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
being putrified up to the Groin and swarming with Worms Eusebius 8 Hist 16. says that out of the Emperour Galerius Maximianus's bowels came out infinite quantities of Worms which caused a deadly smell Dioclesian saith Cedrenus before he died had his Tongue putrified and great heaps of Worms came out of his Jaws His body saith Eutychius Alexandrinus of the same Emperour was so full of Worms that it dropt them on the ground and his Tongue with his Jaws were consumed and so he died Concerning Julian Unkle of Julian the Apostate whose privy Members rotted off Sozomenus lib. 5. c. 8. And there the putrified flesh was turned into Worms and the malignity of his Distemper was above the Physicians Art Nestorius also if we may believe Evagrius lib. 1. c. 1. having his Tongue eaten out with Worms passed out of the miseries of this life to suffer more grievous punishments inflicted on him by God's just Judgments and those to last to all Eternity Like to this is that which Baronius out of Surius ad Annum 698. relates of Dodon who had slain Lambert the Bishop of Tongres All Dodons bowels of a sudden putrified and he voided them out at his mouth stinking strangely At length his body being corrupted by a Consumption and the Worms stunk so intolerably that it was thrown into the Meuse He gave up the Ghost In the fifty fourth year of his Age the seventh of his Reign and the fourth year of Claudius Caesar the fifth day after those vehement Gripes which the Lord by his Angel inflicted on him because he had not left Gods honour untouched as Peter before ch 10.26 And Paul and Barnabas hereafter ch 14.14 15. The Children which Herod Agrippa left were one Son named Agrippa about seventeen years of Age who at that time was educated at Rome by Claudius But he had three Daughters Of which Berenice was seventeen years old and Married to her Unkle Herod King of Chalcis in Syria The other two were then Virgins Mariamne Aged ten years and betrothed by her Father to Julius Archelaus the Son of Chelcias and Drusilla six years old and betrothed to Epiphanes the Son of Antiochus the King of Comagena Joseph 19 Antiq. 7. 24. But the Word of God grew and multiplyed That is This Enemy of the Servants of Christ being dead in this manner the Preachers of the Gospel gathered new strength and every day more and more were converted to the faith 25. When they had fulfilled their Ministry That is When by a supply of Money sent them by the Antiochians as before ch 11.29 30. they had relieved the necessities of the Brethren dwelling at Jerusalem And taken John with them whose sirname was Mark. The Son of that Matron which is described by him before v. 12. CHAP. XIII PRophets Who being by Inspiration made privy to hidden things did also foretel things to come to know which the Church was concerned And Teachers Who did find out and interpret the meaning of the Word of God which was not obvious to every one With Herod the Tetrarch Herod Antipas Tetrarch of Galilee is simply called Herod the Tetrarch Mat. 14.1 Luke 9.7 2. And they ministred That is Publickly discharged their Office This Office seems to have been that of Prophesying and Teaching for in the verse immediately preceeding they are called Prophets and Teachers So cardinal Cajetan understood it therefore Chrysostom Theophylact and Oecumenius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching But the Syrian and Arabian interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praying For they restrained here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publick Prayers only because of the Fast mentioned next to it to which in the next following verse Prayer is joined In the same sense Erasmus renders Sacrificing for Prayers and the Praises of God are esteemed as Sacrifices Heb. 13.15 There is none saith Beza that is indifferently versed in the Greek Tongue who knows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mainly said of publick Offices Hence Paul himself Rom. 13. calls Magistrates sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And fasted Fasting is acceptable to God when it is for a good end to wit to tame the body that the mind may be the fitter for works of Piety See our Literal Explanation Mat. 6.16 The Holy Ghost said To wit To the Prophets of the Church of Antioch and by them to the whole Church Separate me c. The Holy Ghost bids to sepâ—rate Barnabas and Saul not to the Lord but to himself whereby is meant that the Lord and the Holy Ghost hath the same vertue and power which if he were less then the Lord he would have said Separate Saul and Barnabas to the Lord or to God He commands them to be separated to him for that to which he himself called them He therefore constituted them Ministers to himself he calls them his own Servants But as we cannot be Mens Servants in such things as concern Religion and Conscience so neither can we be the Servants of Angels for the same reason which Paul adduces 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of Men militates against both these Services The Servant of Men there is opposed to the Servant of Christ who subjects his whole self Soul and Body to him For he Redeemed us and addicted us to his service by the Price of his own Blood He who thus is the Servant of Christ cannot in the same sense be the Servant of Men he is therefore bound by Christ for his Servant So for the same reason he cannot be the Servant of Angels who are our Fellow Servants Therefore the Holy Ghost who so bound Paul and Barnabas to his own Service is not an Angel nor a company of Angels but Lord of all who hath the same worship and glory with the Father and the Son as the Fathers of the second Occumenick Council at Constantinople say in the Symbol of that Council For the work c. That work which they ought to do for the Holy Ghost is described in this Chapter and the next unto the 26th verse where they are said to have fulfilled that work They were sent by the Holy Ghost to Preach the Gospel and bring many to the obedience of the Faith This work is peculiarly the work of the Holy Ghost who is the Author and useth to be called the worker of Faith which yet is the gift of God Eph. 2.8 therefore the Holy Spirit is God which worketh and produceth that Faith in the Saints and so the whole work of Regeneration by the super-abundant Riches of his Grace I have called That is Appointed 3. And then c. As much as to say Having prayed and fasted they blessed Saul and Barnabas separated by the Holy Ghost in the name of God and Christ by the solemn Rite of imposition of hands and then bad them farewel The laying on
the Prophets after the Section of the Law The Rulers of the Synagogues sent unto them That is They who did Administer and oversee the Affairs of the Synagogue Grotius upon Matth. 9.18 It is to be observed saith he that men of known goodness were set over the Jewish Synagogue who were called in the Chaldaick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Pastors which word is also frequently read in Benjamins Itinerary Or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters as the Syrian put it in Mark or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Gatherers or Arbitrators which is read in the Syrian in the Acts. The Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogue as we are taught from Acts 13.15 where mention is made of many Rulers of the Synagogue in one and the same Society But there was one eminent among them preferred to the rest for learning whose proper office it was to expound the Law and to recite the words of the publick Prayers as Justin against Trypho teacheth us Him the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Synagogue and by excellency Archisynagogus Luke 13.14 Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praeses sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eldest to whom he attributes the Office of explaining the things that were obscure in their Books and of debating the matters and of reciting before the People the words of the Hymn they were to sing Ye men and brethren Hence it appears that such as seemed able to Preach were extraordinarily invited to it at least that it was usual to suffer others to do it beside the ordinary Rabbins is plain by Christs example Luke 4.15 17. 16. Then Paul stood up That he might be the better heard by the Congregation And beckning with his hand See what we have said above ch 12.17 Men of Israel That is Ye Posterity of Abraham Isaac and Jacob or Israel who by your birth are reckoned the Lords People And ye that fear God As much as to say And ye who of the Gentiles have embraced the Worship of the living God Give ear Devoutly and Religiously 17. The God of this people of Israel Of the People descended of Jacob who was called Israel whence also all his Posterity are called Israel Chose our Fathers Abraham Isaac and Jacob peculiarly to be his Servants and Friends And exalted the people That is He blessed the people which came of them with great increa◠Exod. 1.7 a Metaphor taken from Buildings which are finished to the top When they dwelt as strangers in the land of Aegypt As much as to say Where the people were oppressed by the Aegyptians in whose Land they dwelt And with an high arm That is With his great power signally exerted It is a metaphor taken from men who when they are to do any thing with force especially to smite one they use to lift their Arm high Brought he them Lying under a bitter slavery Out of it To wit Aegypt when they could hardly bear longer their most heavy bondage in it 18. And about the time of fourty years It is said about because there seems one year to be wanting of the compleat forty years Suffered he their manners c. That is He destroyed not that perverse and obstinate people while they were in the Wilderness betwixt Aegypt and Canaan which was promised to their Fathers 19 And. when they had destroyed seven Nations in the land of Canaan God Gen. 15.19 20 21. promised unto Abraham ten Nations the Kenites the Kenizites the Cadmonites the Hittites the Peresites and the Rephaims the Amorites the Canaanites the Girgasites and the Jebusites But Paul numbers seven Nations only here which the Israelites by Divine assistance overthrew nor is there any mention of the Kinites or the Kenites nor of the Kinizites or Kenezites nor of the Cedmonites or Cadmonites in the distribution of the Land and the preceeding War See Deut. 7.1 Josh 3.10 24.11 sometimes six only are mentioned as Exod. 3.8 17. Judg. 3.5 Neh. 9.8 where beside the Kenites the Kenezites and the Cadmonites in the two first places the Girgasites and in the third place Rephaim or the Hivites are passed over in silence Rabbi Salomon Jarchi upon the fore-cited place in Genesis saith There are ten Nations mentioned here but he gave them but seven And the other three to wit the Edomites the Moabites and the Ammonites who are the Kenites Kenizites and the Cadmonites shall at last fall into the inheritance of the people because it is said Isaiah 11.14 They shall lay their hands upon Edom and Moab and the Children of Ammon shall obey them This is the common Opinion of the Jews Others understand by them the Arabians Salmaeans Nuthaeans others Damascus Asia and Spain some also Asia Turky and Carthage But all the Jews with one consent maintain that these three Peoples are yet to be subjugated by the Messiah They also argue that seeing they are not already overcome the Messiah is not yet come But passing by Jewish Fables who loving an Earthly Kingdom do fancy dreams to themselves it is very probable that the Kenites and Kenizites in that interval of time betwixt Abraham and Moses were either quite extinguished or lost their name or were little famous and so counted among other Nations for Joshua mentions them no where either in the division of the Land nor in the account of the Nations which he overcame Eustathius Bishop of Antioch in Hexaemero writes indeed that the Kenites did inhabit the Mounts Libanon and Amanus but whence he drew this is uncertain After the time of Joshua mention is made of the Kenites 1 Sam. 27.10 30.29 But that they are the same with these whom God speaking to Abraham in the fore-cited place Gen. 15. mentions is not certain As to the Cadmonites they were the same with the Hivites They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East Countrymen because they dwelt upon Mount Hermon verging towards the East parts of the Land of Canaan They seem after Abrahams time to have been reckoned with them whom God speaking to Abraham himself called Rephaims as may be gathered from Josh 12.4 5. It is credible saith Masius upon Josh 3.10 that in a most populous Country many different Kindreds dwelt and that the same Kindreds were not always called by the same names is certain for they who in the Covenant with Abraham are called Rephaims seem now by Joshua to be called Hivites In the land of Canaan This most famous Country in Asia the greater was inhabited by Chanaan the Son of Cham and divided among his eleven Sons and their Posterity most of them retained their names in Moses times 'T is commonly called by Christians The Holy Land namely because they Reverence with Helena the Mother of Constantine the Great the ground whereon of old the footsteps
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
in Athenaeus esteemed things strangled amongst their chiefest Dainties that is such flesh wherein the Blood was carefully preserved and kept in That the same might be boiled together and so eat more delicately which thing was also against the Law of not eating Blood And that in Africk in Austines time as he tells us in his 32. Book against Faustus the Manichee Ca. 13. those were laught at who made it a Religious scruple to eat things strangled Is no Argument saith Curcelleus excellently of their Error but rather of the prophaness of those who mock't them and undervalued and contemned the Commands of God as often we see happen at this day So those that desire Baptism might be administred not by sprinkling but as in the ancient Church it was used by an Immersion of the whole Body into the Water are scofft at And because they are thus derided by men that have very little or no Religion others are ashamed to approve and practise it tho Convinced it ought so to be done And Fornication This Sin was prohibited to the Israelites In some Copies there is added Deut. 28.17 And those things which ye would not should be done to your selves do not you do to others As we noted before v. 20. From which keeping your selves you shall do well The most Ancient Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancient Interpreter of Irenaeus renders walking in the Holy Spirit And Tertullian in his Book of Pudicitia You being born or carried by the Holy Ghost Fare well As the Latines at the close of their Epistles use the Imperative Vale or Valete so the Greeks the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is wanting in those Ancient Books wherein are the last mentioned Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. So when they that is Paul and Barnabas were dismissed that is by the Synod of Jerusalem they came to Antioch the Metropolis of Syria They delivered the Epistle Synodical of the Council of Jerusalem to the Brâ—thren of the Church at Antioch being assembled together 31. Which when they that is the Brethren of Antioch had read they rejoyced for the Consolation That is they rejoyced for the Comfort received by that Epistle whereby they were freed from the Burthen of all Legal Ceremonies and only to observe those things which were altogether necessary 32. Being Prophets also themselves That is instructed with the Gifts of the Holy Spirit whereby they were able to apprehend and interpret the true Sense of the Word of God where it was not to every one obvious they being thus qualified as well as Paul and Barnabas Did with many Words exhort and confirm the Brethren As much as to say They did more largely from the Word of God propose to the Antiochean Christians Comforts against Dangers and Difficulties that neither their Faith nor Piety might waver or fluctuate with uncertain Errors 33. And after they had tarried c. When those sent from the Church of Jerusalem had for some time continued at Antioch they had leave from the Antiochians to return back to those that sent them with wishes of Peace in which Word the Hebrews comprehend all things happy and prosperous But whereas it is commonly read even in the Greek Copies That they were let go in Peace from the Brethren unto the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrine Manuscript and many others read it more truly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who had sent them As also the Vulgar Latin has it I conceive saith Beza that in this place by Apostles ought to be understood the Church of Jerusalem in general not those peculiarly so called of whom 't is probable very few were then at Jerusalem and perhaps none but James For this was some pretty while after the Synod held there 34. Notwithstanding it pleased Silas to continue there still As much as to say Yet after they had leave to return Silas thought fit of his own accord to remain a little longer with Paul and Barnabas And Judas returned alone to Jerusalem These Words in most Common Greek Copies are only understood but in some they are expressed 35. Paul also and Barnabas continued c. That is they stay'd at Antioch after the departure of Judas where with many others mentioned before Ch. 11. V. 19 20 27 and 28. and Ch. 13. V. 1. they daily preached the Doctrine of Jesus Christ contained in the Gospel and inspired unto them by the Holy Ghost 36. In every City where we have Preached Viz. of Syria Pamphylia Pisidia Lycaonia and Lycia And see how they do That is whether they continue stedfast in the Faith received and grow and profit in Godliness 37. And Barnabas determined to take with them John c. To be their Companion in this Journey proposed by Paul 38. â—ut Paul thought not good to take him with them The Ethiopick translates it But Paul desired Barnabas not to take Mark. Concerning this John Mark. See before Ch. 12. V. 12. Who departed from them from Pamphylia See Ch. 13. V. 13. And went not with them to the Work Viz. of Preaching the Gospel through the several Towns of the lesser Asia 39. And the Contention In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sharp Commotion or stirring up That is by an eager dispute between Paul perswading what was more Just and Barnabas desiring what was more kind there arose an incensing to Anger and an Offence but without any Hostile Hatred or Malice They departed asunder As Abraham and Lot did yet conserving still their Friendship Gen. 13.9 This Contention arising by humane weakness between these two Apostles otherwise most agreeing did by the Divine Providence produce this Good That those two Eminent Preachers of God's Word being separated and taking different Journeys into Places remote from each other they the more promoted the Common Work of their Lord and Master and further propagated the Doctrine of the Gospel Barnabas took Mark. Who was his Sister's Son Col. 4.10 Yet the suppositious Dorotheus Tyrius in his little Book of the Life and Death of the Prophets Apostles and Disciples of Christ distinguishes this Mark from him mentioned Col. 4. making one Bishop of Byblos the other of Apollonias 40. And Paul chose Silas That is for the Companion of his Journey and Ministry and departed that is from Antioch Being recommended c. That is commended to God by the Prayers of the Christians there that God would bless his Journey and Labours with prosperous Success We may saith Calvin from the Context collect that in this Contest Paul's Conduct was most approved of by the Church For when Barnabas went away with his Companion there is no mention of the Brethren as if he had privately withdrawn himself without taking leave of them But Paul is recommended by the Brethren to the Grace of God whence it appears that the Church rather took part with him than with Barnabas in this
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.
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
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
24.23 6 9 10 16 24.25.10 11. I continue unto this day Safe and Sound Witnessing both to small and great That is instructing and teaching all ranks of Men from the highest to the lowest those things that I have known of Christ To the lesser and greater Gr. as also the English small and great A Hebraism as Deut. 1.17 1 Sam. 30.2.5 v. 9.30 v. 2 19. 1 Kings 22.31 2 Kings 23.2 Saying none other things Of Christ Than what the Prophets did say should come And set down in their Writings And Moses The principal of all the Prophets both by his Prophecies and also by his Types and Figures inserted in his Pentateuch hath foretold of the Messia See Luke 24.27 23. If. That conditional Conjunction is taken in this place affirmatively and signifies that as above v. 8. Paul therefore explains those things which Moses and the Prophets foretold were to come of Christ to wit that he should suffer very great pains and should rise first to immortal Life and would bestow the Light of Truth on the Jews first and then also on the Gentiles Should suffer That is Was designed to undergo the utmost Torment All the Sacrifices of the Old Covenant and all David's Calamities did typifie this David Prophesied the same Psal 22. As also Isaiah c. 53. and Daniel c. 9. v. 26. If. That is That as immediately above First of the Resurrection of the Dead That is The first that should be raised from the Dead to immortal Life See Psal 16.10.22.32 Isa 53.10 The Prophesie of Jonah has also a reference hereto Mat. 12.40 Hence Christ raised up to Perpetuity of Life 1 Cor. 15.20 is called the First Fruits of them that Sleep and Col. 1. v. 18. the first begotten among the Dead and Rev. 1.5 the first begotten of the Dead Light Of most sound Doctrine and true Godliness See Mat. 4.16 Joh. 1.4.8.12 2 Tim. 1.10 Should shew That is Christ himself after he is risen will shew it by the Ministry of the Apostles Preaching according to the Prophesie of Isaiah c. 42.6 49.6 See Eph. 2.17 1 Pet. 3.18 19. Vnto the People Of the Jews first And to the Gentiles That is And then to the rest of the Nations See above c. 13.46 47. and Luke 2.32 24. And as he thus spake for himself As if he had said But when Paul defended his cause by the lively Oracles of the Law of Moses and the Prophets and proved his defence by the evidence of his reasons Festus Procurator of Judaea unwilling to be perswaded that the Doctrine of the Gospel was divine lest afterward his Conscience should endite him that he must lead his Life according to its Prescript and Torment and prick him when he was negligent in his duty Said with a loud Voice That is Cryed out Paul thou art beside thy self Worldly Men who are addicted to fleshly pleasures and this Life and therefore refractory to the Gospel think it a madness to profess the Religion of Christ and the Doctrine of so contemptible and abject a Man who was crucified even by his Country-Men and put to so infamous a Death to acknowledge him for a Heavenly King and Lord and Worship him even when he is risen from the Dead and on his account to despise all things and suffer hard things and finally to expect from him the reward of everlasting Life and Glory See 1 Cor. 1.18 23.2.14 Much Learning That is Most profound Erudition and Science Doth make thee Mad. Or drives thee to madness Those who sequestring themselves from the care of other things give themselves wholly over to study use sometimes Melancholy being thereby encreased in their Bodies to be reduced to Madness and Phrensy See Aristotles Problems Sect. 30. 25. Most excellent Festus See what is said above c. 23. v. 6 24.3 Paul giveth Festus the Procurator most honourable Titles although he opprobriously twitted him with his mad Wisdom Let us learn hence to give Magistrates their due Honour even then when they take away our good name tho undeservedly I speak the words of Truth and soberness A Hebraism That is I speak true words and which flow from a sound Mind 26. For he knoweth of these things To wit Of the undeserved Death of Jesus Christ and of his Glorious Resurrection to Immortality and of the Preaching of his Evangelical Doctrine that was made Famous by the Miracles which were wrought by his Disciples The King To wit Agrippa the Lesser or Younger Son to Agrippa the Greater or Elder who is here present It was reckoned by Orators to be the best defence Criminals could make to appeal even to the Conscience of their Adversaries or the Judges Paul had recourse to this Succour here and above c. 25.10 Before whom also I speak freely As if he had said And on this confidence to wit that the King is ignorant of none of these things I speak I freely appeal to his Conscience For this thing was not done in a Corner To wit Any of these things which I said of Jesus of Nazareth was not done in secret but all were brought about in very noted places And although Christ after he was raised from the Dead was not shewn but to his Disciples yet it seems very likely from what happened to the watch of his Sepulchre who being astonished at the admirable approach of the bright Angel to his Sepulchre at the time of his Resurrection told what was done there to the Chief Priests and afterward being bribed with Mony denied it Mat. 28.4 11 15. that afterward by degrees the report of this matter spread amongst Men that the same was carried a great deal further by so many of Christ's Disciples who spoke it openly very confidently and constantly as being Eye-witnesses thereof nothing terrified with the vehement Afflictions they by reason thereof exposed themselves to 27. King Agrippa believest thou the Prophets Who have plainly Prophesied to us those things of the Messia a long time before which I my self affirm are fulfilled in Christ Jesus with all asseveration I know that thou believest It is a frequent Custom both in Civil Affairs and common discourse to ask one and to answer for him Plinius the Younger Lib. 9. Epist 12. saith Hark ye did ye never do that which you Fathers could reprove you for I say ye have done it Cic. 1. de Nat. Deor. Do ye think God such a one as I or you are Certainly you don 't 28. But Agrippa unto Paul Supply out of the Gr. Text said In a little That is As it is in the English Almost It is saith Grotius an elegant Greek Speech For even Plato said in his Apologetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a little that is almost I have known the same of the Poets Thou inducest me to be a Christian That is As it is in the English thou perswadest me to be a Christian Nothing stood in the way of it why he did not receive the Doctrine of Christ more