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
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
up and appear in Publick Speaking perverse things That is Teaching things contrary to the revealed truth and wresting the very Words of the Apostles into a bad sense To draw away Disciples after them As much as to say That they may draw away such as imbraced the Faith of Christ to follow their own Fictions 31. Therefore The peril to wit of the Churches making Shipwrack of Faith by those false Teachers who are to arise being at hand Watch. Lest Gods Flock be corrupted and destroyed by dangerous Doctrines while either ye sleep or neglect the care of the Church Remember that by the space of three years About To those two years to wit saith Ludovicus de Dieu in which he taught in the School of Tyrannus must first be added the three Moneths in which before these two years he taught in the Synagogue Act. 19.8 10. then that time also though short in which he taught at Ephesus Act. 18.19 when he came thither with Aquila and Priscilla For Paul was come a whole year to Ephesus with Aquila and Priscilla before that space of three Months although Paul spent the most part of that year in that third journey of his wherein he went up to Jerusalem thence he visited Antioch Phrygia and Galatia Act. 18.21 21 23. before he came to Ephesus the second time Act. 19 1. I ceased not to warn every one Night and Day As much as to say I left not off for one Night or a Day to warn with tears every one of you of his duty pittying their lot who were negligent in their Pastoral care 32. And now Being to return to you no more I commend you to God That is I commend and commit you to the care and protection of God And to the Word of his Grace That is To the Gospel in which the saving Grace of God is declared unto Men. Which God by that Word of his Grace or the Gospel Is able That is Is willing for the Apostle doth not here speak of an Idle Power in God but of an active which by the inclination of his Will is bent upon doing good Build you up Adhering to wit to the Evangelical Institutions which I delivered unto you to perfect and accomplish in you that holiness which your wonderful calling to the Faith of Christ requireth And to give you an inheritance That is a firm Possession of eternal Life and happiness in Heaven Because that among the Hebrews things only faln by inheritance could not be alienated therefore they call every firm and perpetual possession an inheritance Upon Rom. 4.13 saith Grotius Among all them which are sanctified That is Among all them who are by the grace of God separated from the rabble of profane for God himself and sanctified by his Spirit that they might continue his obedient Sons in holiness of Life The Saints are said to inherit Heavenly blessedness Because saith Grotius Upon Eph. 1.18 God will bestow upon them not only the Fruit but the very propriety thereof See below Ch. 26.18 Eph. 1.18 and Col. 1.12 33. Silver c. Abraham of old shewed a great Spirit coveting nothing for himself of the spoil gotten in Battel Gen. 14.22 23. But Paul as much greater in that he neither required nor would take any Sallary from the Ephesians to maintain himself and his Companions for his weightty and saving labours in Preaching the Gospel among them So he witnesseth his own abstinence 1 Cor. 9.12 15 18. 2 Cor. 11.9 Phil. 4.15 In like manner Moses protested that he lived among the Israelites without the least appearance of covetousness Also Samuel 1 Sam. Numb 16.15 12.3 Gracchus in Gellius being to leave the Province I have saith he so behaved in the Province that none can truly say that I have gotten a Shilling or more in gifts Jerome being to depart from Rome Let them tell saith he to his slanderers what they ever found in me otherwise then became a Christian Whose Money did I get did I not despise gifts either great or small Did any Mans Money sound in my hand 34. That these hands have Ministred That is supplyed It is Remarkable that one Abdolonymus a Poor Man in Q. Curtius hath spoken in the same very manner that Paul doth here These hands saith he supplyed my want Concerning Pauls earning with the labour of his own hands a living for himself and his Companions in the Preaching of the Gospel see above Ch. 18.3 1 Cor. 4.12 1 Thes 2.9 2 Thes 3.8 Why may not also the teachers among the Christians like this teacher of the Gentiles when they can earn their living by their labour To my Necessities Food and Raiment And to them that were with me Rehearsed above v. 4. 35. All things By all things Such a Phrase is in 1 Cor. 9.25.10.33 Eph. 4.15 or in all things or altogether I have shewed unto you In my self as a Pattern See 2 Thes 3.9 How that so labouring Night and Day unto weariness See 1 Cor. 4.12 1 Thes 2.9 Ye ought to support the weak That is To hold up as it were with the right hand the scrupulous who have not as yet a firm and strong understanding or have not as yet apprehended what is sound in the Faith that they fall not For such Novices and young Men in Faith and Piety are I know not how more suspicious and do easily believe that such as they mistrust do all things for bodily gain and that for this end the Gospel it self is Preached by them And to remember the Words of the Lord Jesus That is The Apophthegm of the Lord Jesus How he said That is used to say as I have it by tradition from those who heard it from the Lord himself Or he is said to have said it because that although it be not expressed in the same very words yet that it was his Doctrine is gathered from his sayings which are mentioned by the Evangelists It is more blessed to give then to receive First because To give is a sign of abundance but to receive a sign of want as Augustine writes Next because to give is more honest and a mark of a vertue to wit bounty or liberality but to receive is no sign of vertue but either of necessity or of covetousness Which Aristotle also observed when he wrote that it was more proper for vertue to bestow a benefit than to have one bestowed upon it Eth. Nicom Lib. 4. Ch. 1. Lastly chiefly because he that liberally gives help to the indigent Luke 12 33.16.9.18.22 1 Tim. 6.19 shall for that he gave have a great reward from God but he who receives a benefit shall for the receiving of it have no reward But yet it is neither unhonest nor unconvenient if one shall receive a reward as due to him for that which by his honest labour he deserved provided that this receiving may be without offence See Matth. 10.10 and our litteral explanation
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
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
predestinate as the Divines do speak but only foreknew De Predest SS c. 10. Predestination saith St. Austin cannot be without fore-knowledge but foreknowledge may be without predestination For by predestination God foreknew those things which he was to act but he may foreknow those things which he himself does not do as all manner of sins For though there are some which are in such a manner sins as to be the punishment of sins Rom. 1.28 Hence it is said God gave them over to a reprobate mind to do those things which are not convenient yet there is no sin in what is attributed to God but Judgment Thus far St. Austin And by the hands of the wicked In the Greek of the Lawless The Jews call'd those Lawless and Sinners which are vulgarly call'd Pagans But here Peter means the Roman Souldiers who are call'd Sinners Matt. 26.45 Mark 14.41 Luke 24.7 See 1 Cor. 9.15 Ye slew He that is the Author and Abettor of Murder is said to commit the Murder 24. Serm. 8. de Verb. Dom. Whom God hath raised up Most excellently St. Austin No dead person is the raiser of himself He could raise himself who was not dead tho his Flesh were dead For he rais'd that which was dead he raised himself who liv'd in himself but was dead in the flesh that was to be raised For the Father alone did not raise the Son of whom it is said by the Apostles For which God raised him but also the Lord raised himself that is his own body therefore said he Destroy this body Jo. 2.19 and in three days I will raise it But who is so mad saith the same St. Austin Contra Ser. Ar. c. 15. as to say that the Holy Spirit did not operate in the Resurrection of Christ seeing that he operated the man Christ himself Having loosed the pains of Hell The Greek has of Death as in the English Version that is having loos'd the bands of the Sepulcher or which is the same thing having broken the strong Cords of Death with which Christ had surrender'd himself to be bound laying down his Soul that he might reassume it John 10.17 alluding to the swathings of the Dead or to the Cords with which Malefactors are bound when led to Execution to prevent their crafty means to escape From these Bands God set Christ at Liberty recalling him to a life never to be ended The Hebrew word Chebel saith Sir Edward Leigh In Supplent t. Crit c. Sac. signify's two things a Cord or a Fetter or the Torments or pangs more especially of a Child-bearing Woman Hence this word occurring to the Seventy Interpreters Psal 18.2 where it certainly signifies Cords or Bonds they turn the word Sharp pains and so in other places 1 Kings 20.31 c. And here St. Luke following their example uses the words the pains of Death or as some of the Ancients with the Syriack Interpreter have read of Hell Where both additions of the words Loosing and Holding shew Bonds or Cords to be here denoted by Pains It was impossible c. As if he had said He might be bound with the Cords of Death but he could not be detain'd bound by those Bonds tho never so strong who had power to lay down his life and power to resume it John 10.17 18. and only laid it down that he might resume it Of it That is either of Death or of Hell In whose bonds being held and bound he was free to break the Cords For Hell in this verse is taken either for the Grave or for the common receptacle of all Souls separated by Death from the Body which most of the Ancient Interpreters both Jews and Christians believe to be signified in Scripture by the word Hell Hence that of Hilarius in Psal 138. This is the Law of Human necessity that the bodies being buried the Souls descend to Hell which descent to the full finishing of all what belonged to a true man the Lord himself did not refuse Moreover this word Hell taken for the common place of separated Souls the Hebrews call Sheol the Greeks Hades and both divide the place into two parts of which the Hebrews call the one Paradise the Greeks Elysium the other is by the Greeks call'd Tartarus by the Hebrews Gehenna Therefore Christ saith Ja. Windet was in Paradise and by the same way in Hell Therefore St. Austin labour'd in vain and might have spar'd himself the trouble which he spends upon that question propounded in his Epistle to Dardanus and elsewhere And when we believe according to the Creed in Christ descending into Hell those are deceived who believe the meaning to be that he descended into the place of Torment commonly called Hell 25. For David speaketh concerning him As if he had said For the Holy Ghost who spake by the mouth of David representing the person of Christ looking upon Christ as being dead spake these words Psal 16.8 c. I foresaw the Lord always before my face That is the Majesty of God represented it self before my Eyes day and night that I might submit my self wholly to his power and disposal For he is on my right hand that I should not be moved As if he had said By his help and assistance I overcome most difficult Labours To be at the right hand saith Genebrard is to be prepared and ready to assist 26. Therefore That is because I have God to assist me in overcoming any hardships or dangers whatsoever Did my heart rejoice That is I rejoyce with all my heart Preterperfect Tenses saith Vatablus among the Hebrews are used for Futures and Presents And my Tongue was glad The Hebrew has it my glory or honour That is and my gladness excites me to sing an Hymn Honour or Glory saith Moller is taken for the Tongue As Gen. 49.6 My Honour be not thou united that is I did not approve their Crimes with my Tongue See Psalm 30. v. ult Psal 57.12 Nor did I by my command excite them to perpetrate evil Therefore then is the Tongue so called as being that member particularly framed to celebrate the Honour of God and the praises of men And for that reason they who revile God or Men their Tongues are deservedly called dishonour and infamy Moreover also my flesh shall rest in hope The Hebrew has it in safety As if he had said Although it may happen that my body maylie prostrate in the cold Arms of Death enclosed within the Sepulchre yet my confident hopes of returning from death to life affords me tranquillity and security of mind Saith Kimchi in Psal 16. v. 9. While I live my flesh shall remain in safety because he shall deliver me from all harm But in a mysterious sense he believes it to be as if he had said After Death my flesh shall lie in the Grave secure from Worms because they shall have no power over it 27. For thou wilt not
have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
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
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.
that it is there said they were there continually which is here said they were remaining together which being the same in signification you shall never reconcile the two places if they remain'd in any other place than in the Temple Neither is this Opinion obstructed saith the famous Lewis de Dieu by this that they are said to have ascended into an upper Room or according to the Syrian Interpreter into a Dining Room for that the Temple had several upper Rooms built round about the outside of it is apparent from the first of Chron. the 28.11 and 2 Chron. 3.9 As also Chambers and Apartments such as was the Chamber of Gemariah where Baruch read the Book of Jeremiah in the House of the Lord. And Baruch read in the Book Jer. 36.10 the words of Jeremiah in the House of the Lord in the House of Gemarias according to the Septuagint where we are also to observe that the Temple is not only call'd a House but also that the Chamber is also translated a House both there and v. 12. 20 21. as likewise c. 35. v. 4. just as the upper Chamber where the Apostles were Acts 1.13 is call'd a House Acts 2.2 for those Chambers and Dining Rooms serv'd not only for the Keepers and Ministers of the Temple the Priests and Levites and for the preservation of the Holy things but also for the assembling of Devout People to attend to Religious Exercises Hence it was that Baruch read the Book of Jeremiah in the Chamber of Gemariah In such a Chamber it is probable that the devout women met and were defil'd by the Sons of Eli 1 Sam. 2.22 who are said to have had their Lodgings at the door of the Tabernacle Some such place had Anna the Prophetess to stay in Luke 2.37 who departed not from the Temple but serv'd God with Fastings and Prayers night and day Nor is it to be questioned but that the Apostles chose to themselves such a place Luke 24.53 while they are said to have been continually in the Temple praising and blessing God Acts 1.13 St. Luke describes the Place that is to say that it was an upper Room where they remain'd together and continued with one accord in Prayer and Supplication And this adds much to the lustre of that illustrious descent of the Holy Ghost upon the Apostles whereof in the following Chapter if we agree it to have fallen out in the Temple where formerly the Majestical shadow of God inhabited but was withdrawn ever since the Babylonish Captivity and the loss of the Ark to the end that laying aside that Allegorical Type of Gods presence they might aspire to the enjoyment of that real presence which God was shortly to impart to them in that very place where his presence was only figuratively represented before And as the Cloud is said to have filled the House 1 King 8.10 Acts 2. v. 2. by Solomon dedicated and Consecrated so the wind of the Holy Ghost filled the same House not that from thence forward they should remain fix'd to that House but that being driven by the same wind they might fill the whole world with the gales of Evangelick Grace Paraph. ad Act. 2. And thus the Law went truly out of Sion Wherefore Erasmus places this upper Room in Mount Sion For comparing this place with that where the Law was given of Old In both saith he there is height of place but in this there is nothing but a Mountain which the people also are forbid to approach that is the dull and Earthly not capable of Spiritual things here there is a House upon the Mountain itself to let thee understand the Concord of the Church There was Mountain Sina proper for the promulgation of the Law which by the multitude of its Precepts curbs a Rebellious People for it is called Sina from Precept Here is Mount Sion which in the Hebrew Language signifies a Watch-Tower from whence all Earthly things are looked on with disdain Neither does it make against where it is said that the wind filled the House and not the Temple For it is known that the Temple of Solomon was called the first House and the Temple of Zerobabel the second House To all this we may add that noted place Hag. 2.7 9. And I will fill this House with glory The glory of the latter House shall be greater then of the former Which Prophecy was fulfilled upon the feast of Pentecost when the Holy Spirit with which the first Temple was adorn'd but of which the second Temple was depriv'd according to the Confession of the Hebrews as also of the Ark the Vrim and Thummim the perpetual fire and the Typical presence of the Divine Majesty filled that Temple with the sacred Blast and the Apostles with those gifts which struck all Nations into Admiration So that from that time the Holy Spirit alone supplied the absence of the Ark the Vrim and Thummim and the perpetual fire and converting Type into verity granted to us the Majesty of God every where present with his Church Abode In the Greek were remaining or did remain together Peter c. See our Explication upon Mat. 10.2 3. James Supply the Son of Alpheus This Alpheus is thought to be call'd Cleophas or Cleopas Luke 24.18 For that she who is called Mary the Mother of James the lesser Mark 15.40 Jo. 19.25 and Joses is called Mary the Wife of Cleopas or Cleophas And Judas Supply James as he This per. the Brother of calls himself in his own Epistle General son that he might be the more truly distinguished from Judas Iscariot John 12.4 Matt. 10.3 the Son of Simon is by St. Matthew Sirnamed Thaddaeus and from Lebba l. 5. c. 19. a Sea Town of Galilee of which Pliny makes mention called also Lebbeus as Lightfoot conjectures in his Hebraick Hours upon Mat. 10.3 Although in the Hackian Edition of Pliny in the place cited by Lightfoot the Town is not call'd Lebba but Jebba 14. These all continued with one accord in Prayer This St. Luke expresses by other words in his Gospel c. 24.53 And they were continually in the Temple praising and blessing God The words with one accord denote that they did not only agree with hearts and minds among themselves and cohabit together without strife or contention but also acted and desir'd the same thing chiefly in matters of Religion and more particularly in the duty of Prayer In Prayer According to the Greek in Prayer and Supplication c. 24. v. 53. 1 Cor. 14.4 c. This Luke in his Gospel expresses in these words praising and blessing God Thus St. Paul makes Prayer blessing and giving Thanks to be all one Philip. 1.4 Thus Supplication seems also to be taken for giving Thanks Nevertheless sometimes Supplication is distinguish'd from Prayer and then it is taken for Deprecation or Prayer to remove or repel some evil Hence Junius upon
the Persecutors of Christ Psal â—â— 25 the miserable destruction foretold of his Persecutors in general And His Bishoprick let another take To the end that another Testimony of Scripture may be the better understood to be cited in imitation of Bevâ— I put a Comma after the copulative And so that the sense is the same as if Peter had said The same Spirit which Psal 69.25 had foretold the death of Judas and thereby the vacancy of his Function Psal 109.8 foretold also that another was to be substituted in his place upon whom the honour of the Bishoprick of which Judas was deprivâ—d should be conferr'd Where saith Bezâ— he 〈◊〉 the Bishâ—pricâ— a Ministry or Function Numb 3.32 as much as to say Inspection The Hebrews for the same reason called it an Oversight which word we have retain'd willingly for that St. Peter here discourses concerning an Ecclesiastical and that particularly an Apostolical Function whereas David wrote this properly against Doeg the Overseer of the Kings Herds However the Appellations of Pastors of Sheep and of the Flock are frequently attributed to Ecclesiastical Administration In the Charter of Ina King of the West Saxons set forth by Spelman among the Councils An. 725. one Daniel subscribing calls himself Overseer of the Flock of God 21. Therefore must one c. As if he had said Seeing God is pleased to make use of our diligence to chuse another into the place of Judas deceas'd and that we are assur'd of the pleasure of God it is not lawful for us to delay but strenuously to execute whatever the duty of our Ministry requires Went in and out among us That is perform'd the Office of Preaching enjoyn'd him by the Father To go in and go out denotes in Scripture the laborious discharge of a duty Numb 27.17 21. Deu. 31.2 1 Sam. 18.13 16.29.6 1 Sam. 18.13 16.29.6 2 Sam. 3.5 1 King 1.3 7 8 9. 1 Chron. 27.1 2 Chron. 1.10 when it is spoken of those who are entrusted with any eminent Charge 22. Beginning from the Baptism of John That is according to the Interpretation of Grotius from the time that Christ was baptized by John for that was the beginning of his taking his Function upon him He was taken up from us That is when ascending into Heaven he was withdrawn in a Cloud from our sight To be ordained with us a Witness of his Resurrection That is to say in an Apostolick Degree and Order Here is required by Peter an Eye-witness such as John the Baptist bespeaks himself to have been Where he says John 1.34 And I also have seen and have given Testimony For this did not meanly avail toward the strengthening of Belief In the mean while Peter strictly binds himself and his companions to the necessity of Preaching the Gospel while he ordains new Proclaimers of the Resurrection of Christ which is preferred before all other Doctrines of the Gospel 1 Cor. 15.17 as being the chief Head and Foundation of it as St. Paul teaches 23. And they appointed two That is to say the Disciples not daring to do more than what they knew to be their Office and Duty and commanded them by the Lord publickly and by the suffrages of the whole Colledge put up two of the most eminent persons among them that God might chuse to himself which he thought fittest for the Exercise of the Apostolick Function Gal. 1.1 and to the end the party so chosen might boast with Paul that he was not made an Apostle neither by men nor of men Joseph who was called Barsabas This person some will have to be the same with him who is called Joses c. 4.36 and by the Apostles sirnamed Barnabas And certainly saith Glassius there is but little difference in the declension and pronunciation of these names which is a small alteration of a letter in each name Who was sirnamed the Just That is if we may believe Drusius by the Jews following the Greek Idiom who write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise in the Hebrew Language Tsaddic signifies Just which was the sirname of Simon the High Priest who attended upon Alexander whom others call Jadduas The Author also of the Thalmudic Lexicon Rabbi Nathan is sirnamed Tsaddie or the Just And Matthias Strom. 4. Clemens Alexandrinus believes this person to have been Zacheus of whom Luke c. 19. of his Gospel The name of Matthias is the same however with that other name which is written more at large Mattathias as Drusius observes 24. And they prayed Induc'd thereto by the promise of Christ Mark 11.24 What things soever ye desire when ye pray believe that ye shall receive them and ye shall have them And said That is they prayed about this manner Neither does Luke set down their words contenting himself only to recite the sum of their Prayer Thou Lord. As much as to say Whereas it belongs only to thee O Lord rightly to judge of the hearts and minds of men and for what Ministry or Function every one is most fit be pleased to declare which of these two conspicuous for their uncorrupted Conversation and Integrity of life thou art pleased to substitute into the place of Judas since which is most worthy to be preferred cannot be discerned by human Judgment 25. To take a place The now extant printed Greek Copies have to take a lott that is to be made partaker Of this Ministry and Apostleship That is of this Apostolick Function From which Judas by transgression fell The Greek has it from which Judas declin'd or turn'd aside But saith Beza the genuine Interpretation of these words is to be collected from the following Coherences For the Vocation of every man is as it were the way and Road where every one is to Journey if he intend to attain to the end of his Stage From this way therefore that is from the Apostleship Judas is said to have deviated or turn'd aside or rather leaving it altogether to have taken a quite contrary path Epiphanius reads the Article from which in the Masculine Gender referring it to the Masculine Greek word signifying Lott though without any alteration of the sense That he might go to his own place That is that he might go whither his deserts call'd him to shame and perdition in search of death and an ignominious halter as the remedy of his despair through the guilt of his Conscience The most learned Knatchbull would have the Greek words translated That he may enter upon his place As if the sense were that the person whom thou shalt chuse may succeed into the place of him that has deserted it that is into the Apostleship of Judas and that his own may be taken for his the same worthy Author proves out of Oecumenius as Budaeus affirms the Pronoun Suum to be frequently us'd instead of Ejus by Cicero in imitation of the Greeks So that to go to his place is the same thing as in the
11. Cretes Saith the abovementioned Spanheim Crete seated between the Lybic and Egean Sea to the South of the Peloponnesus and to the East of the Island Carpathus was one of the first that were illuminated with the light of the Gospel by the Preaching of St. Peter Act. 2. and the great pains of Paul and Titus In disquis Chorograph set before his Notes upon St. Johns Gospel But the most learned Lightfoot believes that by Cretes are understood here the inhabitants of that Region of Palestine which we have already observ'd to be call'd Creth by the Syrians in our Notes upon Sophonia 2.5 because the Cretes are here joyned with the Arabians who are contiguous to the land of Palestine Arabians Arabia is a Country of Asia Neighbouring upon Africa Bounded to the North by Syria and the River Euphrates to the East by the Persian Golph to the West by the Arabian Golph and to the South by the Arabian Sea or part of the Indian Ocean It is three-fold the Desert Arabia where the Israelites abode forty years the Happy or Spice-bearing and the Stony famous for the City of Krac or Harach which in Scripture is call'd Petra of the Wilderness and for Mount Sinai where God promulgated the Law by Moses which Mountain by Ethnic Writers is called Casius Wherefore Solinus calls the Arabians c. 46. a People famous for the Mountain Casius where was the Temple of Jupiter who from thence was entitled Casius There also lay Interr'd the Body of Pompey the Great whose Monument was sumptuously built by Adrian as Aelius Spartianus records in the life of Adrian mov'd thereto perhaps by that famous distich for Adrian was a learned Person Licinius Tomb is large but Cato's small Pompey has none believe me Gods at all There was also another Mount Casius in Syria which is the reason of some confusion among Writers They who desire more of Arabia may read Strabo Ptolomy and Pliny We have heard In the Greek we do hear as in the English version that is to say with our own ears Speaking in our Tongues Not that when one voice was utter'd many other as it were Eccho's dispers'd themselves but that the Disciples of Christ spake in the proper languages of them that heard The wonderful works of God Which God had prepared before the foundations of the world to be given to the faithful by Christ Those wonderful works are call'd Glorious Things Psal 87.3 12. What meaneth this That is to what intent is all this 13. Others mocking In the Greek Cavilling Learn from these Cavillers that there is no miracle so great but scurrilous and impious loquacity will find a quarrel to reproach it They are full of Must These things being done upon the day of Pentecost at what time there is no new Wine or Must properly so call'd Must seems here to be taken for any sweet Wine or Wine boyl'd out of the Must 14. But Peter standing up with the Eleven Arm'd with Boldness and trusting in the assistance of the newly receiv'd Holy Ghost Lift up his voice That he might be heard by all in such a numerous Assembly of Auditors Ye men of Judaea Peter being about to preach forth Christ to the mutinous multitude does not presently begin from the Prophecy of Joel but first removes the false report spread by some that they who spake in various languages were in the extravagancies of their Wine And presently by the pleasing Address of Ye men of Judaea courts the good will of the Auditory For it was an appellation plausible to those who professed the Jewish Religion Ye men of Judaea in regard that they excell'd all other Nations for many reasons to wit in regard of the Law given from Heaven the Honour of the Prophets and the Worship of the true God And all you that live in Jerusalem He addresses himself to these dwellers in Jerusalem particularly because they were both in greater number and of greater quality then the rest Be this known unto you As if he had said Attend with heed to what I am about to say 15. Seeing it is but the third Hour of the day Tho such be the shame of Drunkenness that it abhors the Light and that they who are drunk are drunk in the night 1 Thes 5.7 yet there are not a few who like Swine as soon as they rise do make haste from their Beds to their Cups Against whom the Prophet darts his Woe be to you Isa 5.11 Woe be to you that rise betimes in the morning to follow strong drink In vit sua And though Josephus relates that the Jews upon Festival days were never wont to dine till the sixth hour that is noon yet that Custom was not observ'd by all there being many breakers of the Commandments of God and violaters of human Customs such as liv'd in Isaiah's time Chiefly upon Festival days upon which the Jews were commanded to rejoice before the Lord. Levit. 23.40 The words of Peter are therefore to be understood as if he had said that they were more pious and devout then to be drunk by nine a clock in the morning at what time there is no man but moderately temperate who is not fasting The Chaldee Paraphrase upon Ecclesiastes 10.16 After they have offer'd the usual Sacrifice let them eat bread at the fourth hour which with us is at ten in the morning In gloss ad fol. 83. tract Talmud Baba Metsia Rabbi Salomon Jarchi at the fourth hour saith he which is the hour of eating at what time all people retire to take their meals 16. But this c. As if he had said But it happens to these persons what Joel had foretold by the Spirit of Prophecy In the same manner the Jews refer it to the times of the Messiah as R. Saadia testifies lib. Emounoth cap. 8. Then shall remain a gift of Prophecy among our people so that our Sons and our Servants shall Prophecy according to that of Joel And afterwards I will pour forth my Spirit c. 17. In the last days That is in the times of the Messiah which were the last days of Jerusalem and the Jewish Government Luke follows in the Citation of this place and some others the Hellenist Interpreters though not exactly the words being sometimes chang'd and transpos'd Which Moses does also reciting the Decalogue in Deuteronomy Moreover by this Prophecy of Joel and by others of the same nature God promis'd that he would endue those that believed in him with a larger proportion of Divine Knowledge under the New Testament then he had done under the Old But he did not signify that he would do it alone and without any other means and that there would be no farther use of the Holy Scripture But that on the contrary that extraordinary help the infusion of the Holy Spirit Dreams and Visions should chiefly all tend to that that the mind of God speaking in the Scripture might
be the sooner understood To the end that no Person who should with attentive devotion search them and implore the Assistance of the Holy Spirit should stand in much need of the instruction of another to understand those things which are necessary to be known for Salvation Vpon all flesh That is upon all Conditions and Sexes believing in Christ and ready to lead their lives according to his Precepts Wherefore Infrà c. 5.30 saith Peter The Lord has given his holy Spirit to those that obey him Shall prophesie As c. 21. the four Daughters of Philip the Evangelist and Agabus Shall see Visions That is to say caused from above as did Ananias and Peter c. 9.10.10.11 Says Macrobius upon Scipio's Dream There are five principal diversities and names of things which people seem to see in their sleep For either it is a Dream or a Vision or an Oracle or an Inspiration or a Phantasm which Cicero calls Visum as oft as he needed make use of this word See our litteral explanation upon Joel 2.28 18. And I c. See our Annot. Joel 2.29 19. And will shew wonders Such were the Signs fore-running the Extirpation of the Jews which they suffered under the Romans for rejecting Jesus the Doctor of perfect Justice and contemning the Doctrine of the Apostles inspir'd with his Spirit and inviting them to Repentance Such were Comets hovering over Jerusalem like flaming Swords Chariots and Armys rushing together in the Air with like events upon the Earth as Slaughters burning of Towns and Cities and other calamities that befell the Jews in Galilee and Judea which use first to portend and then to bring a peoples utter destruction See what we have already said upon Joel 2.30 20. The Sun shall be turned c. See our litteral explication upon Joel 2.31 The great day of the Lord. That is the great and terrible Judgment of God upon the Refractory Jews In the first sense saith Brenius Joel spake this of the destruction by Nebuchadnezzar but mystically of the destruction by the Romans which is called by way of super-eminency the day of the Lord. Thus also saith Beza These things I refer to the Nation of the Jews whose utter destruction being shortly to fall upon the obstinate contemners of the Gospel is foretold as Christ also positively declares Mat. 24. however joyning them with that last day when the same calamity which formerly befel Jerusalem shall be the ruin of the whole world guilty of the same great and outragious obstinacy Moreover the destruction of the Jews by the Romans is called the great and terrible day of the Lord as Lightfoot observes in his Annotations upon Mark 9.1 It is describ'd as the end of the World Acts 2.20 2 Thes 2.2.3 Jer. 4.24 c. Mat. 24.29 c. Isa 2.2 Acts 2.17 1 Tim. 4.1 2 Pet. 3.3 Isa 65.17 2 Pet. 3.13 Jo. 22.21 Heb. 10.37 Rev. 1.7 Matt. 19.28 Luk. 22.30 By Periphrase it is call'd the last days or latter times that is the last times of the continuance of this City and Government From that time begins the New World It is also describ'd as the coming of Christ His coming in the Clouds in glory with the Angels and then again as the Inthroning of Christ and his twelve Apostles judging the twelve Tribes of Israel Thus far Lightfoot And notable In the Greek is Epiphanes by which word the Septuagint use to render the Hebrew word Hanora that signifies Terrible Nor is it to be question'd saith Ludovicus De Dieu but that from thence that cruel Tyrant Antiochus was call'd Epiphanes Terrible rather than Illustrious This Antiochus is call'd by Polybius Epimanes that is to say Furious or Raging Mad. 21. And it shall come to pass that all c. As if he had said that whosoever shall in word and deed religiously worship Christ sent by God shall be delivered from the grievous calamity prepar'd for the Jews Rom. 10.12 13. Gen. 12.8.13.4.26.25 1 Chr. 13.6 Psalm 79.6 Isa 41.25 Jer. 10.25 Acts 9.14 21. 1 Cor. 1.2 2 Tim. 2.22 Thus Paul adapts this Prophesy to Christ our Saviour But as the Invocation of God is not only taken for prayer directed to him but frequently for any act of Divine Worship so is also the Invocation of Christ or of his name taken in the same sense Now that the Christians were freed from the common calamitys of the Jews in the destruction of Jerusalem 3. Hist 5. we find in Eusebius But whereas the whole Commonalty and Body of Believers at the Church of Jerusalem by Oracular foresight inspir'd into some devout and holy persons were admonished to depart the City before the War and seat themselves in a Town beyond Jordan call'd by the name of Pella And now all those that believed in Christ having translated themselves from the forsaken Jerusalem to Pella and then it was that the Royal City and Capital Seat of the Nation being deserted by the holy people was overwhelm'd by Divine Vengeance for so many crimes committed both against Christ and his Apostles so that the whole race of those wicked people perished See my Annotations upon Joel 2.32 Jesus of Nazareth In the Greek Jesus the Nazarean who being conceiv'd educated and leading the most part of his life in Nazareth of Galilee according to the predictions of the Prophets might well be call'd Nazarean See our Literal Explanation Mat. 2.23 Approved of God As if he had said The person whom God by most powerful and not to be contradicted proofs had demonstrated to be by him to you sent seeing that he wrought so many and such great Miracles in your sight which no man could have effected but by a Divine Power The same also Nicodemus acknowledg'd Master John 3.2 said that great Senator of the Sanedrim We know that thou com'st from God for no man can work those Miracles which thou dost unless God were with him Among you An Hebraisin for to you that is to say to be by him sent to you By Miracles Wonders and Signs A Synonymy which Figure we make use of when we think one word not sufficient to explain the dignity and value of the thing But why Miracles are callâ—d both Miracles Wonders and Signs we have already declar'd upon Mat. 24.24 In the midst of you That is Jo. 12.37 before your Eyes But when he had wrought so many Signs before them they believed not in him 23. This c. This Jesus by the Decree of the Father to whom he in all things voluntarily obey'd being surrender'd into your power with an incredible importunity you forc'd the Romans to nail him to the Cross By the determinate counsel and foreknowledge of God delivered In the Greek yielded up They are said to be yielded up saith Grotius who are deliver'd up to their Enemies Therefore Christ by the determinate decree of God was given up into the power and disposal of his Enemies whose hostile and inhumane rage God did not
own and our belief of both Resurrections as the most famous Sir Norton Knatchbul in his learned Notes printed at Oxford anno Dom. 1677. with the licence of the Vice-chancellour observes upon that place of Peter whose words tho long I cannot but transcribe they are so full of truth and weight The sense and meaning of Peter is saith he That Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signify the laying down of the filth of the Flesh in the Water but the covenant of a good Conscience toward God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words By Water and by the Resurrection nor is the Elegancy of it displeasing As if he should say The Ark of Noah not the Flood was the Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away of the filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience toward God by the Resurrection of Christ in the belief of which Resurrection we are sav'd as they were sav'd in the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a Sign of the washing away of sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by faith in the Resurrection of Christ Of which Baptism is a Lively and Emphatical Figure as also was the Ark out of which Noah returned forth as from the Sepulcher to a new life and therefore not unaptly called by Philo The Captain of the New Creation And then the Whales belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-sea in which the people of Israel are said to have been baptiz'd that is not washed but buried for they were all Types of the same thing as Baptism not of the washing away of sin but of the Death and Resurrection of Christ and our own To which truth the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable testimonies that I may not seem to speak without book And first let us begin with St. Paul Rom. 6.3 4. See also Col. 2.12 Know ye not that so many of us as were baptiz'd into Jesus Christ were baptiz'd into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Father of Glory so we also should walk in newness of life * 1 Cor. 15.29 Else what shall they do who are baptiz'd for the dead if the dead rise not at all As if he had said If there be no Resurrection why are we baptiz'd In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers That believing in his Death we may be made partakers of his Resurrection by Baptism Ignat. Epist ad Tral id Epist ad Philadelph Justin Martyr Baptism given in memory of the death of our Lord. We perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one death for the World and one Resurrection from the dead Basil the Great of which Baptism is an Image Hear Paul exclaiming They pass'd through the Sea and were all baptiz'd in the Cloud and in the Sea Basil of Seleucia He calls Baptism the passage of the Sea for it was the flight of death caused by the Water To be baptiz'd and plung'd and so to return up and rise out of the Water Chrysostom is a Symbol of the descent into Hell Ambrose and return from thence Baptism is a pledge and representation of the Resurrection Lactant. Baptism is an earnest of the Resurrection Bernard Immersion is a representation of Death and Burial Innumerable are the Testimonys which might be added but these I think sufficient to prove that Baptisin is an Image of the Death and Resurrection of Christ from whence we acknowledge the Mystery of our Religion Rom. 1.4 his Deity and Humanity and of all the faithful who are baptiz'd in his faith from death in sin to newness of life which if they lead in this world they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if they be so I beseech you what affinity is to be seen between a burial and a washing that Christian Baptism should be thought to draw its Original from Jewish Lotions and Divings For if it were true that the end of our Baptism were to signifie a washing or ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many learned persons of late days I confess it might be a probable Argument that our Baptism was fetcht from the divings of the Jews But to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough has been said But as to their Argument who would have our Baptism to be derivâ—d from the Jewish Lotions as there is nothing of certainty in it so is it so far from being grounded upon any authority of Scripture that there are hardly any footsteps to be found thereof in the Old-Testament They deduce the original of Baptism from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wash or cleanse Exod. 19.10 But the Rabbins if I am not deceived make use of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Immersion thereby making it appear that they owe the notion of that word to the Greeks or rather to the Christians For what affinity is there between Lotion and Immersion Besides that we find some to have been baptiz'd in Sand. But the thing is so uncertain that it cannot be said of the Rabbins that there were not several among them who differed very much about this matter for in the very Text cited by the forementioned learned men Rabbi Eliezer expressly contradicts Rabbi Joshuah who was the first that I know of who asserted this sort of Baptism among the Jews For Rabbi Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte Circumciz'd and not Baptiz'd was a true Proselyte for so we
sins That is to seal the Remission of your sins either received or to be received by the full assurance of the Conscience Therefore the most learned Ames Bellarmin Enervat Tom. 3. c. 3. The remission of sins consists in the sentence of the offended God nor can be attributed to any outward Ceremony unless it be as to a sign or a seal whereby that sentence of God is manifested to us 4. D. 1. Art 1. Q. 4. Says Bonaventure As the Royal Letters sealed with the Kings Seal are of high Dignity power and value and are said to do great things yet there is not in them any absolute force but only an Ordainment through the efficacy of the Royal Power the same thing is to be understood of the Sacraments And thus speak the texts of the holy Fathers according to common acceptation And ye shall receive the Gift of the Holy Spirit That is ye shall be indued with the Prophetick Spirit a specimen of which ye saw in the diversity of Languages For saith Calvin this place ought not to be understood of the Grace of Sanctification which is generally conferred upon all the Godly According to the usual Hebrew phrase the Prophetick Spirit is called the Holy Spirit which by their own confession failed among the Jews after the second year of Darius the Son of Hystaspes but was in a more ample measure restor'd by Jesus Christ according to the Prophesy of Joel 39. To you c. As if he had said For you who believe the Gospel preached by me together with your posterity that shall believe and all that shall obey the call of God are comprehended in their number to whom belongs the above mentioned Promise by the mouth of Joel Who are far off That is aliens from the common-wealth of Israel Peter most skilful in the Scriptures and now enlightned by the Holy Ghost knew very well that the call of the Gentiles was to be Mat. 28.19 Acts 1.8 yea he had learnt it also from Christ But at what time and under what conditions he was ignorant Therefore below c. 11. when the Gentiles were not yet called he shunn'd their Converse as polluted but having known the will of God that they were to be called without the observation of the Mosaical Law he presently made it his business to go amongst them Even as many as the Lord our God shall call That is whoever shall obey the voice of God calling to them For saith Grotius in words that signifie a Benefit the acceptation of the benefit is frequently understood Thus the appellation of called is taken 1 Cor. 1.24 Jude 1. Thus the word to be revealed is taken Is 33.1 Thus God is said to give Repentance 2 Tim. 2.25 To give Bread from Heaven John 6.32 To give a Heart Deut. 29.4 and elsewhere many others of the same kind See our Annot upon Joel 2.32 upon the words Whom the Lord shall call 40. And with many other words c. As much as to say And he was urgent and press'd them with Exhortations follow'd them close perswaded and earnestly entreated them to separate themselves from the rest of the Jews that were unwilling to believe in Christ and contumaciously refusing the Divine Grace that was offered them to prevent their being involved with them in the same destruction 41. They then who gladly received his words were baptiz'd Walafridus Strabo who in the ninth Century was Abbot of Augia the Rich c. 26. in the Diocess of Constans in his work of the beginning and increase of Ecclesiastical things You must observe saith he that in the prinitive times the ordinance of Baptism was only administred to those who through perfection of body and mind had attain'd to this that they knew and understood what profit they received by Baptism what was to be professed what to be believed and lastly what was reserv'd for those that were born again in Christ. Amba Macaire Bishop of Memphis who was Secretary to Cosmus the third of that name Patriarch of the Cophti or Christians of Egypt and lived in the eight Century says as Father Vansleb reports in his History of the Church of Alexandria c. 23. that in the primitive times Baptism was not administred in the Church of Alexandria but once a year and that was upon Good Friday and only to those of thirty years of age Curcellaeus our Country-man Baptism of Infants saith he Institut Relig. Christian l. 1. c. 12. in the two first Centuries after Christ was altogether unknown but in the third and fourth was allowed by some few in the fifth and following Ages it was generally received into â—ustom See our Annot. upon c. 8.37 But from thence that the Jews who were circumcised in their Infancy before Circumcision was abrogated were here baptized by the order of Peter it appears that by Baptism and Circumcision two Covenants altogether differing were to be sealed of which the one was with those who by the Law of nature were born of the Seed of Abraham the other with those who by the gift of Faith like Abraham were spiritually reborn as that great Divine eminent for all manner of Learning Nehemiah Cox by most weighty and solid Arguments has demonstrated in his excellent Discourse of the Covenants that God made with men before the Law Were added That is to the body of the Church which then consisted of a hundred and twenty Disciples Souls That is Persons which in other places we wont to call Heads by Synecdoche of the Member About three thousand There is no wonder to be made that three thousand persons should be plung'd in one day by Peter a Fisherman and used to the Water in regard that in the beginning of the fourth Century Gregory the first Bishop of the Armenians baptiz'd in one day by Immersion no less than twelve thousand as we read in his Authentick Life and which also Isaac Patriarch of the same Nation confirms in his first Invective Serm. in Die Sancti Andreae apud No varin St. Eucherius The Lord saith he calls Fishers to the Apostleship because such were of necessary use who being accustomed to the Water were skilled both in Fishing and Diving Therefore he did not ordain them to change their Art but only made them Fishers of a far nobler degree That person famous for his most exquisite learning both Divine and Humane James Benignus Bossuet formerly Bishop of Condom Tutor to the most Serene Dolphin and now prime Almoner to his most Serene Consort and Bishop of Meaux speaking of the three thousand baptiz'd by Peter The great number of Converts In tr ctat de Commun â—ub binis speciebus saith he is no Argument that he baptiz'd them by Aspersion as some conjecture for besides that there is no obligation upon us to believe that he baptiz'd them all in one day certain it is that St John the Baptist who baptiz'd no less baptiz'd by Immersion and his example
gives us to understand that for the administration of Baptism to a great multitude they chose those places which where well stor'd with Water besides that the bains and purifications of the Ancients principally of the Jews rendered that Ceremony easy and familiar at that time In short we do not find in Scripture that any were otherwise baptiz'd than by Immersion and we are able to make out by the Acts of the Councils and by the Ancient Rituals that for 1300 years together they baptiz'd in that manner throughout all the Churches as much as it was possible for them so to do 42. And they persevered c. That is and they continued assiduously and diligently In the Doctrine of the Apostles That is in hearing the Apostles teaching And in communication of breaking Bread and in Prayers In the Greek And in Communication and in breaking of Bread and in Prayers which the learned Divine Joseph Mede renders And in Communication that is in breaking Bread and in Prayers So that the Conjunction and after Communication is not Conjunctive but Explanatory as frequently in other places Hence the Syriac translates the words And they did communicate in Prayer and in breaking the Eucharist The service of the Ancient Christians baptiz'd according to the Precept of Christ consisted of these three parts hearing the Word publick Prayers under which was by a kind of Synecdoche comprehended Thanksgiving c. 3.1.16.13 Luke 18.10 11. Phil. 1.3 4. and celebration of the Lords Supper Breaking of Bread saith the famous Lightfoot among the Jews signifies that particular action with which Dinner or Supper began but I do not remember that ever I observ'd it apply'd by the Talmudists to the whole Meal And I suspect that what Beza affirms is rather upon trust than upon proof It came in custom says he that their mutual ordinary Food even their Feasts which they often made together were understood under the name of breaking of Bread which if true I must ingenuously acknowledge my own Ignorance but if not true then breaking of Bread both in this and the following 46 verse cannot be understood of ordinary Food but of the Eucharist which the Syriac Interpreter expresses in Terms and the Parallel is that of c. 20.7 1 Cor. 10.16 But there is a Synecdoche of the member in this Phrase for a part of the Lords Supper is set down for the whole as the drinking of the Cup 1 Cor. 12 13. But the breaking of Bread represents the bitter pains which Christ suffered upon the Cross wherewith his body was as it were broken and bruised for such torments in Scripture are called Breakin gs or Fractures Prov. 6.15 Isa 30.26.38.13 Dan. 11.26 c. Whence we collect that the Ceremony of breaking the Bread in the Lords Supper is not a thing indifferent but whereas it tends to set forth the end of the Lords Supper it is altogether to be used according to the Example of Christ and his Apostles See Mat. 26.26 1 Cor. 10.19 11.24 The English Translation is less approved by the learned Mede who refers the Greek word Koinonia to the preceding word Apostolâ—n and translates it The fellowship of the Apostles 43. And fear c. As if he had said They that were not yet Converted by the preaching of the Apostles stood amaz'd and astonished at the Novelty of the Growing Church and the many signs and wonders wherewith the Apostles corroborated the force and energy of their Sermons 44. And all c. As much as to say But all the Believers joyn'd together in brotherly love and converted their Estates which they had in propriety to the common good of all 45. Possessions c. That is The Rich sold what they had to supply the necessities of the Poor They were Jews that did so and none but Jews that did so Shew me the like among the Gentiles when the Gospel came among them Which of all St Pauls Epistles gave any such precept or intimates any such thing But as for the Jews they who once believed in Christ believed also the woful destruction of their own Nation to be within a few years after and therefore they thought good while there was yet time to improve their Lands and Possessions to the best use which they should not many years enjoy And the occasion was now fit at the first preaching of the Gospel and gathering up a Church to Christ to furnish the Apostles and others for this Service and Employment And therefore when the Gospel was also spread among the Gentiles the Apostles were so careful to make collections in the Churches for the relief of the poor Saints in Jerusalem even those who at the first had disfurnished themselves of all and at whose charge as may be supposed the Gospel was at the beginning preached among the Gentiles Serm. 28. upon Prov. 30.8 9. Thus the most learned Joseph Mede See Rom. 15.26 27. 1 Cor. 16.1 2 Cor. 8.9 46. Continuing daily with one accord in the Temple That is they met daily in the Temple with a brotherly unanimity to worship God in publick And breaking bread from house to house The Greek hath Katoikon which the Syriack and Arabick Interpreters take to be opposed to the Temple as if it were singly said at home or inprivate whereas by others it is expounded at several houses that is sometimes at one house sometimes at another Salmasius says That the Ordinance of the Lords Supper was celebrated in the private houses where they feasted together Katoikon is from one house to another as Katapolin is from Town to Town For the Jews eat their Legal Passover every one in his own house in imitation of which Christ instituted his Ordinance and ordered it to be eaten at the same hour of Supper Those Suppers as is well known were called Agapes Love-Feasts whether celebrated in the Church or in the houses of private Persons In both places they were partakers of the Sacrament of Christs Body and Blood after they had supped Hence Agape Love-Feast is taken for the Eucharist itself by an ancient Author who calls himself falsly Ignatius in an Epistle to the Smyrnaeans It is not lawful without the Bishop to Baptize or Celebrate the Love-Feast says he that is the Lords Supper To celebrate private Love-Feasts the richer sort invited the Brethren to their houses and then according to custom celebrated the Lords Supper after the end of the Love-Feast From which Love-Feasts the Cuftom continu'd a long time of blessing and receiving the Eucharist from house to house In the fourth Century it appears to have been still Administer'd by several Bishops and Presbyters in private Houses Which by their last Canon save one did prohibit by the Fathers the Council of Laodicea Ordaining that no oblations should be celebrated in private houses This was in the Year 364. But the Fathers of the Synod of Gangra which was some twenty years before that of Laodicea condemn'd Eustathius because he would
not allow the private Love-Feasts of that sort at which without doubt they received also the Sacrament If any one say they Canon 9. despises these cordial entertainers of the poor at their Love-Feasts who out of respect invited the Brethren to their houses refuses out of contempt to be partakers of such biddings to Supper let him be an Anathema For it is to those private Love-Feasts that the Canon of the Laodicean Council without question has reference forbidding Oblations in private houses For in those Love-Feasts which were only entertainments of private Persons inviting the faithful Brethren to their Houses was also celebrated the Oblation that is the Eucharist For with the Brethren they invited also the Bishops or Elders by whom according to the custom of that time the Bread and Wine was blessed into the Sacrament of the Body and Blood of Christ Nevertheless the Laodicean Canon did not take away the private Love-Feasts but only the custom of Communicating the Lords Supper therein For in the 28 Canon of the same Synod the Clergy and Laity invited to the Love-Feasts are forbid to take any parts of the Victuals that is to say according to the Greek way of speaking to carry any parts home to their own houses So they were not forbid to go to the Love-Feasts but to carry any parts away By the same Council the people were restrained from celebrating their Love-Feasts in the Temples in which publick Love-Feasts most certain it is that the Eucharist was wont to be taken Nehem. 8.10.11 12. These Love-Feasts seem to have their Original from the Sacred Feasts of the Jews Did eat their meat with gladness and singleness of heart That is cheerfully and temperately to refresh and not oppress nature See Tertullian Apologet. c. 39. Some there are who with Chrysostom believe that the Love-Feasts were wont to follow the celebration of the Lords Supper whereas on the contrary it is apparent that the Sacrament of the Lords death concluded the Supper by the custom which remained in Africa upon the Anniversary night of the Lords Supper 3. Can. 29.6 Can. 9. as appears by the Councils of Carthage and by the Epistle of St. Austin to Januarius c. 9. 47. Having favour with all the people That is they were grateful and acceptable to the very strangers who convinced by the splendour of the vertues which they beheld in them applauded those things which they could not yet imitate And the Lord added such as should be saved That is such as had separated themselves from the common impiety of men Daily As much as to say the multitude of those daily encreased who had freed themselves from the snares of Impiety and joyned themselves to the Church of Christ CHAP. III. BVT Peter In the Greek at the same time Peter or as others render it but as soon as Peter At the ninth hour of Prayer That is with us about three of the clock in the afternoon which as it was the ordinary hour of Sacrificing so was it also of Prayer As to the times of Sacrificing thus Josephus Twice every day 14 Antiq. 8. to wit in the morning about the ninth hour the Priests sacrificed upon the Altar As to the hours of Prayer thus Drusius The Ancient Custom was to pray thrice a day Evening Morning at Noon will I pray Psal 55.17 cry aloud Which hours they reckon to be the third sixth ninth The third answers our nine in the morning the sixth our twelve at noon and the ninth our three in the afternoon And that there was no more then three hours of Prayer-time among the Jews Kimchi clearly demonstrates upon Psal 33.8 which also Daniel seems to confirm Dan. 6.10 who was wont to pray thrice a day R. Menachem adds also that the third hour was set apart by Abraham the sixth by Isaac and the ninth by Jacob. Nor shall you find any other distinctions of hours wherein the Scripture makes mention of set Prayers In the third hour the Holy Ghost descended upon the Disciples of Christ Suprà cap. 2. v. 15. Infrà cap. 10. v. 9. In the sixth hour Peter ascended into the upper Room to Prayer and at the ninth hour Peter and John went to the Temple Lib. de Jejun Whence Tertullian notably infers That saving always that there is no time limited but that Christians are at liberty to pray every where and at all times yet that those hours as they were the most remarkable in human affairs dividing the day distinguishing business and made known by publick sound so were they the more solemn for the celebration of Divine Worship 2. At the Gate of the Temple which is called Beautiful This was in the first Circuit of the Temple called the Court of the Gentiles which Herod added to the rest Joseph de bâ—il Jâ—d l. 6. c. 6. It was overlaid with Corinthian Brass which was much more shining and beautiful then Gold 4. Look on us By which words Peter gives to understand that he was to expect the benesit as well from John as from him Hence the lame person is said in the next verse to have given special heed to them as expecting to receive something from them both And so the Miracle of the Cure was by both equally accomplish'd though Peter only spake 6. Silver and Gold have I none That is I have no money at all But what I have That is to say sound and perfect health In the name of Jesus Christ That is by the virtue and power of Jesus Christ This form was us'd in Miraculous Cures and casting out of Devils Mark 9.28 7. The Basis's received strength That is the soles of his Feet which the Latins call vestigia as well as the footsteps or prints of the feet 8. And leaping up he stood It refers to the Prophecy of Isaiah Then shall the lame leap as an Hart Isaiah 35.6 that is with an extraordinary nimbleness Walking and leaping He could not compose himself to an ordinary pace through the excess of his joy Thus speaks a Classical Author Rejoycing Apuleius l. 10. and full of gladness he expressed his joy by jumping 10. Were fill'd with wonder and amazement This would Virgil express thus With minds astonished fixed the stood 11. But when they saw In the Greek and English version But when the lame person that was healed held Peter and John Thus saith Beza it runs in all the Greek Copies that we have seen as also in Oecumenius But the exemplars of the old Edition are here erroneous in two manner of readings For some write but when they saw Others but when they held and these words the lame Man being healed are all left out both by them and by the Syriack and Arabick Interpreters But the Greek word Kratein here does not signify to take hold of but so to hold a thing fast as not to let it escape out of the hand Which argues that the lame
reason In the sight of God Who tho men be never so blind will never suffer any one to be preferred before him To hearken unto you more than unto God Thus the young man answered Antiochus commanding him to eat Swines flesh against the Law of God I will not obey the Kings commandment but I will obey the commandment of the Law that was given unto our Fathers by Moses 2 Mac. 7.33 It is recorded that Polycarpus upon his Martyrdom said We have learnt to give honours which are due to Emperours and Powers established by God and which are no impediment to our Salvation Of the Mother of the Family thus Clement of Alexandria She shall obey her Husband in all things nor shall she do any thing without his consent unless what she believes to be a help to attain Virtue and Salvation Ephes 6.1 Of Children thus St. Paul Children obey your Parents in the Lord. That is according to the Exposition of Chrysostom Declam 271. In what ye offend not God Quintilian It is not necessary for Children to do all those things which their Parents command There be many things which cannot be done If thou commandest thy Son to give a contrary Sentence to his Opinion If thou desirest him to witness a thing of which he knows nothing If thou commandest me to burn the Capitol or seize the Castle it is lawful for me to answer These are things which must not be done The same Author in another place All manner of Obedience is not to be given to Parents otherwise there would be nothing more pernicious than received Benefits should they oblige us to all manner of Servitude In Tit. 2. cited by Gratian Hierome also If a Master saith he commands those things which are not contrary to the Sacred Scriptures let the Servant be subject to the Master But if he commands those things that are repugnant to it let him rather obey the Lord of the Spirit than the Master of the Body In Tit. 3. Again If it be good which the Emperour or Governour commands let him obey the Will of the Commander but if it be evil answer from the Acts of the Apostles Acts 5.28 We ought to obey God rather than Men. The same is to be understood concerning Servants toward their Masters Wives toward their Husbands and Children toward their Parents that they ought only to be obedient to their Masters their Husbands their Parents in those things which interfere not with the Commands of God The same Gratian in the same place out of St. Austins 6 Sermon upon the words of the Lord Whosoever resists the Power resists the Ordinance of God But what if he command that which it behoves thee not to do Here indeed out of fear of Powers contemn Power Observe the Degrees themselves of Humane things If the Governour command any thing to be done is he not to be obey'd Nevertheless if the Proconsul command the contrary thou verily dost not contemn the Power but choosest to obey the more supream Authority Again If the Proconsul command one thing and the Emperour command another can any person doubt but that the latter is to be obey'd the first to be disobey'd So if the Emperour command one thing and God another what think ye Pay your Tribute obey me right but not in the Idol-Temple He forbids Obedience in Idol-temple Who forbids The higher Power Pardon me thou threatnest me with imprisonment he with Hell-fire Here Faith is to be made use of as a Shield by which thou mayest resist all the Fiery Darts of the Enemy c. 98. Ex August in Psal 124. v. 3. The same Author in the same place The Emperour Julian was an Infidel Was he not an Apostate a wicked person and an Idolater Christian Souldiers serv'd a Heathen Emperour But when it came to the Cause of Christ they onely acknowledged him who was in Heaven When he commanded them to worship Idols and offer Incense to them they preferred God before him But when he bid them take the Field and march against such a Nation they obeyed him immediately They distinguished their Eternal Lord from their Temporal Lord. And yet in Obedience to their Eternal Lord they were Subject to their Temporal Lord. C. 101. The same Gratian in the same place out of Isidorus If he who is in Authority has done or commanded any one to do what is prohibited by the Lord or has omitted or commanded any precept to be omitted the Sentence of St. Paul is to be brought to such a ones mind where he says Gal. 1. Tho either we or an Angel from Heaven preach to you any other Gospel than that which we have preached unto you let him be accursed If any one prohibits you from doing what is commanded by God or on the other side commands that to be done which God prohibits let him be accursed of all that love God He that is in Authority if he speak or command any thing which is contrary to the Will of God or contrary to what is expresly commanded in Scripture let him be accounted as a False-witness of God and a Sacrilegious person Like to all these things contain'd in Cap. 101. are to be read in the Rules of St Basil briefly disputed c. 114. 103. See also the Book of the Institutes of the Monks written by the same St. c. 14.16 Basil 20. For we cannot c. That is It is not by any means lawful for us or we cannot in Conscience or our Conscience does by no means permit us against the revealed Will of God to conceal what we have seen and heard Thus not to can is taken for not to be lawful frequently in Scripture as may be seen Gen. 43. v. 32. 1 Cor. 10.21 We are to take notice saith Curcellaeus our Country-man that this Speech does not always denote a true and properly so called want of Power or Inability but sometimes a vehement aversion of the mind from any thing As when Peter and John say Acts 4.20 We cannot but we must speak those things which we have seen and heard And John 1 John 3.9 Whoever is born of God cannot sin Also where the Lord Jesus testifies for the Angel of the Church of Ephesus Apoc. 2.2 that he could not bear them which are evil Not that it was impossible for all these to do those things which are spoken of in those places but because they had an abhorrency from such actions Which was the reason why the Jews could not believe in the Doctrine of Christ John 12.39 For finding it to be repugnant to their carnal desires they were so averse to it that they would not admit it though they could easily have done it had they been so minded With which he openly reproaches them when he says John 5.44 How can ye believe who receive honour one of another and seek not the honour which cometh from God only See our
by way of Anticipation Mesopotamia where the Euphrates runneth close by it Frid. Spanhem Hist Job 1. c. 7. n. 4. towards the South and East is adjoyning to Arabia the Desert being only parted from it by the River so that there are indeed some Cities such as even at this day are Ana or Anna of the largest and most famous of that Countrey some whereof on this side of the River are accounted Cities of Mesopotamia Hence they have one and the same Language Religion and Customs the nature of the Ground is the same being plain and barren and running out into waste Deserts producing the same Herbs and Twigs the same Emir also or Prince of the Arabians extending his Dominion a great way in Mesopotamia Whence it is that the Southern part of Mesopotamia is by Xenophon l. 1. Anabas Pliny Hist l. 5. c. 24. Strabo Geogr. l. 16. and others reckoned a part of Arabia But now Charan the place of Nachors abode called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Charrhai by Stephen Ptolomy and Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts by Jerom Aran as also Carrae if it be the same City with that of the Roman Writers of the Crassian Overthrow Charan by the Georg. Gen. 24.10 of Nubia called also Nachor from Nachor who built and inhabited it is situate in that part of Mesopotamia which the River Chabora watereth between Euphrates and Ascorus for by Holy Writ we may learn that Charan lay in the Way that leadeth from Chaldea into Canaan Gen. 11.31 So that it is altogether more Southerly towards Arabia the Desert and Syria Palmyrena or Aram Tsaba For the Way from Vr of the Chaldees to Palestine is from the East to the West except where to avoid the unpassable places of Arabia Travellers turn toward the North through that part of Mesopotamia that is more Southerly which is to the Northwards of Chaldaea Again the Country of Charan was said to be Easterly in respect of Palestine Gen. 29.1 Hence it is certainly in the Southerly part of Mesopotamia which borders with that part of Arabia where the Inhabitants dwell in Tents according to the Stile of the Scripture and the insight of Maps For the Northern parts of both the Syria's and the Country of Assyria are not said to be Eastward but Northward Hence we may discern their mistake who will have Charan to be situate a great way towards the North and the Mountains of Armenia about the 36 or 37 degrees of Latitude and who confound it with Edessa or Orfa as R. Benjamin Peter Appian Jacob Ziglerus Joseph Moletius and others And the Carrae that are there marked towards the Assyrians whence Lucan called them the Assyrian Carrae as in the Book of Tobit they are placed between Niniveh and Raghes are of necessity altogether different from the Charan of Nachor and Abraham Charan therefore in Mesopotamia was fituated betwixt Babylonia and that part of Syria which led into Palestine hence it lies more towards the South not far from the River Euphrates as the Chaldaean Paraphrase hath it the Nubian Geographer confirms this who will have Harran to be more Southerly than the City Aleppo about the 31 Deg. North. Lat. Hence Arias Montanus on Gen. 24. v. 10. declareth the City Padan to be in that Tract nearer to Babylonia which more truly was the Country in which Charan the City of Nachor was situate nor was it contiguous to Palestine as Adrichomius will have it in the Theater of the Holy Land which as being in Mesopotamia is rather contiguous to Arabia the Desert as this is extended Northward to Euphrates wherein we have placed Jobs Habitation yea those of the East do declare that Charan in Abrahams days was inhabited by the Sabaean Arabians as also the famous Huttinger in his Oriental History c. 8. out of Keesseus the Muhammedan And he said unto him To Wit When he was addicted to the Superstition and Idol-Worship of the Chaldaeans or as those of the East say of the Zabians Jos 24.2 3. Get thee out of thy Country The uninterrupted tenor of the words sufficiently importeth that he speaketh of one call when Abraham dwelt at Vr of the Chaldees where he was born and brought up The call it self together with the Promise is extant Gen. 12.1 2 3. Stephen indeed left out the Promise because it was not needful to touch upon every particular Come into the Land which I shall shew thee He promiseth that he will at length shew him the Land which he did not express in the Call it self Hence also Heb. 11.8 Abraham is said to have gone out not knowing whither he went If Abraham knew not whither he went and the Land towards which he must go could not be shewed him till after his setting out whence is it that by a Prolepsis Abraham is said to have set out from Vr of the Chaldees together with Therach his Guide in his Pilgrimage and Sarah and Lot his Companions therein that he might go into the Land of Canaan Torniellus answers in the year of the World 2113 num 3. That it might very well be that Abraham when he set out knew that God would have him go to the Land of Canaan but that he did not know whether God would have him to settle there or go further to some more remote Countrey and therefore he came into Charan not with a design to settle there but to pass over towards the Land of Canaan firmly believing that there the Lord would shew him the Land whereto he must go and in which he must abide even as a little after it truly came to pass For when he came to Sichem in the Land of Canaan he heard from God Gen. 12.7 To thy Seed will I give the Land 4. Then To wit after Abraham understood both Gods Commands and Promises He came out of the Land of the Chaldaeans As if he had said He utterly forsook his Fathers House and together with his Father Sarai and Lot departed from Vr of the Chaldaeans Stephen will have Mesopotamia the same with Chaldaea The Arabians saith Ludovicus de Dieu are still of Opinion that Chaldaea belongs to Mesopotamia For the Geographer of Nubia in the sixth part of the fourth Climate where he describeth Mesopotamia saith that Bagdad extendeth thither which is that we now call Babylon the Metropolis of Chaldaea whose Province Benjamin in his Itinerary concludeth to be Beretz Sinear in the Land of Shinar which is Chaldaea But although Gods call commanding Therach together with Abraham Sarah and Lot to depart from Vr of the Chaldaeans was directed to Abraham yet because Therach was Father of the Family therefore Gen. 11. v. 31. the business of Migration is ascribed to him not to a Son of his Family as Scaliger * In Elencho Pareano hath rightly observed And dwelt in Charan For no long time saith the most Eloquent of the Jews Philo in his Book of Dreams Aug. 16.
he hath both his Shirt or inner Coat and Breeches on him Thus King Saul sung naked before Samuel * 1 Sam. 19.24 Thus Peter was naked in the Boat †Joh. 21.7 who therefore is said to have put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not certainly his innermost Garment or Shirt but as its name intimates that which was put on above the other to wit his Robe which as we said was made fast about them with the Girdle whence it is also said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girded his upper Coat Young Man Saul who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young Man was according to Chrysostom upwards of 30 years of Age when he kept the Clothes of the Witnesses that were laid down at his Feet And truly a little after when he was converted to the Faith of Christ he is called by Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man c. 9. v. 13. Nor is it likely the High Priest would have conferred so much power on a young Man when he was yet under Tutors against the Christians See the same Chap. 9.2 and Paul himself below c. 26. v. 4. testifieth that he spent all his youthful years among the Jews before his Conversion Estius on the Epistle of Philemon saith That Saul the Persecutor was called a youth or rather a young Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age of Youth which reaches to the 35th year or as others say even to the 40th Cicero when he pleaded Sextus Roscius's Cause calls himself a young Man when yet at that time according to Gellius * L. 15. c. 28. he was 27 years of age Antonius Bishop of Grass in France in the life of Paul writeth that he was 33 years of age when he persecuted the Church of Christ From that time to the 11th year of the Reign of Nero when Paul in Bonds writ the Epistle to Philemon by Onesimus his Servant according to Bishop Vshers Chronology were 30 years and therefore Paul then above the age of 60 does rightly call himself Paul the aged seeing as we have noted on Joel 1. v. 2. he was called an old man by the Hebrews who was 60 years old Whose name was Paul This Hebrew born of the Hebrews descended of the Tribe of Benjamin born at Tarsus in Cilicia which City that it was then famous for the study of Philosophick and Liberal Sciences is confirmed by the Authority of Strabo * L. 14. by Sect a Pharisee and the Son of a Pharisee did at this time apply himself to the study of the Law in the Synagogue of the Cilicians at Jerusalem and frequented the School of Gamaliel a Doctor of the greatest repute among the Pharisees being a strict observer of the Law of God as also of the Traditions of their Fathers See below c. 21.39.22 3. 23 6-34.26.4 5. 2 Cor. 11.22 Gal 1.14 Phil. 3.5 6. 59. And they stoned Stephen calling To wit upon the Lord Jesus as is plain by the subsequent words The most Learned Curcellaeus saith * Institut l. 5. c. 21. num 21. There is no small weight in these words of Christ Joh. 14.13 14. Whatsoever ye shall ask And if ye shall ask any thing in my Name I will do it For he could not hear the Prayers of his Servants and grant what they ask if he had no power Hence it appears that that If ye ask any thing in my Name is to be understood of Prayers immediately directed to him as if he had said If ye ask any thing of me relying on my Power and Promise Otherwise there is no Question but we may yea it is our bounden duty to direct our Prayers to God the Father in the name of Jesus Christ as we are taught John 15 16-23 But of such Prayers it is not spoken in this place Therefore also Stephen made no scruple to call upon him even while he was a dying saying Lord Jesus receive my Spirit Where they ridiculously shift who will have the word Jesu to be of the Genitive Case as if Stephen had not directed his Prayers to Jesus himself but to God the Father who is the Lord of Jesus For besides that Jesus Christ in the Writings of the New Testament is always denoted by the name of Lord to distinguish him from God the Father even the use of the Greek Tongue doth not permit that in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the Genitive Case for then it must have had an Article praefixed to it and been exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish the Person of Jesus from God the Father otherwise there is no person skilful in that Language who can take that Phrase otherwise than in the Vocative Case as Rev. 22.20 And he kneeled down As was usual in fervent Prayers especially in dangers Lord c. The blessed Stephen saith Ambrose * Ser. 56. de Tempore by his Faith did not seek Christ upon Earth but viewed him standing on the Right Hand of God there he found him where he sought him with devotion of mind But Stephen not only sees Christ in Heaven but toucheth him also by his Martyrdom For he toucheth the Lord while he prayeth for his Enemies and as it were holding him with his Faith he saith Lord lay not this sin to their Charge Vnderstand therefore how great glory there is in true Devotion Mary Magdalen John 20.17 though standing near our Lord does not touch him Stephen while upon Earth toucheth Christ in Heaven She seeth not a present Christ among the Angels Stephen among the Jews beholdeth his Lord while absent Lay not Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbally rendred saith Grotius it is weigh not So Ezra 8 25-32 Job 28.15 Jer. 32.9 10. Zech. 11.12 This Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account or appoint is instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 1 Kings 20.39 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Exod. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render Isa 55.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Anciently Money was heavy Brass which used first to be weighed and then paid Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek a Weight in Latin libripens impendia expensae pendere pensiones and the like But because in ballancing accounts that which I charge another with does discharge me as much as if I had weighed it that is paid it hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to charge And by reason of the similitude which sins have with Money-debts as he is said to pay punishments who suffers them so he is said to charge or impute who will exact them not to impute who will not exact them But in this place charge not or lay not imports thus much do not make so great account of this sin as to block up their way to Conversion even as in that saying of Christ Luk. 23.34 He fell asleep That is he died In the Lord
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
None except Wolves lurking under a Sheep-skin refuseth and turneth from it So far our most learned Anonymus which is most agreeable to his admonition unto the Papists barring the Lay-men from the Holy Cup in the Preface of his forecited answer to the Treatise of the Bishop of Meaux concerning the Communion under both kinds There is no place therefore for cogging in these things for those that pretend the specious Title of received custom for the days practice when Jesus Christ and his Gospel is not the Custom but the Truth From the beginning it was not so says the same Jesus unto them who did object unto him the worst and cursed Custom of their Ancestors when we shall be presented before the Judgment of Christ he will not judge his Disciples by Custom but by the lively and effectual Word of his Gospel Neither should any be taken with a vain hope of framing an excuse from the Authority of the Church because all the Authority of the Church is from Christ granted unto her for that intent and purpose that she might procure a Religious Obedience to his Laws and Heavenly Precepts but not that she might break repeal and cancel them Thus far the Anonymus our Countryman whose sound reasoning hath made the Booksellers generally suppose him to be Monsieur de la Roque the most famous Pastor of the Reformed Church which is at Rouan whom his Writings do shew to be inferior to none in Godliness and Learning Heidegger in his Historico-Theological Anatomy of the Council of Trent p. 2. upon the Canons of 21 Session saith There is in the Church no more power of changing the Rites of the Sacraments appointed by Christ than there is power of changing his Word and Law For as this his Word contains a sign audible so those Rites do contain a visible sign of his Divine Will Let us shut up all therefore with that most Holy Martyr Cyprian in his sixty and third Epistle to Caecilius Verily it becometh us to obey to do what Christ hath done and commanded to be done when he himself saith in the Gospel If ye do whatsoever I command you henceforth I will not call you Servants but Friends And that Christ alone ought to be heard the Father also beareth witness from Heaven saying This is my beloved Son in whom I am well pleased hear ye him Wherefore if Christ alone be to be heard we ought not to give ear to what another before us did think meet to be done but what Christ did first do who is before all for neither ought we to follow the Custom of Men but the Truth of God seeing God speaketh and sayeth by Isaiah the Prophet Without cause they do Worship me teaching the Commands and Doctrines of Men. And again our Lord in the Gospel repeateth the self same thing saying Ye reject the Commandment of God that ye may establish your own Tradition Julius the first Roman Bishop of this name in his Epistle to the Bishops through Aegypt and Paschal the second in his Epistle to Pontius Abbot of Cluny do check those who did give unto the people dipped bread for the perfecting of the Communion seeing that in the first celebration and institution of the Eucharist Christ did give Bread and Wine apart unto the Apostles and Paschal doth absolutely command that they should not depart from that Custom in any thing by a human and new Institution the which Custom Christ did keep and Commend We may see the words of Julius in Gratian De consec Dist 2. cap. cum omne God grant that in like manner all that are called Christians and either ignorantly or simply by a human and new Institution have changed Baptism or retained the change of Baptism dipping that is appointed by Christ into Rhantism that is sprinkling against the Apostolical and Evangelical Discipline observed by our Ancestors by the space of a thousand and three hundred years in all places now having seen the light of the verity clearly may return unto the Root and Original of our Lords Tradition neither may there be any other thing done by them henceforth than what our Lord did first for us and did Command to be done by us in his Gospel See what we have noted above chap. 2. v. 28. And he Baptized him To wit Philip immersed the Eunuch into the Water according to Christs Command 39. And when they were come up out of the Water As if he should say But as soon as the Eunuch had received of Philip Baptism or the Sacred Dipping The Spirit of the Lord caught away Philip. Some Copies have in this place The Holy Spirit came upon the Eunuch but the Angel of the Lord caught away Philip. As also Hierom hath cited in his Dialogue of the Orthodox and Luciferian and Grotius hath noted after Erasmus and Beza If we do follow that it will be needful to acknowledge that without any laying on of hands the Eunuch did receive that extraordinary gift of the Holy Spirit which Cornelius with his Houshold received also before Baptism below chap. 10. v. 44 47. Men did believe of Elias disappearing of old that he was caught away by the Holy Spirit and transported to some other place 1 Kings 18. v. 12. 2 Kin. 2. v. 16. But if this be understood of an Angle the same happened to Philip as the Writer of the last Addition unto Daniel chap. 14. v. 35 38. believed to have happened to Habakkuk the Prophet But Philip was carried by the Spirit or by an Angel of the Lord not out of the body but in the body as Paul speaks 2 Cor. 12. v. 2. The Eunuch seeing it that he might be confirmed in the faith in Jesus Christ by that miracle that was added unto the Doctrine And the Eunuch saw him no more The Christian Religion is said to have been sown in Aethiopia by this Eunuch when he returned thither which Religion is in some measure now retained by the Abyssines though mingled with Errours and Jewish Ceremonies See what I have observed above upon v. 27. and what I have spoken concerning Aethiopia upon Amos 9. v. 7. But he went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for A reason is given why the Eunuch did see Philip no more to wit Because he travelled in his Journey he had entred upon unto Aethiopia rejoycing in the knowledge of the Gospel which he had attained unto by Philips means who was offered to him by a special Providence of God but now Philip was carried to another place where there was need of his Ministry 40. Was found That is did appear and was seen Esth 1. v. 5. Who were found That is were present Exod. 35.23 With whom were found That is were or did appear Mal. 2. v. 6. And iniquity was not found in his lips 1 Pet. 2. v. 22. Neither was guile found in his mouth that is it was not We have the Verb find for to see Gen. 4. v. 13 14. and
when they reprehend the wickedness of Idolatrous People and denounce the Judgments of God against them they never accuse them for omitting Circumcision or keeping of the Sabbath or violating any such like Ceremonies neither do they advise them to keep them but only remember their sins against the Law of Nature For that Covenant did oblige no others besides the Israelites with whom it was made Of this see Isai from ch 13. to ch 22. and Ezek. from ch 25. to the 33. Also Obadiah Jonah and Nahum And moreover when other People were called by the Gospel to the knowledge of the true God God would not oppress them with the burthen of the Ceremonial Law as after ch 15. He that feareth him That is Who fears nothing more then that he should commit or omit any thing by which he should alienate God from him and make him less propitious and favourable to him And worketh righteousness That is And liveth purely and incorruptly He is accepted with him From the favourableness of the accepter not from the worth of the deed or doer This saith Austin is not occasion'd by the weight of mans merit but by the order of the Divine Counsel Hence Paul 2 Thes 1. v. 5. does not say the Faithful are worthy of the Kingdom of God for which they suffer but are esteemed worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit out of the Grace and Mercy of God who will have them reputed such Neither was Christs mind otherwise Rev. 3.4 although he simply and without any restriction calls the faithful worthy to walk with him in white because he esteemed them so by Grace 36. The word which God sent c. Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the word which he sent That is Which he signified by a Messenger The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which forms the Accusative Case in such like Constructions is as much as the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Verb Substantive understood and is to be rendred by a Nominative Case Examples make this appear Hag. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX verbatim for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the word which I have covenanted with you Zech. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not those the words which the Lord hath cryed In ch 8.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these are all those things which I hate 2 Kings 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou and I are those who rode on Horseback So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which saith Ludovicus de Dieu the Rabbins most usual way of speaking confirms who when they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is word by word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which he sent you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies him but is used by them for that is So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly them and is used by the Rabbins for they are The Syriack Translation did well understand the Hebraisin of this place which translates it For this is the word which he sent Declaring Peace by Jesus Christ That is When he had foretold the future peace and the reconciliation of God with Men by Jesus Christ Peter saith Lud. de Dieu seems to have in view that saying of God in Isa ch 56.1 Thus saith the Lord keep ye Judgment and do Justice for my Salvation is near to come and my righteousness to be reveal'd The Peace or Salvation which was at hand by Jesus Christ is there declared but at the same time the word is sent that is the command to the Children of Israel that they should work Justice And so the Children of Israel themselves are taught that those only are truly accepted of God and even all those who study righteousness Because there straight is added Blessed is the Man that doth this and the Son of Man that layeth hold on it Whosoever he be whether Jew or Gentile without any respect of Persons And so he truly says that that which he had said in the 35th verse is the self-same speech which God had long before sent to the Children of Israel when he declared peace by Jesus Christ who was to come He is Lord of all That is Neither is Christ the Lord of one but of all Nations Moses was the Minister of the Law and that to the Jews alone But Christ is the Power of God to give Salvation to every one that believeth to the Jew first and then to the Greek Rom. 1.16 Hither pertains what Paul says Rom. 3.29 Is he the God of the Jews only Is he not also of the Gentiles c. and Eph. 2.14 For he is our peace who hath made both one and hath broken down the middle wall of partition between us c Hence Luke 2.14 At Christs birth the Angels declare peace on Earth to Men at his Resurrection all power both in Heaven and Earth is given him Mat. 28.18 and a little before his departure he commands his Disciples that they should Preach the Gospel to every Creature Mar. 16.15 37. You know c. As much as to say You have heard by fame and report that there is a rumor spread over all Judea which first begun in Galilee since that John Preached Baptism thereby to stir peoples minds to the expectation of Christ For beginning The Causal Particle is wanting in the Greek Text. And indeed deservedly for it is referred to Verbum the word which here is put for the fame or report of Jesus which report is said to have begun in Galilee 38. Jesus of Galilee how God anointed him The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how is transposed as Rom. 12.3 and the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him is redundant after the manner of the Hebrews But as for the word anointing saith Beza it is derived from the Custom of the Jews whose Kings Prophets and Priests used to be Anointed Thence it came to pass that they were said to be Anointed by God on whom he had bestowed Gifts and Vertues But here is allusion made to the place of Isa 61.1 cited Luke 4.18 which also David Kimchi by a mystical sense refers to the Messiah With the Holy Ghost That is With the Gifts of the Holy Ghost And with power That is Power of Preaching the Gospel with profit and success Who went about c. That is In three years time he travelled over all Judea that no corner of it should want his good deeds Oppressed of the Devil That is Troubled with desperate Diseases All Diseases saith Calvin are as so many ferula's which God chastises us withal But when God out of his Fatherly Indulgence deals mildlier with us then he is said to smite us with his Hand But in his heavier punishments he makes use of Satan
Seneca de Ira very often in Suetonius in his Caligula c. He that translated the Canons of Petrus â—lexandrinus into Latine for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be brought away reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having translated it to be choakt that is to be strangled And going down from Judaea to Caesarea Which before was called Strato's Tower of which before ch 8.40 Josephus likewise makes mention of this Journey 19 Antiq. 7. He there abode In the Greek there is an Ellipsis of the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there as also afterwards ch 14.3 20. But he was displeased Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolving war in his mind The Cardinal Baronius was of Opinion that Herod was angry with the People of Tyre and Sidon two maritime Cities of Phoenicia situate near the Borders of his Kingdom because they received Peter in his flight But this is uncertain as Tirinus has well noted See what we have said of Tyre and Sidon Mat. 11.20 They came with one accord That is The Ambassadours by the common Appointment of both Nations came to Herod Who was of the Kings Bed-Chamber That is Who had the Office of the Kings Chamberlain Desired Peace c. That is They by their Prayers indeavoured to reconcile the Kings mind unto them because their Country could not be nourished or subsist without the assistance of Judaea Galilee and other Countries under the power and command of Herod From him Gr. From the Royal Viz. Countrey That is From the Countrey subject to King Herod 21. And upon a set day That is On a day appointed for this to wit the second day of those Plays which he exhibited in honour of Claudius Casar So Josephus 9 Antiq. 7. Arayed in a Royal Apparel as Josephus in the same place saith cloathed with a Garment all over wrought with Silver of admirable Workmanship which reflecting the Beams of the Sun shined so bright that all those that beheld him were seized with reverence and fear Sate upon his Throne Gr. Tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is a certain sort of high seat placed in the Theatre whence Josephus in the lately cited place saith He came into the Theatre Every place saith Grotius that is raised higher than the rest is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Syriack Translation here uses Made an Oration to them To wit To the Ambassadors of Tyre and Sidon that for the future he might keep those people under 22. But the people gave a shout Foolishly flattering him The voice of a God and not of a Man Josephus thus expresses the meaning of this flattering Acclamation Presently saith he these pernicious flatterers shouting salute him as a God praying that he would be propitious to them That they had hitherto reverenced him as a Man but that now they did acknowledge and confess that there was something in him more excellent than mortal frailty can attain unto And immediately the Angel of the Lord sinote him With a grievous pain about his Heart and Entrails as appears from Josephus 19 Antiq. 7. whose words are these Not long after he looking upwards perceived an Owl perched upon a Cord which he thought was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger of his misfortune whereas formerly he had denounced unto him his felicity and conceived thereupon a most hearty and inward grief and suddenly he was seized with a terrible griping in his belly which began with very great vehemenâ—y For when long ago Herod being bound by the command of Tiberius leaned on a Tree on which an Owl sate a certain German foretold that the face of Affairs changing he should shortly be raised up to the highest Dignity But yet remember saith he in Josephus 18 Antiq. 8. that whensoever thou shalt see this bird again thou shalt die within five days after Therefore Agrippa being near his death called the same Owl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger of Evil whereas before it was the Messenger of Good Yet Eusebius hath described the mentioned place of Josephus 19 Antiq. 7. about Agrippa going to die without mentioning the Owl as if Josephus meant the Angel by whom Herod is here said to be smitten which is no small oversight The Angel of the Lord. In inflicting Evil God makes use of the Ministry of Angels Exod. 12.7 2 Sam. 24.19 2 Kings 19.35 Because he gave not God the Glory That is Because he had neither reproved nor rejected these impious flatterers as may be seen in Joseph 19 Antiq. 7. God did not punish Herod presently for James's death and the ill treatment of other Christians because in those Actions he might have some pretence of Ignorance and inconsiderate Zeal But for his sinning against the Majesty of the Deity in not hindring those impious flatterers Eaten of Worms In a very Ancient Greek Manuscript of Beza is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet alive Josephus saith that Herod was tormented with the Gripes for five days together without intermission Luke tells the cause of those Gripes by the Worms gnawing his Entrails to pieces that being alive he might be sensible he was not a God Hence it was that looking upon his Friends Behold saith he Joseph 19 Antiq. 7. I whom you esteem a God am commanded to leave this life fatal necessity refuting your Lye and I whom you have stiled immortal am by death snatch't away But the Will of the Coelestial Deity must be indur'd Neither have I liv'd obscurely but in such Felicity as all may proclaim me blessed So we read of Antiochus Epiphanes when he was about to die 2 Mac. 9. c. So that Worms in abundance came out of the body of this wicked man and while he was yet living his Flesh dropâ— off amidst his Akes and Torments so that the stench of his Rottenness was noysom to his whole Army So that he who but a while before conceited himself as high as the Stars could not now be carried because of his intolerable filthy smell Then it was that he began to abate his haughty Pride being smitten by an hidden wound and admonished by a Divine Rod to come to know himself since that his Torments every moment grew greater and greater And when even he himself could not indure his own stink he spoke thus It is but just that we should be subject to God and a mortal Man should not in his proud Thoughts equalise himself to him Josephus writes that Herod the Great a little before his death was troubled with crawling Worms about his rotten privy Members 17 Antiq. 8. In the Melpomene of Herodotus Pheretima the Queen of the Cyrenians though living swarmed with Worms In the Boeoticks of Pausanias Cassander the Son of Antipater his skin was fill'd with Water and from all parts of his body yet alive Worms broke out In the Pseudomantes of Lucian the Impostor Alexander died as the Son of Podalirius his foot
Jesus who saves his people from their sins See Matth. 1.21 God of old raised Saviours for Israel Judg. 3.9 15. who delivered them from Bodily Bondage and Earthly Miseries but he raised up Jesus to be the Author of Eternal Savlation to all them that obey him Heb. 5.9 to confer the causes means and ways of repentance and to grant time and place and to purchase for repenting sinners a remission of their sins by his Merits and Prayers See what we have said above ch 5.31 24. Preached c. As much as to say John as his fore-runner had prepared his way according to the Prophesy of Malachy c. 3.1 when Jesus was to enter forthwith upon his Office by the Preaching of Baptism to testify repentance of sin which not only includes the avoiding of evil but the following of good or works of Piety Before his coming The Greek hath it Before his entring That is Before the Lord Jesus had entred upon his Office So saith Grotius Lawyers say also to enter upon the Consulship To all the people of Israel That is publickly so that many came to John to be Baptized Matthew 3.5 25. And as John fulfilled his course That is saith Learned Heinsius when John was to execute his Calling This Col. 4.17 is called To fulfil the Ministry that one received from the Lord. Col. 1.25 To fulfil the Word of God Rom. 15.19 Fulfil the Gospel of Christ. Whom think ye that I am To wit The Messiah promised in the Law and in the Prophets Paul related not the very words but the sense which is in John 1.20 There cometh one after me That is There is one to enter upon his Office after me Whose shoes of his feet I am not worthy to loose Petronius said To loose the strings of his shoes The Baptist would express the basest kind of Service Suetonius in his Vitellius He sought from Messalina for a very great Office that she would allow him to pull her shoes off her feet See our literal explanation Mat. 3.11 26. Whosoever among you feareth God See what we have said above v. 16. To you is the word of this salvation sent As much as to say We have a Command from the Lord to Preach to you who are of the stock of Abraham or taken into his Family as Proselytes this saving Doctrine of Jesus the Saviour to which John gave so honourable a Testimony 27. For they This word for is in this place put for but. That dwelt at Jerusalem and their Rulers That is Not only the common people at Jerusalem but also the Priests Scribes and Pharisees and the whole Sanhedrin Because they knew him not To wit To be the promised Messiah See what we have said above chap. 3.17 Nor yet the voices of the Prophets c. As much as to say Neither understanding the Prophesies of the Prophets which used to be read every Sabbath to them in the Synagogues See what we have noted above v. 15. Condemning Viz. To death him to wit Jesus Fulfilled That is brought to pass supply these voices of the Prophets whereby it was foretold that the Messiah should be by 〈◊〉 despised reproached mocked afflicted pierced and slain as Isa 53. Dan. 9.24 c. 28. And though they found no cause of death in him As much as to say Could find no true Crime worthy of death in him who did well explain the Law and bestowed many favours upon the people Yet desired they Pilate that he should be slain That is They persuaded Pilate that he would adjudge him to death 29. And when they had fulfilled all c. As much as to say And when they had brought upon Christ all the punishments and reproaches which the Prophets foretold the Messiah was to suffer Joseph of Arimathea and Nicodemus having taken him from the Cross laid him in a Sepulchre John 19.38 39. 30. But God c. As much as to say The Jews at Jerusalem and those who were chief among them the Priests Scribes and Pharisees delivered Jesus to be put to death unjustly but the just God being against them did bring him back from death to life 31. He. To wit Jesus being raised from the dead Was seen many days That is Fourty days Who are his Witnesses to the people As much as to say The Eye-witnesses who are remaining do to this day openly and publickly profess that Jesus Christ being risen from the dead did appear to them fourty days 32. And we To wit I and my Companion Barnabas Declare unto you c. As much as to say We now Preach unto you the promise made to our Fathers of the Messiah to come because that God hath now fulfilled it to us who are their Children Time therefore persuades and presses us that what he hath fulfilled to us we should declare unto you The promise which was made to the Fathers To wit Abraham Gen. 22.18 Isaac Gen. 26.4 Juda Gen. 49.10 David 2 Sam. 7.12 Isaiah 11.1 33. God hath sulfilled That is Really performed To us their Children That is To us who are their Children In that he hath raised up Jesus Gloriously whom they had undeservedly put to a barbarous and ignominious death My Son c. Although these words in their literal meaning do in some respect agree to David as to the Figure who is as it were begotten again of God that he might be his Son when he was delivered from the snares of his Enemies 2 Sam. 5.12 19.22 The first-born or chief among the Kings of the Earth who are called the Sons of God Psal 82.6 appointed of God Psal 89.27 28. yet upon a far more honourable account were they fulfilled in the first-born from the dead Col. 1.18 Rev. 1.5 in Christ who was shadowed by David called by Davids name Jer. 30.9 Ezek. 34.23 Hosea 3.5 seeing that being risen from the dead all power was given him in Heaven and in Earth Matthew 28.18 This Paul teacheth here and the Author of the Epistle to the Hebrews chap. 5.5 These words saith Camero are not to be so taken as that Christ after his Resurrection had begun to be the Son of God and to be begotten by him but because that God did then most powerfully declare Christ by his Resurrection to be his own Son For this is the manner of Scripture that things be then said to be done or born when they are manifested do appear as when Solomon Prov. 17.17 saith A friend is born in a day of adversity that is he then discovers himself when our streights press us For although the Father also before the Resurrection gave Testimony to him yet because until his Resurrection Christ was as it were incompassed with infirmities and liable to death his calling to the Mediatory Office was somewhat obscure until that day But when having laid aside his Mortality he gloriously rose again and ascended into Heaven then did he properly as it were openly declare unto all that Christ is both
〈◊〉 is not written with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether latent and idle in the pronouncing then to see if he will imbrace the other reading written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or otherwhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the same letter to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should often be taken away in other words where it is radical The Masora notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thirteen times wanting in the derivatives from that one Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wonder and perish The Hebrew hath Habakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Tanchum in the forecited place of Pocockius The repeating of the same Verb in different Conjugations saith he is for confirmation sake and perhaps by one of the Conjugations he meant admiration by the other astonishment confusion such as admiration at some strange thing useth to beget Therefore addeth Pocockius the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signify somewhat more then either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Syrians neither is it seldom I think that among both the Hebrews and Arabians increased Conjugations signify somewhat less though different then the simple Theme doth The Greek hath And wonder and disfigure supply as Grotius hath very well observed your faces so that the sense is the same as Mat. 6.16 wax very pale to wit out of fear For I work c. As much as to say For the work which I am to work in your time shall be so great that if any shall at this time foretel it they will not easily believe him This the Prophet means of Gods stirring up the Chaldeans a fierce Nation to lay Judaea waste for the sins of its Inhabitants But the Apostle turns and accommodates these words to the Jews of his time for rejecting Jesus the Messiah sent from God unless they repented and imbraced him whom God hath exalted by faith and says that they likewise shall be grievously punished by a powerful Forreign Nation 42. The Gentiles besought That is Such as among the Gentiles did Judaize and did therefore frequent the Jewish Assemblies although they were Uncircumcised such was Cornelius and at that time not a few they I say besought Paul and Barnabas That these words might be Preached to them That is That they might more fully explain what they said of the Messiah and the benifits that were to be obtained by him 43. Now when the Congregation was broken up That is When the Assembly being dismissed every one went to their own Houses Religious Proselytes That is Such as of other Nations had come over to the Jewish Religion Who. To wit Paul and Barnabas To continue in the grace of God That is To persevere in the Doctrine of the Gospel about Jesus Christ The Doctrine of the Gospel is by a Metony my called the Grace of God which is come unto men merely by the Grace of God See Hebrews 12.1 1 Pet. 5.12 44. The Word of God That is The Doctrine revealed from Heaven and Preached by Paul and Barnabas concerning the attaining eternal Salvation through faith in Christ 45. The Jews Who were obstinately incredulous The multitudes That is The multitudes of men which gathered to hear Paul and Barnabas They were filled with Envy That is They bursted with Envy that Forreigners converted to the Jewish Religion were made equal with them And spake against those things which were spoken by Paul To wit Concerning Jesus Christ and his Doctrine Contradicting and blaspheming There is saith Ludoâ—icus de Dieu a very emphatical Hebraism in this â—â—â—ase such as you have 1 Sam. 6.12 which the â—â—X render They went going and lowing That is 〈◊〉 went with a constant lowing So they spake against contradicting and blaspheming That is with a constant blaspheming attending their contradicting 46. Waxed bold That is Fearless no wise discouraged with the contradiction of their Adversaries It was necessary By Christs Command and Example Matthew 10.6.15.24 Luke 24.47 and above ch 1.8 That the Word of God should first have been spoken to you That is That forgiveness of sins and eternal Salvation to be obtained from God through the only Mediator betwixt God and Man Jesus Christ who is the Messiah promised in the Law and the Prophets should first be Preached to you And judge your selves unworthy of everlasting life It is a phrase of the Greek elegance whereby the same is meant as if it were said Ye contemn and despise eternal life which is given to men by God through Jesus Christ alone Lo we turn to the Gentiles As much as to say The Preaching of the Gospel by our Ministry shall be transferred from you who are unthankful to Forreign and Uncircumcised Nations in hopes of better growth and fruit there 47. For so hath the Lord commanded us Above ch 1.8 Mat. 28.19 Mark 16.15 Luke 24.47 and that to this Saul or Paul there was a command given by Christ concerning his Embassage which he was to undertake for Christ to Forreign Nations to Preach them the Gospel appears below ch 22.21.26.17 18. Gal. 1.16.2.8 I have set c. As much as to say For what is spoken of Isaiah as Christs Type in some measure Isa 44 6. is truly fulfilled in Christ the Lord whom he did shadow For the vertue of Christ shall in no case be restricted to the people of Israel only but as the words of God sound in Isaiah his light will send forth its beams to the far ends of the Earth by the Preaching of his Disciples for the Salvation of such who of any Nation in any part of the Earth shall believe in him 48. And when the Gentiles heard this Pisidians by birth Aliens from the people of Israel that Salvation was promised to them many Ages before by the coming of Christ They were glad That it was at length fulfilled which was foretold so many Ages before And glorified the Word of the Lord. That is They praised the goodness of God which shined forth in the Gospel preached to them by Paul and Barnabas And as many as were ordained to eternal life That is As many as were Candidates of eternal life as Mede excellently expounds it Serm. 3. in Act. 17.4 or as many as were sincerely and honestly disposed to perform whatever God requires of men to give them eternal life The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of an Army and placing of Soldiers of the registring them in order or rank Hence the Books that treat of ordering and drawing up an Army are called Tacticks And so may Lukes words be rendred here as Mede excellently notes in the forecited place As many as had given up their names to eternal life believed or by an Ellipsis of a Participle who were of the band and company of such as hoped and earnestly indeavoured to attain eternal life otherwise as many as were in readiness for
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
sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
besides the People of Israel heretofore subject to it the rest of the Nations shall submit thereunto and be numbred amongst the People of God This in the Literal and Typical Sense was made good when the Maccabees subjected to themselves great Numbers of the Ishmaelites Ammonites and Moabites And when Hyrcanus subdued the Edomites Joseph 12. Antiq. 11. 12. Idem 13. Ant. 17. But in the Mystick Sense intended by the Holy Ghost speaking by the mouth of Amos is fulfilled in the Conversion of the Gentiles to Christ that they together with the Jews embracing Christianity may sincerely and religiously worship him and live according to his Requirements This Verse is often expounded of the Call of the Gentiles in Bereschith Rabah Sect. 88. Seek In the Hebrew Text of Amos it is Jirshou might possess for which the Seventy read Jidreshou might seek unless perhaps they took the Verb of possessing for the study and endeavour of possessing as it is taken Deut. 2. v. 24. and 31. The rest of men The Hebrew Text of Amos is wont to be translated The rest of Edom But the Seventy took the Hebrew Particle Eth which for the most part is set before the Accusative to be here a Note of the Nominative Case as 't is used 1 Sam. 17. v. 34.2 Kings 6.5 and Ch. 9.25 Nehem. 9. v. 32 and 34. Jer. 33.5 and Ch. 38.16 Ezech. 39.14 And for Edom they seem to have read Adam or rather says the famous Ludovicus De Dieu as often elsewhere so here they might think Edom to be taken in a larger sense than for the People properly so called for as of the Two Sons of Rebecca Jacob represented the Church so the elder Son viz. Esau or Edom shadowed out all the rest of mankind that were Aliens from the Church For which reason in the Writings of the Rabbins the Roman Empire especially as it extended far and wide through almost the whole World was stiled the Kingdom of Edom and to this day by Children of Edom they mean all Christians Since therefore here the Prophet opposes to the Tabernacle of David that is the Kingdom of Israel the Reliques of Edom they fitly enough thereby understood the rest of men The Lord. The Words of Amos as translated by the Seventy bear no sense unless understood as just before was said of the Tabernacle of David restored instead of which James puts The Lord that is God the Restorer and Master of this Tabernacle for whom men seek that Tabernacle Vpon whom my Name is called See what was said on Amos 9.12 In the Greek by an Hebrew Pleonasm is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them which Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations for since by Nations are understood Men of the Nations there is in the Gender of the Adjective more regard had to the sence of the Substantive than to the Substantive Word See Matth. 28.19 Rom. 2.14 18. Known unto the Lord are his Works c. As much as to say 'T is nothing strange that God should heretofore about 800 years ago by his Prophet Amos publish his Intention of calling the Gentiles which now he executes for whatever God does or is any time to do was foreseen and ordained by him before the beginning of the World That from the beginning or before the beginning of the World are used in one and the same sense will be evident to any that shall compare Eph. 1.4 and 2 Tim. 1 9. with 2 Thess 2.13 and Rev. 13.8 19. Wherefore c. As much as to say Therefore from the Word of God I judge that the importune Yoke of Legal Ceremonies is not to be obtruded upon Gentile Christians but an Epistle Exhortatory to be sent to them that they abstain from those things which cannot be done without Detriment to Piety Hesychius a Presbyter of Jerusalem speaks of this our Apostle James deciding here the Controversie of the necessity of observing the Ceremonial Laws in this manner Apud Photium in Bibliothecâ Cod. 275. How shall I celebrate James the Servant and Brother of Christ the chief Captain of New Jerusalem the Prince of Priests Head of the Apostles amongst the Heads the Crown amongst the Lamps over-shining and amongst the Stars the most Illustrious Peter preaches James decrees and a few Words dispatch the Question I judge that they should not be disquieted c. I judge whose Judgment it is not lawful to abrogate nor deprave the Decrees for in me the Judge both of Quick and Dead speaketh by my Organ I yield indeed a Tongue but the Voice proceeds from him who is the Father of Language and Giver of Speech 20. That they abstain from the Pollutions of Idols That is from things that have been offered to Idols as appears v. 29. Meats offered to Idols saith Curcellaeus James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatriba de Esu Sang. Pollutions of Idols For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Pollution but not of any sort promiscuously but only that which proceeds from unclean Meats such as were those that Moses's Law did forbid unto the Israelites and specially things offered to the Gods of the Heathen Whence God Mal. 1.7 Complains that the Jews offered upon his Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread polluted And we read of Daniel and his Companions whom Nebuchodonosor appointed to be fed daily with his Victuals and of the Wine whereof himself drank that they resolved not to be polluted from the King's Table nor from his Wine Dan. 1. Because they feared that amongst the same there might be somewhat forbidden them by the Law Lev. 11. Deut. 14. or offered to Idols touching which they had this Command Exod. 34.15 Thou shalt not make a Covenant with the Inhabitants of the Land of Canaan lest when they have committed Whoredom with their Gods and adored their Images some of them should invite thee to eat of what they have sacrificed A dangerous Example of which there is Numb 25.1 c. Now things offered to Idols may be considered two ways when the Question is put about eating them 1. As Flesh to be sold in the Market or privately offered to us by an Infidel that has invited us at his own private House 2. As Flesh consecrated to Idols and so having a peculiar Sanctity especially when in the place where Idols are kept they are eaten in honour of some certain false God as 't was the manner to celebrate Banquets in the Sacrifices of the Heathen And in both these respects they are considered by St. Paul 1 Cor. 8. and the 10. As to the former respect to feed on Idolothytes or things offered to Idols is a thing altogether midling or indifferent provided it be done without administring Scandal to the weak 1 Cor. 10. v. 24.25 c. But in the latter regard it is a thing Evil as being conjoyned with the Profession of Idolatry or which may at least so be
with Caria upon the South being formerly called Maeonia Stephanus also adjoyneth Thyatira to Lydia and saith it was called the furthermost City of the Mysians Plinius saith Vbi supra It is washed by the River Lycus and sometimes surnamed Pelopia and Eurippa Which worshipped God That is devout and as is credible Supra Ch. 13.33 Infra Ch. 17 4. a Proselyte who having left the Ethnick imbraced the Jewish Religion for so were such Proselytes wont to be called Heard To wit our Holy Conference with the Women Whose Religious Woman desirous to be saved Heart the Lord opened As much as to say God did inwardly knock at her heart that she might obey the outward Call which she had by Paul's preaching According to that which the Royal Psalmist saith Ps 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant Jo. 7.17 And Christ Jesus If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self meaning that he who desireth to be certain of the Truth of Religion ought first to be possessed with an ardent desire to do the Will of God and that then God would not suffer him to be tossed with Doubtings but would reveal to him what he ought to follow in order to his Salvation Yet it cannot be said for certain that Lydia alone believed Paul's preaching for that Luke's making mention of her only seems only to tend to shew what moved Paul with his Company to go to her House That she attended unto the things which were spoken of Paul Calvin saith excellently The manner of speaking is to be noted that Lydia 's heart was opened that she might attend to the Words of an external Teacher for as preaching alone is nothing else but a dead letter so upon the other hand we are to take heed that no false imagination nor the likeness of any secret Revelation take us off from the Word whence our Faith depends and in which it resteth For many that they may inlarge the Grace of the Spirit devise I know not what Enthusiasms to themselves that there may be no use for the external Word But the Scripture allows not such a Divorce which joyns the Ministry of men with the secret inspiration of the Spirit Except Lydia 's mind had been opened Paul 's preaching had been but literal yet God does not inspire her naked Revelations only but Reverence to his Word That the Word of man which otherwise would evanish in the Air might penetrate into the Soul endued with heavenly Light These fanatical men are therefore mistaken who under pretext of the Spirit cast off external Doctrine We therefore must observe the temperature made here by Luke that we can profit nothing by the bare hearing of the Word without the Grace of the Spirit and that the Spirit is conferred on us not to beget contempt of the Word but rather to instil the Faith of it in our Minds and write it in our hearts 15. And when she was baptized Calvin saith notably Hence it appears how effectually God in a little moment of time wrought upon Lydia 's heart for it is not to be doubted but she truly imbraced the Faith of Christ and gave up her name to him before she was admitted to Baptism by Paul And her Houshold That is and her Domesticks who believed the Preaching of the Gospel were baptized also Lydia saith Calvin had not the hearts of all her Family in her hand so as at her pleasure to convert whom she would to Christ but the Lord blessed her Holy Endeavours so that her Domesticks became obedient She besought us That is she prayed and obtested us with many Prayers Saying if ye have judged me to be faithful to the Lord. As much as to say Seeing ye have approved my Faith in Christ by the Seal of Baptism The Particle If denotes not doubting but confirming See Acts 49.11.17 Mat. 12.27 Jo. 10.35.13.32.18.8 Gal. 5.25 1 Pet. 1.17 c. 5. Ad Attic. 14. and signifies seeing forasmuch as So Cicero I would have thee if thou think me no less diligent to learn what passeth in the Common-wealth than thou to write to me what ever comes to pass Also If is put for forasmuch as by Virgil 1. Georgick 7. 17. as Servius hath noted Come into my House and abide there That is lodge with me And she constrained us By her Prayer that we should go in and lodge with her So the two Disciples that were going to Emaus constrained Jesus by friendly perswasions Luke 24.29 instantly intreating him to tarry with them So by earnestness of entreaty the Guests were bidden to be compelled Luke 14.23 So Genes 19.23 Lot compelled the Angels to come into his House So also by their Prayers his Servants compelled King Saul to eat 1 Sam. 21.23 So Lucius Apuleius By chance she greatly pressed that I should be with her at her little Supper As Aur. lib. 2. and when I would have excused my self as being chargeable she denied me leave Lib. 3. And again Milo my Host Adjuring me by the great force vertue and power of this day that I should engage to sup with him this day neither went he away himself nor suffered me to be gone 16. To Prayer Or to the place of Prayer the Word in the Greek signifieth both A Damsel That is a little Maid Servant Possessed with a Spirit of Divination So the Syriack Interpreter hath it but the Greek hath it A Spirit of Python Plutarch saith That all men that were accused as having a Spirit of Fortune-telling were called Pythons Lib. de def orac Famous Bochart proves that Pethen is an Asp 2 Hieroz 3.5 and seeing in Egypt Asps grew to the smallest bulk of a Dragon which is five foots that the Hebrew Word Pethen was common to the Dragon and the Asp And to this saith he the Greek name Python which the Poets give the Dragon that was killed in Parnassus doth allude Yet Ephorus hath written that it was not a Dragon but a man Lib. 9. from whom Strabo reports that Apollo with Arrows killed a fierce man named Python surnamed Draco after that for a long time he had infested the Inhabitants of Parnassus with Murders and Robberies The same man instead of Python is named Delphynes by Suidas after Apollonius If I see any thing in this darkness Argon lib. 2. v. 708. This man was a great Robber in Phocis whose true Name was Delphynes Python was a Surname given him by the Phoenicians who then inhabited the neighbouring Boeotia because of the tumults which he stirred up and the robberies he committed Indeed with the Arabians who have Phe instead of Pe because they want the Letter p. the Word Phathana signifieth to stir up Tumults Phithna Sedition Slaughter Phathan Seditious a Thief or Robber but the same man is of a Robber made
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
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
Constantine the Great did begin to build sumptuous Churches to God then also in place of that one Wooden Table almost in every Church of God there was one of Stone erected which yet served for the same use that the Wooden Table did before With this Inscription to the unknown God The God of the Jews was by the Gentiles called Vnknown because he had no name by which they knew him It was not lawful commonly to pronounce the sacred name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews called him Hence he is called by Lucan in his second Book of the Pharsalian War the uncertain God By Trebellius Pollion in the Life of Claudius Moses his uncertain Deity By the Ethnicks in Justin Martyr in his Paraenesis to the Greeks altogether hidden By Caius Caligula in Philo Lib. de Legatione ad ipsum the unnamed God And by Isaiah the Prophet himself Ch. 45.15 A God that hideth himself As the Inhabitants of Mount Carmel in Tacitus Hist Lib. 2. Cap. 78. gave neither an Image nor a Temple to this God but only an Altar and Reverence So also saith Vsher the Athenians did place their Altar of Piety in the middle of their Town without any Image as Statius saith in the twelfth Book of his Thebaids The Author of the Dialogne whose Title is Philopater and by some is ascribed to Lucian Swears by the unknown God which was in Athens and at the end of the same Dialogue he saith We having found an unknown God at Athens and Worshipping with hands spread out to heaven to him we will give thanks Him therefore c. As much as to say Therefore that Deity which confusedly known ye Worship I declare to you distinctly and clearly to be God the Maker and Governour of this Worldly Fabrick 24. God c. As much as to say This true God who created and made Heaven and Earth and produced all things that are contained within the compass of Heaven and Earth seeing he is Lord of this Universe as of his own work cannot be inclosed in Temples made with mens hands as the Earthly Kings are in the Palaces wherein they dwell See what is cited out of the Greek Poet Euripides in the Latin Edition of this Commentary Dwelleth not in Temples made with hands See what we have said above Ch. 7.48 The ancient Chistians called the places of their Meetings Churches Conventicles Dominica Oratories Basilics and Gods houses But they gave the name of Temple commonly to the Idols places only although Lactantius calls the Temple of God 5 Instit 2. a building dedicated by the Christians to Religious Worship S. Jerome in his Epistle to Riparius saith of Julian the Apostate that either he destroyed the Basilics of the Saints De Idolo Cap 15. Coron Militis Cap. 11. or turned them to Temples And Tertullian he is said to renounce the Temples who hath renounced the Idols 25. Neither is he worshiped with Mens hands as though he needed any thing That is neither do Religious Men offer their worship to God as it were with their hands as if he had need of that Worship but because it is a humane duty The same is the meaning of Psal 50. v. 10.11 12 13. Seeing he The meaning is seeing he by his free bounty is the cause of Life to all living and supplies them with abundance and Plenty of all things that nature wanteth Life and Breath That is the breath of Life as is clear from Gen. 2.7 God saith Grotius the Father of Spirits Numb 16.22 that is the Author of Life to all Living especially to Men as having like God gotten the Dominion of themselves and of other things 26. All Nations of Men. To wit as Lactantius saith 6. Instit 10. We are all sprang of one Man whom God made For to dwell on all the face of the Earth That is that Men being multiplyed and dispersed over all the Regions of the earthly World should inhabit all the Parts of the habitable Earth See Gen. 11. v. 8. One Man saith Lactantius in the forecited Chapter was made by God and by this one the whole Earth was filled with Mankind And hath determined That is having determined the times wherein every People were to inhabit every Region which cannot be prevented nor passed over 27. Seek the Lord. As much as to say God by Creating Men and distributing the Earth to them to dwell in proposed this end to himself that Men should seek God who is Lord and Creator of Heaven and Earth and of all things that are in them To seek the Lord is nothing else but by worshiping of him earnestly to seek his Grace and Favour and to indeavour to be reconciled to him as appears from these words of the Epistle to the Hebrews Heb. 11.6 He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him If happily they might feel after him That is if happily they might fix upon God who being by his nature incorporeal yields himself and his Goodness so many ways to be felt and injoyed that he seems as if made bodily in aspectable things to make himself in some measure known even by feeling And find him That is and seeking after him find him To seek after God saith Curcelleus in his dissertation of the necessity of the knowledge of Christ Numb 19. is the same as to give him due Worship and Honour Witness that of the holy Writer that he is a rewarder of them that diligently seek him Heb. 11.6 And to find him is to be partaker of his favour as the Prophet sheweth when he saith Isay 55.6 Seek ye the Lord while he may be found call upon him while he is near Though he be not far from every one of us As much as to say tho he be so near us with his benefits that he does demonstrate that he is easily found if we shift not the pains of seeking after him 28. For in him we live and move and have our being This Phrase In him is an Hebraism signifying no more than by him As when the Pharisees charged Christ that by the Prince of Devils he did cast out Devils The vulgar Latin hath it Matth. 9.24 12.24 In the Prince As also below v 31. he is to Judge the World by that man whom he hath appointed there it is also In that Man meaning our Lord Jesus Christ The meaning then is by Gods Power we are Created and being Created are preserved nourished sustained and enjoy what is sufficient both for Necessity of Life and Pleasure As certain also of your own Poets have said He mentions many of them because In Homer Hesiod Menander Callimachus Pindarus are somethings which make to this purpose But Paul being a Cilician cites only the words of his own Countryman Aratus the Cilician For we are all his Off spring This half verse is read in
2.41 8.12 37. 9. Then spake the Lord. That is Jesus Christ to whom all Power is given in Heaven and Earth Matth. 28.18 In the Night by a Vision That is in a Night Vision Ch. 2.17 See above what I have noted upon these words they shall dream Dreams Be not affraid As much as to say Let not the fear of being disturbed fright you from Preaching the Gospel here 10. I am with thee According to my promise Matth. 28. v. 20. See what we have noted there And no Man c. As much as to say Neither will I suffer you to be wronged or hurt by any of thine Enemies For c. As much as to say I would not have you cease from Preaching the Gospel in this Luxurious City because there are many in it beside those already converted who are yet to be converted by thy Preaching and reckoned with my People and my Sheep As Christ calls them here his People and Joh. 10.16 his Sheep from the future So saith Grotius those names are given from the time past as Matth. 21.31 This seems to relate to the Prophesie of Isaiah 54.15 11. And he continued there c. As much as to say Paul therefore being confirmed by this admonition of Christ's spent a year and Six Moneths at Corinth in Preaching the Gospel to the Corinthians 12. And when Gallio was the Deputy of Achaia This Gallio was Brother to L. Annaeus Seneca the Philosopher Nero's Master When he was younger he was called M. Annaeus Novatus but afterward L. Junius Gallio having adopted him for his Son he took this Name with his Family Seneca his Brother wrote to this Man his Book of a blessed Life and he writing to his Mother saith that he had obtained honours Achaia saith Grotius was a Proconsular Province under Augustus Tiberius adjoyned it to Macedonia and made it a Caesarean Province But Claudius restored these Provinces to the Senate that is made them again Proconsular as witnesseth Sentonius in Claudius Chap. 25. and Dion Book 60. Spanhemius in his Introduction to his Holy Geography Among the Provinces saith he of the Macedonian Diocess Achaia hath the first place in the rotice of the Empire being subject to the Proconsul while the rest were Consular or Presidial Also we must understand this Achaia to be of larger extent then it is in Ptolomy containing the ancient Greece to wit Aetholia Locrus Phocis Boeotia Attica and all the bounds in which Peloponnesus extended it self Corinth was its Meâ—ropolis being of old the richest of its Cities the common Market Town of all Asia and Europe the entry and as it were the door of Peloponnesus situated in the middle of the Isthnuts Among the other Cities of this Achaia which were Famous for Bishops and Churches and saluted by St. Paul in his second Epistle to the Corinthians next to the Corinthian that of the Athenians in Attica for antiquity splendor of the City having been inlarged with priviledges by the Pompeys Antonies Hadrians for the foundation of its Church by St. Paul for the Conversion of Dionysius not to speak of Hierothens the Areopagite whom they say was Dionysius his Master for the Episcopacy of the same Dionysius in Eusebius and of Publius Quadratus c. was deservedly among the first The Jews made in surrection with one accord To wit the unbelieving of whom above v. 6. being stirred up partly because Paul had withdrawn some from them of which see above v. 8. partly because he joyned with the Jews who believed in Christ the Ethnicks who believed in him though not Circumcised into the same People of God And brought him to the Judgment Of Gallio's Deputy-ship 13. Contrary to the Law To wit of Moses according to which it is by the Romans allowed to us Jews to live in Greece This fellow A Jew by birth Perswadeth Men to worship God Without the observation of legal Ceremonies especially Circumcision Therefore saith Grotius the Jews came to the Deputy because in Achaia they had not such a Power of chastising those of their People as they had in Judea and the neighbouring Regions 14. And when Paul was now about to open his Mouth That he might answer the accusation drawn up against him Gallio said unto the Jews Pauls accusers If it were a matter of wrong That is if any of you had been wronged contrary to the Civil Laws Or wicked Lewdness That is if a mischief were committed through a wicked design Bear with you As much as to say That I should patiently hear your accusation and Judge the Controversie 15. But if it be a question of words That is but if there be any debates among you about dubious expressions And names If to wit that Jesus whom Paul Preacheth should be named Messias or not And of your Law Supply rites Look ye to it That is I leave it to you and permit that either ye compose these Controversies among your selves or that ye dispute them with what words ye please For I will be no Judge of such matters As much as to say For I have no mind to imploy my self to take up Controversies in your Religion It belongs not saith Grotius to the Roman Magistrates to meddle with these things no more than with the debates of the Epicureans and Stoicks among themselves 16. And he drove them from the Judgment Seat That is saith Grotius he removed them from the place of Judgment as bringing nothing which came within his Cognisance Then all the Greeks took That is the Gentiles of the People of Achaia who stood before the Judgment Seat and saw the Jews therefore driven out from thence with Contempt because that with triffling questions of their Law they interrupted the Deputy who was taken up with other things Sosthenes the chief ruler of the Synagogue Who was either with Crispus of whom above v. 8. a great while ago among the chief Rulers of the Synagogue of such it is shewed above Ch. 13.15 that there were many in one Jewish Synagogue or that Crispus having imbraced the Faith of Christ he was substituted in his room or that he was chief Ruler of another Synagogue as Grotius saith than that whereof Crispus was Ruler for in great Cities there were many Synagogues of which each had their own chief Rulers For the same reason there were of old at Rome Antioch and other great Cities except Alexandria where saith Epiphanius there was always another custom many Bishops according to the different limits of Cities and assemblies of Christians But the Synod of Nice did forbid that for the future This Sosthenes seems to have been chief man among Pauls accusers whom nevertheless some say to have been afterward converted to Christ and think him to have been that Sosthenes who with Paul wrote the first Epistle to the Corinthians Beat him before the Judgment Seat See 1. Coriath 1. v. 1. Thinking to gratifie the Deputy if they should beat a Man of great Authority
And he began to speak boldly in the Synagogue That is more freely to utter all he knew of Christ in the Holy assembly of the Jews at Ephesus than he used to do formerly in publick assemblies Whom when Aquila and Priscilla had heard Discoursing of Christ They took him unto them To lodge with them And expounded unto him the way of the Lord more perfectly That is they taught this great Man more exactly the Will of God revealed unto Man by Christ 27. And when he was disposed Apollos being accurately and exquisitely instructed in the Christian Religion by Aquila a Tradesman and his Wife Priscilla both lay Persons bearing no Office in the Church To pass into Achaia That is to pass from Ephesus to that Region of Greece whose Metropolis was Corinth The Brethren That is the Christians of Ephesus having exhorted Apollos to perform quickly his generous purpose The Disciples That is the Christians living in Achaia To receive him That is that they might entertain him kindly Hospitably and Brotherly Who. Apollos When he was come Into Achaia Helped them much That is was very helpful to them of the Achaians and Corinthians who were by Pauls means Above v. 47.8 11. converted to believe in Jesus Christ whom being planted by Paul Apollos watered as Paul wrote 1 Cor. 3.6 that is they being by Paul instructed and informed were confirmed and advanced more in the Faith by Apollos And that seems also to be declared saith Wolzogenius that when those Christian Corinthians did with great pains contest with the obstinate Jews Apollos helped them greatly in confuting them Who had believed through Grace The Syrian interpreter refers the Word through Grace to the verb helped that the sense may be that those Achaian Christians were not a little helped by Appollos through the great gifts which God had bestowed upon him which are above mentioned and that God by his favour and blessing gave success to his labours v. 24 25. It may also be put with the verb believed that the meaning may be that those Achaians were indued with Faith by the free favour of God 28. Mightily c. As much as to say He with strong arguments confuted and convinced the errors of the Jews demonstrating not by any uncertain tradition but by the most firm Oracles and Testimonies of the Scriptures of the old Testament that Jesus of Nazareth is the Messias promised of old by God who should save his People from their sins From such things saith Wolzogenius as are here written of this Apollos that he was an eloquent Man and fervent in Spirit and mighty in the Scriptures of the old covenant and that he valiantly confuted the Jews it seems a conjecture may be taken that he is the Author of the Epistle to the Hebrews being written so eloquently and clearly beyond the rest of the Writings of the new Testament and with fervor of Spirit also frequent allegation and accommodation of the holy Scriptures of the old Testament that these Hebrews or Jews which wavered in the Christian Religion might be strongly confirmed CHAP. XIX 1. WHile Apollos was at Corinth Watering Christianity there which was planted by Paul and diligently promoting the work of the Lord. Having passed through the upper Coasts That is Galatia and Phrygia Mediterranean Countries of the lesser Asia and more Northerly situated Came to Ephesus See above Ch. 18.23 From whence he departed and promised he should return again above Ch. 18. v. 19. 21. And finding certain Disciples That is Jews believing in Christ who came from other Countries to Ephesus 2. Have ye received the holy Ghost since ye believed As much as to say Whether or no since ye imbraced the faith of Christ were these great gifts of the Holy Ghost powred out upon you which according to Joels Prophesie did every where begin to be much used and set by in the Church of Christ We have not so much as heard whether there be any Holy Ghost That is we have not so much as heard it reported that those gifts of the Holy Ghost which Joel foretold should in great measure be powred out upon believers have already every where been poured The like saying is Jo. 7.39 for the Holy Ghost was not yet given because that Jesus was not yet glorified That is those Illustrious Gifts of the Spirit with which the beginning of the Church was to be by the Messias indued were not as yet fallen from Heaven upon any See what we have said above Ch. 8.16 3. Vnto what then were ye Baptised As much as to say With what Doctrine were ye instructed when ye were initiated by Baptism It was not doubted saith Wolzogenius but they were baptized in Water who were called Disciples but Paul asked in the Profession of what Doctrine Vnto Johns Baptism That is unto the profession of that Doctrine which John Preached and signed by Baptism The answer is most pertinent saith Beza by which they meant that they in Baptism professed the Doctrine proposed by John and ratified by Baptism administred to them hence they acknowledged Christ but very slenderly neither having heard Christ himself nor his Apostles as is also said of Apollos a little before So that it is no wonder that they who as appears by their own answer that having only heard John they were Baptized and returned to their own Country should be ignorant of this Holy Ghost which was not sent out into the Church but since that Day of Pentecost 4. John verily Famous Solomon Glassius these adversative conjunctions Gram. Sacrtract 7. Can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily indeed truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do in Speech mutually follow one another and necessarily one another as mutual correlatives Mat. 3.11 I indeed Baptize with Water unto Repentance but he that cometh after me c. 9. v. 37. The Harvest truly is plenteous but the Labourers are few And thus the Scripture speaketh in many other places See the Concordancies of the new Testament Hence it happears that Acts 19.4 5. the words are connected together and hold out one continued discourse of Pauls connected by these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said Paul John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Baptised with the Baptism of Repentance saying unto the People that they should believe on him who should come after him that is on Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that heard this Johns report of Christ they were Baptised by John in the name of the Lord Jesus The fifth verse then expresseth not Pauls fact or any rebaptising but it follows in the sixth verse concerning Pauls fact that he laid his hands on those Disciples c. compare Ch. 8. v. 14 15 16. 17. Bellarmin calls this explanation however witty yet no wise pious nor probable But why is it neither Pious nor Probable Johns Baptism is mentioned in v. 4. therefore it were superfluous to repeat it v.
is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
continency of sacred Men Chap. 5. Dissert Lib. 1. de Episc Dignit Jurisdict upon which account he was miserably abused by the Jesuite Dionysius Petavius But also the same Medina affirmed the same openly in the Council of Trent neither did he stick though many fretted at it publickly to contend that so far Jerome and Augustine had a Heritical opinion the matter to wit not being altogether clear Which as it moved others not a little So saith the writer of the History of the Council of Trent this Doctor sticking close to his own opinion maintained it with his might Neither is there ought that makes against it in Storcas Pallavicinus his History of the Council of Trent against Paulus Venetus published at Rome Anno M. DC LVII Further Petavius himself doth also witness that Medina was not the only Man among the Papists who was of this Judgment Theol. Dogm Tom. 3. de Eccles Lib. 2. Cap. 8. but that others also did ascribe the said Heresy to the forecited Fathers And Morton in the forementioned place of his Apology does adduce some of them Rivet also Sum. Contr. Tract 2. quaest 22. Therefore although according to the terms of honour which the Church now useth as saith Augustine in his Epistle to Jerome the Episcopacy be greater than the Presbytery yet Richard of Armach said truly There is no difference found in the Evangelical or Apostolical Scriptures betwixt Bishops and simple Priests who are called Presbyters Lib. 11. ad quaest Arm. Cap. 5. whence it follows that there is the same Power in both Whether saith Cassander the Episcopacy ought to be put among the orders of the Church is not agreed upon betwixt the Theologues and the Canonists but it is agreed upon among all Consult Art 14. that in the age of the Apostles there was no difference betwixt Bishops and Presbyters but that afterward to evite Schism a Bishop was set over Presbyters But as Musculus in his common places saith excellently of the Ministers of the Word Pag. 246. Whether this Counsel whereby such Bishops are more by custom introduced to use Jerom 's words than by the truth of the Lords appointment to be greater than Presbyters be profitable for the Church of Christ or not hath been better manifested in the following ages than when this custom was first introduced c. See what follows there Also Greg. Naz. Orat. 28. August in Psal 105. Whitaker quaest 1. de pont Rom. Cap. 3. and the History of Episcopacy written in English not long ago by that indefatigable Preacher of Gods Word the Reverend Richard Baxter Famous for Knowledge and Piety To feed That is To rule as a Pastor does his Flock and it is extended to every part of managing the Flock such as to Lead Defend Rule and Direct them The care of the Church is equally divided among many saith Jerome For as he saith before that by the instigation of the Devil there were Parties made in Religion and it was said among the People I am of Paul I of Apollos but I am of Cephas the Churches were governed by the common advice of Presbyters Those spiritual Pastors set up by God to feed not their own Flock but the Flock of their Lord and supream Pastor ought to consult the good of the Flock and procure their Salvation feeding the People with divine Oracles and healthful admonitions and by strong reasons refelling the opposers of the Christian Faith The Church See Tit. 1.9 1 Pet. 5.2 3 4. That is a company of Men professing the saving Doctrine of Christ Behold here as also Phil. 1.1 the Church is distinguished from the Presbyters who had the oversight of it which oversight is in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy above Ch. 1.20 therefore the overseers of the Church who are frequently called Presbyters in the new Testament and four times Bishops from their Office are not alone the Church much less any Bishop of Bishops 1 Cor. 1.2.10.32.11.16 2 Cor. 1.1 1 Pet. 5.1 2 3. Of God The Christian multitude is the Church or Flock of God and the Church of the Lord Jesus Christ Beza witnesseth that he read in five Copies of the Lord and of God Matth. 16.18 Rom. 16.16 Many other Greek Copies have only of the Lord by which Lord after the Apostolick manner of speaking is deservedly meant Jesus of Nazareth because as it is said above God made him Lord and Christ Ch. 2.36 which excellently agrees with what followeth Which he purchased That to wit it might be to him a peculiar People With his own Blood Poured out upon the Altar of the Cross But if by the Word of God be understood God the Father it is the same as if he should say with the bloody Death of his only begotten Son Jesus Christ Hence saith Beza it is read in one Greek Copy By this Blood of this his own viz. Son The strength of that Article saith Beza is to be observed whereby the excellency of this Blood and the antithesis is declared which is more copiously expounded Heb. 9.12 For this Blood was truly holy yea a truly purifying and Sanctifying Blood flowing out of him See Eph. 1.12 13. Col. 1.14 20. Heb. 9.12 c. 1 Pet. 1.18.19 Rev. 5.9 who as he truly is a most pure Man so is he also truely and in the most perfect manner God We ought to make of what God has bought so dear 29. I know The Spirit revealing it to me That after my departing The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used says Ludovicus de dieu is in the Glossary rendred Arrival departing and is used in the Attick signification by Demosthenes as well as here Wolves Heretical teachers who with their false and deadly Doctrine Corrupt and Destroy the Flock of Christ are so called by a Metaphor See our literal explanation Matth. 7.15 Such spiritual Wolves are according to Christs Command to be once and again admonished Matth. 18.16 17 18. if that do not avail we ought to break off familiar correspondence with them but the Apostles Institutions and Examples forbid to exasperate these false Teachers with Curses 1 Cor. 5.9 Tit. 3.10 or to oppress them with carnal violence or to put them to Death See 2 Tim. 2.24 25. Grievous That is Barbarously and intolerably cruel Not sparing the Flock That is Who shall have no pity upon the Flock He goes on in his similitude and Allegory begun v. 28. meaning by the Flock the Church or company of believers in Christ who are frequently called Sheep 30. Of your own selves Lawfully called to the Pastoral Office not only the same Presbyters to whom the Pastoral charge of the Church of Ephesus is committed and to whom Paul then spoke as appears from v. 28. are noted but also such of their Equals and Successors as should even in other Churches degenerate into Wolves Arise That is Spring
Not to be bound only but also to die Not only to endure the bitterness of Bonds but even that of Death it self In Jerusalem That is At Jerusalem where our Lord Jesus underwent the infamous Death of the Cross for my Salvations Sake I am ready for the name of the Lord Jesus That is That I may glorifie the Lord Jesus by my Death Ones name is usually put for one as we have observed before 14. And when he would not be perswaded That he should not go to Jerusalem and exposed himself to such imminent dangers We ceased To wit To disswade him any further from this Journey Saying The will of the Lord be done Submitting our Affections to the Divine Will praying that the Event may be not according to our Wills but Gods So Epictetus divinely said I had rather alway what God willeth come to pass than what I. I will be joyned and cleave to him as a Servant and waiting Man with him I long with him I desire and simply and in a word whatever God willeth that I will 15. And after those days Which we passed at Caesarea of Palestine We took up our Carriages Things requisite for our Journey And went up to Jerusalem That is Took our Journey to Jerusalem Some think that by the word ascend in Journeying toward Jerusalem it is implied that Jerusalem lies higher than other places But this word is used to denote a simle Journey to any place whatever as you may see Gen. 35.1.45.9.46.29 31. 16. There went also certain of the Disciples That is to say Christians Of Caesarea Of Palestine where we lodged at Philip the Deacons house With us That accompanyed Paul to Jerusalem Aud brought with them That is Were accompanyed by him who possibly had come from Jerusalem to Caesarea and was thence returning home to Jerusalem With whom we should lodge That is that I Luke and the rest of Paul's Companions and Paul himself should sojourn at his house at Jerusalem at the Feast of Pentecost now approaching Mnason of Cyprus Born in the Island Cyprus An old Disciple That is Who now for a considerable time had been a Christian Hence we may conjecture that all the Christians dwelling in Jerusalem did not sell their Houses above for this Mnason an old Disciple of Christ C. 4. v. 32 34. who possibly heard Jesus Christ himself teach seems to have had a house of his own at Jerusalem in which he could lodge a great many together 17. The Brethren received us gladly That is The Christians that dwelt at Jerusalem saluted us most lovingly and congratulated our coming With us That is With me Luke and other Companions of Paul in his Journey Vnto James The Son of Alphaeus Of whom see above c. 12.17 15.13 See also Gal. 1.9.2.12 19. There is no mention made of Peter here nor of the other Apostles whence it appears that they had before that gone from Jerusalem unto other places to Preach the Gospel to them 19. And when he had saluted them With Brotherly Embraces He declared particularly That is He gave an account of every thing in order or of all one after another What things God had done among the Gentiles That is Among the Nations which were Aliens to the Common-wealth of Israel By his Ministry Converting them to the Christian Faith 20. And when they heard it How great things God had wrought by the Ministry of Paul among the Forreign Nations They glorified the Lord. That is They gave thanks and ascribed the praise to God the Author of those good things in propagating the Gospel and bringing Men to Salvation And they said unto him To wit Paul Thou seest Brother how many Thousands c. As if they said You are not ignorant Brother how great a multitude of Jews there is who altho they have embraced Christianity yet are all so fervently Zealous for the Legal Ceremonies that if there be any neglect of them will be highly offended Of such Zeal or fervent Affection See Rom. 10.2 Gal. 1.14 21. And they are informed c. As if they said It has been reported to those Zealous avouchers of the Mosaick Rites that thou teachest the Jews that dwell dispersed among the Gentiles that the statutes that Moses appointed are to be rejected nor are their Sons to be Circumcised nor other Rites prescribed in the Law to be observed So they calumniated Paul that being instructed by Christ he taught that the Legal Ceremonies now when Christ is revealed were not necessary to Salvation tho in such things now not necessary but instituted by God of old he thought fit for a while to bear with them who being not fully enlighted did think that they were still in force and accommodated himself to them in such things by Christian Charity as you may see above C. 16. v. 3. 1 Cor. 9. v. 20. See above C. 15. v. 2 8. Neither to walk after the customs That is Nor observe other Rites appointed in the Law What is it therefore Supply to be done that the Affections of so great a Multitude of Believers may be reconciled to thee Must needs c. That is It cannot otherwise be but that a multitude of Jews converted to Christ will come together to visit you when they have heard which cannot be concealed that you are come hither to Jerusalem 23. Four Men which have a vow on them That is Who have bound themselves with a vow of a Nazarite Of these Nazarites see Numb 6. 24. Them take and purifie thy self with them That is Add thy self a fifth to these four Men who of believing Jews have taken a Vow of a Nazarite and be thou with them a Nazarite to the Lord or abstain from worldly business the Hebrew Nown Nazir signifieth one sanctified or separated and consecrated to the Lord. Numb 6. v. 2. 5. And be at charges with them that they may shave their heads That is And when the time of the said Vow of a Nazarite is fulfilled add also thy share of the charges for Oblations which these four Nazarites shall offer to God that when they have offered them Numb 6. v. 18. 19. they may leave their Hair at the door of the Tabernacle of the Congregation And all may know Judaizing Christians who by reason of their number ought neither to be despised nor offended That those things whereof they were informed concerning thee That is The rumour whereby it was reported to them that thou art an Enemy to the Law of Moses Are nothing That is To be a lying and Malicious famation But that thou thy self also walkest orderly and keepest the Law Seing thou art an observer of the Rites of the Law 25. As touching the Gentiles c. As if they said There is no cause why you should fear lest if thou observe these Rites of the Law those of the Gentiles who have embraced the Faith of Christ should by your example be perswaded that they also
The Light Which descended from Heaven shined about me and them But they heard not the Voice That is They understood it not See above c. 9. v. 7. 10. What shall I do That is What would thou have me do See above c. 9. v. 6. Arise viz. From the ground on which thou lyest prostrate Go to Damascus That is continue thy Journey to Damascus which thou undertookest with design to deliver over to punishment those who are addicted to my Worship changing only thy purpose thou hadst in thy Journey And there it shall be told thee By Ananias my Disciple Of all things which are appointed for thee to do That is Which I have revealed to him as by me constituted and ordained C. 9. v. 6. what thou shouldst do See above 11. And when I could not see c. See above c. 9. v. 8. 12. Ananias Of him see above c. 9. v. 10. A devout Man according to the Law That is Who adores and worships God rightly according to the Tenour of the Law delivered from God by Moses Having a good report viz. Of his Devotion to God Of all the Jews which dwell Supply there viz. At Damascus 13. Came unto me Into the Street of Damascus which is called Straight See above c. 9. v. 11 17. And stood and said unto me That is Having laid his hands upon me as appears above c. 9. v. 17. Receive thy sight Which thou hadst lost and look upon me The same hour That is The same point of Time See c. 9.18 I looked up upon him That is Having my sight which I had lost restored again I beheld him 14. The God of our Fathers That is The true God who of old adopted our Forefathers the Patriarchs maintainers of his Worship Hath preordained thee The Greek as the English Translation have he hath chosen thee For the Greek word properly signifies to take that in your hands which ye would make use of whether it have a reference to the Thing or Person Hence the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take is by the Greek Interpreters translated by this word Jos 3.12 Take unto you twelve Men. See also 2 Mac. 3.7 c. 8. v. 9. The Famous Beza is of opinion that this manner of speaking is borrowed from Artificers who take the thing that is to be made into their hands having before deliberated what to make and for what end See above C. 9. v. 15. and beneath c. 26. v. 16. That thou shouldest know his Will Revealed by Jesus Christ touching the things which are necessary to be believed and done in order to eternal Life And see that just one To wit The Messias promised in the Law and the Prophets risen from the dead whose brightness did so dazle thy Eyes that thou thereby becamest blind See what we have said above C. 3. v. 14 7. v. 52. And shouldest hear the Voice of his Mouth Directed to you while enlightened with a heavenly light in your Journey to Damascus ye saw him 15. For thou shalt c. As if he had said And for that end the Lord Jesus exhibited himself to be heard and seen by thee that before all Nations whither thou shalt happen to go or converse with thou mayest bear witness that he is risen from the dead and was seen by thee in the splendor and brightness of that heavenly light which being darted on thee did grievously dazzle thy Eyes and that by his own Mouth he Commanded thee to Preach that Gospel the knowledge of which thou receivedst from himself among all Nations C. 26.17 18. See below 16. And now c. As if he had said Now therefore without delay be thou initiated by Baptism instituted by Christ and by this dipping of thy Body in Water profess that by Faith in Jesus Christ thou art washed or to be washed from the inward defilements of thy Mind or from the pollutions of Sin See what is said on c. 2. v. 38. Baptism is a dipping and was celebrated of old according to the import and Notion of the Word Now only Rhantism is in use with the generality in the West not Immersion or Dipping In Ep. ad Andr. Colv. Script Kal Jul. 1644. saith the Learned Salmasius Calling on the Name of the Lord. To wit The Lord Jesus Christ Those that believe in Christ and are obedient to him and profess his Worship are described thus that they are those who call upon the name of our Lord Jesus Christ as you may see above Hence in the Invocation of the name of Christ are comprehended C. 9. v. 14. 21. 1 Cor. 1. v. 2. Faith in Christ a Religious profession of his Worship and an unfeigned obedience to his Commands 17. And it came to pass that when I was come again c. As if he had said It happened to me after I had returned to Jerusalem on the fourth year after my Conversion to Jesus Christ that my bodily senses being benummed I had been in a rapture out of my self when embracing an occasion of conferring with the Jews about Faith in the same Jesus Christ I prayed in the Temple of Jerusalem in which the Solemn Worship of God used to be performed by the Jews C. 9. v. 26 10. v. 10. See above In a trance This Extasie of his must not be confounded with his rapture into the third Heaven 2 Cor. 12.2 18. And saw him c. As if he had said And so the Lord Jesus whom I saw while enlightened with Divine light as I was Sojourning to Damascus appeared again a second time to me being as it were in a rapture beside my self and commanded me to depart quickly from Jerusalem because the Jews the Inhabitants thereof would stubbornly withstand my Preaching of him and bearing witness to his Apparitions to me See above c. 9. v. 29. 19. And I said c. As if he had said But I being very desirous of Preaching the Gospel there where I had opposed it before did urge that I might be permitted to stay longer at Jerusalem saying Lord Jesus may not some of the Jews at Jerusalem attributing my Faith in thee to a great and just cause embrace it when Preached by me seeing they all know that I was an inveterate Enemy to thy Servants that so far as I could or had liberty I beat and imprisoned them cruelly and unmercifully in every Synagogue or Juridical Congregation See above v. 4. and Grot. in Mat. 10.17 20. And when the Blood of Stephen was shed By Stoning him C. 7.59 Of which above Thy Martyr That is Who was the first of the Martyrs or Witnesses peculiarly so called who not only witnessed with a Verbal confession as those did whom the Ecclesiastick Historians called Confessors but also Sealed and confirmed their Testimony with their Blood that was violently shed by their Adversaries for their Testimony of Christ and his Doctrine I. Supply As the Jews at Jerusalem know very
Whom the Law forbids to be scourged 27. Said unto him viz. To Paul who was bound with Cords If. That is Whether as above V. 25. And frequently elsewhere A Roman That is endowed with the priviledges of the Roman City For the Chief Captain knew very well by Paul's Speech that he was not born at Rome but at Tarsus 28. I. Chief Captain With a great Sum. That is With great difficulty and not without paying a great sum for it Obtained this Freedom That is The priviledge of the Roman City This priviledge that before used to be freely given through the avarice of the Claudian times Lib. 5. as Tacitus expresses it began to be sold Salvianus saith that the Title of Roman Citizen was purchased at a great rate And Paul said But I was free born That is 'T is not a late purchase hath made me a Roman Citizen but my very birth For I am descended of Progenitors that were free born Citizens See what we have said above v. 25. 29. Then Straightway By the Chief Captains Command They departed from him viz. From Paul by Birth a Roman Citizen and therefore exempted from being scourged by the Porcian Law Which should have examined him That is to say Who by the said Chief Captin before he knew that Paul was a Roman Citizen were commanded by scourging to extort from Paul a Confession of his Crime for which the Jews did in so great a rage exclaim against him And because he had bound him The word And redounds here For the meaning is not that the chief Captain also knew that he had bound Paul for this he could not be ignorant of But that he feared when he understood that Paul was a Roman Citizen lest he should be called to account for that he had commanded a Roman Citizen to be bound with Chains C. 21. v. 33. See what we have observed above 30. The Certainty That is C. 16. v. 37.38 The certain Truth He loosed him That is He commanded Paul's Chains to be loosed with which he when he knew not that he was a Roman Citizen had caused him to be bound And he Commanded c. As if he had said And he called together the chief Priests and the other Senators of the Jewish Sanhedrin and having brought forth Paul he set him before them that he might determine of him and his cause The Priests In the Greek it is the Chief Priests Among them That is Before them as it is in the common English Translation CHAP. XXIII 1. AND Paul earnestly beholding the Council That is Fastening his Eyes stedfastly on those Senators who were present at the Council The Wicked flee when no Man pursueth but the Righteous are bold as a Lyon Prov. 20.1 and shall not be afraid Said Being without doubt permitted to give in his defence to those things which his Adversaries objected against him before the Council See above Stephen is brought before the Council Chap. 6. and accused When his Accusation had been heard together with the depositions of the false Witnesses he was asked by the President of the Council Cap. 7. v. 1. whether these things were true which were laid to his charge Then Stephen having liberty to plead his own cause he vindicated himself in that admirable Apologetick Discourse before the Council of which St. C. 7. v. 2 c. Luke has related the substance above Men C. 21. v. 1. Brethren See above The Prophet Isaiah speaking of the Jews whom he forefaw would reject the Messias promised in the Law and the Prophets with ungrateful Minds and stubborn obstinacy he calls them the Brethren of those Jews who were to embrace him by Faith Hear Isa 66.5 saith he the Word of the Lord ye that tremble at his Word your Brethren that hated you that cast you out for my names sake said c. The African Fathers had an Eye to this place while they called the Donatists the most malicious Enemies of the Church Brethren I. Paul who now am brought before you as a Criminal Have lived in all good Conscience before God until this Day I have so behaved my self in my Ministry entrusted to me that my Conscience beareth me witness before God that I whether in Judaism or Christianism have always until this Day endeavoured To know no Guilt grow pale for no offence See below But how Paul now a Convert to Christianity C. 24. v. 16. 2 Cor. 1. 12 2 Tim. 1.3 could Glory of his Life while in Judaism and of a good Conscience that he had kept in the time of his Ignorance when notwithstanding he afterwards confesseth 1 Cor. 15.9 1 Tim. 1. 13 16. that he was a Blasphemer a Persecuter yea the chief of Sinners the Famous Curcellaeus hath explained most perspicuously and plainly by distinguishing betwixt a Good and Right Conscience A Conscience may be good tho it be erroneous and evil tho it be right or follow a good Law in judging its Actions Paul therefore appealeth to his good Conscience because he did that which his erring Conscience dictated he ought to do to wit that he should persecute the Christians who he was perswaded were Apostates and Revolters from the Law of Moses Yet he was not innocent because when he had sufficient occasion of informing his Conscience better he neglected to do it Wherefore he that will be free from Sin must take no less care that he instruct his Conscience about the Will of God than that he do nothing contrary to its Dictates And the High Priest Offended possiby at Pauls Constancy or that his Exordium was more frank than the Pride of the Council and the High Priest himself could bear Ananias This High Priest was the Son of Nebedaeus than whom none was more daring for any enterprize Lib. 18.20 Of him see Josephus Commanded them that stood by him His Servants ready to obey his Commands To smite him on the Mouth viz. Paul as if tutering Villainous and Notorious Lyes This was an unjust act of Proud Tyrany to cast such a reproach on a Man who was not yet judged nor convicted of a Crime before Sentence was pronounced against him To smite ones Mouth or as Juvenal expresseth it to give one a blow was by all People and in all ages accounted a great Affront Hence he is said to beat one with blows or as Terence speaketh it to give one a box on the ear See Mat. 5.39 1 Cor. 4.11 2 Cor. 11.20 12.7 1 Pet. 2.20 who vexeth one grievously and spitefully That inhumane false Prophet Zedekia the Son of Chanaanah smote Michaiah the Son of Imla the true Prophet of the Lord on the Cheek in the presence of two Kings Jehosaphat and Ahab because he said that a lying Spirit was in his 1 King 22.24 and the other false Prophets Mouths The spiteful Priest Pashur smote Jeremy as he Prophesied Jer. 20.2 Finally that rude Servant of Caiaphas
excessive dread of him when he is thought to be offended at those things which yet he is no ways offended at This profane Man speaketh impiously of that Worship of the True God which the Law of Moses appointeth Nothing saith the Renowned Beza reverencing the presence of King Agrippa For these Governors of Provinces used to prefer themselves even to Kings by reason of the greatness of the People of Rome and it is probable also that this Agrippa following the Footsteps of his Fathers did so profess the Jewish Religion as that he should not offend the Romans Against him To wit Paul And of one Jesus which was Dead And that inhumanely murdered Whom Paul affirmed to be alive Raised up from the Dead 20. And because I doubted c. Here saith the Famous Beza Festus palliateth his Sin and bewrayeth himself For why did he not absolve a supposed Criminal against whom nothing could be proved Or what occasion was there for his doubting Therefore if he had declared the plain truth he would have confessed that he would therefore have had Paul carried up to Jerusalem that he might ingratiate himself to the Jews and expose an Innocent person to the cruelty of his Enemies to be murthered by them either by the way or in the City Wherefore he gave just cause of appeal seeing the right of appeal of old granted to the People but afterwards to Caesar was granted to a Roman Citizen by most firm Laws 21. But when Paul had appealed to be reserved to the hearing of Augustus That is That he might remain in Custody until Nero the Roman Emperor could cognosce of his Cause and Defence and determine thereupon Now all the Roman Emperors were called Caesars from the first of their Emperors Caius Julius whose families Surname was Caesar and from their Second Emperor Octavianus Caesar all his Successors to this very day have the name of Augustus But Octavianus himself for his singular Vertue and many good deeds to the Common-wealth in the 36 year of his Age according to the Opinon of Munatius Plancus but the 16 year of his Empire which he happily governed 56 years was called Augustus an excellent and very honourable Title which signifies one that is venerable and to be sacredly revered as God 22. I would That is I have a great desire 23. But on the Morrow when Agrippa was come To wit into the Judgment Hall Agrippa and Bernice That is Together with his Sister German Bernice of whom above v. 13. With great Ambition Gr. With great Phantasie that is with most sumptuous Clothing and Royal Ornaments or as it is in the English with great Pomp as the Gr. Author speaks 1 Mac. 9.37 where also the Vulgar Latin Interpreter renders it with much Ambition that is vain ostentation And entred the place of hearing That is Into the Conclave appointed to take Cognizance of and judg Causes With the chief Captains To wit Military who were set over 1000 Souldiers Principal Men of the City That is The Nobility and Gentry of Caesarea Paul was brought From Prison to the said Conclave 24. And Festus said Addressing himself to the Assistants Jerusalem and here To Wit At Caesarea See above v. 6 7. Crying Gr. Crying aloud To wit At Jerusalem before Claudius Lysias the chief Captain above c. 22. v. 22. But at Caesarea before Festus the Procurator where above v. 7. the Jews accused Paul of heinous Crimes without Cause But when I found c. The like Testimony the Pharisees also bare to Paul of his Innocency above c. 23. v. 9. King Agrippa and his Sister Bernice below c. 26. vers 31. To send him To wit Paul to Domitius Nero Caesar See above v. 21. 26. No certain thing That is Known and determinate To write to my Lord. That is To the Emperor Octavianus Caesar Augustus by an Edict prohibited the Title of Lord to be given to him which had its Rise from Parasites and indicated according to the import of the related Words as if the Roman Citizens were the Emperor's Servants witness Dion and Suetonius But after his Decease the Custom became Universal and that even among good Princes and Emperors of not refusing this Title as appears from Pliny's Letters to Trajan I have brought him forth before you Who are now come here together Especially before thee As being well seen in the Jewish Laws and Controversies Examination had Or as Pliny speaks Inquisition made 27. Vnreasonable That is Foolish and Absurd To send Prisoner To Rome to the Emperor And not to signify Supply by Letter The Crimes laid against him That is The Accusations brought against him or Misdemeanors laid to his Charge CHAP. XXVI 1. THou art permitted By Festus the Governor and me To speak for thy self That is To Plead and Defend thy Cause Stretched forth his Hand As they use to do who are to make a large Oration or a long Discourse not so much that they may procure Silence as that their Freedom and Ingenuity may thereby be more evident Answered for himself That is He began thus Couragiously to defend his Innocency from the Calumnies of his Adversaries 2. I think my self happy This Ovid would have expressed I am glad at this with all my Heart Apuleius also in the beginning of his first Apology to Maximus the Proconsul I rejoyce that while thou art Judg I have both Power and Liberty granted me to purge Philosophy among the Vnskilful and approve my self 3. Questions Which to wit are Controverted What Paul says here of Agrippa the younger he affirmed almost the very same of Felix the Governour above c. 24. v. 10 11. 4. Life That is My Custom of Life and Living as Cicero speaketh So Apuleius and Plinius the younger used the Word Vita Life This l. 3. Ep. 20. speaking of a certain Candidate he himself spoke for himself he declared his Life The other Apolog. 2. What more copious Commender what more sacred Witness of my Life can I produce Among my own Nation That is Among the Jews Know all the Jews Especially they of Jerusalem 5. Which knew me from the beginning That is To whom I was very well known long ago If they would testify To wit Of my by-past Life After the straitest That is Famous above all the other Sects of the Jewish Religion for the Commendation of Wisdom and Skilfulness in the Law of God See what we have said on Mat. 3.7 Sect. Gr. Heresie See what we have said on this middle or indifferent Word above c. 24. v. 5. Of our Religion That is Of the Jewish in which besides the sevenfold Sect of the Pharisees there were the Sects of the Sadduces and Essens Josephus 14 Ant. 9. calls Heresies l. 18. c. 2. Philosophies Hierom against Jovinian l. 2. c. 9. Calls them Dogmata Opinions They might also be called Parties as the Renowned Drusius observes For says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Party Sect that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.6 〈◊〉
〈◊〉 〈◊〉 〈◊〉 They were dissolved That is they went from Paul to their own Houses or they began to break up the Assembly After that Paul had spoken one Word That is After that Paul had added for an Epilogue or Conclusion to his preceding Sermon of Christ and his Kingdom this notable saying to denote the stubborn contumacy of the unbelieving Jews Well spake As if he had said Not hyberbolically but most truly The Holy Ghost To wit when he foretold this contempt of the Gospel which I now behold Isa 6.9 10. By Esaias the Prophet Who was purged with the Fire of the Spirit and obtained the Gift of Prophesy Isa 6 7. To our Fathers Contemporary with Isaiah who thus set a brand on their Malicious hearts yet so as that in a Mystical sense he rather denoted those of their posterity who with a greater degree of Malice would reject the light of the Gospel when offered unto them See Joh. 12.40 26. Go unto that People As the Messenger of the Lord who appeared to thee in an August Appearance and full of Majesty as a Judge sitting in an exalted Throne Isa 6.1 But these are the Words saith Pisâ—â—tor of one highly provoked He does not say to my People But he accounteth them strangers because they had estranged themselves And say Not solicitous how the Hearers will entertain thy discourse only do thou discharge thy Message faithfully committing the rest to me As if he had said saith Curcellaeus our Country Man I know the perverse Disposition of this People and that they will not be moved to Repentance by thy Exhortation but will rather thence take occasion to confirm and harden themselves in their Malice But altho it fall out so and that they become more Blind Deaf and hard-hearted by my Word which thou shalt speak unto them do not thou therefore cease from discharging the duty entrusted to thee and admonishing them of their duty if ye can gain nothing upon them by reason of their obstinate Malice yet it may at lest serve for their Conviction Hearing ye shall Hear and shall not Vnderstand That is Ye shall clearly perspicuously and often hear the Ministers of God exhorting you to repent in his Name but ye shall not understand them And Seeing ye shall See and not perceive That is and constantly ye shall see benefits and Miracles performed by God and that by reason of the horrible blindness of your Minds ye shall not see your selves led to Repentance by the Goodness of God being by the alone goodness and long suffering of God and not by some operation of his hardned These words which are here expressed by Futures of the Indicative are in the Hebrew Text of Isaiah expressed by Imperatives In hearing hear ye and understand not and in seeing see ye and perceive not On which place of Isaiah excellent is that of Hen. Moller Pat. Hamburg It is not commanded that they should stop their Ears in the Assembly or that all their senses should of their own accord be stupified but it is a most sad complaint which is expressed after the manner of Men with a kind of Indignation and Imprecation As if he had said Continue ye Hearers to Hear and yet not understand and despise my Teachers and their Threatnings as hitherto ye have done and see what will be the result of these things For ye shall do nothing else by your stubbornness but bring upon your selves lamentable Overthrow and Destruction This is the meaning of this Verse so that it is a complaint and sad expostulation because they knowingly and willingly opposed the Word of God For the Imperatives do not so much command them to do those things as they upbraid them as done already or to be done at all times and they have the force of a threatning Prophesy Therefore the Seventy Interpreters as also Christ in his discourse to his Apostles Mat. 13. resolve them into Verbs of the Future Tense In Hearing ye shall Hear and not Vnderstand Also The Heart of this People is made fat And Paul Acts 20 referreth what is attributed to the Doctrine here to the corrupt affections of the Nation while he saith that the Jews petulantly rejected grace when offered Therefore Clemens 1 Strom. saith rightly where he explains the saying of Christ That seeing they should not see and Hearing they should not hear Mat. 13. They are ignorant not that ignorance is wrought in them by the Lord for it is not lawful to think so but a Prophetical discourse of that which was to be and signified that they would be inadvertant not heeding those things that were spoken For neither does the Prophet Blind any People nor does God when he causeth Blindness in them do this efficaciously But seeing he daily shewed them his Will and moreover did many and that stupendious Miracles yet they despised and made a mock of them all God provoked with their stubbornness withdrew himself from them and so suffered them to wander and perish blindfolded in their Darkness and that by his just Judgment He therefore upbraids them with this that the Justice of God may be conspicuous in punishing and casting off the People But what befel Isaiah to wit that the Jews stopped their ears to his Prophesying the same Christ foretold would be his own lot when he came in the Flesh For Isaiah and the rest of the Prophets are a Type of Christ as to the Office of Teaching See our Literal Explanation Mat. 13.13 14. 27. Waxed gross c. See our Literal Explanation Mat. 13.15 Lest That by the Hebrew Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lest perhaps or lest at any time as the sacred Writers render it in the the New Testament does not alway signifie the intent or purpose of the thing done but sometimes the Event appears from Rom. 11.11 2 Tim. 2.25 c. 28. Be it known therefore unto you That reject the Doctrine of Salvation lest hereafter you should complain that you were not forewarned of it That the Salvation of God is sent to the Gentiles That is That Gospel of Everlasting Salvation that is to be attained by the Grace of God through Faith in Christ and Obedience performed to him I say that Gospel that was first sent to the Jews descended of the Holy Race of Abraham is now for their Incredulity sent to the Profane Gentiles And they will hear it That is they will be attentive and obedient to the Gospel Here respect is not had to the Agreement of Words but of Things and the meaning when a Pronoun of the Masculine Gender is added to a Nown that is of the Neuter Gender in the Gr. and of the Feminine in the Latin as frequently elsewhere See above c. 26. v. 17. Mat. 28.19 20. Rom. 2.14 Yet the Apostle does not says Calvin when he saith that the Gentiles will hear make Faith common to every one of them without
exception For he had sufficiently Experience how many even of the Gentiles wickedly rejected God but he opposes to the incredulous Jews as many of the Gentiles as believed to move them to Jealousie as it is expressed in the Song of Moses Deut. 32.21 In the mean while it signifies that that Doctrine that was rejected by the Jews should not be without Success 29. The Jews departed That is They went out of Paul's lodging to their own Houses And had great reasoning among themselves That is Controversy about those things that were spoken by Paul some defending and stoutly maintaining them others on the contrary rejecting and despising them It is not the Gospel but the contempt of the Gospel that is the cause of Dissention 30. Two whole Years Which being fulfilled if we may give credit to Ecclesiastick Writers Paul was set at liberty by Nero when he was now set free they say that he Preached the Gospel throughout Italy France and Spain for the space of almost ten years that he was afterwards called back by Nero and beheaded at his Command See Eusch 2 Hist Eccl. 24. Jerome in his Catalogue of Ecclesiastical Writers In his own hired That is In a Lodging that Paul himself had hired with his own Money to dwell in And received all that came in unto him To wit Being mindful that he was no less an Apostle of Christ and Preacher of the Gospel in Prison than if he were free and at liberty he thought it was not Lawful for him to withold himself from any that was ready to learn lest he should neglect an occasion that God had put in his hands 31. Preaching the Kingdom of God That is The Gospel of the Kingdom of God that was restored among Men by the Messiah who was promised in the Law and Prophets and was to be further enlarged See above v. 23. and Mar. 15.43 And teaching those things which concern the Lord Jesus Christ Excellently saith Calvin according to his custom He does not separate the Kingdom of God and those things which concern Christ as if they were different things but rather adds this second as an Explanation of the former to the end we may know that the Kingdom of God is founded and comprehended in the knowledge of our Redemption purchased by Christ Paul therefore taught that Men are Strangers and Exiles from the Kingdom of God till being purged from their Sins they are reconciled to God and renewed by the Spirit unto Holiness of Life and that then only the Kingdom of God is set up and prospers among Men when Christ our Mediator unites to the Father those who have received a free Remission of their Sins and are begotten again unto Righteousness that beginning a Heavenly Life upon Earth they may have their Eyes fixt on Heaven where they shall have a full and solid enjoyment of Glory With all confidence That is No difficulties could deter him from continuing to use his endeavour to teach all that he met with Without Prohibition That is No Man forbidding him Luke sheweth saith Calvin that it was the singular Mercy of God that Paul had so great liberty granted him For it was neither through the connivance or dissimulation of them that could hinder it seeing they abhorred Religion but because the Lord shut their Eyes Wherefore Paul does not Glory without reason 2 Tim. 2.9 that the Word of God was not bound by his Bonds Paul also writ many Epistles when in Bonds to the Galatians Ephesians the second to Timothy to the Philippians Colossians and Philemon Thus far Luke has deduced his account of the things done by Paul in this his noble Book which by Gregory Nyssen against Eunomius and on the Psalms and by Theodoret. Heret Fab. l. 1. c. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the History of the Acts to wit of the Apostles But by the Writer of S. Thecla's Life it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial concerning the Apostles Now Memorials are uninterrupted and exact Relations of things but naked and without any Ornament of Figures Whence Cicero in Book 5. of his Familiar Epistles in a very elegant Epistle to the famous Historian L. Lucceius Quintus's Son saith that he will make a Memorial of the Transactions in his Consulship to the end that Lucceius might compose a History of them To the All-merciful God be praise for ever and ever Amen FINIS Fridericus Spanhemius Filius HIS Disputation on Baptism For the DEAD Mentioned 1 Cor. 15.29 IF there be any place in St. Pauls Writings much controverted if any that has much puzled the Wits of the Learned if any that is hard to be understood this undoubtedly is one wherein the Apostle of the Gentiles when he is about to prove the Resurrection argues thus 1 Cor. 15.29 Otherwise what shall they do if the dead are not at all raised who are Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead or because of the dead or on the dead or instead of the dead And again repeating his Argument why are they yet baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Whence a twofold difficulty arises 1. What is that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead 2. How the Resurrection is demonstrated thence In handling this difficult point we shall use this method to wit first set down the different Opinions 2. We shall subjoin our own Opinion what we think the true meaning of the words and the force of Pauls Reasoning As to the former we shall reduce the Interpretations both of the Ancient and Modern into three Classes CLASS 1. Of those who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptismstrictly so called or the Sacrament of Baptism variously divided among themselves I. NOr are Interpreters of the first Class agreed among themselves for some Neotericks among whom Luther The Opinion of Luther Hunnius Piscator c. Hunnius Gerhardus the Lutherans Piscator Amyraldus c. were of opinion that the Apostle in this place had respect to the place where Baptism was administred to many to wit upon the dead that is upon the Sepulchres of the dead the Tombs of the Martyrs or Burying Places and that for a publick Testimony that they were not afraid of Death having a certain hope of the Resurrection II. There is no doubt but that if there were any certainty of such a practice either among the Corinthians or elsewhere in the first age of the Church Pauls reasoning would have been most plain But there is nothing to evidence the use of this Rite in the Apostolick Age Paraph. in loc as Amyraldus himself grants There is no appearance of this practice in the History of first Antiquity And he himself saith that some such practice should be supposed But that is not enough while there is no sufficient proof for it It is certain that they then used to Baptize where-ever there was plenty of Water hence sometimes they Baptized in Rivers sometimes in
to 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