sins That is to seal the Remission of your sins either received or to be received by the full assurance of the Conscience Therefore the most learned Ames Bellarmin Enervat Tom. 3. c. 3. The remission of sins consists in the sentence of the offended God nor can be attributed to any outward Ceremony unless it be as to a sign or a seal whereby that sentence of God is manifested to us 4. D. 1. Art 1. Q. 4. Says Bonaventure As the Royal Letters sealed with the Kings Seal are of high Dignity power and value and are said to do great things yet there is not in them any absolute force but only an Ordainment through the efficacy of the Royal Power the same thing is to be understood of the Sacraments And thus speak the texts of the holy Fathers according to common acceptation And ye shall receive the Gift of the Holy Spirit That is ye shall be indued with the Prophetick Spirit a specimen of which ye saw in the diversity of Languages For saith Calvin this place ought not to be understood of the Grace of Sanctification which is generally conferred upon all the Godly According to the usual Hebrew phrase the Prophetick Spirit is called the Holy Spirit which by their own confession failed among the Jews after the second year of Darius the Son of Hystaspes but was in a more ample measure restor'd by Jesus Christ according to the Prophesy of Joel 39. To you c. As if he had said For you who believe the Gospel preached by me together with your posterity that shall believe and all that shall obey the call of God are comprehended in their number to whom belongs the above mentioned Promise by the mouth of Joel Who are far off That is aliens from the common-wealth of Israel Peter most skilful in the Scriptures and now enlightned by the Holy Ghost knew very well that the call of the Gentiles was to be Mat. 28.19 Acts 1.8 yea he had learnt it also from Christ But at what time and under what conditions he was ignorant Therefore below c. 11. when the Gentiles were not yet called he shunn'd their Converse as polluted but having known the will of God that they were to be called without the observation of the Mosaical Law he presently made it his business to go amongst them Even as many as the Lord our God shall call That is whoever shall obey the voice of God calling to them For saith Grotius in words that signifie a Benefit the acceptation of the benefit is frequently understood Thus the appellation of called is taken 1 Cor. 1.24 Jude 1. Thus the word to be revealed is taken Is 33.1 Thus God is said to give Repentance 2 Tim. 2.25 To give Bread from Heaven John 6.32 To give a Heart Deut. 29.4 and elsewhere many others of the same kind See our Annot upon Joel 2.32 upon the words Whom the Lord shall call 40. And with many other words c. As much as to say And he was urgent and press'd them with Exhortations follow'd them close perswaded and earnestly entreated them to separate themselves from the rest of the Jews that were unwilling to believe in Christ and contumaciously refusing the Divine Grace that was offered them to prevent their being involved with them in the same destruction 41. They then who gladly received his words were baptiz'd Walafridus Strabo who in the ninth Century was Abbot of Augia the Rich c. 26. in the Diocess of Constans in his work of the beginning and increase of Ecclesiastical things You must observe saith he that in the prinitive times the ordinance of Baptism was only administred to those who through perfection of body and mind had attain'd to this that they knew and understood what profit they received by Baptism what was to be professed what to be believed and lastly what was reserv'd for those that were born again in Christ. Amba Macaire Bishop of Memphis who was Secretary to Cosmus the third of that name Patriarch of the Cophti or Christians of Egypt and lived in the eight Century says as Father Vansleb reports in his History of the Church of Alexandria c. 23. that in the primitive times Baptism was not administred in the Church of Alexandria but once a year and that was upon Good Friday and only to those of thirty years of age Curcellaeus our Country-man Baptism of Infants saith he Institut Relig. Christian l. 1. c. 12. in the two first Centuries after Christ was altogether unknown but in the third and fourth was allowed by some few in the fifth and following Ages it was generally received into â—ustom See our Annot. upon c. 8.37 But from thence that the Jews who were circumcised in their Infancy before Circumcision was abrogated were here baptized by the order of Peter it appears that by Baptism and Circumcision two Covenants altogether differing were to be sealed of which the one was with those who by the Law of nature were born of the Seed of Abraham the other with those who by the gift of Faith like Abraham were spiritually reborn as that great Divine eminent for all manner of Learning Nehemiah Cox by most weighty and solid Arguments has demonstrated in his excellent Discourse of the Covenants that God made with men before the Law Were added That is to the body of the Church which then consisted of a hundred and twenty Disciples Souls That is Persons which in other places we wont to call Heads by Synecdoche of the Member About three thousand There is no wonder to be made that three thousand persons should be plung'd in one day by Peter a Fisherman and used to the Water in regard that in the beginning of the fourth Century Gregory the first Bishop of the Armenians baptiz'd in one day by Immersion no less than twelve thousand as we read in his Authentick Life and which also Isaac Patriarch of the same Nation confirms in his first Invective Serm. in Die Sancti Andreae apud No varin St. Eucherius The Lord saith he calls Fishers to the Apostleship because such were of necessary use who being accustomed to the Water were skilled both in Fishing and Diving Therefore he did not ordain them to change their Art but only made them Fishers of a far nobler degree That person famous for his most exquisite learning both Divine and Humane James Benignus Bossuet formerly Bishop of Condom Tutor to the most Serene Dolphin and now prime Almoner to his most Serene Consort and Bishop of Meaux speaking of the three thousand baptiz'd by Peter The great number of Converts In tr ctat de Commun â—ub binis speciebus saith he is no Argument that he baptiz'd them by Aspersion as some conjecture for besides that there is no obligation upon us to believe that he baptiz'd them all in one day certain it is that St John the Baptist who baptiz'd no less baptiz'd by Immersion and his example
he hath both his Shirt or inner Coat and Breeches on him Thus King Saul sung naked before Samuel * 1 Sam. 19.24 Thus Peter was naked in the Boat †Joh. 21.7 who therefore is said to have put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not certainly his innermost Garment or Shirt but as its name intimates that which was put on above the other to wit his Robe which as we said was made fast about them with the Girdle whence it is also said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girded his upper Coat Young Man Saul who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young Man was according to Chrysostom upwards of 30 years of Age when he kept the Clothes of the Witnesses that were laid down at his Feet And truly a little after when he was converted to the Faith of Christ he is called by Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man c. 9. v. 13. Nor is it likely the High Priest would have conferred so much power on a young Man when he was yet under Tutors against the Christians See the same Chap. 9.2 and Paul himself below c. 26. v. 4. testifieth that he spent all his youthful years among the Jews before his Conversion Estius on the Epistle of Philemon saith That Saul the Persecutor was called a youth or rather a young Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age of Youth which reaches to the 35th year or as others say even to the 40th Cicero when he pleaded Sextus Roscius's Cause calls himself a young Man when yet at that time according to Gellius * L. 15. c. 28. he was 27 years of age Antonius Bishop of Grass in France in the life of Paul writeth that he was 33 years of age when he persecuted the Church of Christ From that time to the 11th year of the Reign of Nero when Paul in Bonds writ the Epistle to Philemon by Onesimus his Servant according to Bishop Vshers Chronology were 30 years and therefore Paul then above the age of 60 does rightly call himself Paul the aged seeing as we have noted on Joel 1. v. 2. he was called an old man by the Hebrews who was 60 years old Whose name was Paul This Hebrew born of the Hebrews descended of the Tribe of Benjamin born at Tarsus in Cilicia which City that it was then famous for the study of Philosophick and Liberal Sciences is confirmed by the Authority of Strabo * L. 14. by Sect a Pharisee and the Son of a Pharisee did at this time apply himself to the study of the Law in the Synagogue of the Cilicians at Jerusalem and frequented the School of Gamaliel a Doctor of the greatest repute among the Pharisees being a strict observer of the Law of God as also of the Traditions of their Fathers See below c. 21.39.22 3. 23 6-34.26.4 5. 2 Cor. 11.22 Gal 1.14 Phil. 3.5 6. 59. And they stoned Stephen calling To wit upon the Lord Jesus as is plain by the subsequent words The most Learned Curcellaeus saith * Institut l. 5. c. 21. num 21. There is no small weight in these words of Christ Joh. 14.13 14. Whatsoever ye shall ask And if ye shall ask any thing in my Name I will do it For he could not hear the Prayers of his Servants and grant what they ask if he had no power Hence it appears that that If ye ask any thing in my Name is to be understood of Prayers immediately directed to him as if he had said If ye ask any thing of me relying on my Power and Promise Otherwise there is no Question but we may yea it is our bounden duty to direct our Prayers to God the Father in the name of Jesus Christ as we are taught John 15 16-23 But of such Prayers it is not spoken in this place Therefore also Stephen made no scruple to call upon him even while he was a dying saying Lord Jesus receive my Spirit Where they ridiculously shift who will have the word Jesu to be of the Genitive Case as if Stephen had not directed his Prayers to Jesus himself but to God the Father who is the Lord of Jesus For besides that Jesus Christ in the Writings of the New Testament is always denoted by the name of Lord to distinguish him from God the Father even the use of the Greek Tongue doth not permit that in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the Genitive Case for then it must have had an Article praefixed to it and been exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish the Person of Jesus from God the Father otherwise there is no person skilful in that Language who can take that Phrase otherwise than in the Vocative Case as Rev. 22.20 And he kneeled down As was usual in fervent Prayers especially in dangers Lord c. The blessed Stephen saith Ambrose * Ser. 56. de Tempore by his Faith did not seek Christ upon Earth but viewed him standing on the Right Hand of God there he found him where he sought him with devotion of mind But Stephen not only sees Christ in Heaven but toucheth him also by his Martyrdom For he toucheth the Lord while he prayeth for his Enemies and as it were holding him with his Faith he saith Lord lay not this sin to their Charge Vnderstand therefore how great glory there is in true Devotion Mary Magdalen John 20.17 though standing near our Lord does not touch him Stephen while upon Earth toucheth Christ in Heaven She seeth not a present Christ among the Angels Stephen among the Jews beholdeth his Lord while absent Lay not Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbally rendred saith Grotius it is weigh not So Ezra 8 25-32 Job 28.15 Jer. 32.9 10. Zech. 11.12 This Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account or appoint is instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 1 Kings 20.39 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Exod. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render Isa 55.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Anciently Money was heavy Brass which used first to be weighed and then paid Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek a Weight in Latin libripens impendia expensae pendere pensiones and the like But because in ballancing accounts that which I charge another with does discharge me as much as if I had weighed it that is paid it hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to charge And by reason of the similitude which sins have with Money-debts as he is said to pay punishments who suffers them so he is said to charge or impute who will exact them not to impute who will not exact them But in this place charge not or lay not imports thus much do not make so great account of this sin as to block up their way to Conversion even as in that saying of Christ Luk. 23.34 He fell asleep That is he died In the Lord
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
might discourage and withdraw such as were perswaded of the truth of the Christian Religion from professing it He departed from them Which with inflexible obstinacy did cry out against and rail at the Truth of the Gospel And separated the Disciples That is he separated the Christians who as yet were intermixed with those reproaching railers and assembled in the same Synagogue with the Jews who obstinately resisted the Gospel And disputing daily As much as to say And in presence of this company of Christians separated from the refractory Jews Paul not only upon the Sabbath days or every Seventh but every day without any intermission declared the things relating to Faith in Christ Jesus and true Godliness In the School of one Tyrannus That is in the School of a certain Sophister whom they called Tyrannus Perhaps saith Pricaeus because that by the Force of his Eloquence he thrusted down and lifted up his hearers Some Greek Copies add from five a Clock till ten 10. And this continued As much as to say And Paul continued his daily exposition of the Christian Religion in Tyrannus his School Which dwelt in Asia To wit more strictly so called whose chief Metropolis was Ephesus as we have noted above upon Ch. 2.9 The Word of the Lord Jesus That is the Gospel of Christ Preached by Paul Both Jews and Greeks That is as well they which being descended of the Hebrew Patriarchs were reckoned among the People of God as the profane Nations who before this were aliens from the People of God 11. Miracles c. As much as to say And that the truth of the Gospel Preached by Paul might become the more Famous God frequently confirmed it by Miracles wrought by the same Paul 12. From his Body were brought To wit Pauls The Sick That is weakened by Sickness Handkerchiefs Which are appointed to wipe off the shot the sweat and the tears Or Aprons An Apron is a cloth that covers ones Belly or as Augustine calls it a girding Garment wherewith handicraftsmen of whose number Paul was as is to be seen above Ch. 18.3 used to cover the forepart of their cloths Women also are wont to use this Apron and our Countrymen in France call it Tablier and Devantier but the Piccards calls it Demiceint And the Diseases departed from them Upon what sick People to wit Paul being absent his handkerchiefs or Aprons were put that such as had never seen him might nevertheless in his absence reverently imbrace his Doctrine Calvin saith excellently The Papists are blockish who wrest this place unto their Relicks as if Paul sent his handkerchiefs that Men might Worship them and kiss them in honour of him as in Popery they Worship Francis his Shoos and Breeches Roses girdle St. Margarets Comb and such like trifles Yea rather he did choose most simple things lest any superstition might arise by reason of the Price or Pomp for he resolved entirely and fully to give all the Glory to Christ And the evil Spirits went out of them Out of their Bodies which by Gods permission they possessed 13. Took upon them c. That it may the more certainly appear that by those Miracles just now mentioned Paul's Apostleship was confirmed from Heaven Luke teacheth now that when some did rashly take upon them to do the same things they were grievously punished for such rashness Of the Vagabond Jews Who did run about to and fro and did creep into all publick places being to shew some great thing to the People as Jugglers or Mountebanks use to do Exorcists The gloss in the Latin Manuscript Exorcist adjuring Hence in Ecclesiastical Writers to Exorcise 8 Ant. 2. is to expel Diabolical Force adjuring it by Divine things Flavius Josephus tells that such adjurations were composed by Solomon and that he in the presence of Vespasian found the Copies of these adjurations which had been used by one Eleazar See what we have noted upon Matth. 12.27 We adjure you by Jesus whom Paul Preacheth That to wit reverencing his Divine Person ye remove far hence 14. And there were These juggling Exorcists or Adjurers Seven Sons The Greek hath certain seven Sons So Apuleius says certain seven witnesses Of Sceva a Jew and chief of the Priests That is who was chief of one of the twenty four Sacerdotal Families in which Aaron's posterity were distributed by David See our literal explanation upon Matth. 2.4 for neither is Sceva mentioned in the Catalogue of the high Priests nor is it probable that so many Sons of one high Priest should have lived so far from Jerusalem Which did so That is used such adjurations by Jesus whom Paul Preached 15. And the evil Spirit answered By the Mouth of that Man whom he possessed And said Unto Sceva's seven Sons God compelling him Jesus I know To have the vertue to cast out Devils And Paul I know To be the great Apostle of Jesus Christ at whose Prayers that Power and Vertue which is proper to Christ alone useth frequently to put forth it self above the order of Nature But who are ye That to wit ye dare adjure Devils by Jesus the Son of the living God as if ye were endowed with an Apostolical right to expel Devils 16. And prevailed against them That is Powerfully put forth his strength violently assaulting tearing and beating them with stroaks So that they fled out of the house In which either for praise or gain they indeavoured to drive away and expel the Devil Otherwise the Lord Jesus would not have him forbidden who Mark 9.38 39. did in his Name cast out Devils because he did it for no evil intent although he was not so addicted to Christ as to be his Disciple Naked That is deprived of their Cloths And Wounded That is and Wounded in their Body 17. For all the Jews and Greeks See above v. 10. Fear fell on them c. As much as to say All of them were taken with such reverence to Christ that they celebrated his Power over unclean Spirits with Illustrious Praise 18. And many that believed That is that by Pauls Ministry were perswaded of the truth of the Christian Religion Came. To Paul and his Companions Confessed and shewed their deeds There are some who interpret the Greek word here rendred Deeds not of their Sins but of the Miracles wrought by believers So Chrys hom 41. upon the Acts. but let it be a confession of Sins yet that it was made before not after Baptism and therefore doth nowise countenance the Sacramental and Auricular confession of the Papists Petrus Lintrensis and Lorinus the Jesuit do confess and prove by evident Arguments such as these are that the Series of the Narration from the eleventh to the twentieth verse doth evince this That in the like manner those that were Baptized of John confessed their sins before they were Baptized Mat. 3.6 that the Doctors of the ancient Church namely Basil Eusebius Augustine Beda Arator expound this Text of Persons not
a secret which my Father thinks not proper as yet to reveal to you in regard that without that Knowledge you may perform the work committed to your charge Some are of opinion that the Kingdom of Israel was then restor'd by Christ when the Church of Christ which is the Spiritual Israel began to be govern'd by Christian Kings and Princes such as were three hundred years after the Birth of Christ Constantine the Great and several other Emperours but the first Interpretation seems to me the best For tho under those Princes the Church rested from Persecution yet Ambition Covetousness and many other evils got footing in it so that the Kingdom could not be then truly said restor'd to Israel It is not your buâ—â—â—ss to know â—â—â—s c. As if he had said it is not proper nor expedient for you accâ—â—â—ing to the common English Version It is not for you 〈…〉 thing permitted for you to know to what poin◠〈◊〉 Time the stestoration of the Kingdom of Israel is 〈…〉 in record this is one of those Mysteries which the Hâ—â—â—â—ly Father will have lye hid and to be at his diposal to act as he pleases otherwise than men look for and beyond the reach of Humane Capacity Mat. 20. v. 23. Mark 13.32 It is the custom of Christ saith Grotius to refer secret Dispensations to the Father See our Literal Expositions upon those places 8. But ye shall receive c. As if he had said But I will supply that power which I know you want at present from Heaven and will fill your Breasts with the Celestial Spirit that you may learn with patience to expect the promis'd Restoration of Israels Kingdom not the Earthly as you vainly now dream but the Spiritual Dominion of the Jews and in the mean time be zealous to publish to all the world the Doctrine of the Gospel and by your Testimony to confirm my Resurrection which not being believ'd the whole Gospel falls And ye shall be witnesses unto me Epist 199. N. 49. novae edit Parisiensis c. St. Austin saith it was not so said to the Apostles ye shall be witnesses unto me c. as if they alone to whom the words were spoken were to fulfil so great a trust but as he seems to have spoken to them alone that other saying of his Behold I am with you to the end of the World c. Which nevertheless who does not understand to have been promis'd to the whole Church which while some die others are born shall remain to the end of Time As he speaks again to them what does not at all concern them and yet is so spoken to them as if it concern'd no body else When ye behold all these things know ye that it is at the Doors For whom does this concern unless our selves who shall be then in the Flesh when all those things come to be fulfill'd How much more that in doing of which they were to bear a great share tho the same Act was also to be continued by their Successors In Jerusalem It behov'd the Apostles to begin the preaching of the Gospel in Jerusalem that the Prophesies might be fulfill'd Es 2.2 3. Mich. 4.1 2. See what we have said upon the Word Jerusalem Mat. 2.3 And in all Judaea The word Judaea is here us'd in the Dilated Sense which when Christ was upon the Earth was divided into six parts to wit into Galilee Samaria and Judaea strictly taken which lay on this side Jordan and reach'd to the Mediterranean Sea into Trachonitis Ituraea or Peraea and Idumaea that lye beyond Jordan and are seated in the Midland Country Christ therefore would have the Jews enjoy their Priviledges till they themselves through their Impiety and Perverseness forfeited and lost them For he does not indulge the preaching of the Gospel either to the Samaritans or Gentiles before it was offer'd to the Nation of the Jews for that he was sent by the Father Minister of the Circumcision to perform those promises which were formerly made to the Patriarchs of the Jews Rom. 15.8 See our Literal Explication upon Mat. 10.5 And Samaria As if he had said Out of all Judaea taken in the dilated signification I do not except Samaria Mat. 10.5 as formerly But in express words I enjoyn you to preach the Gospel as well in Samaria as in the other Provinces of Judaea Philip the Deacon in obedience to this command was the first who Preach'd up Jesus in Samaria which was approv'd by the Apostles sending to the Samaritans Peter and John who by imposition of Hands communicated the Holy Ghost to the believing Samaritans Infrà c. 8. v. 17. Now Samaria is a Province of â—alestine lying between Judaea strictly taken to the South and Galilee to the North comprehending the Tribes of Ephraim and Manassâ—h on this side Jordan so called from the Metropolitan City of the whole Country deriving its name from a Mountain as the Mountain took its name from one Somer or Shemer 1 Kin. 16.24 who was Lord of it In this City of Samaria built by Amri or Omni King of Israel the Kings who ruled the ten Tribes that were rent from the House of David kept their seat till Shalmaneser King of Assyria carried away Captive their last King Hoshea and with him having taken the City of Samaria it self after three years Siege all the ten Tribes and then dispers'd them over Media to prevent their revolting Some years after that Asarhaddon the Nephew of Shalmaneser who is also call'd Asnappar the great noble by Ezra as also Asbazareth Ezra 4.10 3 Ez. 15.69 by Ptolomy Assaradin and by Josephus Asseradoch the youngest Son of Sennacherib who succeeded his Father slain by his elder Sons gather'd a confus'd multitude of Inhabitants together out of the Provinces of the Cuthaeans Babylonians Chamathaeans Sepharvaimites and Chavaeans and sent them to re-people the Country which his Grandfather had empty'd of the Israelites to possess henceforth Samaria as their own Inheritance and dwell in the Cities thereof 2 Kings 17.24 Ezra 4.2 10. 3 Ez. 5.69 These new Inhabitants were by the Greeks call'd Samarites not because the Assyrians in their Language call Keepers or Guardians Samarites as affirms Sulpitius Severus but because they inhabited Samaria and Cuthaeans by the Hebrews because the chiefest part of them came out of Cuth a Province of Persia An. l. 9. c. 14. so call'd from the River Cuthah upon which it borders as Josephus testifies These Cuthaeans when they first inhabited Samaria did not worship the God of Israel but each of them adored the Idol of his own Country but many of them having been therefore destroyed by Lions Asarhaddon took care to send to the remnant one of the Priests which his Grandfather Shalmaneser had carry'd away captive This Priest residing at Bethel taught the Inhabitants the Worship of God after the manner of Jeroboam Of the Samaritans thus adoring their
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
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
to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
eternal life finally and most conveniently if it be taken in a military sense and not of destination or appointment As many as were ordained to eternal life 49. The word of the Lord. That is The Gospel of Christ preached by Paul and Barnabas at Antioch the Metropolis of Pisidia Throughout all the Region To wit of Pisidia So was spread the Doctrine of Jesus Christ opposed in vain by his Enemies he ruling in the midst of them Psal 110.2 50. But the Jews Obstinately resisting the Truth Stirred up the devout That is Certain Women of the Gentiles who had submitted to the Law of Moses And honourable Women Not of the common sort but Nobles And the chief men of the City As much as to say These malicious Jews having abused the blind zeal and imprudent simplicity of these Matrons by their means instigated the Nobility or chief Men of Antioch against Paul and Barnabas And raised c. As much as to say And they brought the matter so far that Paul and Barnabas themselves were with a strong hand born down and afflicted and at length expelled from the Borders of Antioch in Pisidia 51. But they Paul to wit and Barnabas Shook off the dust off their feet By this Rite according to Christs Precept Mat. 10.14 Luke 9.5 10.11 They testified that they having discharged their duty were free from the punishment that was abiding the Inhabitants of Antioch in Pisidia for rejecting the Doctrine of the Gospel which was Preached to them Against them That is For a Testimony against them as it is Luke 9.5 And came unto Iconium The Metropolitan City of Lycaonia situated at Mount Taurus whereof among others the famous Amphilochius was Bishop who under Theodosius the great was most vehement against Heresies and of an eminent Authority as it doth appear even by the third Law De fide Catholica Lycaonia of old a part of Pisidia hath Pisidia upon the West Isauria upon the South Cappadocia the second upon the East and upon the North Galatia Secunda called also The Healthy 52. And the Disciples c. As much as to say But such as at Antioch in Pisidia did believe in Christ by the Preaching of Paul and Barnabas were filled with joy for the entrance which was opened for them to eternal life and with the gifts of the Holy Ghost for the sealing of their Faith CHAP. XIV 1. AND it came to pass in Iconium Viz. The Metropolis of Lycaonia That they went both together Paul and Barnabas Spake That is Preached the Gospel A great multitude both of the Jews and also of Greeks Whosoever professed not the Jewish Religion were by the Jews called Greeks since they lived under the Greek or Macedonian Empire dividing all the men of the World into Jews and Greeks in respect of Religion not of Country 2. Stirred up Or incensed made them evil affected The Gentiles That is Men professing another Religion than the Jewish whom Luke in the preceding verse calls Greeks and likewise did oppose the Jews to them Their minds That is Their wills as Psal 41.3 in the Hebrew Text. Against the Brethren So are all Believers in Christ called because they have one Father in Heaven which is God whose Children they are after the Spirit to whom they have got access through Christ and they themselves have one for another a reciprocal brotherly love though they be gathered out of divers Nations 3. Abode they At Iconium Speaking boldly c. As much as to say Being incouraged by the Lord boldly to Preach the Gospel whereby the great Grace of God concerning the Remission of sins and the gift of eternal life to such as believe in Christ and repent is declared for the Lord himself approved the Gospel Preached by them and did by Signs and Miracles wrought by their Ministry vindicate it from reproach 4. With the Apostles To wit Paul and Barnabas 5. With their Rulers That is With their Nobles To stone them To wit The Apostles Paul Barnabas 6. They were aware of it That is Paul and Barnabas were aware of this conspiration against them And fled According to Christs Precept Mat. 10.33 lest they might rashly run themselves upon death Vnto Lystra and Derbe Cities of Lycaonia This place may be two ways interpreted one way is that he might tell that Lystra and Derbe are Cities of Lycaonia the other that he might tell that they fled to the Cities of Lycaonia and to Lystra and to Derbe Which Exposition saith Drusius seems more true For Lystra and Derbe are Cities of Isauria which although it be near Lycaonia yet is it distinguished from it Chrysostom writes hom 8. in 2 Tim. 3.11 that Timothy Pauls Disciple was of Lystra But Geisner is an Authorless Author that he was of Derbe Round about To wit Lystra and Derbe 7. And there they preached the Gospel That is They left not off their Office of Preaching the Gospel which God had imposed upon them 9. The same heard Paul speak That is Preaching the Gospel Who. Paul And perceiving that he had faith to be healed That is Seeing the lame man stirred up by his Preaching and Signs hope that his inbred lameness should be healed 10. Said with a loud voice That he might be heard of all that were present 11. The Gods c. As much as to say The Gods are come to us in human shape This the Ethnickâ— believed sometimes to have fallen out as may frequently be seen in their Poets 12. And they called Barnabas Jupiter For Jupiter in Ovid Met. 1. compasseth the earth in human shape And Paul Mercurius Whom Jupiter used to lead with him as may be seen in Plautus's Amphitruo Because he was the chief speaker As much as to say Because it was his charge to speak For Mercurius was esteemed as the God of Eloquence and the Messenger of the Gods whence Claudian saith of him That he is a God common to the Gods of Heaven and Hell Carm. 33. de raptu Proserpinae v. 89 90 91. who alone hath a right and power to enter both in Heaven and in Hell and maintains the communication between the Princes of both Kingdoms Heaven and Hell Then the Priest of Jupiter which was before their City It seems that the Temple consecrated to Jupiter stood near the Gates of this City in which Temple the Image of Jupiter was also seen seeing Jupiter was accounted the Governor and Defender of this City For the Idolatrous Nations used to dedicate almost every City to the peculiar care chief Tutelage of particular Gods Oxen and Garlands Oxen and Garlands are Oxen Crowned with Garlands Minutius in his Oâ—â—avius The Beasts for Sacrifices are fattened to be slain the Hosts are Crowned to be tormented Vnto the Gates That is When he brought the Oxen Crowned with Garlands to the 〈◊〉 of the City where Paul Preached and the lame Man whom he restored did sit or to the door of the house where Paul and Barnabas lodged
Constantine the Great did begin to build sumptuous Churches to God then also in place of that one Wooden Table almost in every Church of God there was one of Stone erected which yet served for the same use that the Wooden Table did before With this Inscription to the unknown God The God of the Jews was by the Gentiles called Vnknown because he had no name by which they knew him It was not lawful commonly to pronounce the sacred name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews called him Hence he is called by Lucan in his second Book of the Pharsalian War the uncertain God By Trebellius Pollion in the Life of Claudius Moses his uncertain Deity By the Ethnicks in Justin Martyr in his Paraenesis to the Greeks altogether hidden By Caius Caligula in Philo Lib. de Legatione ad ipsum the unnamed God And by Isaiah the Prophet himself Ch. 45.15 A God that hideth himself As the Inhabitants of Mount Carmel in Tacitus Hist Lib. 2. Cap. 78. gave neither an Image nor a Temple to this God but only an Altar and Reverence So also saith Vsher the Athenians did place their Altar of Piety in the middle of their Town without any Image as Statius saith in the twelfth Book of his Thebaids The Author of the Dialogne whose Title is Philopater and by some is ascribed to Lucian Swears by the unknown God which was in Athens and at the end of the same Dialogue he saith We having found an unknown God at Athens and Worshipping with hands spread out to heaven to him we will give thanks Him therefore c. As much as to say Therefore that Deity which confusedly known ye Worship I declare to you distinctly and clearly to be God the Maker and Governour of this Worldly Fabrick 24. God c. As much as to say This true God who created and made Heaven and Earth and produced all things that are contained within the compass of Heaven and Earth seeing he is Lord of this Universe as of his own work cannot be inclosed in Temples made with mens hands as the Earthly Kings are in the Palaces wherein they dwell See what is cited out of the Greek Poet Euripides in the Latin Edition of this Commentary Dwelleth not in Temples made with hands See what we have said above Ch. 7.48 The ancient Chistians called the places of their Meetings Churches Conventicles Dominica Oratories Basilics and Gods houses But they gave the name of Temple commonly to the Idols places only although Lactantius calls the Temple of God 5 Instit 2. a building dedicated by the Christians to Religious Worship S. Jerome in his Epistle to Riparius saith of Julian the Apostate that either he destroyed the Basilics of the Saints De Idolo Cap 15. Coron Militis Cap. 11. or turned them to Temples And Tertullian he is said to renounce the Temples who hath renounced the Idols 25. Neither is he worshiped with Mens hands as though he needed any thing That is neither do Religious Men offer their worship to God as it were with their hands as if he had need of that Worship but because it is a humane duty The same is the meaning of Psal 50. v. 10.11 12 13. Seeing he The meaning is seeing he by his free bounty is the cause of Life to all living and supplies them with abundance and Plenty of all things that nature wanteth Life and Breath That is the breath of Life as is clear from Gen. 2.7 God saith Grotius the Father of Spirits Numb 16.22 that is the Author of Life to all Living especially to Men as having like God gotten the Dominion of themselves and of other things 26. All Nations of Men. To wit as Lactantius saith 6. Instit 10. We are all sprang of one Man whom God made For to dwell on all the face of the Earth That is that Men being multiplyed and dispersed over all the Regions of the earthly World should inhabit all the Parts of the habitable Earth See Gen. 11. v. 8. One Man saith Lactantius in the forecited Chapter was made by God and by this one the whole Earth was filled with Mankind And hath determined That is having determined the times wherein every People were to inhabit every Region which cannot be prevented nor passed over 27. Seek the Lord. As much as to say God by Creating Men and distributing the Earth to them to dwell in proposed this end to himself that Men should seek God who is Lord and Creator of Heaven and Earth and of all things that are in them To seek the Lord is nothing else but by worshiping of him earnestly to seek his Grace and Favour and to indeavour to be reconciled to him as appears from these words of the Epistle to the Hebrews Heb. 11.6 He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him If happily they might feel after him That is if happily they might fix upon God who being by his nature incorporeal yields himself and his Goodness so many ways to be felt and injoyed that he seems as if made bodily in aspectable things to make himself in some measure known even by feeling And find him That is and seeking after him find him To seek after God saith Curcelleus in his dissertation of the necessity of the knowledge of Christ Numb 19. is the same as to give him due Worship and Honour Witness that of the holy Writer that he is a rewarder of them that diligently seek him Heb. 11.6 And to find him is to be partaker of his favour as the Prophet sheweth when he saith Isay 55.6 Seek ye the Lord while he may be found call upon him while he is near Though he be not far from every one of us As much as to say tho he be so near us with his benefits that he does demonstrate that he is easily found if we shift not the pains of seeking after him 28. For in him we live and move and have our being This Phrase In him is an Hebraism signifying no more than by him As when the Pharisees charged Christ that by the Prince of Devils he did cast out Devils The vulgar Latin hath it Matth. 9.24 12.24 In the Prince As also below v 31. he is to Judge the World by that man whom he hath appointed there it is also In that Man meaning our Lord Jesus Christ The meaning then is by Gods Power we are Created and being Created are preserved nourished sustained and enjoy what is sufficient both for Necessity of Life and Pleasure As certain also of your own Poets have said He mentions many of them because In Homer Hesiod Menander Callimachus Pindarus are somethings which make to this purpose But Paul being a Cilician cites only the words of his own Countryman Aratus the Cilician For we are all his Off spring This half verse is read in
up and appear in Publick Speaking perverse things That is Teaching things contrary to the revealed truth and wresting the very Words of the Apostles into a bad sense To draw away Disciples after them As much as to say That they may draw away such as imbraced the Faith of Christ to follow their own Fictions 31. Therefore The peril to wit of the Churches making Shipwrack of Faith by those false Teachers who are to arise being at hand Watch. Lest Gods Flock be corrupted and destroyed by dangerous Doctrines while either ye sleep or neglect the care of the Church Remember that by the space of three years About To those two years to wit saith Ludovicus de Dieu in which he taught in the School of Tyrannus must first be added the three Moneths in which before these two years he taught in the Synagogue Act. 19.8 10. then that time also though short in which he taught at Ephesus Act. 18.19 when he came thither with Aquila and Priscilla For Paul was come a whole year to Ephesus with Aquila and Priscilla before that space of three Months although Paul spent the most part of that year in that third journey of his wherein he went up to Jerusalem thence he visited Antioch Phrygia and Galatia Act. 18.21 21 23. before he came to Ephesus the second time Act. 19 1. I ceased not to warn every one Night and Day As much as to say I left not off for one Night or a Day to warn with tears every one of you of his duty pittying their lot who were negligent in their Pastoral care 32. And now Being to return to you no more I commend you to God That is I commend and commit you to the care and protection of God And to the Word of his Grace That is To the Gospel in which the saving Grace of God is declared unto Men. Which God by that Word of his Grace or the Gospel Is able That is Is willing for the Apostle doth not here speak of an Idle Power in God but of an active which by the inclination of his Will is bent upon doing good Build you up Adhering to wit to the Evangelical Institutions which I delivered unto you to perfect and accomplish in you that holiness which your wonderful calling to the Faith of Christ requireth And to give you an inheritance That is a firm Possession of eternal Life and happiness in Heaven Because that among the Hebrews things only faln by inheritance could not be alienated therefore they call every firm and perpetual possession an inheritance Upon Rom. 4.13 saith Grotius Among all them which are sanctified That is Among all them who are by the grace of God separated from the rabble of profane for God himself and sanctified by his Spirit that they might continue his obedient Sons in holiness of Life The Saints are said to inherit Heavenly blessedness Because saith Grotius Upon Eph. 1.18 God will bestow upon them not only the Fruit but the very propriety thereof See below Ch. 26.18 Eph. 1.18 and Col. 1.12 33. Silver c. Abraham of old shewed a great Spirit coveting nothing for himself of the spoil gotten in Battel Gen. 14.22 23. But Paul as much greater in that he neither required nor would take any Sallary from the Ephesians to maintain himself and his Companions for his weightty and saving labours in Preaching the Gospel among them So he witnesseth his own abstinence 1 Cor. 9.12 15 18. 2 Cor. 11.9 Phil. 4.15 In like manner Moses protested that he lived among the Israelites without the least appearance of covetousness Also Samuel 1 Sam. Numb 16.15 12.3 Gracchus in Gellius being to leave the Province I have saith he so behaved in the Province that none can truly say that I have gotten a Shilling or more in gifts Jerome being to depart from Rome Let them tell saith he to his slanderers what they ever found in me otherwise then became a Christian Whose Money did I get did I not despise gifts either great or small Did any Mans Money sound in my hand 34. That these hands have Ministred That is supplyed It is Remarkable that one Abdolonymus a Poor Man in Q. Curtius hath spoken in the same very manner that Paul doth here These hands saith he supplyed my want Concerning Pauls earning with the labour of his own hands a living for himself and his Companions in the Preaching of the Gospel see above Ch. 18.3 1 Cor. 4.12 1 Thes 2.9 2 Thes 3.8 Why may not also the teachers among the Christians like this teacher of the Gentiles when they can earn their living by their labour To my Necessities Food and Raiment And to them that were with me Rehearsed above v. 4. 35. All things By all things Such a Phrase is in 1 Cor. 9.25.10.33 Eph. 4.15 or in all things or altogether I have shewed unto you In my self as a Pattern See 2 Thes 3.9 How that so labouring Night and Day unto weariness See 1 Cor. 4.12 1 Thes 2.9 Ye ought to support the weak That is To hold up as it were with the right hand the scrupulous who have not as yet a firm and strong understanding or have not as yet apprehended what is sound in the Faith that they fall not For such Novices and young Men in Faith and Piety are I know not how more suspicious and do easily believe that such as they mistrust do all things for bodily gain and that for this end the Gospel it self is Preached by them And to remember the Words of the Lord Jesus That is The Apophthegm of the Lord Jesus How he said That is used to say as I have it by tradition from those who heard it from the Lord himself Or he is said to have said it because that although it be not expressed in the same very words yet that it was his Doctrine is gathered from his sayings which are mentioned by the Evangelists It is more blessed to give then to receive First because To give is a sign of abundance but to receive a sign of want as Augustine writes Next because to give is more honest and a mark of a vertue to wit bounty or liberality but to receive is no sign of vertue but either of necessity or of covetousness Which Aristotle also observed when he wrote that it was more proper for vertue to bestow a benefit than to have one bestowed upon it Eth. Nicom Lib. 4. Ch. 1. Lastly chiefly because he that liberally gives help to the indigent Luke 12 33.16.9.18.22 1 Tim. 6.19 shall for that he gave have a great reward from God but he who receives a benefit shall for the receiving of it have no reward But yet it is neither unhonest nor unconvenient if one shall receive a reward as due to him for that which by his honest labour he deserved provided that this receiving may be without offence See Matth. 10.10 and our litteral explanation