is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
be the sooner understood To the end that no Person who should with attentive devotion search them and implore the Assistance of the Holy Spirit should stand in much need of the instruction of another to understand those things which are necessary to be known for Salvation Vpon all flesh That is upon all Conditions and Sexes believing in Christ and ready to lead their lives according to his Precepts Wherefore Infrà c. 5.30 saith Peter The Lord has given his holy Spirit to those that obey him Shall prophesie As c. 21. the four Daughters of Philip the Evangelist and Agabus Shall see Visions That is to say caused from above as did Ananias and Peter c. 9.10.10.11 Says Macrobius upon Scipio's Dream There are five principal diversities and names of things which people seem to see in their sleep For either it is a Dream or a Vision or an Oracle or an Inspiration or a Phantasm which Cicero calls Visum as oft as he needed make use of this word See our litteral explanation upon Joel 2.28 18. And I c. See our Annot. Joel 2.29 19. And will shew wonders Such were the Signs fore-running the Extirpation of the Jews which they suffered under the Romans for rejecting Jesus the Doctor of perfect Justice and contemning the Doctrine of the Apostles inspir'd with his Spirit and inviting them to Repentance Such were Comets hovering over Jerusalem like flaming Swords Chariots and Armys rushing together in the Air with like events upon the Earth as Slaughters burning of Towns and Cities and other calamities that befell the Jews in Galilee and Judea which use first to portend and then to bring a peoples utter destruction See what we have already said upon Joel 2.30 20. The Sun shall be turned c. See our litteral explication upon Joel 2.31 The great day of the Lord. That is the great and terrible Judgment of God upon the Refractory Jews In the first sense saith Brenius Joel spake this of the destruction by Nebuchadnezzar but mystically of the destruction by the Romans which is called by way of super-eminency the day of the Lord. Thus also saith Beza These things I refer to the Nation of the Jews whose utter destruction being shortly to fall upon the obstinate contemners of the Gospel is foretold as Christ also positively declares Mat. 24. however joyning them with that last day when the same calamity which formerly befel Jerusalem shall be the ruin of the whole world guilty of the same great and outragious obstinacy Moreover the destruction of the Jews by the Romans is called the great and terrible day of the Lord as Lightfoot observes in his Annotations upon Mark 9.1 It is describ'd as the end of the World Acts 2.20 2 Thes 2.2.3 Jer. 4.24 c. Mat. 24.29 c. Isa 2.2 Acts 2.17 1 Tim. 4.1 2 Pet. 3.3 Isa 65.17 2 Pet. 3.13 Jo. 22.21 Heb. 10.37 Rev. 1.7 Matt. 19.28 Luk. 22.30 By Periphrase it is call'd the last days or latter times that is the last times of the continuance of this City and Government From that time begins the New World It is also describ'd as the coming of Christ His coming in the Clouds in glory with the Angels and then again as the Inthroning of Christ and his twelve Apostles judging the twelve Tribes of Israel Thus far Lightfoot And notable In the Greek is Epiphanes by which word the Septuagint use to render the Hebrew word Hanora that signifies Terrible Nor is it to be question'd saith Ludovicus De Dieu but that from thence that cruel Tyrant Antiochus was call'd Epiphanes Terrible rather than Illustrious This Antiochus is call'd by Polybius Epimanes that is to say Furious or Raging Mad. 21. And it shall come to pass that all c. As if he had said that whosoever shall in word and deed religiously worship Christ sent by God shall be delivered from the grievous calamity prepar'd for the Jews Rom. 10.12 13. Gen. 12.8.13.4.26.25 1 Chr. 13.6 Psalm 79.6 Isa 41.25 Jer. 10.25 Acts 9.14 21. 1 Cor. 1.2 2 Tim. 2.22 Thus Paul adapts this Prophesy to Christ our Saviour But as the Invocation of God is not only taken for prayer directed to him but frequently for any act of Divine Worship so is also the Invocation of Christ or of his name taken in the same sense Now that the Christians were freed from the common calamitys of the Jews in the destruction of Jerusalem 3. Hist 5. we find in Eusebius But whereas the whole Commonalty and Body of Believers at the Church of Jerusalem by Oracular foresight inspir'd into some devout and holy persons were admonished to depart the City before the War and seat themselves in a Town beyond Jordan call'd by the name of Pella And now all those that believed in Christ having translated themselves from the forsaken Jerusalem to Pella and then it was that the Royal City and Capital Seat of the Nation being deserted by the holy people was overwhelm'd by Divine Vengeance for so many crimes committed both against Christ and his Apostles so that the whole race of those wicked people perished See my Annotations upon Joel 2.32 Jesus of Nazareth In the Greek Jesus the Nazarean who being conceiv'd educated and leading the most part of his life in Nazareth of Galilee according to the predictions of the Prophets might well be call'd Nazarean See our Literal Explanation Mat. 2.23 Approved of God As if he had said The person whom God by most powerful and not to be contradicted proofs had demonstrated to be by him to you sent seeing that he wrought so many and such great Miracles in your sight which no man could have effected but by a Divine Power The same also Nicodemus acknowledg'd Master John 3.2 said that great Senator of the Sanedrim We know that thou com'st from God for no man can work those Miracles which thou dost unless God were with him Among you An Hebraisin for to you that is to say to be by him sent to you By Miracles Wonders and Signs A Synonymy which Figure we make use of when we think one word not sufficient to explain the dignity and value of the thing But why Miracles are callâ—d both Miracles Wonders and Signs we have already declar'd upon Mat. 24.24 In the midst of you That is Jo. 12.37 before your Eyes But when he had wrought so many Signs before them they believed not in him 23. This c. This Jesus by the Decree of the Father to whom he in all things voluntarily obey'd being surrender'd into your power with an incredible importunity you forc'd the Romans to nail him to the Cross By the determinate counsel and foreknowledge of God delivered In the Greek yielded up They are said to be yielded up saith Grotius who are deliver'd up to their Enemies Therefore Christ by the determinate decree of God was given up into the power and disposal of his Enemies whose hostile and inhumane rage God did not
the end of forty days in the beginning of the six hours from which the 40th day beginneth When therefore these forty days were expired Satan came to trouble the World and said unto them Where is Moses your Teacher They answered that he was gone up into the Mount But saith he The six hours are expired wherein he promised to return which when they did not value he added that Moses was dead But when they were no more moved at that he shewed them the figure of his Coffin and then they said to Aaron As for this Moses the man that brought us out of Egypt we know not what has befallen him In Bereschith Rabba Sect. 41. the Devil is said to have shewn Moses himself hanging between Heaven and Earth In Jonathan's Paraphrase they conjectured that Moses was consumed in the Mountain whereon Fire glistered from the Face of God Therefore as being now deprived of their Leader Moses they ask Visible Gods which may go before them Moreover if we may give credit to the Tanchuma fol. 46. those men who asked this were not Israelites but the 40000 men who went up out of Egypt with the Israelites and the two Egyptian Magicians Janes and Jambres by name But these are but foolish inventions to vindicate their Ancestors from the crime of Idolatry when none who has not quite lost his senses but may smell out their deceit For if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sentence will be incoherent nor will these words agree in the least with the following Besides it supposes that in Moses's time the days were divided into hours which is plainly contradictory to all History For other Nations have learned the division of the day into twelve hours invented by the Babylonians long after as we are informed by Herodotus and others this especially is to be considered that if Moses by Divine Instinct did foretell at what time he would return he returned at the very moment he appointed nor was there any reason why their patience should be wearied out by his delays Lastly There is nothing more false than that only the Strangers who joyned themselves to the Israelites when they came out of Egypt asked Gods from Aaron For Exod. 32.1 it is said the people came together to Aaron and v. 3. That all the people brought their Ear-rings to him For we know not say they what 's become of this Moses who brought us out of Egypt But Moses brought only the Israelites properly out of Egypt the others followed them voluntarily But also v. 8. they are called Israel v. 13. The Scod of Abraham Isaac and Jacob v. 14. The People of God Therefore the Levites when they executed vengeance to punish the guilty did not kill only Strangers but their Brethren Sons Friends Neighbours sparing none that came in their way because the guilt was universal With good reason therefore does Stephen upbraid the Jews with this that their Fathers said to Aaron Make us Gods c. 41. And they made a Calf c. On that very same day in which the people desired that they might have an Idol made after the manner of the Egyptian superstition Aaron whether overcome with fear or some other praeposterous Affection hearkening to the mad multitude contrary to the express words of the Law Exod. 20.23 commanded them all without respect to Sex to bring their Ear-rings and when they were brought melted them in a Vessel fit for that purpose and presented the Calf that came out of it to the people built an Altar to it and appointed a solemn Feast to be kept the next day as it is more fully declared Exod. 32. Hence Deut. 4.20 it is said that God was mightily incensed against Aaron and was about to destroy him and would certainly have cut him off had not Moses interceeded for him And offered Sacrifice unto the Idol c. The Israelites come together according to Aarons appointment early next morning worshipped the Calf and offered Burnt Offerings and Peace Offerings to it and the people sat down to eat and drink and rose up to play Exod. 32. v. 6. For they worshipped this Idol after the same manner that they did the true God Except that of all the kinds of Sacrifices the Sin-Offerings were only omitted which yet they stood most in need of And how guilty soever they were yet they thought they had performed their Sacred Rites aright and their Consciences were benummed with acting so great wickedness Feasting and Festival Plays were Appendixes of the Sacrifices even in the Worship of God For whereas Sacrifices were either Burnt Offerings or Sin Offerings or Peace Offerings In Burnt Offerings all the Sacrifice was burnt in Sin Offerings a part of it fell to the Priests share who only feasted on it in Peace Offerings the Offerers according to their right retained a certain portion of the Sacrifice that they might call together their Friends if they so thought fit and be merry with them For in these Feasts the Israelites were commanded to rejoyce before the Lord Deut. 12.7 16.11 yet not with a light lascivious and petulant but with a pious and moderate joy and conjoyned with a Praising Gods name as in the presence of the All-seeing God And that Plays were also then used appears by Davids example whom Michol out at a Window spied dancing and playing after he had offered Sacrifices before the Ark 2 Sam. 6.16 1 Chron. 15.29 But whereas Plato * l. 7. de Leg. saith that some dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a modest and becoming motion of the Body others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immodestly and unseemlily undoubtedly Davids dancing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modest and composed not desultory and light But Idolaters saith the most renowned Bochart * Hierozoic p. 1. l. 2. c. 34. were so bad personaters of the faithful in this point that they did not contain themselves within these Bounds For these sacrifical Feastings frequently ended in Drunkenness or Lasciviousness or Contention Riots Beatings and Slaughters Therefore the Ancients attribute the first rise of Drunkenness to these Feasts And Aristotle * Apud Athen. l. 2. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be Drunk was called so in the Greek because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after their Sacrifices were performed they drank more liberally To the same purpose is that which Seleucus writes that in the same place Feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they thought it was their duty to drink largely for their Gods sakes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because they were congregated or came together for the sake of their Gods For otherwise it was not of ancient custom to set before any Wine or Delicacies in any abundance unless it were done for the Gods To which that gradation of Epicharmus has respect After Sacrifice was Feasting after Feasting Tippling which to me seems very delightful from Tippling proceeded Frowardness of
the Idol For it might by some travelling that way and turning in there to refresh themselves be either by forgetfulness or voluntarily be left behind or set there on some other occasion Therefore I briefly Answer Either he is certain that the meat is Idolothyte or certain that it is not or the same is unknown If he be certain it is it is better he should with Christian Courage refuse it even with manifest hazard of his Life as the Question supposes But if he knows it is not or is ignorant whether it is or no then let him take it without any scruple of Conscience for the use of his Necessity where it appears that Augustine did in no wise esteem the eating of Idolothytes as a thing indifferent and from which we are to abstain only for fear of Scandal but lookt upon it as a thing altogether evil in it self and to be avoided though no man were privy thereunto For he supposes no other man to be present whom there might be danger to offend by doing it and yet in such a Case prefers rather out of Christian Vertue to abstain than to do any thing unworthy of his Calling though for saving of his Life The same did the Ancient Christians that lived amongst the Pagans always judge so that many of them chose rather to die than to pollute themselves with any such Food In the Roman Martyrology on the eleventh of March is celebrated the Memory of Fourscore Martyrs in Campania who would not eat Flesh sacrificed nor worship the Head of a Goat And since Abstinence from eating of Blood is by the Apostles in their Decree placed in the same degree of necessity with the avoiding things offered to Idols of which it were not lawful for us to eat at this day if we conversed amongst Idolaters we may conclude the former likewise ought not to be counted as only a Temporary Law and given to avoid the Scandal of the weak but to be of perpetual duration even to the end of the World and that although there were none that by its Violation could be offended Fornication We take the Word in its most usual sense for the Carnal Commixture of a single Man with a single Woman which commonly amongst the Heathens was not lookt upon as any Sin or Evil And therefore there was reason to fear lest some of them who but lately were come over to the Christian Profession should yet take undue Liberty therein unless the same were expresly forbidden For how light the Gentiles made of this Uncleanness is known from that Passage in Terence 'T is no such heinous Business believe me In Adelph Act. 1. Sc. 2. for a young Fellow to Wench a little c. And Cicero palliates it after the same manner in his Oration on behalf of Caelius Let something be indulged to his Age Let Youth be allowed to be more free Let not all things be denied to Pleasure When was not this done When was it condemned Where not permitted Nay severe Cato himself in Horace when he saw a Youth entring the Stews Cries out 'T is fit young men should go down thither Hor. 1. Ser. 2. v. 34. As if it were an Argument of their probity and honesty that they went to those Publick Brothels and did not attempt the Chastity of other mens Wives c. And how much some new converted Christians needed a Bridle herein appears by the serious Exhortations Paul uses to avoid Whoredom 1 Cor. 6.15 1 Thes 4. v. 3. 4. and elsewhere And things strangled That is Animals deprived of Life without letting forth the Blood The Learned Curcellaeus makes some scruple whether this be not an Addition to the Primitive Authentick Text his Words are as follow We read saith he the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatrib de Esu Sang. ca. 11. suffocated or strangled in the New Testament which at this day we use amongst those things which the Apostles prohibited to the New-converted Gentiles But the said Word is by us deservedly suspected since it is not acknowledged by many of the Ancient Fathers yea by some expresly rejected as supposititious of whom the first and most ancient is Irenaeus in his Third Book against Heresies Cap. 12. Where largely and Word by Word writing over this whole Place from Verse the seventh to the thirtieth he makes not the least mention either in the Sentence of James or the Apostles Letter of things strangled which is a manifest token that in the Book which he used that Word was not For that he did not recite it from his Memory is plain by that accurate Repetition of the Words in which nothing else is wanting Secondly De Pudic. cap. 12. Tertullian where he exactly recounts all other things appertaining to this Place yet makes no mention of these things strangled Ad Quirir L. 3. Thirdly Cyprian reciting this Text takes no notice hereof Fourthly Jerome on the fifth of Galathians writes thus In the Acts of the Apostles the History sets forth that when some arising from the Circumcision had asserted that those of the Gentiles that had believed ought to be circumcised and keep the Law of Moses The Elders which were at Jerusalem and the Apostles being together assembled appointed by their Letters that the yoke of the Law should not be imposed upon them nor further observed but only that they should only keep themselves from things offered to Idols from Blood and from Fornication or as in some Copies it is written from things strangled or any thing strangled Which Note shews that Word not to be found in most of the Copies which came to Jerom's hands and that it was not constantly so read Fifthly Ambrose or whoever was the Author of the Commentaries which pass under his Name on the Epistles For on Gal. the second he says thus Lastly Here are found three Commands given by the Apostles and Elders whereof the Roman Laws take no notice viz. to keep themselves from Idolatry and Blood as Noah was commanded and from Fornication which some Sophists of the Greeks not understanding and yet knowing that Blood was to be refrained adulterate the Scripture adding a fourth Command that is to abstain from strangled Now whatever may be offered to diminish the Authority of this Commentator yet none of sound Judgment can be perswaded that he would have durst to speak thus if the word strangled which he rejects had been commonly read And thence at least it appears that this word strangled was not then in most Copies Sixthly In Speculo Augustine recites first out of Acts 15. the words of the Apostles Decree and afterwards out of the 21. Chapter those which there James repeats but still omitting the mention of strangled Which that he did not by Inadvertency is plain by these words which he adds We see here that the Apostles would impose no Burthens of the Old Law as far as it relates to corporal Abstinence on the believing Gentiles
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Translated to Preach signifies saith Grotius to pronounce with a loud voice like a Cryer As Exod. 32 5. Mat. 3.1 and elsewhere often In the Synagogues By these the Religious Assemblies of the Jews are vulgarly signified yet Grotius thinks that here it may be understood of the Christian Congregations as James 2.2 Theophilus of Antioch speaks thus Synagogues which we call Churches Every Sabbath-Day It was the ancient manner of the Christians which amongst the Moscovites or Russians the Syrians and Melchites and Abyssines yet continues to meet together no less on the Sabbath-Days commonly called Saturdays than on the Lords-days Vulgarly called Sundays So the Author of the Constitutions Apostolical under the Name of Clement Bishop of Rome L. 7. Ca. 23. injoyns The Sabbath Day and the Lords Day keep ye Festivals or Holy because that is dedicated to the memory of the Creation this of the Resurrection Constantine the Great as Eusebius Witnesses in his Life L. 4. Ca. 18. Ordained That all who lived in the Roman Empire should on the Days called by the Name of our Lord rest from all work and should also in like manner keep Holy the Sabbath-days Gregory Nyssenus in his Oration against those that took Reproofs unkindly With what Eyes canst thou behold the Lords-day who hast despised the Sabbath Dost thou not know that these days are Brethren So that if thou undervaluest one thou offendest the other Asterius Bishop of Amasea in his Homily of Divorce The joyning together and Concourse of these two days is Famous amongst Christians of the Sabbath I mean and the Lords-Day which in a Circle returning time brings about every Week For as Mothers and Nurses of the Church they both Assemble the People and cause the Priests to sit down together to teach them and so both lead and impel as well the Disciples as their Teachers to the care of Souls Socrates in his History L. 10. Ch. 22. Witnesseth That all the Churches every where throughout the World do as duly as the Weeks come about Celebrate the Divine Mysteries on the Sabbath-Day except only the Church of Rome and that of Alexandria And in his 6th Book and 8. Ch. speaking of the Tumults which the Arians stirred up at Constantinople in the time of John Chrysostome saith When the Feasts of every Week came to wit the Sabbath and the Lords-day in which Assemblies use to be held in the Churches c. Sozomen Lib. 7. Ca. 19. Some meet together on the Sabbath-day and likewise on the first day of the Week as at Constantinople and amongst most other Christians But at Rome and Alexandria they do not do so Anastasius of Nica The Sabboth and the Lords day L. Quaest q. 77. are Days Holy and Festival Neither is it lawful on them to fast Theodorus â—alsamon The Sabbath-days are by the Holy Fathers almost in all things made equal to the Lords days Hence it came to pass That as on the Lords days there was no fasting as being Days of Rejoycing as the Gangrensian Synod teaches Can. 18. So neither on the Sabbath-days except on one only which was that before Easter In the Canons of the Apostles as they are called which tho Learned Men know they deserve not that Title yet they must be confessed to be ancient the 65th Canon runs thus If any Clerk shall be found Fasting on the Holy Lords-day or on the Sabbath except one only which next precedes the Paschal Solemnity on which Christ laid in the Sepulchre let him be deposed or degraded but if he be a Layman let him be with-drawn from or Excommunicated Ignatius in an Epistle to the Phillipians goes higher If any one shall Fast on the Lords-day or on the sabbath-Sabbath-day save only on the Sabbath before Easter He is a Murtherer of Christ And to omit for Brevity the rest of the Testimonies of Antiquity Tertullian in his 4th Book against Marcion saith That the sabbath-Sabbath-day from the beginning of the World had this Priviledge to be free from Fasting Therefore when Justin Martyr and Tertullian deny that the Patriarchs before Moses did Sabbatize it is to be understood not of their assembling together on that day but of a strict rest during all the day Ignatius in his Epistle to the Magnesians Let us not Sabbatize after the manner of the Jews enjoying Idleness For he that Works not let him not eat and in the sweat of thy Brows thou shalt eat thy Bread say the sacred Oracles But let every one of you Sabbatize spiritually applying your selves with Joy to Meditation on the Law of God rather then to indulge the Body with rest admiring the Works of God not Eating or Drinking superfluously and walking Proudly or pleasing your selves with Dances and unreasonable Frolicks And after the Sabbath is over let every Christian keep Holy the Lords-day Origen Hom. 23. on Numbers It is necessary that every Holy and Righteous Man should also observe the Feast of the Sabbath But what is that Feast unless what the Apostle saith Hebr. 4. There remaineth therefore a Sabbatisme that is a keeping of the Sabbath to the People of God Therefore leaving the Judaical Observation of the Sabbath let us see how a Christian ought to keep the same On the Sabbath-day nothing ought to be done of all Worldly Works Therefore if thou dost forbear secular Imployments and dost nothing Worldly but spendest the times in spiritual Exercises coming to the Church hearing the Divine Scriptures read and handled Imploying thy thoughts on Heavenly things careful of thy future Hope and having the approaching Judgment before thine Eyes shall have a regard not to things present and visible but to those that are future and invisible This is the true observation of a Christian Sabbath But on the Sabbaths in the Assemblies of the primitive Christians the Holy Scriptures of the Old Testament were wont to be read to the People even as amongst the Jews Which Custom the Synod of Laodicea which was held about the year 364. altered establishing that on the Sabbath-days the New as well as Old Testament should be read Can. 16. 22. Then it pleased c. As if he should say All that were present at this Jerusalem Council approving the Sentence of the Apostle James as most equitable That it might forthwith be put in Execution and the strife kindled at Antioch which easily might spread it self to other Churches be happily Composed by common Consent Judas and Silas Men of principal note and Authority amongst the Brethren and of whom there was no suspicion that they were more addicted to either Party in this Controversy were chosen that they might go along with Paul and Barnabas to Antioch and carry thither the Epistle of the Synod With Paul and Barnabas Since they were as it were one Party in this Controversie touching the Observation of the Mosaical Rites and to some might be suspected as less Impartial it was not thought so fit that they should
Aratus his Phaenomena which were translated out of Greek into Latin by Cicero while he was but very young as he saith himself De natur deor Lib. 2. And since by Sextus Ruffus Aviâ—nus It is agreed upon among the Learned that Aratus being a man ignorant of Astrology did speak most excellently and ornately of the Heavens and Stars as Cicero saith This Aratus surnamed Solensis De Orat. Lib. 1. was born at Solis a City of Cicily which being afterward repaired by Pompey the Great was called Poâ—â—ciopolis he was Famous in the time of Prolomeus Philadelphus and lived splendidly in the Palace of Antigonus Gonaâ—a the Son of Demetrius Poliorceta who took the Government of the Macedonians about the hundred fifty and fifth Olympiad Suidas makes a Catalogue of his works among which his â—hanomena are the most esteemed whose admirable beginning Virgilius hath imitated in his third Eclogue v. 60. What saith Grotius was said by Aratus of Jupiter Paul adopâ—eth to the true God because by Jupiter the wisest among the Greeks did understand the most high God Thus Aristaeus in Josephus says that the Jews Worship the God of the Vniverse whom the Greeks call Jupiter 29. For as much then as we are the Offspring of God That is forasmuch as we are the Children of God Paul saith Groâ—ius accommodatâ—â— hiâ— self to a Pâ—â—tical way of speaking meaning that we 〈…〉 God in our mind and for this 〈…〉 his Children But in the new Testament we are 〈…〉 Children upon a more weighty account because we 〈…〉 Goodness again we shall at our Resurrection 〈◊〉 his Children by partaâ—ing of his 〈◊〉 We ought not to think c. As 〈…〉 to say None that is in his right mind should 〈…〉 to wit Silver Gold and Stone to God though Graven with the best Art that man can invent For Silver Gold and Stone are things far below man and are cannot be but more â—gnoble then the Artisiâ—er See Isay 40.18.44.13.46.5 Mâ—â—â—er saith Beza we must know that by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Work but also by a Synecdoâ—â—◠〈…〉 all such things 〈…〉 use to 〈…〉 representing God 30. And the times c. As much as to say But God whose purest honour is in a worship that is far from the Senses seeing he hath hitherto passed by those Sins which in those former times the Idolatrous Nations through gross ignorance committed now the darkness of former times being driven away does by the Preaching of the Gospel strictly charge all Men every where without disserence or choice of Nations to amend their former Sins and Mistakes and lead a new Life according to the rule of Gods Commandments Winked The Word in the Greek signifies dissembled By the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza is meant him who makes as if he slightly saw the outside of things This Horâ—tius calls somewhere Pervidere that is says the same Beza if I am not mistaken per transeâ—â—am et leviter videre see by the by and slightly Now God is said to have despised overlookt and winked at those times of Ignorance either because he composed not a form of Religion for the Nations as he did for the Israclues by which they were to be bounded in his Service and Worship neither sent he any Prophets to them to drive away their darkness but suffered them to walk in their own ways as is said above Ch. 14.16 or because he did not then severely punish them but patiently suffered them See Rom. 3.26 31. Because A reason is given why men ought to amend themselves He hath appointed a day That is he hath limited a certain day though he hath kept from our knowledge when it is to come In the which he will Judge the World That is the Inhabitants of this World In Righteousness That is Justly according to every ones works without respect of Persons Rom. 2.6 7 8. By that Man whom he hath ordained That is by that Man whom he hath constituted Judge of the Quick and Dead See above Ch. 10.42 Whereof he hath given assurance unto all Men. That is hath by a sure Argument and worthy of credit proved that Christ was to be judge of the World when he raised him from the Dead God saith Grotius by raising Christ again from the dead gave the greatest Testimony to his Doctrine that he could give but this also was in this Doctrine that he was to be Judge of Mankind Matth. 25.31 Seq Joh. 5.25 32. And when they heard of the Resurrection of the Dead That is that a Man was raised from the Dead Some mocked As they use to do who give no faith to what is spoken An Ethnick in Minutius deriding the Christians They build saith he and knit together old Wives Fables they say they are to rise up again after they are dead and in Ashes and I know not with what boldness they believe one another their own lies you might think they are risen again already Neither did the Platonicians who thought that bodies were given to Souls for Punishment believe the Resurrection of bodies nor yet the Epicureans nor the Peripateticians who taught that God had no care of humane things these more openly but those in their secret discourses And others Who thought it not repugnant as Man might at first be made by God so also he might again be renewed by him Said we will hear thee again of this matter To wit when we are at leasure 33. So Paul departed from among them As much as to say Paul being put off to another day went from Areopagus 34. Howbeit certain Men. Of them who heard Paul Preach in Areopagus Cleave unto him That is saith Grotius having insinuated themselves more into his acquaintance So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken above Ch. 5.13.9.26.10.28 Dionysius the Arcopagite That is one of those Senators of Areopagus who judged with such integrity of Capital matters that they judged only in the night not in the day time that so they might take notice of what was spoken not of who spoke Eusebius saith that saith this Dionysius the Areopagite was appointed the first Bishop of the Church of Athens Hist Eccles Lib. 3. Cap. 4. as another Dionysius Bishop of the Church of Corinth a most ancient Writer witnesseth And a Woman named Damaris This Woman was the Wife of Dionysius the Areopagite if we believe Ambrose Chrysostome and Augustine And others Less Famous Athenians With them To wit with Dionysius and Damaris CHAP. XVIII 1. After these things Paul having sent Silas and Timotheus who came to him from Beraea back again to Macedonia stayed alone at Athens and himself also again and again intended to go to Thessalonica but could not accomplish it being hindred by Satan therefore he sent Timothy thither to comfort and strengthen the Thessalonians in the Faith In the mean while having left Athens 1 Thess 2.17 18.3.1 2. he came to Corinth which the most eloquent