the whole business to them to do in it as they thought fit So of the Sons of Hemor c. is not to be construed with bought but with are laid which Opinion I confess is prevalent with me for Josephus's Authority 2 Antiq. 4. Hemor the Son of Sichem An Hebraism that is Hemor of Sichem or the Sichemite In the Greek it is an Elliptick speech Emmor of Sichem which may be variously supplyed according to the various acception of the word Sichem by which sometimes a person sometimes a place is designed in the Scriptures If it be taken for a place it is plain that Inhabitant is understood if it be referred to Emmor alone or if it be referred to the Sons of Emmor which I rather think Inhabitants is to be supply'd So that the meaning is from the Sons of Emmor the Sichemites that is from the Emmorrean Inhabitants of Sichem But if Sichem here be taken for a Person the word Father is to be supplied and it must be rendred with the learned Beza from the Sons of Hemor the Father of Sichem For Emmor or Hemor was Sichems Father not his Son as appears from Gen. 33.19 Jos 24.32 Nor is there any reason why the Greek words cannot bear that seeing the like occurs in approved Greek Writers Herodotus in Clio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adrastus the Nephew of Gordius who was Father to Midas Thalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus Cambyses's Father Aelianus 13. Var. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympias Alexander's Mother Steph. de Vrb on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daedala a City of Lycia built or as the learned Tho. de Pinedo has rendred it was so called by Daedalus Icarus's Father Also Luke 24.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Mother of James is rightly rendred by the Syrian and both the Arabicks out of Mark 15.4 where it is expresly 17. The time of the Promise That was to be performed Which God had sworn to Abraham The famous Manuscript of England and the Vulgar Latin read had confessed That is Which God had made to Abraham and confirmed by an Oath Maimonides saith that every earnest affirmation of God is called an Oath Such is knowing know Gen. 15.13 that is know assuredly The people grew and multiplied in Egypt As if he had said There was an incredible multiplication of the Israelites from the time that Jacob went down to Egypt so that in the space of about 216 years of seventy Men 603550 Males were descended and those above the age of twenty years besides 22000 Levites and the Infants that were drowned and destroyed by Pharaoh Exod. 38.26 Numb 1.46 47.3.39 the devices of the Egyptians being set at nought by God There are not wanting other instances of a speedy encrease Mankind did so increase in 250 years after the Flood that in the Army of Ninus against the Bactrians there were 700000 Foot and 200000 Horse according to the relation of Diodorus Siculus out of Ctesia 18. Till another King arose c. B. Vsher in his Annals on the year of the World 2427 saith Ramesses Miamun is that New King who knew not Joseph born after his death willingly casting off the remembrance of his benefits And by his advice the Egyptians who were afraid of mischief from the Israelites kept them under with hard bondage besides their Domestick and Rural Service they had also the building of the Kings Store-houses imposed upon them to wit the Cities Pithom and Raamsis or Ramessis Exod. 1.8 -14. Acts. 7.18 19. one of which Mercator thinks was so named from the King the Builder thereof the other possibly from the Queen 19. The same dealt subtilly with our Kindred That is Craftily of Free Men making them vile slaves And evil entreated our Fathers To wit very severely So that they cast out their young Children As if he had said So that they were forced to expose their young Children that were Males to the raging Waters The wicked King saith Usher after he had in vain commanded Shiphra and Pua the Hebrew Midwives to make away the Male Infants privately published an inhumane Decree to drown them in the River Exod. 1.15 22. in the time that intervened betwixt the Birth of Aaron and Moses To the end that they might not be quickned That is That they might not be preserved alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to life as with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not so much to give life anew as to preserve that is already in being See Exod. 1.17 18 22. Ezechiel a most ancient Jewish Poet whom Clemens Alexand. strom 1. and Euseb lib. 9. â—repar Evang. have made mention of in his Tragedy of Moses published in Greek and Latin by Frid. Morellus at Paris 1609. hath excellently expressed the import of this Verse in these words But cruel Pharoah ' gainst us wholly bent Did many cunning stratageâ—â— invent Vs to enthral our Lives a burden were In making Bricks our Bodies daily wear While he did many Fenced Cities rear Next must the tender Parent his dear Son In Seven-stream'd Nilus rapid Waters drown 20. In which time To wit when the Israelites by the Kings command were compelled to drown their Children immediately when born Moses was born Vsher on the year of the World 2433 saith Jocebeda 40 years after the Death of her Father Levi brought forth Moses to Amram his Nephew her Husband For Moses was 80 years of age when he spoke to Pharoah to let the Israelites go out of Egypt Exod. 7.7 and 40 years after their outgoing when he died in the 12th month he was 120 years of age Deut. 31.2 34.7 And he was exceeding fair This Terence would have expressed And he was of so beautiful a Countetenance that none exceeded him The Latin word Gratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius is from the Greek in Exod. 2.2 where it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful To God which is added here in the original is an Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God that is very beautiful See our Annotations on Jonah 1.2 on these words The Great City Justin out of Trogus l. 36. c. 2. makes mention of the Comliness and Beauty of Moses Of which Josephus thus 2. Ant. 5. None was so indifferent a spectator of Beauty who would not admire the Beuaty of Moses and many that met him when he was carried in the Streets were so taken with his Beauty that they not only looked on the Countenance of the Child but also forgetting other business made it their work to satiate themselves with beholding him For such was the Childs Beauty that it as it were captivated and detained the Beholders And nourished up As if he had said The great affection of Moses's Parents overcame all their Fears and so contrary to the wicked Edict of the King they hid him three Months at home Exod.
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
a Spiritual Family after the Passion of Christ several Bishops were called Fathers and Archbishops Patriarchs that is to say chief among the Fathers Whom it was lawful to suffer if not as Fathers 1 Cor. 4.15 at least as Pedagogues in Christ But the Ambition of these Persons encreasing the chief Archbishops whom they called Bishops of the highest Seat usurped this Title to themselves till at length four of them obtained this Title to be conferred upon them Principally above all the rest the Patriarch of Rome of Alexandria of Antioch and Jerusalem to whom was added at length the Patriarch of Constantinople made the second by reason of the new Romes Dignity Is dead He died in the Feast of Pentecost if we may believe the Jerusalem Talmud His Sepulcher With which the bones and ashes of David are cover'd 30. Of the Fruit of his Loyns The words are taken out of the 132 Psalm v. 11. where the Greek has it of the fruit of thy Belly that is by the birth of thy Wife The same sense answers to both There is added here in the Greek Text to raise Christ according to the flesh But there is no reason appearing why this addition which the Greek Copies have and Chrysostom has expressed should be brought into the least suspicion of being untrue For saith the learned Ludovicus de Dieu when Luke does not relate what was singly sworn to David but what David as a Prophet knew to be sworn to him it did not behove him barely to recite the words of the Promise but to explain how David as a Prophet understood them God had promised to David that he would settle in his Throne one of the fruit of his Loyns that David as a Prophet knew to be nothing else but that God would raise Christ according to the Flesh from the fruit of his Loyns to sit upon his Throne To sit upon his Throne Christ is said to sit upon Davids Throne because he was designed by God to be his Successor who after a Celestial and Divine manner should Reign over the House of Jacob that is the people of God over whom David had received from God the Earthly Dominion For which reason Christ himself affirms that he has the Key that is the Power and Empire of David though his Throne be not established upon Earth but translated to Heaven and that all Powers both in Heaven and Earth are subjected to his Empire together with Angels good and evil all People Tongues Nations and even Death and Hell itself 31. He seeing this before As if he had said David understanding by the Spirit of Prophecy Psal 132. 2 Sam 7. Psal 16. that it was promised him that Christ should be raised from his Seed by the same Prophetick knowledge foretold that the Soul of Christ should not be long left in a condition separated from the Body nor his Body remain so long in the Sepulcher as to be reduced to dust before it should be raised 32. Whereof we are witnesses As if he had said we all attest that this Jesus was raised from the dead not by report but by those certain signs of which we were all sensible by seeing hearing and feeling 33. Therefore being by the right hand of God exalted As much as to say This Jesus being taken up into Heaven by the Divine Power And by the Promise c. That is and having received the Gift of the Holy Ghost which he as Mediator between God and Man had often promised us this has he largely and plentifully bestowed upon us as by our sudden speaking of Languages we never learnt is apparently demonstrable to you 34. For David did not ascend into Heaven That is to the heavenly Throne which is typified by his earthly Throne But he saith himself So Christ Mat. 22.43 Mark 12.36 Luke 20.42 Hence it is clear that it was a thing confessed and apparent to the Antient Jews that the 110th Psalm contained a Prophecy concerning the Messia and that David vvas the Writer thereof And indeed saith Grotius upon the foresaid place of Matthew The Inscription in the Hebrew Copies is a Hymn of David which alone sufficiently argues that it is not to be attributed to Eliezer or any other Writer in the times of Ezechias For thâ—ough we should grant that the Psalms Titles were not added by their own Authors yet they appear to be of veryâ— great antiquity and to enervate the credit of them not by Argument but at our own conceited pleasures to be maâ—d for love of contention The Septuagint render the word Ledavid to David but the Paraphrasts and other Jews render it better of David in the second case For if we should otherwise interpret it there would be none of the Psalms which might be certainly thought Davids Whereas the Jews themselves do all confess that several of thâ—â— Psalms having the same Inscription Ledavid were nevertheless written by David The Lord said to my Lord. That is the Eternal Father bespake the Messiah to be born of me according to the flesh who nevertheless is my Lord because he is the Only begotten Son of the Eternal Father Rabbi Saadias testifies also that the Messiah is here called Lord by David upon c. 7. Dan. v. 13. Sit thou at my Right hand That is sit thou and reign in the Heavenly Throne as the Apostle explains it He does not say 1 Cor. 15.25 Heb. 10.12 13. stand before me but sit which signifies Regal and Judicial Power Neither does he say sit at my feet but at my Right hand that is be thou next in power to me 35. Vntil I make c. The word until saith Genebrard uses to be taken emphatically for even until and signifies continuance not exclusion of future time to which it is by no means opposed as if he had said Reign with me also until I have put thy Enemies under thy feet also all the time that seems to be contrary and opposite to thy Reign also before I have subdu'd thy Enemies at thy feet even before the Devil Death the Wicked and all Sin be utterly extirpated For it is not to be question'd but that at all other times Christ shall Reign Observe therefore that by this and the like particles the Scripture and the Hebrew Language affirms what might be otherwise called in question Psalm 122. Our Eyes are fixed upon the Lord until he shall have compassion upon us That is even until or before he shews us his mercy that is in our time of distress Mat. 28. I am with you until the end of the World that is even until the end of the World before which time it seems many things may happen to fall out contrary to it 36. Assuredly c. That is let this truth be to you most certain and undoubted that this Jesus whom you demanded to the most ignoble and ignominious Death of the Cross is appointed by God the Messiah promis'd both in the Law and the
That is For the Lord or for Christs Cause The Hebrews do so use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Lord is not in the Greek Text. CHAP. VIII SAul c. Being about to speak of the Persecution of the Church of Jerusalem forthwith he mentioneth Saul who was the principal Cause of that Persecution therewithal declaring upon what account he was induced to persecute the faithful Members of Christ who lived at Jerusalem viz. because he did consent to the death of Stephen or rather because he was as the Greek Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighted together That is As a Zealous Pharisee together with the stoners of Stephen he was delighted in his death of which in the foregoing Chapter So that truly after he once tasted the blood of the Faithful he thirsted more unsatiably after the same and was the more provoked to lay his hands on them At that time That is About that time In the Church That is Against the Church All. Who had embraced the Faith of Christ and consisted of some thousands Were scattered abroad throughout the Countries of Judea and Samaria That is Through the Towns and Villages of Samaria strictly so called Some of these Believers so scattered abroad not long after went unto Damascus below chap. 9. v. 19. 25. among whom was Ananias a Religious Man according to the Law and having a Testimony of all the Jews that dwelt thereabouts below chap. 22. v. 12. Some unto Rome itself peradventure and among these Andronicus and Junius Kinsmen of Saul the Persecutor and who before him imbraced the Faith of Christ Rom. 16.7 Some finally went even unto Phaenice Cyprus and Antioch preaching the Word of the Lord unto the Jews only below chap. 11.19 to those viz. that were scattered abroad in those places among the Nations Jam. 1. v. 1. 1 Pet 1. v. 1. Except the Apostles Who stayed at Jerusalem that with an invincible constancy they might there profess themselves to be the Witnesses and Preachers by the special appointment of God of those things which they did assuredly know by hearing and seeing of Christ the Saviour of Mankind 2. They took care c. As if he should have said The devout Men took care of Stephens burial together and did witnesss both by words and great store of tears how grievously and bitterly they took his death who did in no ways deserve it at their hand Which notwithstanding it is not once to be doubted but that they did do it moderately enough seeing they were well acquainted with the Precepts of Christ which among other things also did forbid immoderate grief See 1 Thes 4.13 3. Saul c. Luke returneth again to describe the Persecution of the Faithful of the Church of Jerusalem as if he should have said In so great outragiousness of the bloody Jews against the Church of Christ Saul did more waste it then the rest for having received power from the Sanhedrin not only when the Saints were put to death by him did he give his voice against them but also he entring into every house and hailing thence both Men and Women did bind them and commit them into Prison and did beat them often thorow all Synagogues and so for fear he forced some to blaspheme by denying Christ he persecuted others constant in the Faith to death So cruel and furious is the vehemency of the Zeal which is not according to knowledge See below ch 9.13 21. ch 22.4 5 19. ch 26.9 10 11. Gal. 1.13 23. Ihil 3.6 1 Tim. 1.13 4. Therefore they that were scattered abroad For the Persecution raised at Jerusalem Passed over That is Travelled over divers places Preaching the Word of God That is Preaching declaring wherever they came the Doctrine of Christ confirmed by his his Apostles Miracles Which manner of preaching of the Gospel is granted to any Christian that is well Catechized in the Christian Doctrine yea rather Charity which we owe to others estranged from it and the love of spreading the glory of God requireth the self same from every Christian 5. Philip. He who above chap. 6.5 is reckoned the second in the Register of Deacons and below chap. 21.8 is called an Evangelist Going down unto the City of Samaria That is to say Coming down into Sebaste which commonly was called Samaria or if we credit famous Lightfoots conjectures into Sichem which at that time was the Metropolitan or Mother City of all Samaria See what we have spoken of Samaria above chap. 1.6 Did preach Christ unto them That is did bring Tidings of the comfortable Gospel of Christ to the Inhabitants of that City 6. And the people gave heed c. As if he should have said A great multitude of Men and Women with one accord did consent unto the Doctrine preached by Philip having heard the Miracles which elsewhere he had wrought and having seen those which he did work while they did see him 7. Many c. As if he should have said Because many possessed with evil Spirits were released from their Tyranny the Devils themselves shewing that they were thrust out of the possessed against their will and very many others that had Palsies or lame hands or feet were healed 8. And there was great joy in that City Both for the benefit of the Cures and for the Grace of the Gospel 9. But there was a certain man called Simon By Sirname Githeus from Gitta a Village of Samaria where he was born Which before time That is Before Philip the Deacon had come down from Jerusalem to Samaria Was in the City Of which the former verse makes mention A Sorcerer That is working such effects by Diabolical Art which he could not work neither by a Divine nor Natural Power Seducing the Nation of Samaria As if he should have said And by this means it came to pass that he inchanted and bewitched the Nation of the Samaritans Giving out that himself was some great One. That is loftily boasting The Scholiast of Horace upon the first Epistle of the second Book Like a Conjurer let him promise to do great things 10. To whom they all gave heed from the least to the greatest That is All for the most part believed his Inchantments not only the Samaritans of the baser and poorer sort but also of the more worthy and higher sort There is no respect here had by the word of the least and greatest to age but unto the state or condition as Deut. 1. v. 17. Psa 115. v. 13. Saying c. As if he should say That they were so fully persuaded that Simon himself was that power of God which every Nation does Worship as the highest Simon did say says Irenaeus in his first Book ch 20. That he was the highest power that is he who is Father above all things 11. And to him they had regard As if he should say Simon had so great Authority among the Samaritans By his Sorceries That is
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
Arabick Ethiopick render it simply to the Sea either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put by a Pleonasm for saith Ludovicus de Dieu the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Atticks with the Accusative in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is often in Xenophon Aristophanes Demosthenes and other Writers Eustathius notes upon Homer Iliad B. that Orators frequently put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were redundant 15. And they Who by Command from the Brethren at Beraea Conducted Paul To the Sea Shore The Greek words signifie serling Paul that is by their Company secured Paul from the snares of his Enemies or undertook to put him in a safe place as Famous Beza renders it Brought him unto Athens To wit the Attick where Paul seemed secure from the implacable hatred of the Thessalonian Jews In my most ancient Copy saith Beza after unto Athens it is written and he passed by to wit tarrying no where there Thessalie because he was forbidden to Preach the Gospel to them to wit to the Thessalians Certainly it were strange otherwayes that Paul should have passed by so many Regions as are betwixt Thessalonica and Athens to wit Thessalie Baeotia and Attica having no where Preached the Gospel or that Luke who was Paul's Companion as appears above Ch. 16. v. 10. should have omitted that History of what was said and done there And receiving a Commandment c. As much as to say And when they who had conveyed Paul from Beraea had received a Commandment from him to Silas and Timothy who were left at Beraea that with all speed they would come to him they departed from Athens to return to Beraea Athenae Atticae is a Famous City of Greece upon the River Ilissus near the Saronick Gulf and the chief Metropolis of Attica from whence the Romans thought Humanity Learning Religion Fruits Laws and Rights to have had their rise Cic. pro. Lucil. Flac. and from thence distributed over all the Earth Hence Lucretius in his Sixth Book Athens first gave us Laws and chang'd our Food For Acorns tender Fruit and Corn bestow'd On wretched Man each was a mighty Good But then she taught us how to Live at ease She taught the Joys of Life and shew'd us Peace 16. Now while Paul waited for them at Athens That is for Silas and Timothy that they might help him to promote the work of the Gospel Was stirred c. As much as to say he was vexed with great trouble of Spirit that walking the Streets of Athens he should meet with so many Images of Gods in so many places The Greek hath it his Spirit was grieved So Asaph said My heart is grieved Psal 73.21 It must needs be that what is wicked should displease a good and just Man and whom evil displeaseth Lib. de ira Dei Cap. 17. must be grieved when he seeth it done saith Lactantius And a little after It is natural to a good Man to be grieved and stirred up at the Sin of another So Mattathias seeing a Jew sacrificing to Idols was inflamed with great Zeal 1 Macc. 2.24 So righteous Lot seeing the Wickedness of the Sodomites was dayly vexed 2 Pet. 2.8 So Rev. 2.2 the Angel of Ephesus cannot bear them which are evil Apuleius seeing an Adulterer coming daily to his Mistriss said But this did wholly break my heart Given to Idolatry Causabon renders the Greek word here filled with Idols Petronius facetiously exposing the Athenians introduced one saying Verily our Country is so full of Deities ready to help that you may easier find a God then a Man in it 17. Therefore disputed he To wit of Religion and its concerns The Apostle of Christ does not begin with a violent hand to pull down their Idols but with a nervous discourse to remove the Idolatry out of their hearts Let Hereticks saith Bernard rather be taken then put to flight Serm. 64. in Cantic taken I say not with Arms but let their Errors be refelled with strong Arguments Serm. 66. And again Faith must be perswaded not commanded Lactantius Instit Lib. 5. Cap. 19. There is no need of Force and injury because Religion cannot be forced the business indeed is to be done with words rather then mith stroaks to make People willing A little after We Christians do not inveigle Men as the Ethnicks themselves charge us with but we teach prove and demonstrate therefore we hold none against his will for he is unprofitable to God that wants Faith and Devotion and yet none leaves us while the truth it self retains him See what is noted above v. 3. Ch. 5.39 and below Ch. 26.9 In the Synagogue with the Jews and with the devout Persons That is with such as were Jews by birth and also with the Proselytes who being descended of Foreign Nations did imbrace the Jewish Religion See above v. 4. With all that met with him That is with all that went to the Market 18. Certain Philosophers of the Epicureans and of the Stoicks He names two sorts of Philosophers who were most averse from the Christian Religion For Epicurus thought that it was below the Majesty of God to care for humane affairs For this cause Cicero Plutarch and others have expunged Epicurus out of the List of Philosophers For the Epicureans saith Grotius they neither believed that the World was made by God nor that he had any care of humane Affairs nor that there is any reward or punishment after Death neither any good but what is perceived by the Senses The Stoicks all to a Man excepting perhaps Socrates alone were of a High and Proud Spirit they proudly and madly boasted that the Wise Man whom they feigned in their Idea was equal with God yea in some repects beyond him The Wise man saith Seneca knows as much of his own age Epist 53. as God does of all ages There is something wherein the wise man surpasses God God by the Prerogative of his nature fears nothing the Wise man by his acquired Prerogative Behold a great thing to have the Weakness of a Man and the Security of a God And Epist 73. Sextus used to say That Jupiter was nothing more Powerful than a good Man Jupiter hath more to give to Men but of two good Men he is not the best that is the richest Wherein does Jupiter excell a good Man He is longer good A good man esteemeth himself nothing the less that his Vertues are bounded within a short space of time Encountred him That is they sharply assaulted him Babler That is a Sower of words and as Plinius saith one who willingly wasteth words The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Aristotle for a little bird called in Latin Frugilega for that with its Bill it gathers the seeds that are digged up and feeds upon them Hence saith Eustathius It was by the Atticks Translated to those Beggers
house be a Receptacle for the Wise and roll thy self in the dust of their feet For this saying has no other sense than what the Commentators have exprest it in that is by the words and wallow thy self in the dust of their feet this is injoyned Be humble and attend constantly on the Wise Confut. impii Carminis R. Lipman Thus far the Learned Wagenseilius Taught Interpreters commit an error while they connect the words at the feet of Gamaliel with the Word Taught because it rather agreeth with the foregoing Words brought up in this City and Paul signifies that he was fed and was brought up at the feet of Gamaliel but not that he was instructed in Learning at Gamaliel's feet The Syrian Interpreter takes the words in the same sense whence it is that he is so careful in leaving a difference between Paul's Nativity Education and Instruction by Copulative and Disjunctive Particles He translateth the words thus I am a Man a Jew and was born in Tarsus of Cilicia but brought up in this City at the feet of Gamaliel and I was perfectly instructed in the Law of our Fathers Furthermore in Gamaliels time the Scholars stood as they were taught by their Masters who used to sit For so the Rabbins deliver in Megilla pag. 21. a. that from the time of Moses to that of Gamaliel Scholars in no other postures save that of standing attended the Instructions of their Masters who taught sitting But that after the Death of Gamaliel the World was more than ordinarily infested with diseases and so that custom was introduced for Scholars to sit by their Masters as they imbibed their Instructions Whence it is said in Mishna that after Gamaliel 's Death the reverence of the Law vanished But that this was a custom amongst the ancient Jews that the Teachers sate and the Scholars and other Auditors stood upright on their Feet appears plainly from the Gospel as you may see Mat. 5.1 2 3. C. 23. v. 2. and if we credit the Authority of the Syrian Interpreter Mar. 4.1 But since the time that it became a custom for Scholars to sit by their Masters to wit after Gamaliel's decease a little before the destruction of the second Temple the Master used to sit in the head and the Scholars in time of teaching used to sit by him on each side Semicircle-wise nor did any sit behind the back of the Teacher that they might all behold their Master and hear his discourse saith Maimonides In Hilchot Talmud Tora c. 4. Num. 2. But tho none of the Pharisees or Scribes before the Decease of Gamaliel used sitting as a common posture both to Teacher and Hearer yet that Christ sometimes used it and out of tenderness to his hearers sometimes permitted them contrary to the received custom after they had stood longer than ordinary to sit down that they might refresh their Limbs that were fatigated by long standing that they might be able more attentively to give ear appears from Mar. 3. v. 32 34. According to the perfect manner of the Law of our Fathers In the Greek it is as the Learned Beza Interprets it according to the exact form of the Law of our Fathers Where the Learned Lud. de Dieu extraordinarily well versed both in the Holy Tongues and Learning by the Law of our Fathers does not simply understand that Law which their Fathers had received from God by Moses but that Tradition which they had received from their Fathers It saith he denoteth the Religion of the Pharisees which in a great measure consisted of the Traditions they had from their Fathers of which Paul says Gal. 1.14 that in times past he was a great Zealot and when he attributes strictness to that Sect he saith the same as below c. 26. v. 5. The meaning therefore is that he was instructed in Pharisaism which is the most accurate Form of the Law of the Fathers Now this Gamaliel was a very Famous Master among others of the sect of the Pharisees Zealous towards God The vulgar Latin Interpreter reads it Zealous of the Law whereas the common reading in the Greek Text has it Zealous towards God Paul professes that he was a Zealot of God by a Hebraism very usual in Scripture that is that he was moved with a hot Zeal against those who did not observe the Law of Moses as it is augmented by the Traditions of the Pharisees See Gal. 1. v. 14. As ye all are this Day Paul compareth himself when in this hot Zeal to the Jews that were risen up against him to whom also he attributeth a Zeal of God Rom. 10.2 or ardent Study towards the observation of the Law though not according to knowledge 4. This way That is the Christian Religion for which I am now in Bonds C. 9. v. 2. c. 18. v. 25 28. c. 19. v. 9 25. So is way taken above I persecuted unto the Death c. That is I contemned it and abhorred it as a loathsome and pernicious Plague so that I cast the Professors of it into Prison without regard to sex and caused them to be cruelly murdered See above C. 7. v. 48. c. 8. v. 1 3. c. 9. v. 1 2. As also the High Priest That is The Prince of the great Sanhedrin See above c. 9. v. 1. Doth bear me Witness That is who knowing these things very well can bear witness to the truth of them And all the Estate of the Elders That is And the rest of the Senators of the great Sanhedrin St. Luke saith Selden both in the Gospel and also in the Acts made use of the Word Presbyterion which the vulgar Latin Interpreter rendreth Seniors or Elders to signifie the great Sanhedrin See Mat. 26. v. 59. and Luke 22.66 From whom c. See above c. 9. v. 1 2. I received Letters That is When I had received Letters or having received Letters whereby Power was given me to do that which I designed Vnto the Brethren That is to other Jews and their Synagogues To be punished That is That they might be cruelly tortured and put to Death 6. And it came to pass that as I made my Journey That is Hurried on with a Blind rage I might bring my hot Zeal against the Disciples of Jesus to Effect And was come nigh unto Damascus See above c. 9. v. 2 3. At Noon The Greek hath as the English Translation about Noon Suddenly That is In a trice beyond my expectation Shone from Heaven Like Lightening Me. Supply from Chap. 26. v. 13. And those who were Journeying with me A great Light Much surpassing the Noon-day brightness of the Sun as you may see below c. 26. v. 13. 7. And I fell unto the ground That is But when I was stricken with that sudden light I fell to the ground C. 9. v. 4. See above I c. See above c. 9. v. 5. 9. And they that were with me My Companions in that Journey to Damascus