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
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
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
None except Wolves lurking under a Sheep-skin refuseth and turneth from it So far our most learned Anonymus which is most agreeable to his admonition unto the Papists barring the Lay-men from the Holy Cup in the Preface of his forecited answer to the Treatise of the Bishop of Meaux concerning the Communion under both kinds There is no place therefore for cogging in these things for those that pretend the specious Title of received custom for the days practice when Jesus Christ and his Gospel is not the Custom but the Truth From the beginning it was not so says the same Jesus unto them who did object unto him the worst and cursed Custom of their Ancestors when we shall be presented before the Judgment of Christ he will not judge his Disciples by Custom but by the lively and effectual Word of his Gospel Neither should any be taken with a vain hope of framing an excuse from the Authority of the Church because all the Authority of the Church is from Christ granted unto her for that intent and purpose that she might procure a Religious Obedience to his Laws and Heavenly Precepts but not that she might break repeal and cancel them Thus far the Anonymus our Countryman whose sound reasoning hath made the Booksellers generally suppose him to be Monsieur de la Roque the most famous Pastor of the Reformed Church which is at Rouan whom his Writings do shew to be inferior to none in Godliness and Learning Heidegger in his Historico-Theological Anatomy of the Council of Trent p. 2. upon the Canons of 21 Session saith There is in the Church no more power of changing the Rites of the Sacraments appointed by Christ than there is power of changing his Word and Law For as this his Word contains a sign audible so those Rites do contain a visible sign of his Divine Will Let us shut up all therefore with that most Holy Martyr Cyprian in his sixty and third Epistle to Caecilius Verily it becometh us to obey to do what Christ hath done and commanded to be done when he himself saith in the Gospel If ye do whatsoever I command you henceforth I will not call you Servants but Friends And that Christ alone ought to be heard the Father also beareth witness from Heaven saying This is my beloved Son in whom I am well pleased hear ye him Wherefore if Christ alone be to be heard we ought not to give ear to what another before us did think meet to be done but what Christ did first do who is before all for neither ought we to follow the Custom of Men but the Truth of God seeing God speaketh and sayeth by Isaiah the Prophet Without cause they do Worship me teaching the Commands and Doctrines of Men. And again our Lord in the Gospel repeateth the self same thing saying Ye reject the Commandment of God that ye may establish your own Tradition Julius the first Roman Bishop of this name in his Epistle to the Bishops through Aegypt and Paschal the second in his Epistle to Pontius Abbot of Cluny do check those who did give unto the people dipped bread for the perfecting of the Communion seeing that in the first celebration and institution of the Eucharist Christ did give Bread and Wine apart unto the Apostles and Paschal doth absolutely command that they should not depart from that Custom in any thing by a human and new Institution the which Custom Christ did keep and Commend We may see the words of Julius in Gratian De consec Dist 2. cap. cum omne God grant that in like manner all that are called Christians and either ignorantly or simply by a human and new Institution have changed Baptism or retained the change of Baptism dipping that is appointed by Christ into Rhantism that is sprinkling against the Apostolical and Evangelical Discipline observed by our Ancestors by the space of a thousand and three hundred years in all places now having seen the light of the verity clearly may return unto the Root and Original of our Lords Tradition neither may there be any other thing done by them henceforth than what our Lord did first for us and did Command to be done by us in his Gospel See what we have noted above chap. 2. v. 28. And he Baptized him To wit Philip immersed the Eunuch into the Water according to Christs Command 39. And when they were come up out of the Water As if he should say But as soon as the Eunuch had received of Philip Baptism or the Sacred Dipping The Spirit of the Lord caught away Philip. Some Copies have in this place The Holy Spirit came upon the Eunuch but the Angel of the Lord caught away Philip. As also Hierom hath cited in his Dialogue of the Orthodox and Luciferian and Grotius hath noted after Erasmus and Beza If we do follow that it will be needful to acknowledge that without any laying on of hands the Eunuch did receive that extraordinary gift of the Holy Spirit which Cornelius with his Houshold received also before Baptism below chap. 10. v. 44 47. Men did believe of Elias disappearing of old that he was caught away by the Holy Spirit and transported to some other place 1 Kings 18. v. 12. 2 Kin. 2. v. 16. But if this be understood of an Angle the same happened to Philip as the Writer of the last Addition unto Daniel chap. 14. v. 35 38. believed to have happened to Habakkuk the Prophet But Philip was carried by the Spirit or by an Angel of the Lord not out of the body but in the body as Paul speaks 2 Cor. 12. v. 2. The Eunuch seeing it that he might be confirmed in the faith in Jesus Christ by that miracle that was added unto the Doctrine And the Eunuch saw him no more The Christian Religion is said to have been sown in Aethiopia by this Eunuch when he returned thither which Religion is in some measure now retained by the Abyssines though mingled with Errours and Jewish Ceremonies See what I have observed above upon v. 27. and what I have spoken concerning Aethiopia upon Amos 9. v. 7. But he went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for A reason is given why the Eunuch did see Philip no more to wit Because he travelled in his Journey he had entred upon unto Aethiopia rejoycing in the knowledge of the Gospel which he had attained unto by Philips means who was offered to him by a special Providence of God but now Philip was carried to another place where there was need of his Ministry 40. Was found That is did appear and was seen Esth 1. v. 5. Who were found That is were present Exod. 35.23 With whom were found That is were or did appear Mal. 2. v. 6. And iniquity was not found in his lips 1 Pet. 2. v. 22. Neither was guile found in his mouth that is it was not We have the Verb find for to see Gen. 4. v. 13 14. and
use of for some great work Which is as much as to say saith Calvin as that the best natures excellency is weak except God endue them with peculiar gifts to whom he intrusts any great and noble Office Perhaps this manner of speaking alludes to that notable place of Moses Deut. 18.15 which Peter cited above in his first Sermon ch 3.22 Whom ye slew and hanged upon a Tree That is whom ye put to a shameful death upon the Cross In allusion to that place Deut. 21.22 23. 31. Him hath God exalted a Prince and a Saviour There is an Ellipsis here of the Praeposition In so that the sense may be that Christ whom you have condemned to be shamefully hanged him hath God exalted to be a Prince and a Saviour or hath constituted in the supreme degree of honour that he might be more fully and perfectly the Prince of life to wit eternal and the Captain of Salvation See above ch 3.15 Heb. 2.10 5. v. 9. With his right hand That by the right hand of God here being a metaphorical expression is understood his Power and great Vertue is clear unto all If over since the Creation God did manifest it surely it was in this work of Christs exaltation Whence Paul doth deservedly Celebrate it in these words Eph. 1.19 20. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places For what can be conceived more noble than to endow with immortality a Man that was born like other Men subject also to the same infirmities with them except only sin and then set him above all the Heavens and to put all things under his Feet as well in Heaven as in Earth that he might govern and manage them at his pleasure For it appears by the circumstances that all these things are comprehended under Christs Ascension and exaltation to Heaven and not a meer lifting up to Heaven such as was Enoch's before the Law and Elias 's under the Law who neither died before they were lifted up nor attained to any dominion after For these Curcel instit lib. 5. c. 15. n. 16. although they were Preludies and Types of Christs Ascension as of ours also yet were they infinitely short of it To give c. As much as to say That of his great mercy he might bring his people to repentance and by forgiveness of sin which follows repentance quickned by faith reconcile them to himself Calvin saith well Repentance is indeed a voluntary Conversion But whence cometh this willingness except that God change our heart that of stony it may become fleshy of hard and stubborn tractable and lastly of crooked straight But this is done when Christ by his Spirit renews us neither is this the gift of one moment but must be daily increased all our life till we fully adhere to God which will be at last when we shall have put off our flesh It is indeed a beginning of Repentance when a man who first was averse from God renouncing the World and himself begins a new life But because though once upon the way we are far from the mark we must daily be advancing Both which we obtain by Christ For even as he beginneth Repentance in us so he gives us perseverance This is indeed an inestimable Grace but it would profit little unless joyned with remission of sins For Christ first found us Enemies to God and the Corruptions which make the dissention between him and us do always stick to us so that he might justly be displeased with us rather than favourable to us But Justification consists in this if God impute not our sins to us Therefore this latter Grace ought never to be separated from the former Yea the Gospel will be lame and corrupt unless it consist of these two Members That is unless men be taught that they are reconciled to God by Christ by the free imputation of his Righteousness and by the new birth of the Spirit transformed to newness of life Thus we have in short how Salvation is to be obtained in Christ 32. And we are his witnesses of these things As much as to say Now it becomes us not upon any account to suppress these things which I have spoken seeing we are constituted witnesses of them so by vertue of our Office are bound to publish and proclaim them openly to all See above ch 1.8 Luke 24.48 John 15.27 The Greek hath words here for things but the sense is the same for by words Peter understands things themselves after the Hebrew manner of speaking to wit those things of which he briefly spake before that is whatever respecteth the Dignity and Office of Christ or Mans Salvation depending thereon And so is also the Holy Ghost As much as to say Nor indeed do we the Apostles only witness these things but also the Holy Ghost himself who is a witness beyond exception to whom by right ye are bound to assent however ye refuse to give credit to us The Apostles alone for integrity and innocency of life were worth credit but lest the stubborness of men might have any pretext to cloak their unbelief God would add to this testimony another greater to wit the testimony of his Spirit This very testimony of the Spirit is joyned elsewhere with the testimony of the Apostles John 15.26 27. Heb. 2.3 4. but we must not think that the holy Spirit did bear witness apart from the Apostles but by the Apostles to wit by their Miracles and Divine Discourses proceeding from his Inspiration Such an Inspiration also did at that time most evidently manifest itself in the Apostles while with such readiness of mind they spoke of so wonderful things no ways fearing the power or threatnings of the great men After the like manner it 's said Rev. 22.17 And the Spirit and Bride say Come That is the Bride inspired by the Spirit saith Come Whom God hath given That is the gifts of which Holy Spirit God hath given largely and plentifully To all that obey him To wit Christ that is to all that believe in Christ and endeavour to frame their conversation hereafter according to the rule of his Word 33. They were cut to the very heart That is they were ragingly angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word here and also ch 7.54 saith Hesichius is They raged with anger they were very angry Took counsel to slay them That is they consulted among themselves to kill the Apostles who were personally present and took notice of it 34. A Pharisee The Sect of the Pharisees was in greatest esteem among the Jews and was gentler than the rest in punishing Gamaliel a Doctor of the Law Or a publick Professor Concerning this Judge of the great Sanhedrin Lightfoot saith thus Rabban Gamaliel the first called
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
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
was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
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
the East with Bithynia upon the South with Asia Proconsular or Asia properly so called Ptolomy makes also the European Mysia double the higher and the lower but the European Mysia is more properly called Moesia They essayed to go into Bithymia Buhynia is a Region of Asia the lesser which making one Province with Pontus Pontus lying Eastward of it and Bithynia Westward it is bounded upon the North by the Euxine Sea upon the East by Galatia upon the South by Asia properly so called upon the West by the Propontis Bithynia saith Thomas de Pinedo is a Region upon Pontus of old called Cronia then Thessalis then Meliande as witnesseth Plinius in which Author I think Mariandyne ought to be read for Maliande Lib. 5. Ch. 32. for so was Bithynia called of old as Eusebius telleth in his Chronical Canon where at number 594 are these following Words Bithynia was built by Phoenix being first called Mariandyne Vpon which place Scaliger to whom few are like in erudition saith that it is not well said in Latin Condere Bithyniam but his Opinion deceived him for the Phrase is common both among Greeks and Latins as I have noted else where I will not therefore make needless Repetitions lest I become wearisome to my Reader Servius saith also that Bithynia was called Bebricia Aeneid l. 5. v. 537. Plinius the younger governed this Province with a Proconsular Power under Trajan The most famous Cities in Bithynia were Nicomedia Lib. 17. c. 13. which Ammianus Marcellinus calleth the Mother of the Cities of Bithynia Nice famous for two Councils called by Strabo the Metropolis of Bithynia and Chalcedon where was a Council celebrated of six hundred and thirty Bishops Lib. 12. Geogr. A. C. 451. But the Spirit suffered them not As much as to say But the Lord Jesus Christ revealed to them that he would not that at that time they should go to Bithynia 8. Came down to Troas Troas is thought by some to have been the Mediterraneous part of Phrygia whose chief City was Ilium called Troy but others think that the Town is noted bearing the name of the same Region of which Plinius The chief place of Troas was Amaxitus 5 Nat. Dist 30. then Cebrenia and Troas it self called Antigonia now Alexandria a Colony of the Romans It seems it may be gathered from Ch. 20. v. 6. and 2 Tim. 4. v. 13. that it was this City Troas Paul came thither to preach the Gospel of Christ as is clear 2 Cor. 2.12 9. There stood a man of Macedonia and prayed him saying That is there appeared as it were the likeness of a man cloathed with a Macedonian Garment and speaking in the Macedonian Language Come over into Macedonia and help us To wit by the preaching of the Gospel of Salvation Macedonia one of the largest Regions in Europe is bounded upon the East with the Eugean Sea upon the South by Thessaly and Epirus upon the West by the Ionian Sea upon the North by Mount Scardus and Orbelus It is said to have taken its name from Macedo the Son of Jupiter begotten by Thyia Deucalion's Daughter It was also called Ematia and Macetia whence its Inhabitant is called Macetes and if it be a Woman Macetis The most famous Cities of Macedonia were Thessalonica for its bigness Ege for the Sepulchers of the Kings and Pella for Alexander's Birth The most famous of its Rivers was Strymon of its Mountains Athos which because it is situate between Macedonia and Thrace it is by some annexed to Thrace The Kings of Macedonia boasted that they have descended of Hercules Hence in stead of a Crown and Kingly Purple they appeared crowned with the skin of a Lion's head in which Ornament they delighted more than in any precious Stones This Kingdom began to flourish in King Caranus it was inlarged by Philip Alexander the Great 's Father but it increased to such Greatness under Alexander himself that he subdued Asia Armenia Iberia Cappadocia Syria Egypt India Phoenicia Media and Persia and at length all the East and India At last it decayed under Persous the Son of Philip who being overcome by Paulus Aemilius the Consul lost his Kingly Dignity together with his Kingdom such a difference of Fortune these two men shewed both Philip's Sons the one like Lightning conquered all those Nations but the other lost the Kingdom it self and was carried Captive with his Wife and Children to Rome by Aemilius and since Macedonia was reduced to the form of a Prefecture as Plinius relâ—tes 4. Hist Nat. 10 10. Immediately we endeavoured From this and many places following it appears that Luke who wrote those Acts of the Apostles did attend Paul as his Companion from Troas if not from Antioch Assuredly gathering The Word in the Original saith Hesychius signifieth conferring That is saying one to another Ludowic de Dieu saith that the Word is also rendred by Hesychius to make to joyn to induce in Love and Assent in which signification it is also taken intransitively as in Plato de Repub. lib. 6. according to the Interpretation of Budaeus and so the Greek Word may here be fitly rendred consenting unanimously determining To preach the Gospel unto them To wit to the Inhabitants of Macedonia 11. We came with a straight course The Greek hath it We sailed with a prosperous wind As below Ch 21. v. 21. To Samothracia Samothrace is an Island in the Aegean Sea bordering upon Thrace not far from the mouth of the River Hebrus with a City of the same Name The Latins frequently call it Samothracia as Virgil. 7. Aeneid v. 207. This Island was before called Dardania from Dardanus the Son of Jupiter begotten by Electra who because of his Brother Jasius whom he had killed fled thither from Italy It was also called Leucadia because it appears whitish to the Spectators afar off Afterward Thracia from the Thracians that inhabited it And lastly it was called Samothracia because that after the Thracians the Samians dwelt therein Plinius saith that this Island was the fullest of commodious Harbors of any of the rest 4. Nat. Hist 12. and is raised up upon the Mountain Saoce Lib. 10. wherefore it was also called Saocis saith Hesychius Strabo saith likewise it was called Melite and Samos But at this day it is commonly called Samadrachi The Sacrifices of the Samothracians were most famous amongst the Ethnicks of old the Ceremonies of which Plinius calleth most Holy Lib. 36. Ch. 5. Therefore Germanicus in Tacitus was taken with desire of seeing the Sacrifices of the Samothracians Lib. 2. Anal. but the North winds crossing him made him change his purpose The Samothracians were called the Kinsmen of the Romans because Dardanus carried away the Houshold-Gods from Italy to Samothrace and from thence to Phrygia which afterwards Aeneas carried back from Troy to Italy saith Servius The Samothracian Rings were likewise famous Aeneid 3.12 which were either all Iron but overgilded
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
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
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
Whom the Law forbids to be scourged 27. Said unto him viz. To Paul who was bound with Cords If. That is Whether as above V. 25. And frequently elsewhere A Roman That is endowed with the priviledges of the Roman City For the Chief Captain knew very well by Paul's Speech that he was not born at Rome but at Tarsus 28. I. Chief Captain With a great Sum. That is With great difficulty and not without paying a great sum for it Obtained this Freedom That is The priviledge of the Roman City This priviledge that before used to be freely given through the avarice of the Claudian times Lib. 5. as Tacitus expresses it began to be sold Salvianus saith that the Title of Roman Citizen was purchased at a great rate And Paul said But I was free born That is 'T is not a late purchase hath made me a Roman Citizen but my very birth For I am descended of Progenitors that were free born Citizens See what we have said above v. 25. 29. Then Straightway By the Chief Captains Command They departed from him viz. From Paul by Birth a Roman Citizen and therefore exempted from being scourged by the Porcian Law Which should have examined him That is to say Who by the said Chief Captin before he knew that Paul was a Roman Citizen were commanded by scourging to extort from Paul a Confession of his Crime for which the Jews did in so great a rage exclaim against him And because he had bound him The word And redounds here For the meaning is not that the chief Captain also knew that he had bound Paul for this he could not be ignorant of But that he feared when he understood that Paul was a Roman Citizen lest he should be called to account for that he had commanded a Roman Citizen to be bound with Chains C. 21. v. 33. See what we have observed above 30. The Certainty That is C. 16. v. 37.38 The certain Truth He loosed him That is He commanded Paul's Chains to be loosed with which he when he knew not that he was a Roman Citizen had caused him to be bound And he Commanded c. As if he had said And he called together the chief Priests and the other Senators of the Jewish Sanhedrin and having brought forth Paul he set him before them that he might determine of him and his cause The Priests In the Greek it is the Chief Priests Among them That is Before them as it is in the common English Translation CHAP. XXIII 1. AND Paul earnestly beholding the Council That is Fastening his Eyes stedfastly on those Senators who were present at the Council The Wicked flee when no Man pursueth but the Righteous are bold as a Lyon Prov. 20.1 and shall not be afraid Said Being without doubt permitted to give in his defence to those things which his Adversaries objected against him before the Council See above Stephen is brought before the Council Chap. 6. and accused When his Accusation had been heard together with the depositions of the false Witnesses he was asked by the President of the Council Cap. 7. v. 1. whether these things were true which were laid to his charge Then Stephen having liberty to plead his own cause he vindicated himself in that admirable Apologetick Discourse before the Council of which St. C. 7. v. 2 c. Luke has related the substance above Men C. 21. v. 1. Brethren See above The Prophet Isaiah speaking of the Jews whom he forefaw would reject the Messias promised in the Law and the Prophets with ungrateful Minds and stubborn obstinacy he calls them the Brethren of those Jews who were to embrace him by Faith Hear Isa 66.5 saith he the Word of the Lord ye that tremble at his Word your Brethren that hated you that cast you out for my names sake said c. The African Fathers had an Eye to this place while they called the Donatists the most malicious Enemies of the Church Brethren I. Paul who now am brought before you as a Criminal Have lived in all good Conscience before God until this Day I have so behaved my self in my Ministry entrusted to me that my Conscience beareth me witness before God that I whether in Judaism or Christianism have always until this Day endeavoured To know no Guilt grow pale for no offence See below But how Paul now a Convert to Christianity C. 24. v. 16. 2 Cor. 1. 12 2 Tim. 1.3 could Glory of his Life while in Judaism and of a good Conscience that he had kept in the time of his Ignorance when notwithstanding he afterwards confesseth 1 Cor. 15.9 1 Tim. 1. 13 16. that he was a Blasphemer a Persecuter yea the chief of Sinners the Famous Curcellaeus hath explained most perspicuously and plainly by distinguishing betwixt a Good and Right Conscience A Conscience may be good tho it be erroneous and evil tho it be right or follow a good Law in judging its Actions Paul therefore appealeth to his good Conscience because he did that which his erring Conscience dictated he ought to do to wit that he should persecute the Christians who he was perswaded were Apostates and Revolters from the Law of Moses Yet he was not innocent because when he had sufficient occasion of informing his Conscience better he neglected to do it Wherefore he that will be free from Sin must take no less care that he instruct his Conscience about the Will of God than that he do nothing contrary to its Dictates And the High Priest Offended possiby at Pauls Constancy or that his Exordium was more frank than the Pride of the Council and the High Priest himself could bear Ananias This High Priest was the Son of Nebedaeus than whom none was more daring for any enterprize Lib. 18.20 Of him see Josephus Commanded them that stood by him His Servants ready to obey his Commands To smite him on the Mouth viz. Paul as if tutering Villainous and Notorious Lyes This was an unjust act of Proud Tyrany to cast such a reproach on a Man who was not yet judged nor convicted of a Crime before Sentence was pronounced against him To smite ones Mouth or as Juvenal expresseth it to give one a blow was by all People and in all ages accounted a great Affront Hence he is said to beat one with blows or as Terence speaketh it to give one a box on the ear See Mat. 5.39 1 Cor. 4.11 2 Cor. 11.20 12.7 1 Pet. 2.20 who vexeth one grievously and spitefully That inhumane false Prophet Zedekia the Son of Chanaanah smote Michaiah the Son of Imla the true Prophet of the Lord on the Cheek in the presence of two Kings Jehosaphat and Ahab because he said that a lying Spirit was in his 1 King 22.24 and the other false Prophets Mouths The spiteful Priest Pashur smote Jeremy as he Prophesied Jer. 20.2 Finally that rude Servant of Caiaphas
Officiously smote our Lord Jesus Joh. 18.22 when he had no order to do so Then Paul C. 8. v. 20. As Peter above and Paul himself elsewhere 1 Tim. 4.14 prompted by Divine instinct Gen. 9.25 and a Prophetick Inspiration like Noah Michaiah the Son of Imla 2 Chr. 18.24 Elisha Jeremy and David frequently in the Psalms Said unto him 2 King 2.24 viz. That Spiteful Barbarous and rude High Priest Ananias the Son of Nebedaeus Jer. 20.3 c. God shall smite thee Mat. 7.2 Who according to the saying of Christ uses to measure again unto Men the same measure they mete out unto others Exod. 1.22 Exod. 14.28 So Pharaoh at whose Command the Male-Children of the Israelites newly born were drowned Judg. 1.7 1 Sam. 15.32 33. 2 Sam. 12.9.10 11 12 16.22 was himself together with all his Army drowned The same instances of Justice you may see in Adonibezek Agag King of the Amalekites David Joà b in those Men that cast Shadrack Meshek and Abednego into the fiery Furnace Dan. 3.22 Daniels Accusers and in that most invertrate Enemy of Mordecai Haman Dan. 6.24 Thou Whited Wall Esth 7.10 He upbraids Ananias's Hypocrisie with an Apostolick and Prophetick Authority in the same kind of Speech which Christ did that of the Scribes and Pharisees Mat. 23 27. when he foretold that they would be punished by a special Providence 1 King 18.18 2 King 3.13 Jer. 1.10 17 18. Ezek. 3.8 9. It is the duty of Prophets to reprove Vices and Sins whose soever they are as you may see A whited Wall saith St. Augustine in Psal 103. without is Plaister within Clay Theophilact on this place he calls him a whited Wall because he had a fair aspect as an assertor of the Law and one who pretended to judge according to the Law But his Mind was full of Wickedness Ep. 115. Truly and elegantly said Seneca We admire Walls covered over with thin Marble when we know what it is that is hid under it we impose upon our Eyes and when we value things covered over with Gold what else do we but delight in a lye for we know that under that Gold base Wood is hid Nor are Walls and beams the only things that are set out with Ornaments the seeming happiness of all those who are exalted to high Promotion is but guilded Look into them and you 'l perceive how much evil lies hid under that thin Membrane of Dignity For thou Among the Senators of the Council Dost thou sit to judge me after the Law That is That thou mayest judge according to the Judicial Law appointed by God in the Books of Moses The Judicial Law saith Grotius was in force as long as the Common-wealth of Israel was in being and the Hebrew Judges were obliged to give Judgment according to it within those bounds of Cognizance which the Romans allowed them And contrary to the Law Unjustly beginning Process of Judgment at Execution whereas the Law enjoyns to presocute that which is just justly Lev. 19.15 Deut. 1.16 c. 16.18 19.20 and not to commit iniquity in Judgment Commandest Acted by a Barbarous Cruelty and Tyrannical Rage against the Professors of Christianity Me. Without hearing my cause To be smitten Contumeliously viz. On the Mouth 4. And they that stood by Possibly the very same Men who were Commanded by the High Priest Ananias to smite Paul on the Mouth Said Vindicating the High Priests Honour Revilest thou Gods High Priest That is to say Thou foul-Mouth'd railer dost thou call him a Painted and Whited Wall whom God has set over his Divine Worship 5. I wist not Having been a considerable time absent from Jerusalem Others will have I wist not to import the same as I did not consider viz. being hurried with a sudden perturbation of Mind when Ananias commanded me without cause to be smitten on the Mouth That he was the High Priest That is That this Ananias is now High Priest It is evident by Josephus 20. Antiq. 6 7. that at that time there was so great a Confusion in the Government at Jerusalem that at every turn the High Priests were deposed at the pleasure of the Roman Governours and others substituted into their places Than which Confusions saith the generally Learned Heinsius as nothing was more detestable so nothing was more just seeing that by the Faction and lyes of the High Priests the Truth was condemned the hope of the Fathers was condemned our great High Priest was Condemned For it is Writen c. As if he had said If I had known or called to Mind that the Dignity of High-Priesthood now become cursory had been conferred on Ananias the Son of Nebedaeus I would not in any wise have so sharply upbraided him with Hypocrisie as that my words should have been construed slander and railing Exod. 22.28 for it is written Thou shalt not speak evil of the Ruler of thy People That is Do not cast reproaches upon the Life of him who holds chief Place and Dignity among thy People 4. But when Paul perceived that the one part viz. Of those of which the great Council consisted Were Sadduces Of these and the Pharisees see what we have said in our Literal explanation on Mat. 3.7 And the other Pharisees These two Sects tho otherwise disagreeing among themselves agreed together to oppose Christ and destroy his Disciples Paul therefore when he saw they had conspired together to condemn him unjustly he wisely without prejudice to the Truth cast among them an apple of Contention or Discord He cryed out in the Council That he might be heard by all the Senators of the Council and all the multitude that was present I am a Pharisee the Son of a Pharisee Or as some Copies have it of the Pharisees As if he had said I have even from my Forefathers led my Life according to the ordinances of the Pharisees See after c. 26. v. 5. Phil. 3.5 Of the hope Of the Reward which the just shall receive in the other World which the Hebrews call the Age of Retribution For then every Man shall be rewarded according to his deeds The Sadduces denyed that there was any such state who maintained that there were no Punishments or Rewards after this Life And the Resurrection of the Dead Whom that they should be raised again to Life the Old Saduces also denyed Am called in Question That is Called to Judgment 7. There arose a dissention between the Pharisees and the Sadduces While those appoved of Paul's opinion that there should be a Resurrection of the Dead and these Condemned it And the multitude was divided Both of the Senators and the Standers by while some took part with the Pharisees others with the Sadduces 8. The Sadduces c. As if he had said But the Pharisees and the Sadduces were at great variance and discord among themselves for whereas the