramusses in former time who so they held this first Article of the Roman Creed That Peter was Bishop of Rome five and twenty years and dyed in the last year of Nero and so beleeved as the Church beleeved they never cared to bring the head and heels together or to observe how the times agreed but have easily swallowed this camell of senselesse computation that Peter went from the Councell of Ierusalem Acts 15. to Rome and there sate Bishop five and twenty yeares which expired in the last of Nero whereas betwixt the Councell at Ierusalem and the last of Nero there were but twenty yeares in all if there were so many But nimbler wits that cannot bee caught in so plaine and apparent a trap as this have found out a quainter and more curious date from which to begin the Chaire of Peter at Rome then this and that is from the Story in the twelfth of the Acts of the Apostles Where Peter being apprehended by Herod after his murder of Iames the great and being delivered by an Angel and having acquainted the Disciples with his delivery they being together in Iohn Markes house hee is said to depart to another place which they say and you must beleeve it or they will take it very ill was to Rome and this was say they the second year of Claudius A long journey beleeve it to run to Rome to avoid danger at Ierusalem and Rome but a mad place to set up an Episcopacy in at this time as hath been plaine in the preceding and will bee also in the subsequent story of it But that we may see if not the impossibility yet the utter improbability of that his journey in this second of Claudius if that were the journey in the twelfth of the Acts it will not bee impertinent to insert a story out of Iosephus concerning Agrippaes returne from Rome to Ierusalem where hee slew Iames and imprisoned Peter PART II. The Jewish Story Sect. Herod Agrippa his comming to Ierusalem CLaudius the Emperour having attained the Empire as wee have seene the more easily and readily by the mediation and agitating of Agrippa hee would requite him like an Emperour for that his service and therefore hee confirmed to him by Charter that Kingdome in which hee had been inthroned by Caius adding also Iudea and Samaria which had belonged to his Grandfather Herod from hence it may seeme that he tooke that name and Abilene and the region neare it and appertaining to it in Lebanon which had belonged to Lysanias He caused also the Articles of a League betwixt himselfe and the King to bee cut in brasse and to bee set up in the midst of the Forum There was now some sedition and civill hostility in Alexandria for the Jewes having beene supprest and opprest by the Greekes all the time of Caius began after his death to stand in their owne defence and to rise up against those that had opposed them Claudius by Letter commands the Governour of Egypt to quell the tumult and at the request of Agrippa and of Herod King of Chalcis hee sendeth forth an Edict into Syria and Alexandria in behalfe and favour of the Jewes And another Decree hee sent also through the rest of the Roman Empire to the same tenor and for the benefit of the same people beginning with these his Titles Tiberius Claudius Caesar Augustus Germanicus Pont. Maximus Trib. Pleb or Tribunitia Potestatis Consul designatus II. or second time Consul and so it goes on By these decrees saith Iosephus being thus sent to Alexandria and through the whole Empire Claudius declared what opinion hee had of the Jewes And presently hee sent away Agrippa to manage his Kingdome with inlarged Honours and wrote to the Governours of the Provinces and to the Magistrates to favour him And hee as it befitted a man that had had happy successe returned with speed And comming to Ierusalem hee performed or offered Thankes-Offerings omitting nothing that was injoyned by the Law Wherefore hee caused many Nazarites to bee shaven and the golden Chaine which was given him by Caius weighing equally with the iron chaine that had bound his royall hands hee hung up in the consecrate Court over the Treasury for a memoriall of his adversity and for a witnesse of his better fortune Thus Agrippa having performed rightly this his service to God hee removed Theophilus the son of Ananus from the High-priesthood and conferred the honour upon Simon the son of Boethus whose name was also Cantheras thus Iosephus Antiq. l. 19. c. 4. Sect. Peter not imprisoned in the second yeare of Claudius To which let us joyne some of St. Lukes text in the twelfth of the Acts and then let us make use of both together Now about that time saith hee Herod the King stretched forth his hands to vexe certaine of the Church and hee killed Iames the brother of Iohn with the sword And because he saw it pleased the Iews he proceeded further to take Peter then were the dayes of unleavened bread Now let the Reader observe in either story one speciall circumstance of time as in Iosephus That Claudius was now second time Consul and in St. Luke that Iames was slaine before Easter and then let him cast whether it were possible at the least probable that so many things should bee done and intercede betweene the beginning of January when Claudius entered his Consulship and Easter as in these Stories must intercede if Peter were imprisoned at the Easter of this yeare yea though it fell the latest or furthest in the yeare that ever Easter yet fell For for Claudius to make his decree and disperse it for Agrippa to provide for his journey and part from his friends in Rome for him to travaile from Rome to Ierusalem to performe his Sacrifices and Ceremonies there to
certaine of the Iews and hee killed Iames the brother of Iohn with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the dayes of Claudius Caesar. Now what should bee the incentive of the spleene of Agrippa against the Church it is not specified it may well bee supposed it proceeded from that his Ceremoniousnesse and strict observance of Mosaick Rites which is mentioned by Iosephus Concerning the Martyrdome of Iames under this his spleene wee will content our selves with the words of the Text He killed Iames the brother of Iohn with the sword accounting all other additionall circumstances which may bee found in officious Authors to bee nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Clemens his Hypotyposeâ—n concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that hee lived and dyed a virgin and that by Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdome was shipped by Ctesiphon and his fellow-Bishops for Spaine that the Ship in six dayes was directed thither without Pilot or Compasse but onely by the influence of the Corpse that it carryed That at the landing the body was taken up into the aire and carryed neare the place of its buriall twelve miles off That Ctesiphon and his fellows were led to it by an Angel And more such trash that it is but labour lost either to read or mention Sect. II. The Apostles Creed The Creed was made upon this occasion saith Rabanus Maurus as our Ancestors have delivered unto Vs. The Disciples after the Ascension of our Saviour being inflamed with the holy Ghost c. And being chaâ—ged by the Lord to goe to all Nations for the preaching of the Gospel when they are to part one from another they fiâ—st make a common platforme among themselves for their future preaching Lest being severed in place divers and different things should bee preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the holy Ghost they compose a short platforme for their preaching conferring together what they thought And this they appoint to bee given to them that beleeve and to bee called Symbolum Thus hee and very many others with him conceiving that the Apostles supplyed not onely the matter of the Doctrine contained in the Creed but the very forme and words also For Peter said say they I beleeve in God the Father Almighty John The maker of Heaven and Earth James And I beleeve in Iesus Christ his onely Son our Lord. Andrew Which was conceived by the holy Ghost borne of the Virgin Mary Philip Suffered under Pontius-Pilate was crucified dead and buryed Thomas Hee descended into hell the third day hee rose againe from the dead Bartholomew Hee ascended into heaven sitteth at the right hand of God the father Almighty Matthew From thence shall he come to judge both the quicke and the dead James the sonne of Alpheus I beleeve in the holy Ghost the holy Catholick Church Simon Zelotes The communion of Saints the forgivenesse of sinnes Judas the brother of James The resurrection of the flesh Matthias The life everlâ—sting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of Austen but apparent that it is noâ— his by this that here is â—eckoned the descent into hell which in his book de Fâ—de Symbolo is quite omitted Now were this tradition as true as it is punctuall it would readily plead for its owne place in Chronologie namely about this time at which wee now are before Iames his death for hee gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcell is of no validity but a presumptuous and false surmise may bee evinced by these Arguments First Because the titlâ— of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles dayes when the Church was dispersed into all parts of the earth Secondly because the Article Hee descended into hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in Polanus his Syntagma lib. 6. cap. 21. Thirdly if the matter and words of the Creed had beene from the Apostles themselves why is it not then Canonicall Scripture as well as any of the sacred Writ Fourthly in the giving in of their severall symbols or parcellâ— after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it selfe to bee very suspitious Fifthly the Summary Collection of the points of Christian religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads faith and love 2 Tim. 1.13 But the Creed consisted of faith onely I rather thinke therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily containe the chiefe and principall points of Religion handled and propounded in the doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and writings Sect. III. Traditions With their framing of the Creed before their parting hath Baronius joyned alâ—o their delivery of Traditions Sicut symbolo saith hee ita etiam aliis absque Scripturâ traditionibus Ecclesiae impertitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Countrey every one of them should goe unto These Traditions the Councell of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the holy Ghost dictating them unto them And these those Fathers hold of equall authority with the Scriptures and the Councell curseth them that shall willingly and knowingly contemn them And well doe they deserve it if they did but certainly and assuredly knâ—w that they came from such hands Bellarmine hath stretched the name and peece oâ— traditions to one tainterhook higher For Traditions saith he are Divine Apostolicall and Ecclesiasticall Divine are those which were received from Christ himselfe teaching his Apostles and yet are not to bee found in the Scriptures such are those which concerne the matter and forme of the Sacraments Apostolicall are those which were instituted by the Apostles not without the assistance of the holy Ghost and yet are not to bee found in their Epistles Ecclesiasticall traditions are properly called