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
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
the strength and grace of the Spirit doth notably discover and shew forth itself 9. There arose By rising Luke means those of which he speaks to have opposed the Doctrine of the Gospel not to have dragged Stephen presently to Judgment but to have first debated with him concerning the Religion he taught These opposers of Stephen were either Hellenists or Strangers who lived in Jerusalem either about their Affairs or for Studying The Jews tell us there were four hundred and eighty Synagogues in Jerusalem Of the Libertines Suidas Libertines the name of a Nation Moreover in the first Collation of Carthage * Mem. 201. is mentioned one Victor Bishop of the Church of Libertina in Africk or Numidia Learned Junius suspects some Corruption to have been made in the Letters of the Word Libertines for he notes that they were those Strangers who as Epiphanius witnesseth called Holy Houses Lebrathas and the Parishes belonging to it with the whole Convent Labras for saith he all these belonging to one Synagogue were called Lebrathenun and from thence corruptly the Synagogue was called the Synagogue of the Libertines And Cyrenians What Cyrene was whence they were called Cyrenians see our Literal Explication on Matt. 27.33 and Amos 9.7 Antiq. 16.10 Josephus testifies that there were many Jews in Cyrenia And Alexandrians Alexandria the Metropolis of Egypt whence these Alexandrians came was built by Alexander from whom it took its Name Ftolomeus Philadelphus adorned it with a Library of seventy thousand Volumes but famous men for Learning and Wisdom who were its Inhabitants were a greater Ornament to it Among which were Renowned Philo the Jew of whom was that Proverb Either Philo Platonizeth or Plato â— bilonizeth Appion the Grammarian whom Tyberius Caesar called The Cymbal of the World and Plinius the Trumpet of publick Fame Didymus the Grammarian Claudius Prolemeus though some say that Pelusium was his Country Appianus the Historian therefore called the Alexandrian Clemens Presbyter surnamed Alexandrinus Origen of whom it is said Where well none better where ill none worse Athanasius Cyril Dydimus surnamed the Blind and others whose names I do not now remember Alexandria is now by the Turks under whose Yoak it groans called Scanderia by corrupting the name of Alexander whose Corps Quintus Curtius * Lib. 10. ch 10. saith was transported thither from Memphis Ptolomies famous Library as Ammianus Marccllinus saith * Lib. 22. ch 41. was burnt when the City was destroy'd under Julius Caesar The Jews had equal priviledges in Alexandria with the Macedonians See Grotius upon 3 Macchab. And of them of Cilicia Cilicia now Carmania was one in Constantines time then it was divided into two parts the first of which was called Cilicia the first and Champaign ground and Consular saith Spanhem Introd ad Geog. Sac. It had upon the West Isauria upon the East the second Cilicia upon the South the Sea of Cyprus the Metropolis of it is Tarsus the Head of the Nation a Colony of the Romans a free City having the priviledge of a Roman City We contradict this moved by the Reasons of Grotius upon that place whence that of Paul of Tarsus below ch 22.28 The second Cilicia called also Trachea having upon the North Mount Taurus upon the East Comagene upon the South the Issick Gulf which had its Name from the Town Issus between Syria and Cilicia famous for the Victory obtain'd there by Alexander against Darius where also Cicero as he reports of himself was called Emperor and 2. Ep. 10.5 Attic. 20. boasteth that he had the same Tents which of old Alexander had This was a Province ruled by the Emperours Lieutenant sent thither with a Garrison but its Metropolis was Anazarba or Anazarbus otherwise called Diocaesarea There is mention made of this second Cilicia in the Acts of the Councel of Chalcedon And Asia See what we have said above chap. 2.9 10. And they were not able to resist the Wisdom and the Spirit That is The Wisdom suggested to him by the Holy Ghost The Particle and is put in the beginning of the Verse instead of but which is frequently done in other places of Scripture By which he spake As much as to say by which Stephens Tongue and his Mind while he was speaking were directed according to Christs Promise Matt. 10 20. Luke 21. v. 15. Beza witnesseth that in a most ancient Greek Copy of his is added here Because they were reproved by him with all boldness that is with all freedom 11. Then To wit when they could not resist the Truth They suborned The old Latin Interpreter expresseth it by the word submiserunt in which sense the best Latin Authors use the Verb immittere See Gellius 4. Noct. Attic. 18. Salust Catil Plin. Lib. 6 Epist 13. 12. The Elders That is the Senators of the Sanhedrin To the Councel The Greek hath it Sanhedrin 13. And set up false witnesses They are also said to be false Witnesses who give a false construction to what hath been truly spoken and turn it to a crime as they here turn that to wickedness and blasphemy which according to truth was foretold of the destruction of the Temple and the ceasing for the most part of the Rites depending thereon * See Luke 19.43 44. David inveighs against such Witnesses in the Person of Doeg Psal 52.2 3 4 5. compared with 1 Sam. 22.9 10 11 12 13. Blasphemous words That is Base and reproachful Against this holy place That is Against the Temple of God * Acts 25.8 Mat. 26.61 14. And shall change the customs That is The legal Ceremonies which typified Christ to come and the Gospel Law 15. Saw his Face as it had been the Face of an Angel That is they beheld his Face full of Reverent and Serene Gravity CHAP. VII 1. THe High Priest That is the chief of the Sanhedrin Are these things so As if he had said Are these things true which they say and witness against thee 2. And he said Seeing Stephen was accused because that he moved by Divine Instinct and Inspiration had foretold the destruction of the Temple and the abolishing of the Legal Ceremonies that he might demonstrate and evince that there was no evil in that he briefly running over all ancient History even to their times covertly intimateth that the favour of God was restricted to no place even not to the Temple or Tabernacle and also that the Jews if they did sufficiently lay to Heart their own doings and those of their Nation had no reason to be offended at this Praediction Men Brethren and Fathers If we may give credit to the famous Salmasius Stephen Who was a Proselyte calls the Jews Brethren as being partaker of the same Promises with them an observer of the same Law a Worshipper of the same God He calls them also Fathers because Proselytes being their Disciples from whom they had the Law were accounted as it were their Children and they as
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
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
de Dieu interprets it that he may thus convince him by his reasons as to knit him and as it were glew him to himself 23. And after that many days were fulfilled By those many days are to be understood the three years which Paul spent in Arabia whither as we observed above v. 19. out of Gal. 1. v. 17. he was gone soon after his Conversion although Luke who was not with him does not make mention of this Journey Paul saith Capellus Gal. 1.17 denies that he came to Jerusalem to the Apostles immediately after his Conversion but that he went straight from Damascus to Arabia and from thence returned to Damascus Lastly that after three years he came to Jerusalem These three years must be begun no where but at Pauls Conversion that by this Paul might testify that he came not to Jerusalem until the end of three years after his Conversion to them which were Apostles before him This being granted it must needs be that Paul spent not those three years in Damascus but in Arabia For if a great part of them was spent at Damascus seeing that Damascus was distant from Jerusalem but a very few days Journey and that there was great commerce betwixt the Damascenes and the Jews at Jerusalem how could it be when Paul came from Damascus to Jerusalem that all the Believers did avoid him not knowing that he was converted to the faith of Christ Hence then it seems a strong argument may be drawn that Paul immediately after his Conversion went from Damascus to Arabia and that he spent those three years there after which time when he came to Damascus and immediately had snares laid for him by the Jews that being let down in the night time by the wall in a Basket he came to Jerusalem and that at first the faithful fled from him because he spent all the time since his Conversion in Arabia among that people who had little or no Commerce with those of Jerusalem So that thus they might be ignorant of his Conversion which could not so easily be if Paul had spent those three years or the most part of them at Damascus The Jews took counsel to kill him By a judgment of zeal Of which we spake above ch 7.57 24. And they watched the Gates The Jews to wit of the City that he might not escape and be gone See how soon that which Christ foretold above v. 16. is fulfilled 25. Let him down by the wall As Rahab of old did the Spies Josh 2.15 1 Sam. 19.12 Strom. 4. 7. she let them down by a Cord through the Window So also David was let down through a Window Clemens Alexandrinus saith excellently What hazards must be undergone and what shunned by him who neither wisheth for nor feareth death Christ hath left to be judged by Gods glory and the use of Men. Although a Christian fly he flyeth not for fear but obeying his Masters command Mat. 10.23 and keeping himself pure for the Salvation of others to whom he may be useful says Origen against Celsus Let him down by the wall in a Basket With Cords As Jeremiah Jer. 38. v. 6. 26. And when Saul was come to Jerusalem Paul the Apostle going to Damascus was converted to the knowledge of the Heavenly Truth and Faith in Jesus Christ This year saith Camerarius is put the first of his Apostolick Office and it falls in the 35th year of Christ and the twentieth of Tiberius his Reign The second year he went to Arabia and from thence having come to Damascus he fell in danger whence he was delivered being let down by a wall in a Basket This year is now Pauls third year and of Christ the 37th and that time falls in in the end of Tiberius his Reign Vpon the 38th year of Christ and the first of Caius Caesar and his own fourth year he came to Jerusalem to see Peter See Gal. 1.17 18. He essayed to join himself to the Disciples That is He indeavoured to become acquainted with them and converse with them as Believers do with one another above ch 5.13 and below ch 10.28 27. But Barnabas Of whom above ch 4. 36. Brought him to the Apostles To wit Which were at Jerusalem to Peter to see whom he mainly came thither and to James the Lords Brother Gal. 1.15 19. And declared To wit Barnabas How he had Preached boldly at Damascus in the name of Jesus That is Openly and publickly Preached Jesus and his Doctrine 28. And he was with them That is With Peter and James Coming in and going out That is Executing his Apostolical Office See of this manner of speaking above ch 1.21 29. And he spake boldly in the name of the Lord Jesus As much as to say He strongly maintained the Cause of Christ And disputed against the Grecians Who they are that are here called Grecians Hellenists we have explained above ch 6. v. 1. and it is no wonder that Paul as being of Tarsus did dispute with them peculiarly and by themselves and that with the greater desire because in that controversy raised by the very same men against Stephen they found none more for their Faction than this same Paul Him also saith Beza they slandred that when he could not obtain Marriage of the High-Priests Daughter being moved with anger imbrae ced the Christian Religion Many such like Fables doth that murthering Spirit invent this day against the faithful Servants of God both alive and dead Ebion the Heresiarch certainly as Epiphanius relates Haer. 30. slandereth Paul that being a Greek and his Father also being a Greek he should have gone up to Jerusalem and that having tarried there a short while he fell in love with the High-Priests Daughter and hoping to injoy her in Marriage was Circumcised and imbraced the Jewish Religion but that his hope being frustrated he was inraged with anger and wrath against the Law The very simplicity of the truth wherewith the Holy Spirit has again and again sealed the History of Paul in the Holy Scriptures refuteth enough the gross calumny of Ebion against him But they went about to slay him Inhumane and cruel Hypocrisy and Superstition when they find themselves unable to resist the Truth they like Ravenous Beasts with blind and precipitous violence run on to persecute it 30. They brought him Who was forewarned by a Vision that he should leave Jerusalem as may be seen below ch 22.17 18. The Syriack adds In the night To Caesarea To wit Philippi situated about Mount Lebanon at the meeting together of Jor and Dan where Jordan hath its beginning See what we have noted concerning this City above ch 8.4 Mat. 16.14 And sent him forth to Tarsus A most famous City of Cilicia where Saul himself was born as may be seen below ch 21.39 ch 22.4 Of this City Strabo saith Tarsus is situated in a Plain it was built by the Argivi who with Triptolemus wandred seeking for Io. The River Cydnus
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
that went about the Markets that they might gather what dropt from the Sacks and thereby feed Hence it is used as a reproach upon Men of no Esteem who are despised by all Paul then is called by the Athenian Philosophers Spermologus not as a Babler Who as Gellius saith comes off with moist and slippery Words without any respect to matter But as a man of a low Fortune and very meanly clothed As much as to say What will that vile Fellow say He seemeth to be a setter forth of strange Gods These unclean Spirits which the Ethnicks Esteem and Worship as Gods are called in the Scripture Daemonia which is their honourable name in Greek as if ye would call them knowing and Wise because of the Oracles given by them Indeed the title of knowing doth admirably agree with the History of the Tree of knowledge of Good and Evil. Gen. 3. Moreover among the same Athenians Socrates the Philosopher was also accused of old that he did take away the received Gods introducing others and new Demons that is Deities As Diogenes Laertius writes in his Life 19. And they took him To wit Paul that he might go with them to such a place wherein he might more decently declare what new things he alledged than in the Market among the Promiscuous Multitude Brought him unto Areopagus Areopagus was one of the five Regions in Athens in which the whole City was sometimes divided These were Martius Pagus or Areo-Pagus Saturni Pagus Panis Pagus Neptuni Pagus Mercurii Pagus Areo-Pagus was named from Mars who in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say the hillock of Mars because there at first Mars having killed Halirrhotius Neptunes Son being summoned as guilty of Death answered his charge as saith Pausanias or because it was consecrated to Mars that Mars his Temple should be there as Saturns Pans Neptunes Mercuries were in the other four The Judgments instituted by Cecrops the first King of Athens about weighty Crimes and Causes were exercised in Areo-Pagus by the Judges Hence Hesychins Areo-Pagus at Athens is a Tribunal in its Castle The Castle of Athens was called by its proper name Acropolis and Polis as the most Learned Thomas de Pinedo hath observed Juvenal calls its Tribunal Curia Martis Sat. 9. v. 100. Upon which place Thomas Farnabius says that the Judges of that Court were used to give their sentence without opening their Mouth in writing some Letters or Characters See Pers Sat. 4.13 It is called Areo-Pagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rock a Hillock for Mars being here accused of Murther before twelve Gods was absolved by six Sentences The Judges of this Court were Upright and Uncorrupt whence these sayings more severe then an Areopagite and more silent then an Areopagite Cicero The affairs of Rome stand thus Lib. 1. ad attic Epist 14. nothing more severe nothing more constant nothing more strong then the Senate which is like Areopagus of Athens May we know As much as to say Go on now if you please declare unto us this new Doctrine which you Preach 20. Strange c. As much as to say for you Preach Doctrine unheard of by us till now the which we have a great desire to know fully 21. Athenians That is the Citizens born in Athens And Strangers That is such as from other Nations had come to Athens which was famous for Arts and for its Harbour and resided there and also conformed themselves to the Customs of the Natives Spent their time in nothing else c. That is they spent their time in searching after and spreading new Rumours Lib. 3. In Thucydides Cleon charges the Athenians that they are always Slaves to unaccustomed things but despisers of the accustomed The like is to be found in Demosthenes Some new thing The Greek here useth the Comparative for the Positive So also Plato and Demosthenes use it 22. Then Paul stood in the midst of Mars hill and said As much as to say When Paul stood in the midst of that Famous place called Mars hill filled with the concourse of Men with a stedfast Countenance thus he spake to them Ye men of Athens So their own Orators such as Demosthenes and Oschines use to call them I perceive that in all things ye are too Superstitious Erasmus hath noted that in this discourse Paul shewed Admirable Policy and Prudence Whose words seeing they greatly illustrate this place we shall not think it a trouble to insert them The Apostle saith saith he Preaching the Gospel at Athens had to do with men of diverse Opinions here were the Epicureans that deny that there are any Gods or deny that they take any care of humane Concerns And the Stoicks unprofitable hearers of Gospel grace for that they make their own Wise man equal with the Gods and place Mans chief good in his own strength The rest of the multitude in miserable blindness worshipped all kinds of Demons for the true God How doth he temper his Speech at such a Theater Does he begin to execrate their crime of Idolatry Does he call the Gods of the Athenians Wood or Stone or which is worse then these wicked Spirits hateful to God and Enemies to all humane kind Does he upbraid them with their wicked Crimes by which they were given over to a reprobate sense as he twists it in in his Epistle to the Romans Nowise for it was not as yet expedient but very moderately saith That he understood by their Images and Monuments that the Athenians were altogether given to Superstition The word Superstition is smoother then idolatry and this same he mitigates by the Comparative too Superstitious And this again he lessens by adding as if what means this Civility of the Apostles Whither does he look what does he catch at did he fear the Athenians Not at all but it is their gain that he designs and follows he knew the Athenians as the other Nations to have been given to the worshipping of Images even before he came to Athens But that he might not seem to have brought with him a bad report of the Athenians or to be Inquisitive in another common-wealth he saith that he perceived their Superstition by the Images set up in publick and that not designedly but passing by accidentally Neither does he call them Idols or Monuments of Impiety but in a smoother Term Sebasmata which also is taken in a good meaning And it was designedly that he said that he saw an Altar with that Inscription to the unknown God What did he do with this Policy that he might make use of their readiness to hear if he would not seem to be the Author of new Gods which by the Athenians was punished with death but he would Preach that which they long ago though ignorantly worshipped Now consider with what words he Preacheth the unknown God He does not say the God of Abraham the God
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.
Sadduces denyed the Resurrection of the Dead and stifly avouched that there was no Angel and Spiritual or Incorporeal Substance but that those things that went under the Denomination of Angel or Spirit were nothing else but either the Motions which God implanted in Men or the Demonstrations he exhibited of his Power the Pharisees on the contrary stoutly maintained the Resurrection of the Dead and the Existence of Angels and Spirits or substances distinct or separate from Matter Nor Spirit Some restrict this to the Spirit of Man or the Soul which also elsewhere is called a Spirit C. 7. v. 59 Mat. 27.50 Luk. 23.46 Heb. 12.23 as you may see above This say they the Sadduces conjecture not to be any spiritual Substance which could subsist separate from the body but only to be a certain crasis and Temperament of the Body and its Humors and therefore that when a Man dies it is destroyed vanishes and dies with the Body Others by Spirit here understand the Holy Spirit as John 3.5.4.24 Rom. 1.4.8.14 Haer. 14. 15.19 1 Cor. 3 4. Epiphanius truly writeth thus of the Sadduces But they are ignorant of the Holy Spirit for they are unworthy of him And Theophylact reciting these words of the verse immediately following But if a Spirit or an Angel hath spoken to him saith It is manifest that he was taught the Resurrection either by the Holy Spirit or by an Angel Joseph Scaliger declares that as Angel in this verse is put indefinitely for all Angels so Spirit is to be taken indefinitely For Angel is the species Spirit the Genus forasmuch as Angels are comprehended under it St. Luke 's meaning saith the most Learned Scultetus according to Scaliger will be They are so far from believing the existence of an Angel that they do not indeed believe there is any Spirit This opinion doubtless is the truest For they who affirmed God himself to be Corporeal as Nicolaus writeth On Act. 13. and Theophylact Possibly they did not so much as know God being too gross And therefore by Consequence must altogether deny a Spiritual Creature Theodor. Beza observes that there are some among the Jews who are not ashamed to say that Angels are natural causes performing the Will of God or producing good or evil Effects But the Pharisees confess both viz. That there is to be a Resurrection of the Dead and that Angels and the Soul of Man or a Spiritual substance subsist separate from the Body Because Angels which are a Species of Spirit or Incorporeal substance and the Soul of Man are comprehended under the same Genus whosoever grants the existence of Angels seems by the same confession acknowledge that of Souls or of a substance separated from the Body 9. There arose c. There being a great outcry among the enraged Multitude the Rabbins or Doctors and Interpreters of the Law who maintained the opinion of the Pharisees rising up from their Seats out of a hatred to their opposite Sect the Sadduces vindicated Paul's Integrety and Innocence to the utmost of their Power Certain of the Pharisees In the Greek it is Those of the Scribes that were of the side of the Pharisees For there were other Scribes and Doctors of the Law who had espoused the Tenets of the Sadduces Strove That is Contended against the Pharisees We find no evil in this Man To wit Paul who was brought before their Judgment If a Spirit That is Some Incorporeal Substance Or as Theophylact will have it the Holy Spirit Hath spoken to him That is to say Hath revealed something to him about the Resurrection Or an Angel In the Greek is added as also in the English Translation Let us not fight against God viz. by despising an Angel speaking in his name things agreeable to the Holy Scriptures Here saith Beza the word Angel as more familiar seems to be added to explain the Word Spirit 10. A great Dissesion That is A most fierce contention betwixt the Pharisees and Sadduces touching Paul's Innocence The Chief Captain fearing lest Paul should have been pulled in pieces by them Chiding and Scolding one with another He Commanded Soldiers That is a Company of Soldiers Into the Castle As being a place where he might be free from danger of the Pharisees and Sadduces who were contending most Spitefully and Maliciously 11. The Lord stood by him That is The Lord Jesus who has all Power in Heaven and Earth given him appeared to Paul unawares Be of good Cheer That is Trust with a firm confidence For as thou hast testified of me in Jerusalem c. As if he had said For as you have bore witness the day before to the Jews of me and my heavenly glory at Jerusalem the Metropolis of Judaea by far the most Famous City of the East so must you give the same Testimony C. 22. v. 6 seq in the most Famous City of Italy Rome which at this day has extended its Dominion over most Countries of Europe Asia and Africk Hence saith the most Learned Lightfoot Paul had both Liberty and intimation of appealing to Caesar It was very seldom that a Jew appealed to an Heathen Tribunal and it bewrayed the height of Malice that the Sanhedrin delivered our Saviour to a Gentile Judge Paul therefore is instructed by this vision what he must do when he saw no means or way of escaping 12. And when it was day But when the day was risen that succeeded that Night in which Jesus said these things to Paul Certain of the Jews banded together That is some of the Jews especially the Sadduces Paul's fiercest Enemies met and entered into a Conspiracy And bound themselves With a curse to wit that they would neither eat nor drink till they had murdered Paul whom they Judged to be a vile Apostate from the Law of God The form of this Oath as says Tertullian was a Solemn Imprecation of Divine Vengenance in these or the like words God do so to me and more also 1 Sam. 14.44.20.13.25.22 2 Sam. 3. v. 8 35.19.13 c. The Acts of St. Valerian and Tiburt Num. 14. Then Maximus bound himself with a Vow saying Let me be struck with Thunder if c. o 13. Had made this Conspiracy To kill Paul before they would either Eat or Drink 14. Of the Priests That is Of the Families of the Priests And Elders That is to say Some of the rest of the Senators of the Great Council or Sanhedrin With a Vow we have Vowed A Hebraism that is as it is in the English Translation We have bound our selves under a great Curse Josephus calls such Imprecations of Divine Revenge horrible Oaths That we will tast nothing viz. Either of Meat or Drink Till we have slain Paul Now was the time in the which they that killed the Disciple of Christ did think they did God good service as Christ himself had foretold John 16.2 15. Now therefore ye Chief Priests and Senators of the Great