our literal explanation Jon. 1.3 39. Shewing the Coats and Garments That is Woven works the Monuments of her hands as Virgil speaks The words in the Greek signify Coats and Cloaks Which Dorcas made while she was with them So it is in the Greek but the Vulgar Interpreter takes the words as if it were said which she made for them So also Cyprian in his Book of Alms and Works doth take them Tabitha saith he being very much given to the doing of good Works and Alms-deeds when she was sick and dead Peter is called to her lifeless Corps and when according to his Apostolical Humanity he came the Widows stood about him weeping and requesting shewing the Cloaks and the Coats and all the Garments which they had taken before neither did they interceed for the dead with their own words but with her Works Peter knew that what was thus asked might be obtained and that Christs assistance would not be wanting to praying Widows when he himself was clothed in the person of those Widows When therefore he prayed upon his knees and this fit Advocate for the Poor and Widows had presented to God the Prayers addressed to him having turned about to the Body that lay already washed upon a Table Tabitha saith he rise in the name of Jesus Christ Neither did he who said in his Gospel that he would give whatever was asked in his name fail Peter but brought present help Death therefore is suspended and her spirit restored and to the wonder and astonishment of all the revived body is restored to the light of the world so powerful were the deserts of Charity such was the efficacy of good works She who gave supplies to the labouring Widows merited that is obtained to be restored to life by the prayer of the Widows The Ancient Ladies used to make woven Garments with their own hands as Servius hath noted upon Aeneid 11. v. 74. See 1 Sam. 2.19 Prov. 31.13 Tob. 2.11 c. 40. But Peter put them all forth That is Commanded them to go forth that being solitary and retired he might pray with greater freedom And kneeled down and prayed That all the parts of him might be imployed in the Worship of God and that the outward exercise of the Body might help the weakness of the mind It is our part saith Calvin as often as we kneel that the inward submission of our Heart answer the Ceremony that it may not be vain and deceitful Tabitha arise This speaking to the dead Body doth more clearly hold out the power of God in raising the dead then if in the third Person it should be said Let this Body be enlivened and revive again Therefore Ezekiel holding out the deliverance of the People under the Type of the Resurrection ch 37.4 Dry bones saith he hear the Word of the Lord. And Christ John 5.25 The dead shall hear the voice of the Son of God and they that shall hear shall live That was the real voice of Christ which being sent out at Peters mouth restored her spirit to Tabitha's Body The circumstances which follow are put to confirm the truth of the Miracle 42. Believed c. Now the fruit of the Miracle appears manifold For God comforted the poor a pious Matron is restored unto the Church in whose death there was a great loss and many are called to the Faith For though Peter was the Minister of so great a miracle yet he keeps not men to himself but directs them to Christ 43. With one Simon a Tanner It was a custom even among the learnedst of the Jews to learn some Trade so that when it was requisite they might sustain themselves and not burden others So Rabbi Jose was a Skinner Rabbi Jochanan a Shoemaker Rabbi Juda a Baker Rabbi Meir a Scrivener 18 Antiq. 12. Josephus saith of Asinaeus and Asilaeus Jews in Babylon Their Mothers set them to learn the Weavers Trade which is not esteemed undecent to those Nations where even men are makers of Yarn So the Apostles were Fishers after Christs Resurrection Paul who was trained up in Sacred and Profane Learning at Tarsus and at Jerusalem made Tents as well as Aquila born in Pontus below ch 18. v. 3. CHAP. X. 1. THere was in Cesarea Which in the time of the Romans was the Head City of Palestine as we learn from Tacitus lib. 8. Cornelius the Centurion who is spoken of here was made Bishop of this City by Peter as Isidore saith in his Chronicle or rather Lucas Tudensis in his Additions to it Cornelius This Name shews him to be a Roman or at least of Italian Extraction and in him began to be fulfilled the Prophesy of Isa c. 2. v. 4. 11. Centurion of the Band which is called the Italian Band. That is Of the Italian Legion The Italian Legion saith Grotius is on an Ancient Stone which Lipsius on Tacitus Hist 2. mentions and Tacitus himself of tentimes 2. A Devout man and one that feared God That is A Worshipper of the true God according to that which reason and the Law of Moses did teach him to be most agreeable to inward Godliness Such are called holy amongst the Nations by the Talmudists Devout Greeks below chap. 7. v. 4. With all his house Cornelius did Govern his Family in the fear of the Lord contemning the fear of danger which might thence follow for the Jewish Religion was very odious in those Days Neither was it lawful for any Roman to embrace any strange Religion was they called it Wherefore saith Calvin very well altho the sincere profession of the Gospel is much at this day decri'd Yet that fearfulness is too Griminal if on the account of that unjust hatred any one should not dare dedicate his Family by a holy Institution to Gods Worship Giving much Alms to the poor That is To all Poor Jews whom he loved the rather for that they Worshipped the one true God and with open bowels did bestow what Gods Goodness had afforded him And praying to God alway That is Assiduous in pouring forth Prayers to the one true God to which the daily benefits of God do invite us and stir us up 3. He saw in a vision evidently Not in dreams but waking with Corporeal Eyes not ravished in Spirit without himself as it happened to Peter after v. 10. chap. 11. v. 5. About the ninth hour of the day That is about the hour of evening Prayer and Sacrifice See our Notes above chap. 3. v 1. An Angel of God Out of Gods Goodness an Angel and an Apostle are sent to the Centurion who had rightly made use of the Heavenly gifts bestowed on him that he might be enriched with the full light of the Gospel 4. What is it Lord As if he should say Command what thou wilt Lord I will obey thy Commands Are come up for a memorial before God That is Thy Alms and thy Prayers have been pleasing to God The Phrase is taken from the Legal
to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
And he began to speak boldly in the Synagogue That is more freely to utter all he knew of Christ in the Holy assembly of the Jews at Ephesus than he used to do formerly in publick assemblies Whom when Aquila and Priscilla had heard Discoursing of Christ They took him unto them To lodge with them And expounded unto him the way of the Lord more perfectly That is they taught this great Man more exactly the Will of God revealed unto Man by Christ 27. And when he was disposed Apollos being accurately and exquisitely instructed in the Christian Religion by Aquila a Tradesman and his Wife Priscilla both lay Persons bearing no Office in the Church To pass into Achaia That is to pass from Ephesus to that Region of Greece whose Metropolis was Corinth The Brethren That is the Christians of Ephesus having exhorted Apollos to perform quickly his generous purpose The Disciples That is the Christians living in Achaia To receive him That is that they might entertain him kindly Hospitably and Brotherly Who. Apollos When he was come Into Achaia Helped them much That is was very helpful to them of the Achaians and Corinthians who were by Pauls means Above v. 47.8 11. converted to believe in Jesus Christ whom being planted by Paul Apollos watered as Paul wrote 1 Cor. 3.6 that is they being by Paul instructed and informed were confirmed and advanced more in the Faith by Apollos And that seems also to be declared saith Wolzogenius that when those Christian Corinthians did with great pains contest with the obstinate Jews Apollos helped them greatly in confuting them Who had believed through Grace The Syrian interpreter refers the Word through Grace to the verb helped that the sense may be that those Achaian Christians were not a little helped by Appollos through the great gifts which God had bestowed upon him which are above mentioned and that God by his favour and blessing gave success to his labours v. 24 25. It may also be put with the verb believed that the meaning may be that those Achaians were indued with Faith by the free favour of God 28. Mightily c. As much as to say He with strong arguments confuted and convinced the errors of the Jews demonstrating not by any uncertain tradition but by the most firm Oracles and Testimonies of the Scriptures of the old Testament that Jesus of Nazareth is the Messias promised of old by God who should save his People from their sins From such things saith Wolzogenius as are here written of this Apollos that he was an eloquent Man and fervent in Spirit and mighty in the Scriptures of the old covenant and that he valiantly confuted the Jews it seems a conjecture may be taken that he is the Author of the Epistle to the Hebrews being written so eloquently and clearly beyond the rest of the Writings of the new Testament and with fervor of Spirit also frequent allegation and accommodation of the holy Scriptures of the old Testament that these Hebrews or Jews which wavered in the Christian Religion might be strongly confirmed CHAP. XIX 1. WHile Apollos was at Corinth Watering Christianity there which was planted by Paul and diligently promoting the work of the Lord. Having passed through the upper Coasts That is Galatia and Phrygia Mediterranean Countries of the lesser Asia and more Northerly situated Came to Ephesus See above Ch. 18.23 From whence he departed and promised he should return again above Ch. 18. v. 19. 21. And finding certain Disciples That is Jews believing in Christ who came from other Countries to Ephesus 2. Have ye received the holy Ghost since ye believed As much as to say Whether or no since ye imbraced the faith of Christ were these great gifts of the Holy Ghost powred out upon you which according to Joels Prophesie did every where begin to be much used and set by in the Church of Christ We have not so much as heard whether there be any Holy Ghost That is we have not so much as heard it reported that those gifts of the Holy Ghost which Joel foretold should in great measure be powred out upon believers have already every where been poured The like saying is Jo. 7.39 for the Holy Ghost was not yet given because that Jesus was not yet glorified That is those Illustrious Gifts of the Spirit with which the beginning of the Church was to be by the Messias indued were not as yet fallen from Heaven upon any See what we have said above Ch. 8.16 3. Vnto what then were ye Baptised As much as to say With what Doctrine were ye instructed when ye were initiated by Baptism It was not doubted saith Wolzogenius but they were baptized in Water who were called Disciples but Paul asked in the Profession of what Doctrine Vnto Johns Baptism That is unto the profession of that Doctrine which John Preached and signed by Baptism The answer is most pertinent saith Beza by which they meant that they in Baptism professed the Doctrine proposed by John and ratified by Baptism administred to them hence they acknowledged Christ but very slenderly neither having heard Christ himself nor his Apostles as is also said of Apollos a little before So that it is no wonder that they who as appears by their own answer that having only heard John they were Baptized and returned to their own Country should be ignorant of this Holy Ghost which was not sent out into the Church but since that Day of Pentecost 4. John verily Famous Solomon Glassius these adversative conjunctions Gram. Sacrtract 7. Can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily indeed truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do in Speech mutually follow one another and necessarily one another as mutual correlatives Mat. 3.11 I indeed Baptize with Water unto Repentance but he that cometh after me c. 9. v. 37. The Harvest truly is plenteous but the Labourers are few And thus the Scripture speaketh in many other places See the Concordancies of the new Testament Hence it happears that Acts 19.4 5. the words are connected together and hold out one continued discourse of Pauls connected by these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said Paul John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Baptised with the Baptism of Repentance saying unto the People that they should believe on him who should come after him that is on Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that heard this Johns report of Christ they were Baptised by John in the name of the Lord Jesus The fifth verse then expresseth not Pauls fact or any rebaptising but it follows in the sixth verse concerning Pauls fact that he laid his hands on those Disciples c. compare Ch. 8. v. 14 15 16. 17. Bellarmin calls this explanation however witty yet no wise pious nor probable But why is it neither Pious nor Probable Johns Baptism is mentioned in v. 4. therefore it were superfluous to repeat it v.
go and prepare a place Let him go that he may not be seen let him be conceal'd that he may be believ'd For then the place will be prepar'd when our life is according to Faith Let us desire him in whom we believe that being desired he may be enjoyed The desire out of love is the preparation of the Mansion He was lifted up Supply out of Luke 24.51 While he blessed them Thus Plautus uses the word Take this Stone saith he L 2. Hist Saâ— and lift it up Sulpitius Severus hath these words This is wonderful saith he that the place whereon Christ set his last foot-steps when he was taken up in a Cloud into Heaven should still continue marked out and could not be paved with the rest of the place about it For whatsoever else was apply'd the Earth disdaining Humane Workmanship refus'd while the stones flew in the faces of them that attempted it Yea it is such a lasting Monument of the Dust being trampled by Divine feet that the impression of the footsteps still remain And though the multitude of Believers every day carry away some parcels of the place where our Lord set his feet yet the Sand is not diminished and the Earth that received the mark of the footsteps still preserves the same form That men have endeavoured in vain from time to time to cover or pave the place still preserving the footsteps of our Lord (a) Lib. de loc Act. Apost Pseudo-Jerom (b) In Ep. ad Sever. Paulinus and Beda (c) De Loc. Sanct. c. 7. have deliver'd in their Writings But in regard there is no mention made of any such Miracle either by Eusebius Socrates Theodoret Sozomenus or Nicephorus we may thence conjecture the Liberty which former Ages took to frame little stories of their own meerly to impose upon the ignorant people Neither do the Mythologists agree in this Fable For Baronius following Burchardus A. D. 34.11.232 will have these footsteps imprinted in Stone Paulinus in the green Truf Sulpitius Severus in Dust or Sand Pseudo-Jerom and Beda upon the Ground in the Earth it self Which of these must we believe Certainly none of them Nor does Pseudo-Jerom affirm that he ever saw these imprinted footsteps but only says as is reported But one Eye-witness is better than ten hear-say Testimonies Hornius believes this Fable arose from the words of Eusebius misunderstood L. 3. de Vit. Const c. 41. For he speaking of Helena's arrival in Judaea Then saith he she gave decent Reverence to the places where the steps of our Saviour had trod Which was not spoken particularly of Mount Olivet but in general of all Judaea where Christ as man was born Optat. Mâ—levit l. 6. contra Parmen where he set his sacred footsteps where walked his adorable feet where so many and so great miracles were wrought by him A Cloud received him out of their sight Not that the Cloud which having received Christ took him from the sight of the Apostles was to him any assistance in his Ascension for a Cloud is no solid body that can afford any such help besides that the highest Clouds do not arise above a Mile or two above the Earth as being only nourished by the Exhalations of the Land and Water but it was for state and grandeur Thus it is said of God himself Psal 104.3 Who maketh the Clouds his Chariot And that other Psal 18.11 He maketh darkness his secret place For obscurity and gloominess gets devotion and reverence to sacred things 10. And while they looked That is with more eager Eyes and diligent marking As he went up That is into Heaven as appears by the following verse Behold two men That is to say Angels in Humane shape In white Apparel White of all colours is the most pure and spotless it admits no defilement and borrows nothing from any other mixture Therefore is it the most proper Emblem of candour of Mind Justice and Sanctity Matth. 28.3 Mark 16.5 John 20.12 Rev. 3.4 5 c. 4. v. 4.6.11.7.3 13. l. 2. de Vest Sac. Heb. c. 26. n. 34. Thus the Angels both here and in other places as also the Martyrs and all the Saints in Heaven where there is nothing of contamination to be found are said to be cloathed in white Garments And indeed saith the most Learned Brannius the Hebrews themselves confessed that White was a symbol of Cleanness and Sanctity and consequently of Justice and Integrity For whoever among the Priests was polluted by the Law was bound immediately to put off his white Garments as being unworthy to wear them and after he had put on black to depart out of the Temple To which that of St. Rev. 3.4 John seems to have relation where he says They who have not defiled their Garments shall walk in white because they are worthy And for that reason the white colour in the Garments of the High Priest signified the Innocency Rev. 19.8 Justice and Sanctity of Christ Therefore white Linnen is called the Righteousness of the Saints And though the holy Garments were mixed with Scarlet and Purple yet there was also a mixture of white and some of the Garments were white altogether So that although Christ were laden with our sins Isa 1.18 which were signified by the Scarlet colour and sprinkled for our sins with blood which was signified by the Purple yet was he most holy and just 11. Ye men of Galilee The Disciples of Christ are called Galilaeans as being Natives of Galilee though all the Christians were generally so called by the Jews and Ethnicks Matth. 2.22 as we have observ'd upon these words of St. Matthew into the parts of Galilee Julian the Apostate in an Epistle saith That the Religion of the Galilaeans encreased by their kindness to strangers Why stand ye gazing up into Heaven That is in vain do ye now expect the return of Christ with your Eyes fixed upon Heaven L. 2. Quaest Evang. 38. â— 9 Saith St. Austin The Angels by those words Why stand ye gazing up into Heaven What did they mean else but to infer That it was impossible for humane Eyes to penetrate into that secret place whither Christ went when he was carryed up to Heaven in the sight of his Disciples This same Jesus c. The Particle This same is Emphatical and denotes that the Angels pointed with their fingers towards the Lord Jesus Cease therefore to doubt Ep. 187. alias 57. ad Dardan n. 10. saith St. Austin that the man Christ Jesus is now there from whence he shall come but diligently get by heart and faithfully retain the Christian Confession that Christ rose from the dead ascended into Heaven sits at the right Hand of the Father and that he shall come from thence and from no other place to judge the quick and the dead And so shall he come according to the Testimony of that Angelic Voice as he was seen
read of the Patriarchs Abraham Isaac and Jacob that they were Circumciz'd but not Baptiz'd But Rabbi Joshua affirms that he who was Baptiz'd not he who was Circumciz'd was a true Proselyte To whom shall I give credit To Eliezer who asserts what the Scripture confirms or to Joshua who affirms what is no where to be found in Scripture But the Rabbins upheld Joshua's side and what wonder was it for it made for their Business that is for the honour of the Jewish Religion that the Christians should borrow their Ceremonies from them But when I see men of great learning in these times fetching the foundations of truth from the Rabbins I cannot but hesitate a little For whence was the Talmud sent us They are the words of Buxtorf in his Synagoga Judaica that we should give so much credit thereto that from thence we should believe that the Law of Moses either can or ought to be understood Much less the Gospel to which they were profess'd enemies For the Talmud is called a Labyrinth of Errors and the foundation of Jewish Fables It was brought to perfection and held for Authentick five hundred years after Christ therefore it is unreasonable to rest upon the testimony of it And that which moves me most Josephus to omit all the Fathers that lived before the Talmud was finished who was also a Jew and contemporary with Rabbi Eliezer who also wrote in particular of the Rites Customs and Acts of the Jews is altogether silent in this matter so that it is an Argument to me next to a Demonstration that two such eminent persons both Jews and living at the same time the one should positively deny the other make no mention of Baptism among the Jews Besides if Baptism in the modern sense were in use among the Jews in Ancient times why did the Pharisees ask John Baptist Why dost thou Baptize Jo. 1.25 if thou art not Christ nor Elias nor that Prophet Do they not plainly intimate that Baptism was not in use before that it was a received Opinion among them that there should be no Baptism till either Christ or Elias or that Prophet came How then there should be so much affinity between Baptism and the Divings of the Jews that the one should be successive to the other by any right or pretence is altogether I confess beyond my Faith They say that Arrian calls a Jew dipt but I as his Commentator does believe that he spake confusedly and that he rather meant a Christian then a Jew as in another place he calls the Christians Galileans likewise Lubin upon Juvenal Sat. 3. v. 14. observes that there by Jews are meant Christians who being expel'd the City by Domitian were forced to betake themselves to the Woods that were sacred to Heathenish Superstitions Therefore that I may conclude I say with Alexander de Hales Tinctio that is Dipping is the formal cause of Baptism Thus far the most learned and highly deserving of Sacred Writings Sir Norton Knatchbull Knight and Baronet Now saith Grotius that the Ancients made use of the word Tingere instead of Baptizare is not to be wonder'd at seeing the Latin word Tingere is properly the same in signification and frequently us'd for Mersare to dip or to plunge Hence it is that Magnus in St. Cyprian doubts whether they are to be accounted rightly initiated Christians who are only initiated by sprinkling or pouring in case of sickness or weakness To which Cyprian answers That whatever benefit accrews by the saving Sacrament that sprinkling or pouring upon necessity so inforcing and God indulging afford to the Believer And this is the sense and Law of the Church of England not that it be indifferent but that all Infants be dipt except in the case of sickness and then sprinkling is permitted And therefore although in cases of Need and Charity the Church of England does not want some good examples in the best times to countenance that permission yet we are to follow her command because that command is not only according to the meaning and intent of the word Baptize but agrees with the Mystery of the Sacrament itself For we are buried with him in Baptism saith the Apostle The old Man is buried and drowned in the immersion under water and when the baptized Person is lifted up from the water it represents the Resurrection of the new Man to newness of life In this case therefore the contrary Custom being not only against an Ecclesiastical Law but against the Analogy and mysterious signification of the Sacrament is not to be complyed with unless in such cases that can be of themselves sufficient to justify a liberty in a Ritual and Ceremony that is a case of necessity Thus the learned Jeremy Taylor Bishop of Down But the holy Martyr Cyprian binds no body to his Opinion concerning those that are sprinkled or poured upon in case of sickness or weakness Wherein saith he our Moderation does hinder no body from thinking what he believes and doing what he thinks Yea verily Cornelius the Roman Bishop and Martyr contemporary with Cyprian in a Synod of fifty Bishops questioned whether sprinkling or pouring upon the sick or weak might be called a Baptism or no. As we may see in his Epistle to Fabius Bishop of Antiochia Apud Nicephorum lib. 6. c. 3. Indeed that the sick as well as the healthy were wont to be plung'd which is properly to be baptiz'd says Pamelius in his Notes upon Cyprians Epistle to Magnus besides other proofs I omit to be brief the Acts of several Saints do testify as in the Acts of St. Sebastian the Martyr we find that Tranquillinus a Nobleman afflicted with the Gout was so baptized by Polycarp the Presbyter and restored to health by his Baptism Also a Paralytick Jew who having long tryed the Physicians Art in vain bethought himself of the application of Christian Baptism being brought in his Bed to the Font or dipping place at the appointment of Atticus who succeeded Chrysostom in the Constantinopolitan See was plung'd over head and ears which being done he was immediately freed from his Distemper and restored to perfect health Socratâ—s l. 7. c. 4. Therefore if rejecting the Errours of Human Contention we return with a Religious and sincere Faith to Evangelick Authority and Apostolick Tradition we shall find it most safe for them who by necessity and altogether necessary for them who lying under no necessity were only sprinkled or poured upon to be obedient to Christ who commanded neither sprinkling nor effusion but immersion and to be plunged into the water according to his Institution Heb. 5.9 who is made to all that obey him the cause of Eternal Salvation Nor is there any reason why they should be afraid of repeating Baptism or of the Scandal of any Church Because as St. l. 1. Ep. 7. Gregory says most excellently well that is not said to be iterated which is not certainly demonstrated to
Tertullian also writeth that Judea was Taxed by Sentius Saturninus Whence it appears Lib. 4. contra Marcion c. 19. that in Tertullians times some have read in Lukes Gospel Saturninus for Quirinius Besides it is strange that Josephus should have pretermitted the first Taxing who yet was so accurate in prosecuting the History of his Nation that he reckons all the Governors of Syria for he mentioneth both Sentius Saturninus Quintilius Varus his Successor When Eusebius understood this it was his Judgment that it was the same Taxing that Luke Josephus mentioned but that Josephus was mistaken who thought this Taxing to have happened after Archelaus his Banishment In Chronico Therefore the same Eusebius placeth that Tumult of Judas the Galilean which followed upon the Taxing made by Quirinius about the time of Christs Birth and the end of Herods Reign Neither was Eusebius so stupid as not to see Luke and Josephus to disagree among themselves in setting down the time of this Taxing it being evident even to the blind But in this discord he for respect to the Gospel chose to disbelieve Josephus and to follow Luke which Opinion is indeed far more likely and probable then that of Scaliger who thinketh there were two Taxings of Judea both made by Quirinius But in this Opinion of Scaligers many things not very probable do occur First it behoved Quirinius to have been twice sent to Syria for one and the same purpose to wit to Tax First about the time of Christs birth then about ten years after But it is not probable that one Man should be twice sent to govern a Province It is certain that Josephus that accurate Historian when he mentions Quirinius his coming to Syria and Judea saith not that ever he came to Syria before or that any Taxing was before that time made either by him or any other Roman Judge But if the Taxing had been made already why is it done again by the same man for if it had been rightly made and without Fraud it was no ways necessary it should be done again but if not well justly it behoved to send another who should make a more just Taxing Further how could that former Taxing be made by a Roman Magistrate while Herod Reigned seeing that the Senate had declared Herod to be King of Judea by an undoubted Right neither had the Roman Magistrate a right to Act any thing by Authority in Judea so long as King Herod lived I pass by that in the last days of Herod wherein Christ was born Saturninus and Varus but not Quirinius were Caesars Deputies in Syria These be the Arguments whereby I am chiefly inclined to think Scaligers Opinion not probable who argues for two Taxings Neither doth it withstand that Luke saith that the Taxing which was made a little before Christ was born was the first for by it is only meant that this was the first time wherein the Romans Taxed Judea neither was there ever any Taxing before It is also false what Scaliger saith that the latter Taxing belonged to Archelaus his Tetrarchy infine 17. Ant. init 18. and was for his Goods only Yea Josephus saith expresly that Quirinius was sent by Caesar to Tax throughout Syria and Judea Petavius followed Scaligers Opinion to which he adds this only that both these Taxings were made by Quirinius in Rat. temp being sent with an extraordinary Power to Syria But both Luke and Josephus their words refel this for Luke saith When Cirenus was Governor of Syria and Josephus hath To do Justice among the People which cannot be said but of the ordinary Governor Casaubon in his Exercitations takes the same course to reconcile Josephus and Luke But indeed in my Judgment all of them have lost their Labour for one of them must needs be in a mistake which since it is heinous to say of the Evangelist it is safer to lay the cause of the mistake upon the Jewish Writer Which if it seem somewhat harsh to any there remains yet this one way of reconciling them which we mentioned already that in Lukes Text we restore Saturninus instead of Quirinius and that we say the Taxing in his time was made not by the Roman Governour but by King Herod himself It might also be said that this Taxing was indeed finish't and perfected when Quirinius was Governor after Archelaus his Banishment yet it begun long before towards the end of Herods Reign at which time Christ was born Thus also the difference that appears between Luke and Josephus is taken away By this means Luke and Josephus agree excellently well together for the Evangelist calls that Taxing which began to be made about the time of Christs Birth Herod being yet alive the Taxing of the Governor Quirinius because it ended at length under Quirinius This indeed in my Opinion is the fittest interpretation of that Gospel Text in Luke being such as supposeth only one Taxing to have been made not two as Scaliger and others following his Opinion contrary to the faith of History have devised Thus far the Learned Valesius Drew away much People That is made many of the People revolt from the Romans After him That is To him He also perished As much as to say Saith Origen Lib. 1. cont Cels Who after he was punished himself his Doctrine also was overthrown except some few remainders 38. Refrain from these men That is Have nothing to do with them as Matt. 27.19 Of men That is Of mens devising And let them alone To these words must be joyned that part of the verse immediately following Lest haply ye be found even to fight against God For if this Counsel c. The construction requires that these words and the following till the forecited part of the next verse Lest haply ye be found c. should be inclosed between two Parenthesis's It will come to nought That is it is not so firm as that it can stand 39. Ye cannot overthrow it That is ye will labour in vain to overthrow it forasmuch as whatever is of God must stand in spite of all men Bullinger in his Commentaries upon this place highly extols this Counsel of Gamaliels But if we believe Calvin Gamaliel drew a perverse consequence from true Principles because that which only should be applyed to Faith he does misapply to outward duty and way of acting And so he not only overthrows all political order but also he enervates the Discipline of the Church Castellio in his Vatican answereth Calvin thus Seeing the business was about a matter of Religion which was yet then in Controversy and not about any Crime expresly forbidden by the Law Gamaliel could not though he had been a Christian have given the Jews a better advice First his reason was true if it was not from God it would fall of it self according to that of Christ Every Plant which my Heavenly Father hath not Planted Matt. 13.15 shall be plucked up Let them alone
1 Sam. 24. c. And of David who would not kill Saul when he might Also the Examples which Gamaliel produceth are true Now whereas Gamaliel feared that they should fight against God that came afterward to pass which if they had followed his advice had never been And a little after Whereas Calvin saith that this advice of Gamaliels is such as would overthrow all Political Order and enervate Church-Discipline he saith not true for the Discipline of the Apostles was not quite without Nerves though it had no such Nerves as Calvin speaks Also Political Order is in force in sins that are certain and without Controversy In the Law of Moses the LXX Elders judged in smaller and more easy Causes and brought the more hard and difficult to Moses and he consulted with God concerning them So may it also be done now Adultery Manslaughter false Witness and other certain and known Crimes may without hazard be judged But for Hereticks the matter is controverted for if it were not controverted it would not be debated any more then Murder and therefore are to be referred to the Oracle Therefore as Moses waited the time of the Oracle and yet did not in the mean while overthrow the Political Order so we are to wait the time of Gods Judgment which will be a certain Oracle in this Controversy Yet God in the mean time will make use of the service of his Ministers in things not controverted These are Castellio's words with which agree these choice words of the Sermon Preached before the House of Lords on Nov. 5. 1680. Of Societies of Men Christians of all others are most averse from ways of violence and blood especially from using any such ways upon the account of Religion And among Christian Churches where they differ among themselves if either of them use these ways upon the account of Religion they give a strong presumption against themselves that they are not truly Christians Thus far the Right Reverend Bishop of St. Asaph William Lloyd a Man of excellent Parts great Erudition singular Piety and Benignity to whom I do and shall all my life time acknowledge my self to be extreamly bound Orat. 32. We do not says Gregory Nazianzen brand our Enemies with Reproaches as many do covering the weakness of their Reasons and Arguments with foul Language as is said of the cuttle Fish that it vomits its ink in the Water to escape the Fisher but we make it appear by this infallible proof that we fight for Christ because we fight with Meekness and Humility as Christ did Salvianus a Presbyter of Marseille lib. 5. de Provid speaking of the Arrians whose Heresy every Orthodox Man abhors They are Hereticks says he but they do not know it They are Hereticks with us but with themselves they are not such for they so far judge themselves Catholicks that they defame our selves with the brand of Heretical overthwartedness What therefore they are to us we are the same to them The Truth is with us but they presume it to be with themselves Gods Honour is with us but they think that what they believe is for his Honour They are Vngodly but this they think to be true Godliness They err but they err with a good intention thinking that they both Honour and Love God Though they have not an Orthodox Faith yet they think it to be a perfect love of God and how they shall be punished for this heterodox Errour in the day of Judgment none can know except the Judge In the mean time God as I think therefore lengthens his patience to them because he sees that although they believe not aright yet they do err only out of love to a Judgment which they suppose to be religious 40. And to him they agreed To wit That they should not kill the Apostles but not that they should send them away untouched which yet was fit and agreeable to what Gamaliel spoke And when they had called c. As much as to say When they had called in the Apostles whom before they commanded to go aside or be carried out of the Council and lest the Council should seem to Assemble against them as Innocents and guilty of no Crime they punished them with that Judicial punishment of forty stripes enjoyned Deuter. 25. v. 2 3. which was inflicted upon the disobedient and was commonly called by the Hebrews a striking The Jews by the Romans permission had power to correct their own in Judea and some Neighbouring places even with stroaks They commanded c. As much as to say They strictly forbad them that they should not henceforth Preach the Gospel of Christ and that they should speak nothing to any man that tended to the praise of Jesus of Nazareth 41. And they To wit The Apostles were dismissed by the Sanhedrin after being basely beaten as Christ foretold Mat. 10.17 21 35 23.34 Mark 12.5.13.9 Luke 12.11 Mat. 5.11 12. Luke 6.22 23. also remembring his Command Departed from the presence of the Council rejoycing By these words is meant That the Apostles did with so much constancy of mind endure these Persecutions that they not only did not complain but also greatly rejoyced The most Pious and eminent for Learning Dr. J. Sharp Dean of Norwich who formerly by his own Beneficence and the Liberality of the Right Honourable Lord Heneage Finch late High-Chancellor of England did frequently and largely supply my wants in that famous Sermon made before the Lord Mayor and Aldermen of the City of London upon Michaelmas day An. Dom. 1680. saith most truly and elegantly of the just Man Let what will happen to him he is full of Peace and Joy for he hath met with no disappointment of his designs His great aim was to please God and his Conscience from Gods Word assures him that he hath done it and he hath nothing to do further but to wait for the happy time when the secrets of all hearts will be revealed and every Mans Conscience and Actions will be made manifest and then he doubts not to receive approbation and praise and a great reward in that day of the Lord Jesus and so much the rather because this light affliction wherewith he is now exercised 1 Cor. 2.17 he is assured will work for him a far more exceeding and eternal weight of glory That they were c. As much as to say That they had this singular proof of the Grace of God to be afflicted for Christs sake Phil. 1.19 and the propagating of his Kingdom Here saith Calvin the Cause should be respected which associates us to the Son of God who not only with his Glory swallowed up the dishonour of the World but turned its Reproaches Mockeries and Abuses to a great Honour 42. And daily c. As much as to say But the Apostles relying upon the protection of Christ no wise frighted with the Adversaries Threats or Punishments did contrary to the unjust prohibition of the
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
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
his Son and called to the Priestly Office But God until that very day as he saw becoming his own Wisdom delayed to make this mystery known Hence it is that Paul saith in this place that God at last after Christs Resurrection said to him Thou art my Son this day have I begotten thee Justin in his Colloquy with Trypho Saying he was born from thence whereof it was to come to pass he should be born From this place of Justin and from Rabbi David Kimchi it appears that the Jews of old looked upon the second Psalm as upon a Prophesy concerning the Messiah 34. That c. As much as to say But that he raised Jesus from the dead not to die again as they which Elijah and Elisha raised did die that he might be the eternal King of his people whom he should make eternal partakers of glory with him so he said in Isaiah the Prophet ch 55.3 I will give you the sure mercies of David The LXX render in Isaiah the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies but 2 Chr. 6.42 they render it mercies Therefore holies and mercies are the same in both are understood the free promises of God made to David For which saith Ludovicus de Dieu he will not wonder that the Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holies who knows when they would call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful they call him holy Psalm 17.28 and render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently mercy and righteousness and lest any should think that they mean any other thing by righteousness then they do by mercy they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes righteousness by mercy and alms as justice is also frequently put by the Arabians for bounty therefore by the custom of the Hellenists the holies the righteous and the mercies are the same Now that by David in the place of Isaiah cited here by Paul is understood the Messiah is well observed by the Rabbins Kimchi and Abenesra Therefore saith famous Lightfoot the Resurrection of Christ as the Apostle interprets it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also by the Prophet from whom these things are taken promiseth a Resurrection and the benefits of the Resurrection of Christ He promised and foretold his death chapter 53. But what inercies are to be expected by a dead Messiah if he should be always dead His benefits are weak and infirm if death should put an end to them Therefore he promiseth benefits and mercies which are firm stable and shall never end which shall flow from his Resurrection Sure The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hesychius's interpretation firm and stable In that very sense this Greek word is used by the Hellenists 1 Sam. 25.28 1 Kings 11.38 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to confirm and establish 1 Chron. 17.14 35. Wherefore also in another Psalm To wit Psal 16.10 He saith To wit David himself by the Spirit of Prophesy concerning the promised Messiah which was to come of his Seed and to Reign for ever 2 Sam. 7.13 2 Chron. 6.42 directing his speech to God Thou shalt not suffer See what we have said above Rel. Christ Institut lib. 5. cap. 3. n. 7. ch 2.27 Although saith Curcellaeus I deny not but these things were in some respect fulfilled in David as in the Type when God delivered him from the hands of his Enemies and suffered them not to take away his life that he might afterward 〈◊〉 in his â—race yet doth it far more eminently 〈◊〉 to Christ who was but for a short time left in the grace in which he felt no corruption nor did he afterwards return any more unto it when David who though he felt 〈◊〉 corruption at that time when his Enemies 〈…〉 death yet afterward he as all other men 〈…〉 to the necessity of nature 36. After he had served his own Generation by the will of God That is In governing his People and advancing Religion in some measure Fell asleep and was laid unto his Fathers That is died and was buried even as his Fathers were And saw corruption That is And his Corps rotted in the Grave Whom c. As much as to say But Jesus Christ was in so short a time restored from death to life that his Body laid in the Sepulchre was no ways vitiated with rottenness 38. Through this man is preached unto you remission of sins As much as to say It is preached to you by me and Barnabas that the Penitents shall have a free pardon of their sins from God being reconciled by this only Mediator betwixt God and Man the Man Jesus Christ 39. And by him That is By the merits and intercession of this Man to wit Jesus Christ All that believe are justified That is Whosoever shall by a lively faith adhere to Christ as to a Teacher sent from Heaven the Redeemer and Mediator of Men shall by his Merits and Intercession obtain pardon and remission of his sins from God From all things c. As much as to say Seeing the Law of Moses gives no hope of pardon except of sins committed through infirmity or ignorance but denounceth the punishment of death without mercy upon greater Crimes Numb 15.22 c. Heb. 10.28 but if any man repenting of his former life will with a sincere faith imbrace Christ he shall through him be absolved from any sins whatsoever committed against the law of God Be justified That is Purged and expiated as Daniel 8.14 or freed as Rom. 6.7 40. Beware c. As much as to say Therefore take heed lest if ye imbrace not the faith of Christ the same happen to you which of old happened to your Fathers foretold by Habakkuk in the Book of the smaller Prophets to have your City and Temple overthrown and your selves carryed away for your contempt of Heavenly Admonitions 41. Behold ye despisers The Hebrew Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbak 1.5 Most Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a double diction compounded of a Praeposition and a Noun among the Heathen But the LXX whom the Apostle seems to have followed here as also the Syrian Interpreter taking it for one single diction rendred it despisers Not. Misc ad portam Mosis cap. 3. arrogant or insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith incomparable Pocockius for a plural taken from the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bago termined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kano a Zealot namely from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we do not find elsewhere in the Hebrew Bible which is the only treasure of the pure and Ancient Hebrew that remains among us yet the use of the Arabick Language added to the Authority of these Interpreters doth abundantly confirm me that it hath been used by the Hebrews of old And a little after I believe saith he it will trouble no man more that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
eternal life finally and most conveniently if it be taken in a military sense and not of destination or appointment As many as were ordained to eternal life 49. The word of the Lord. That is The Gospel of Christ preached by Paul and Barnabas at Antioch the Metropolis of Pisidia Throughout all the Region To wit of Pisidia So was spread the Doctrine of Jesus Christ opposed in vain by his Enemies he ruling in the midst of them Psal 110.2 50. But the Jews Obstinately resisting the Truth Stirred up the devout That is Certain Women of the Gentiles who had submitted to the Law of Moses And honourable Women Not of the common sort but Nobles And the chief men of the City As much as to say These malicious Jews having abused the blind zeal and imprudent simplicity of these Matrons by their means instigated the Nobility or chief Men of Antioch against Paul and Barnabas And raised c. As much as to say And they brought the matter so far that Paul and Barnabas themselves were with a strong hand born down and afflicted and at length expelled from the Borders of Antioch in Pisidia 51. But they Paul to wit and Barnabas Shook off the dust off their feet By this Rite according to Christs Precept Mat. 10.14 Luke 9.5 10.11 They testified that they having discharged their duty were free from the punishment that was abiding the Inhabitants of Antioch in Pisidia for rejecting the Doctrine of the Gospel which was Preached to them Against them That is For a Testimony against them as it is Luke 9.5 And came unto Iconium The Metropolitan City of Lycaonia situated at Mount Taurus whereof among others the famous Amphilochius was Bishop who under Theodosius the great was most vehement against Heresies and of an eminent Authority as it doth appear even by the third Law De fide Catholica Lycaonia of old a part of Pisidia hath Pisidia upon the West Isauria upon the South Cappadocia the second upon the East and upon the North Galatia Secunda called also The Healthy 52. And the Disciples c. As much as to say But such as at Antioch in Pisidia did believe in Christ by the Preaching of Paul and Barnabas were filled with joy for the entrance which was opened for them to eternal life and with the gifts of the Holy Ghost for the sealing of their Faith CHAP. XIV 1. AND it came to pass in Iconium Viz. The Metropolis of Lycaonia That they went both together Paul and Barnabas Spake That is Preached the Gospel A great multitude both of the Jews and also of Greeks Whosoever professed not the Jewish Religion were by the Jews called Greeks since they lived under the Greek or Macedonian Empire dividing all the men of the World into Jews and Greeks in respect of Religion not of Country 2. Stirred up Or incensed made them evil affected The Gentiles That is Men professing another Religion than the Jewish whom Luke in the preceding verse calls Greeks and likewise did oppose the Jews to them Their minds That is Their wills as Psal 41.3 in the Hebrew Text. Against the Brethren So are all Believers in Christ called because they have one Father in Heaven which is God whose Children they are after the Spirit to whom they have got access through Christ and they themselves have one for another a reciprocal brotherly love though they be gathered out of divers Nations 3. Abode they At Iconium Speaking boldly c. As much as to say Being incouraged by the Lord boldly to Preach the Gospel whereby the great Grace of God concerning the Remission of sins and the gift of eternal life to such as believe in Christ and repent is declared for the Lord himself approved the Gospel Preached by them and did by Signs and Miracles wrought by their Ministry vindicate it from reproach 4. With the Apostles To wit Paul and Barnabas 5. With their Rulers That is With their Nobles To stone them To wit The Apostles Paul Barnabas 6. They were aware of it That is Paul and Barnabas were aware of this conspiration against them And fled According to Christs Precept Mat. 10.33 lest they might rashly run themselves upon death Vnto Lystra and Derbe Cities of Lycaonia This place may be two ways interpreted one way is that he might tell that Lystra and Derbe are Cities of Lycaonia the other that he might tell that they fled to the Cities of Lycaonia and to Lystra and to Derbe Which Exposition saith Drusius seems more true For Lystra and Derbe are Cities of Isauria which although it be near Lycaonia yet is it distinguished from it Chrysostom writes hom 8. in 2 Tim. 3.11 that Timothy Pauls Disciple was of Lystra But Geisner is an Authorless Author that he was of Derbe Round about To wit Lystra and Derbe 7. And there they preached the Gospel That is They left not off their Office of Preaching the Gospel which God had imposed upon them 9. The same heard Paul speak That is Preaching the Gospel Who. Paul And perceiving that he had faith to be healed That is Seeing the lame man stirred up by his Preaching and Signs hope that his inbred lameness should be healed 10. Said with a loud voice That he might be heard of all that were present 11. The Gods c. As much as to say The Gods are come to us in human shape This the Ethnickâ— believed sometimes to have fallen out as may frequently be seen in their Poets 12. And they called Barnabas Jupiter For Jupiter in Ovid Met. 1. compasseth the earth in human shape And Paul Mercurius Whom Jupiter used to lead with him as may be seen in Plautus's Amphitruo Because he was the chief speaker As much as to say Because it was his charge to speak For Mercurius was esteemed as the God of Eloquence and the Messenger of the Gods whence Claudian saith of him That he is a God common to the Gods of Heaven and Hell Carm. 33. de raptu Proserpinae v. 89 90 91. who alone hath a right and power to enter both in Heaven and in Hell and maintains the communication between the Princes of both Kingdoms Heaven and Hell Then the Priest of Jupiter which was before their City It seems that the Temple consecrated to Jupiter stood near the Gates of this City in which Temple the Image of Jupiter was also seen seeing Jupiter was accounted the Governor and Defender of this City For the Idolatrous Nations used to dedicate almost every City to the peculiar care chief Tutelage of particular Gods Oxen and Garlands Oxen and Garlands are Oxen Crowned with Garlands Minutius in his Oâ—â—avius The Beasts for Sacrifices are fattened to be slain the Hosts are Crowned to be tormented Vnto the Gates That is When he brought the Oxen Crowned with Garlands to the 〈◊〉 of the City where Paul Preached and the lame Man whom he restored did sit or to the door of the house where Paul and Barnabas lodged
feet fast The word in the original is he guarded their feet that is made them secure By a Metonymy as Grotius saith for a Guard secures us In the Wood. that is as it is interpreted in the English Translation in the Stokes which Plautus calls a Wooden Guard 25. And at Midnight When men are as it were buried in deep sleep Sang praises unto God Ruff. Presbyter of Aquilia in the Title of the 72 Psalm saith Hymns are Songs which contain the praise of God If it be praise and not of God it is not a hymn if it be praise and of God if it be not sung it is not a Hymn It must therefore that it may be a Hymn have these three things Praise and of God and a Song In Lib. de fide And therefore deservedly doth Gregorius Baeticus Bishop of the City Granata in Spain call David Hymnidicus Paul then and Silas sung Praises to God for the honour put upon them Ch. 5.41 in that they suffered innocently for promoting the Glory of Christ See above 26. And suddenly there was a great Earthquake By the great Power and Might of God So that the Foundations of the Prison were shaken Not only did the Edifice of the Prison it self totter but also the very ground upon which it was built was greatly shaken by such an Earthquake God shews that he himself is present with his Servants and that by his strength they shall be rescued from the Severity of furious Magistrates And immediately That is assoon as by the Earthquake the whole Prison was shaken All the Doors were opened To wit of that Prison And every ones bands To wit who were bound in that Prison 27. And the keeper of the Prison awaking To wit by the great Earthquake He drew out his Sword and would have killed himself For fear of the Magistrate lest by him he should be put to a more cruel death If the Prisoners escaped saith Grotius the Jaylors used to undergo the same Punishment that they were to suffer L. ad Commentariensem C. de custodia Vinctorum 28. Do thy self no harm For fear of a worse Death For we are all Who were bound in this Prison before all its Doors were opened by the Earthquake Here. Perhaps they who beside Paul and Silas were bound in that Prison listning to their unlooked for Songs and astonished with the wonderful Earth-quake did not observe that their bands were loosed nor that all the Prison-Doors were opened 29. Then he called for a light From his Domesticks who were in his house adjoyning the Prison And sprang in To the Prison with Force and Speed to see if all the Prisoners were there And came trembling For fear of Divine Judgment And fell down before Paul and Silas Worshipping after the custom of the Eastern Kingdoms and thence brought to Macedonia from the time of Alexander the Great when he Conquered Asia 30. And brought them out From the Cloister of the inner Prison to some open place of the Prison where they might more freely breath And said Like those who were moved with Peters Sermons Acts 2.37 Luk. 3.10 12. the People and Publicans converted by John Sirs Thus the Jaylor gave them this honourable Compellation knowing them to be men of great Holiness in that when they were so strictly kept and had deliverance offered them from Heaven their bonds being loosed and the doors set open to them so that they might flee especially if they had suffered him to kill himself as he would have done yet they fled not but were more solicitous for his Life than for their own To call them Sirs whom we would honour saith Grotius was a custom then received both among the Greeks and Romans as witness Martial and others What must I do As much as to say I have heard you declare the way to attain the greatest happiness neither doth the Miracle which God wrought concerning you suffer me to doubt of the truth of it shew me therefore I beseech you what course I shall take that I may attain to this happiness 31. Believe on the Lord Jesus That is rest upon Jesus Christ whom God appointed to be the only Saviour with true confidence of heart firmly believing that repenting of your former conversation and seriously proposing to pass the rest of your life conform to the Rule of his Doctrine you shall be discharged from all your Sins And you shall be saved That is and you shall obtain the chief happiness in eternal life according to Christs promise Job 3.15 16 36.6.47 And thy house That is and your houshold upon the same condition to wit if they also imbrace Christ with the same faith which inclines the heart to repentance and amendment of Life conform to the rule of his Doctrine And they spake unto him the word of the Lord c. That is the Gospel of Jesus Christ what that Jesus the Son of God is what he did upon Earth and suffered for the Redemption of Mankind how great Miracles he wrought how he lived again tho by the Instigation of the Jews he was Crucified and ascended above all the Heavens and was made Lord of all what Promises and Precepts he proposed These things they briefly held out to him For it was usual with the Apostles to declare such things in their Sermons And to all that were in his house As much as to say They not only imparted a clear and distinct knowledge of Christ and of his Doctrine to the Jaylor but also to all his Domesticks who went with him from his house to the Prison to see if any of the Prisoners had escaped the Prison Doors being broke open with the Earthquake 33. And he took them the same hour of the Night and washed their Stripes That is saith Grotius having led them to some Pool which was within the Bounds of the Prison he washed off the Blood which the rods had drawn Blood is washed off with water and by its coldness the flux thereof is stanched also by washing wounds are cleansed and disposed for healing therefore it is usual to wash wounds with Water And was baptized As much as to say Both the Jaylor himself and all his Domesticks who heard the word of the Lord Preached in the next following verse without delay were according to Christs instruction dipped in Water that by this sign they might profess that they would die to Sin and lead a new and godly Life for the future 34. And when he had brought them into his house Joyning to the Prison as Jaylors houses use to be He set meat before them That is he refreshed them with a Treat as Levi did Luke 5.29 Zaccheus 19.6 And rejoyced believing in God with all his house The Participle here gives the reason of his joy as much as to say He rejoyced and was exceeding glad that not only himself but his whole houshold had acknowledged and received the faith of the true God of whom he
1. or was hanged as saith Servius upon the first of Virgils Georgicks v. 499. This Tribunes name was Valerius Soranus about whom besides the cited Authors you may see Plutarch Quaest Problem 60. 3. For by occupation they were Tent-makers That is they exercised the Trade of making Tents or Shades in which Men not only encamp in time of War but also at home in time of Peace did live in the Summer time These they made either of Linnen or of skins sewed together The Syriack renders the Greek word Cannopy-makers Vatabius and others Arras-makers See what we have noted upon Ch. 9.43 4. And he reasoned c. As much as to say Yet Paul did debate about the Christian Religion in the Place which was consecrated for the meetings of the Jews every seventh day in which the Jews did chiefly and of purpose apply their mind to Religion and brought over to his Judgment both Jews and Greeks or Gentiles who went to the Synagogue of the Jews either through curiosity or to search into the truth Also Sueton writes that the Greeks used to dispute upon the Sabbath Day In Tiberio Cap. 32. Interposing the name of Jesus These words are not in the Greek Text nor in the Syriack Translation 5. And when Silas and Timotheus were come from Macedonia Whom to wit Paul as we said above v. 1. had sent from Athens Paul was pressed in Spirit That is being by the Inspiration of the Spirit as it were suddenly caught he Preached with great Zeal Testifying See below Ch. 20.22 c. That is firmly averring that Jesus was that Christ or Messias promised in the Law and in the Prophets 6. And when they opposed themselves c. As much as to say But when the obstinate Jews resisted Paul while he Preached and blasphemed Christ whom he Preached that he might testifie that he had nothing in common with them did in their presence shake his Rayment that there might not so much as any of the dust stick to him and said unto them Your Blood c. Shoke his Rayment That is his upper Garment So Matth. 26.65 the chief Priest rent his Cloaths that is his upper Garment Mark 5.30 who touched my Cloaths that is my Garment as it is a little before in the singular number V. 27 28. Joh. 13.4 Christ riseth from Supper and laid aside his Garments Joh. 19.23 that is his Garment or upper Cloak When the Soldiers had Crucified Jesus they took his Garments and made four Parts where is meant one Cloak from which the Coat is presently distinguished as it is demonstrated in Gerard's Evangelical Harmony in the History of the Passion Blood c. This saith Beza is a kind of obtestation as if Paul should say Cap. 14. I see ye run into your own destruction Therefore I take God to witness before you that not I but your selves are the cause of your own ruin So speaketh David 2 Sam. 1.16 For by Blood is meant sometimes slaughter sometimes all kind of destruction the cause of which according to the manner of the Hebrews he is said to be upon whose head that I may speak so it is laid that is to whom it is imputed as if he had shed his own Blood that is killed himself whence that horrible outery of the Jews Matth. 27.25 His Blood be on us and on our Children Henceforth I will go unto the Gentiles As much as to say From this time because ye repell the Grace of God offered to you I will turn aside from you to the Gentiles See above Ch. 13.46 7. And he departed thence To wit from the Synagogue Into a certain Mans house named Justus The Syriack and Arabick read only Titus The vulgar Greek Copies have Justus only but some Greek Copies have both Titus Justus as also the vulgar Latin Interpreter One that worshipped God That is who of an Ethnick was made a Proselyte to the Jewish Religion See above Ch. 16.14 17.4 8. Believed on the Lord. That is by Pauls Preaching he was perswaded that Jesus was the Messias the Redcemer of the World promised in the Law and in the Prophets With all his house That is with all in his Family that were capable of Faith The like Phrase is in Joh. 4.5 And many of the Corinthians As much as to say But a great many more of the Ethnicks who dwelt in Corinth then of the Jews Hearing To wit Paul Preaching Believed That is received the Faith of Christ And were Baptized Crispus the Ruler of the Synagogue and Gaius whom Paul calls his host were indeed baptized with Pauls own hands Rom. 16. as he himself witnesseth but the rest by Pauls Companions and Helpers 1 Cor. 1.14 Timothy and Silas that by a holy dipping into the Water they might openly before the World profess and declare their Faith Mark 16.16 according to Christs Prescript Whosoever believeth and is baptized shall be saved Upon which place of Mark the well Learned Paulus Columesius of Rochell in his Sacred Observations Printed A. D. 1679. and dedicated to the Right Honourable Henry Compton Lord Bishop of London formerly my greatest and most liberal Benefactor Hence saith he you may not underservedly observe that only the adult are capable of Baptism That the Ancients were of this Judgment Valefridus Strabo Lib. de reb Eccles c. 26. Ludovicus Vives Erasmus in a certain Epistle which Paulus Merula published with others in the year 1607. Ad Aug. de Civ dei Lib. 1.27 Grotius in his Epistles to several French-men Salmasius in his Book of Transubstantiation Pag. 418. edit secundae as also Matth 19.14 and Joannes Baptista Thiers in his most useful Book concerning the diminishing of Festival days do plainly confess With these ancients Berengarius that great man may be reckoned Pag. 494. Pag. 264. whom George Cassander who was most skillful in those things in the Preface to his Book concerning Pedo-baptism and the most worthy Professor and Doctor in Law of the Royal University of Angiers Francis de Roy in Berengarius his Life report to have opposed Pedo-baptism The Albigenses did exactly follow Berengarius for Joannes Chassanio a French Divine in the History of the Albigenses reports out of the History of Triers Lib. 1. Ch. 6. which Dominus Lucas Dachery a Benedictin Monk a Man who daily deserves greatly at the Commonwealth of Learning did three years ago insert in the twelfth tome of his Spicilegium The place cited by Chassanio occurs Pag. 243. There were at that time in Ivodium which belongs to the Diocess of Triers Hereticks who denyed that the substance of the Bread and Wine which is consecrated by the Priests upon the Altar did really change into the Body and Blood of Christ and they said that the Sacrament of Baptism does not profit infants to their Salvation Thus far our Countryman Colmesius a Man of vast Learning See what is observed above Ch.
5. This is the strength of the Argument but it is no Superfluous repetition For he first sets forth Johns intire Ministry in general which consists in the Baptism of Repentance which Phrase includes both the administration of the Sacrament it self and the Preaching of Repentance Compare Mark 1. v. 4. Afterward he more particularly expresseth the order of his Ministry that first he inculcated Faith in Christ and then his auditors being informed of Christ he Baptised them in the name of Jesus Baptised with the Baptism of Repentance That is when he stirred up the People to Repentance to them who confessed their Sins and sincere Conversion and amendment of Life he was the first that administred Baptism which is the Symbol of Repentance See Mat. 3.2 5 6. seq Saying c. As much as to say When he admonished them to imbrace by Faith Jesus who soon after him was happily to enter upon his Office of Preaching the Gospel as the Messias or Christ promised in the Law and in the Prophets 5. When they heard The Greek hath it but they who heard that is they who believed the Doctrine which John Preached They were baptized in the name of the Lord Jesus That is them John initiating by Baptism did dedicate unto Christ Among others Famous Drusius observed that this verse is taken Lib. 1 Quaest Ebraic q. 8.3 as if they were Lukes words which they are not The Apostle Paul saith he speaks of Johns Baptism which he proves to be the same with Christs Baptism partly by his doings partly by his sayings as being one that Preached Christ to come and Baptized such as believed in him And this is it which he saith They were Baptized in the name of Jesus Such as to wit while John Preached imbraced the Faith of Christ of which number those Disciples were But because those believers had not as yet received the gifts of the Holy Ghost therefore the Apostle asks them by whose Baptism they were initiated and when he knew the matter laid his hands upon them and immediately the Spirit coming down upon them they began to speak with tongues and to prophesie even as Luke mentions in the Context of this History Moreover that John used to Baptize in the name of Jesus Christ that most ancient writer Gregory Bishop of Neocaesarea in Pontus surnamed Tharmaturgus who flourished in the year of our Lord two hundred thirtieth and third doth witness In Serm. in S. Theophania He expounding these words of John to the Lord Jesus I have need to be Baptized of thee Mat. 3.14 and comest thou to me he brings in John speaking thus While I Baptize others I Baptize them in thy name that they may believe in thee coming with Glory but when I Baptize thee whom shall I mention In whose name shall I Baptize thee Shall I in the name of the Father but thou hast the whole Father in thy self and thou art wholly in the Father Shall I in the name of the Son but there is no other Sâ—n of God by nature besides thee Shall I in the name of the Holy Ghost but he is always together with thee as Con-substantial to thee and of the same Will and judgment and of equal Power and alike Honour and with thee he receiveâ— Worship from all Men. 6. And when Paul had laid his hands upon them As both approving the Doctrine Preached â—y John which they received by Faith and also the Baptism conferred upon them upon their confessing that Doctrine The Holy Ghost came on them That is the Illustrious Gifts of the Holy Ghost came down from Heaven upon them Laying on of hands saith famous Heiddegger in his Historico-Theological Anatomy of the Council of Trent upon the Canons of the Seventh Session about that one question concerning confirmation was freely used by the Apostles that the Baptized might receive the extraordinary Gifts of the Holy Ghost and that thereby the Gospel might be confirmed Heb. 2.3 4. until it were so fortified and confirmed in the publick knowledge of all that none but an obstinate and impudent Man could call its Divinity in question But it sufficeth us that by Faith we have received the Spirit of Sonship Gal. 3.14 4.6 See what we have noted concerning the laying of hands above Chap. 8.17 And they spake with Tongues To wit strange Tongues which they did not learn as the Apostles above Ch. 2.4 And Cornelius and his fellows Ch. 10.44 46. And prophesied Declaring at length and with Praises celebrating the great and wonderful works of the Lord as above Ch. 2.11 10.46 and perhaps foretelling things to come which is the most proper signification of Prophesie See Luke 1.67 7. And all the Men c. Who were before Baptized by John were at that time by the laying on of Pauls hands at Ephesus gifted with those extraordinary Gifts of the Holy Ghost which are frequently called Holy Ghost 8. And he went into the Synagogue As much as to say But Paul himself that he might gain the Jews who lived at Ephesus to Christ went into their Synagogue And spake boldly for the space of three Moneths That is he published the Doctrine of the Gospel to the Jews without fear openly and without turning and winding about for the space of three Months Disputing and perswading the things concerning the Kingdom of God That is by solid reasons proving that this eminent and happy Kingdom is now raised up by Jesus which God had appointed that the Messias should erect of which Isaias Ch. 52.7 Dan. 2.44 Ch. 7.27 even as is said above Ch. 3.21 all the Prophets Prophesied By the Kingdom of God We know saith Calvin here is often meant that restoring which was promised to our Fathers and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is a deformed and confused scattering of all things the Prophets did attribute this not in vain to the Messias who was to come that it should come to pass that he should establish the Kingdom of God in the World And now because this Kingdom doth reduce us from our backsliding to the obedience of God and of Enemies maketh us Sons it consisteth first in the free forgiveness of Sins whereby God doth reconcile us to himself and adopteth us to be his People then in newness of Life whereby he conformeth us to his own Image 9. But when divers were hardened Of the Jews to wit being by a wilful obstinacy disobedient to the voice of the Lord inviting them to Repentance And believed not That is contumaciously despised the Gospel Preached to them by Paul Speaking evil of that way That is with railing words inveighing against the Will of God revealed to Men by Christ See above Ch. 18.25 26. Thus also above Ch. 13.45 the obstinate Jews did with Blasphemies against Christ and the Christian Religion oppose and resist the Truth Preached by Paul Before the Multitude That they
say There is no kind of Torment which I must bear to perform my duty that I shall either deprecate or shun Neither count I my Life dear unto me That is Neither do I value the loss of my Life The Hebrews say that unto him who spares this temporary Life his Soul is esteemed precious No Man is so fearless of Death as that Man that is Crucified to the World and hath mortified his inordinate desire of Worldly things If in the whole course of our Life we give up our selves to the Laws of Christ if we exercise our selves to patience and self-denial to Meekness and Long suffering to Temperance and Chastity to contempt of the World and an Heavenly Mind we shall find it a very easy task when we shall be required to resign up our Mortal Life for the sake of our Lord Jesus He that obeyeth Christ in all his Holy and strictest precepts will be in great readiness and preparation of Mind to lay down his Life for him He that dares kill his Lusts and crucifie the old Man will not think much to resign this Mortal Life that he may be cloathed with Immortality Thus much that most Famous Man for his Learning and Piety the reverend Canon of Norwich Richard Kidder in Ch. 10. of his Book concerning the grounds of Christian Fortitude which not long ago that patern of an upright and godly conscience the noble Lady Vicountess Katharine Ranelaugh lent me So that I might finish my course with Joy That is That with that chearfulness and earnestness which becomes me I might run toward the mark which Christ the Judge hath prefixed for me And the Ministry c. As much as to say And might discharge my Apostolical Office which Christ from Heaven committed to me that I might bear witness to that joyful and happy Message of the exceeding great Grace of God towards Men to wit of the most happy everlasting Life which is to be received in Heaven of the great and liberal God through mens lively Faith in Christ Jesus without the works of the Law Joh. 1. v. 17. Rom. 6.14 15. Heb. 12.15.13.9 1 Pet. 5.12 Hence the Gospel is called Grace 25. And now behold I know By Revelation from the holy Ghost by whose impulse I go from hence to Jerusalem That After my departure from you now Ye all c. That is None of you shall see me henceforth Among them I have gone That is Through whose Countries and Cities I have travelled Preaching the Kingdom of God That is that most blessed and worthy State which by the Grace of God Believers in Christ are to enjoy in Heaven 26. Wherefore I take you to record this day That is I take you all witness That I am pure from the Blood of all Men. That is That I am not the cause of their Destruction who among you have forsaken the Christian Faith and Godliness See what we have noted concerning this Phrase above Ch. 18.6 27. For c. As much as to say For in my Sermons I unfolded to you all and every thing which God commanded to be by Men hoped believed and done that through Jesus Christ the only Saviour of Men they might attain to eternal Life The whole Counsel of God This universal saying must be restrained to his Office of Apostleship As much as to say All Gods Commands revealed through Jesus Christ about these things which are necessary to be hoped believed and done to Salvation Thus Luke 7.30 Counsel of God is taken for Gods Commandment made to the Pharisees 28. Take heed therefore unto your selves As much as to say Therefore above all listen diligently to your selves how ye live that ye decline not from the true Faith and Piety nor be careless in them A most Learned Anonymus Author in a Theological Treatise called The mischief of Impositions p. 29. edit 2. observed that in the old ordination of Presbyters of the Church of England they were enstated in their whole Office by reading this verse And to all the Flock As much as to say Then be watchful and diligent about the care of the Souls of the whole Company of the Disciples that they may so behave themselves as becomes them The Church of Believers is by a Metaphor called a Flock as of Sheep Luke 12.32 Joh. 10.16 1 Pet. 5.2 that from this Appellation we may learn that Christs Faithful ones should frequent the holy assemblies and not to be wandering all alone Over the which the Holy Ghost hath made you That is See above Ch. 14.23 2 Tim. 1.6 Over which by our Ministry and imposition of hands he did set and constitute you Overseers Augustine saith De civit Dei Lib. 19. Cap. 19. Episcopus is a Greek Word and thence brought because he who is set over oversees them over which he is set to wit taking care of them for Epi is over and Scopus is intention therefore if we please we way call the Office of a Bishop in Latin Superintendere to oversee diligently that he may know he is not a Bishop that delights to be over but not to profit Erasmus in his Ecclesiastes Lib. 1. p. 47. Bishop is a name of an Office not of Dignity also it is a Military Word hence derived because he who professeth himself the Captain of an Army should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is look down that there be nothing wanting to the Soldiers under his Standard Whence also Homer calls Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 2. v. 729. Bishop Further they who above v. 17. were in the same City of Ephesus called Elders or Presbyters the same are now called Bishops because in the Apostles time a Bishop and a Presbyter or an Elder were one and the same and one was the name of their Age the other of their Office as Jerome in his Commentary upon the Epistle to Titus and in his Epistles to Oceanus and Evagrius proves from Act. 20.17 28. Phil. 1.1 1 Tim. 4.14 Tit. 1.5 Heb. 13.17 1 Pet. 5.1 2. 2 Jo. 1. 3. Jo. 1. Therefore the most Learned and incomparable Jewel Bishop of Sarisbury in his Apologie for the Church of England against Harding Part. 2. Ch. 9. Pag. 173. when Harding said They were condemned of Heresie who denyed the distinction of Bishop from Presbyter he sets in the Margine It is false for then S. Paul Jerome and other good Men are condemned of Heresie Neither is Bishop Morton of Durham's answer in his Catholick Apologie Part. 1. Ch. 33. unlike this Jerome says he perhaps was of the same Judgment with Aerius neither did the other Fathers think otherwise Lastly that Theodoret Ambrose Augustine also Chrysostome Primasius and Sedulius had the same opinion as S. Jerome about the equality of Elders or Presbyters and Bishops which opinion was Condemned in Aerius then in the Waldenses and lastly in Wickliff Michael de Medina not only said in his Book of the original and
Antient Idols together with their New Calf it is said 2 Kings 17.25 33 41. They feared the Lord and they feared not the Lord there being a a small difference between adoring many Gods and no God at all They had a Temple built them at length by Saballnat upon Mount Gerizim Deut. 11.29 where the Bleâ—ssigs were pronounc'd in imitation of the Temple of Jerusalem which Temple Hircan the High Priest of the Jews afterwards destroyed 200 years after it had been built Antiq. l. 13. c. 17. as Josephus reports However though the Temple were destroyed the Samaritans continued their Divine Worship upon the same Mountain still John 4.20 having not by any Scripture Rule as the Jews had for worshipping upon Mount Sion Gen. 12.6 7. Gen. 33.18 20. but by the Example of the Patriarchs design'd that place for the Publick Worship of God Thus Abraham and Jacob are said to have built an Altar near to Sichem threescore furlongs distant from the City of Samaria Judges 9.7 Joseph Antiq. l. 11. c. 8. But seeing that the Mount Gerizim overlook'd Sichem and that the Patriarchs made choice of Mountains for the building of Altars Gen. 22.2 2 Sam. 24.18 2 Chron. 1.3 it is probably conjectur'd that the Patriarchs Abraham and Jacob did rear an Altar to God upon Mount Gerizim Now says Thomas de Pinedo the Portuguez The Samaritans only believed the Pentateuch of the Omniscient Moses and thence arose the hatred between them and the Hebrews For as sin entred the World by the Law so hatred invades particular Societies through diversity of Religion with which distemper men of obscure birth and illiterate labour the Noble and Learned hate the vices not the men because they follow this or that Religion Whence it was that the Samaritans traduc'd the High Priest Eli as a Magician for that he translated the Sacrifices and the Worship of God out of a Schismatical boldness to Shilo contrary to the command of God They also condemned Samuel the Prophet for a Magician as appears by the Samaritan Chronicâ—es c. 41. the â—pitome of which is set forth by Hottinger in his Antimorinian Exercitations upon the Samaritan Pentateuch Nor were the Jews behind hand with the Samaritans For Aben Ezra the most Learned of the Hebrews upon the Book of Esther The Cuthaeans saith he instead of those words of Genesis In the beginning God created have put In the Beginning Asima created which Asima was an Idol in the shape of a Goat Benjamin Tudelensis in his Itinerary reports that the Samaritans wanted the three Hebrew Guttural Letters He Cheth and Ain both which are false for that neither are those Guttural Letters wanting in any of the Samaritan Pentateuchs Neither was Asima 2 King 17.30 but Nergal the Idol of the Cuthaeans of whom consisted the greatest number of the Samaritans Many other such stories the Jews invented in hatred of the Samaritans as how they worshiped a Dove and were circumcised in veneration of that creature and that they worshiped the Images that were brought by Jacob out of Assyria and lay buried behind Shechem under a Turpentine Tree To this the Learned Pinedo I make no doubt saith he but that they worshiped the Image of a Dove in regard they were subject to the Empire of the Assyrians For that the Kings of Assyria always bare in their Ensigns the figure of a Dove ever since the Reign of Semiramis To which Jeremy alludes where c. 25. v. 38. from the face of the anger of the Dove is no more than from the face of the anger of the Kings of Assyria in regard the Kings of Assyria carry the figure of a Dove in their Standards as now the Kings of Spain and the Emperour bear the Lion and the Eagle But the Samarites abolished all worship of Idols from the time that Sanballat built them a Temple upon Mount Gerizim after leave obtain'd from Alexander the Great and made Manasseh his Son-in-law and Brother of Jaddi the first High-Priest to officiate therein And whereas Epiphanius affirms that the Samarites celebrated the Feast of Pentecost and the Paschal Feast in Autumn so Scaliger asserts it to be untrue But this is certain that when the Jews liv'd in prosperity the Samaritans affirm'd themselves to be Jews descended from the Grand-children of Joseph Ephraim and Manasseh but when the Jews were in adversity then they would neither acknowledg themselves to be Jews nor to be ally'd to them by any tye of Blood or Relation whatsoever And unto the uttermost part of the Earth To the intent that the Doctrine of Salvation might be published to all the Corners of the World Thus was fulfilled that Prophecy of Isaiah c. 49. v. 6. with others of the same nature That Christ was given as a Light to the Gentiles and to be the Salvation of God unto the ends of the Earth 9 And when he had spoken these things Supply out of L. 24.50 51. He led out his Apostles as far as Bethany a Village belonging to Mary and Martha the Sisters of Lazarus John 11.18 about fifteen furlongs from Jerusalem and stretching forth his supplicating hands he blessed them Upon Luke 24.50 The Ceremony of Benediction saith Grotius was wont to be solemniz'd with the Imposition of hands Gen. 27.4 7 12 19 21 22. Gen. 48 9 14 15 c. as we find by the story of Isaac and Jacob. But when the Blessing was to be given to many then for the more quicker dispatch only the stretching forth or lifting up of the hands was us'd toward them that were to be blessed Thus Aaron lifted up his hand towards the the people Levit. 9.22 and blessed them that is prayed for their prosperity and success While they beheld He did not disappear nor became invisible privately or remote from company as Luke 24.31 but by degrees while the Disciples beheld the action he was by the Divine Power rais'd or drawn up to a Cloud which soon receiv'd him and convey'd him out of their sight But as Christ after his Resurrection would not be promiscuously seen by all so did he not admit every one to be Witnesses of his Ascension as designing that Mystery of Faith to be rather known by the Preaching of the Gospel than by ocular Testimony This shews the vigor of great Minds saith Leo this the true Light of faithful Souls Serm. 2. de Asceâ—s undoubtedly to believe what they do not behold with the corporeal Eye and there to six their desire where they cannot reach with their most piercing sight Which Piety how should it breed in our hearts should our Salvation consist only in those things which are obvious to the sense Tract 68. in Johan Thus St. Austin The Faith of those who will see God while they are in their Pilgrimage and cleaning their hearts believes what it sees not The Merit accrews by Believing the Reward is seeing afterwards Let the Lord