1. or was hanged as saith Servius upon the first of Virgils Georgicks v. 499. This Tribunes name was Valerius Soranus about whom besides the cited Authors you may see Plutarch Quaest Problem 60. 3. For by occupation they were Tent-makers That is they exercised the Trade of making Tents or Shades in which Men not only encamp in time of War but also at home in time of Peace did live in the Summer time These they made either of Linnen or of skins sewed together The Syriack renders the Greek word Cannopy-makers Vatabius and others Arras-makers See what we have noted upon Ch. 9.43 4. And he reasoned c. As much as to say Yet Paul did debate about the Christian Religion in the Place which was consecrated for the meetings of the Jews every seventh day in which the Jews did chiefly and of purpose apply their mind to Religion and brought over to his Judgment both Jews and Greeks or Gentiles who went to the Synagogue of the Jews either through curiosity or to search into the truth Also Sueton writes that the Greeks used to dispute upon the Sabbath Day In Tiberio Cap. 32. Interposing the name of Jesus These words are not in the Greek Text nor in the Syriack Translation 5. And when Silas and Timotheus were come from Macedonia Whom to wit Paul as we said above v. 1. had sent from Athens Paul was pressed in Spirit That is being by the Inspiration of the Spirit as it were suddenly caught he Preached with great Zeal Testifying See below Ch. 20.22 c. That is firmly averring that Jesus was that Christ or Messias promised in the Law and in the Prophets 6. And when they opposed themselves c. As much as to say But when the obstinate Jews resisted Paul while he Preached and blasphemed Christ whom he Preached that he might testifie that he had nothing in common with them did in their presence shake his Rayment that there might not so much as any of the dust stick to him and said unto them Your Blood c. Shoke his Rayment That is his upper Garment So Matth. 26.65 the chief Priest rent his Cloaths that is his upper Garment Mark 5.30 who touched my Cloaths that is my Garment as it is a little before in the singular number V. 27 28. Joh. 13.4 Christ riseth from Supper and laid aside his Garments Joh. 19.23 that is his Garment or upper Cloak When the Soldiers had Crucified Jesus they took his Garments and made four Parts where is meant one Cloak from which the Coat is presently distinguished as it is demonstrated in Gerard's Evangelical Harmony in the History of the Passion Blood c. This saith Beza is a kind of obtestation as if Paul should say Cap. 14. I see ye run into your own destruction Therefore I take God to witness before you that not I but your selves are the cause of your own ruin So speaketh David 2 Sam. 1.16 For by Blood is meant sometimes slaughter sometimes all kind of destruction the cause of which according to the manner of the Hebrews he is said to be upon whose head that I may speak so it is laid that is to whom it is imputed as if he had shed his own Blood that is killed himself whence that horrible outery of the Jews Matth. 27.25 His Blood be on us and on our Children Henceforth I will go unto the Gentiles As much as to say From this time because ye repell the Grace of God offered to you I will turn aside from you to the Gentiles See above Ch. 13.46 7. And he departed thence To wit from the Synagogue Into a certain Mans house named Justus The Syriack and Arabick read only Titus The vulgar Greek Copies have Justus only but some Greek Copies have both Titus Justus as also the vulgar Latin Interpreter One that worshipped God That is who of an Ethnick was made a Proselyte to the Jewish Religion See above Ch. 16.14 17.4 8. Believed on the Lord. That is by Pauls Preaching he was perswaded that Jesus was the Messias the Redcemer of the World promised in the Law and in the Prophets With all his house That is with all in his Family that were capable of Faith The like Phrase is in Joh. 4.5 And many of the Corinthians As much as to say But a great many more of the Ethnicks who dwelt in Corinth then of the Jews Hearing To wit Paul Preaching Believed That is received the Faith of Christ And were Baptized Crispus the Ruler of the Synagogue and Gaius whom Paul calls his host were indeed baptized with Pauls own hands Rom. 16. as he himself witnesseth but the rest by Pauls Companions and Helpers 1 Cor. 1.14 Timothy and Silas that by a holy dipping into the Water they might openly before the World profess and declare their Faith Mark 16.16 according to Christs Prescript Whosoever believeth and is baptized shall be saved Upon which place of Mark the well Learned Paulus Columesius of Rochell in his Sacred Observations Printed A. D. 1679. and dedicated to the Right Honourable Henry Compton Lord Bishop of London formerly my greatest and most liberal Benefactor Hence saith he you may not underservedly observe that only the adult are capable of Baptism That the Ancients were of this Judgment Valefridus Strabo Lib. de reb Eccles c. 26. Ludovicus Vives Erasmus in a certain Epistle which Paulus Merula published with others in the year 1607. Ad Aug. de Civ dei Lib. 1.27 Grotius in his Epistles to several French-men Salmasius in his Book of Transubstantiation Pag. 418. edit secundae as also Matth 19.14 and Joannes Baptista Thiers in his most useful Book concerning the diminishing of Festival days do plainly confess With these ancients Berengarius that great man may be reckoned Pag. 494. Pag. 264. whom George Cassander who was most skillful in those things in the Preface to his Book concerning Pedo-baptism and the most worthy Professor and Doctor in Law of the Royal University of Angiers Francis de Roy in Berengarius his Life report to have opposed Pedo-baptism The Albigenses did exactly follow Berengarius for Joannes Chassanio a French Divine in the History of the Albigenses reports out of the History of Triers Lib. 1. Ch. 6. which Dominus Lucas Dachery a Benedictin Monk a Man who daily deserves greatly at the Commonwealth of Learning did three years ago insert in the twelfth tome of his Spicilegium The place cited by Chassanio occurs Pag. 243. There were at that time in Ivodium which belongs to the Diocess of Triers Hereticks who denyed that the substance of the Bread and Wine which is consecrated by the Priests upon the Altar did really change into the Body and Blood of Christ and they said that the Sacrament of Baptism does not profit infants to their Salvation Thus far our Countryman Colmesius a Man of vast Learning See what is observed above Ch.
gives us to understand that for the administration of Baptism to a great multitude they chose those places which where well stor'd with Water besides that the bains and purifications of the Ancients principally of the Jews rendered that Ceremony easy and familiar at that time In short we do not find in Scripture that any were otherwise baptiz'd than by Immersion and we are able to make out by the Acts of the Councils and by the Ancient Rituals that for 1300 years together they baptiz'd in that manner throughout all the Churches as much as it was possible for them so to do 42. And they persevered c. That is and they continued assiduously and diligently In the Doctrine of the Apostles That is in hearing the Apostles teaching And in communication of breaking Bread and in Prayers In the Greek And in Communication and in breaking of Bread and in Prayers which the learned Divine Joseph Mede renders And in Communication that is in breaking Bread and in Prayers So that the Conjunction and after Communication is not Conjunctive but Explanatory as frequently in other places Hence the Syriac translates the words And they did communicate in Prayer and in breaking the Eucharist The service of the Ancient Christians baptiz'd according to the Precept of Christ consisted of these three parts hearing the Word publick Prayers under which was by a kind of Synecdoche comprehended Thanksgiving c. 3.1.16.13 Luke 18.10 11. Phil. 1.3 4. and celebration of the Lords Supper Breaking of Bread saith the famous Lightfoot among the Jews signifies that particular action with which Dinner or Supper began but I do not remember that ever I observ'd it apply'd by the Talmudists to the whole Meal And I suspect that what Beza affirms is rather upon trust than upon proof It came in custom says he that their mutual ordinary Food even their Feasts which they often made together were understood under the name of breaking of Bread which if true I must ingenuously acknowledge my own Ignorance but if not true then breaking of Bread both in this and the following 46 verse cannot be understood of ordinary Food but of the Eucharist which the Syriac Interpreter expresses in Terms and the Parallel is that of c. 20.7 1 Cor. 10.16 But there is a Synecdoche of the member in this Phrase for a part of the Lords Supper is set down for the whole as the drinking of the Cup 1 Cor. 12 13. But the breaking of Bread represents the bitter pains which Christ suffered upon the Cross wherewith his body was as it were broken and bruised for such torments in Scripture are called Breakin gs or Fractures Prov. 6.15 Isa 30.26.38.13 Dan. 11.26 c. Whence we collect that the Ceremony of breaking the Bread in the Lords Supper is not a thing indifferent but whereas it tends to set forth the end of the Lords Supper it is altogether to be used according to the Example of Christ and his Apostles See Mat. 26.26 1 Cor. 10.19 11.24 The English Translation is less approved by the learned Mede who refers the Greek word Koinonia to the preceding word Apostolâ—n and translates it The fellowship of the Apostles 43. And fear c. As if he had said They that were not yet Converted by the preaching of the Apostles stood amaz'd and astonished at the Novelty of the Growing Church and the many signs and wonders wherewith the Apostles corroborated the force and energy of their Sermons 44. And all c. As much as to say But all the Believers joyn'd together in brotherly love and converted their Estates which they had in propriety to the common good of all 45. Possessions c. That is The Rich sold what they had to supply the necessities of the Poor They were Jews that did so and none but Jews that did so Shew me the like among the Gentiles when the Gospel came among them Which of all St Pauls Epistles gave any such precept or intimates any such thing But as for the Jews they who once believed in Christ believed also the woful destruction of their own Nation to be within a few years after and therefore they thought good while there was yet time to improve their Lands and Possessions to the best use which they should not many years enjoy And the occasion was now fit at the first preaching of the Gospel and gathering up a Church to Christ to furnish the Apostles and others for this Service and Employment And therefore when the Gospel was also spread among the Gentiles the Apostles were so careful to make collections in the Churches for the relief of the poor Saints in Jerusalem even those who at the first had disfurnished themselves of all and at whose charge as may be supposed the Gospel was at the beginning preached among the Gentiles Serm. 28. upon Prov. 30.8 9. Thus the most learned Joseph Mede See Rom. 15.26 27. 1 Cor. 16.1 2 Cor. 8.9 46. Continuing daily with one accord in the Temple That is they met daily in the Temple with a brotherly unanimity to worship God in publick And breaking bread from house to house The Greek hath Katoikon which the Syriack and Arabick Interpreters take to be opposed to the Temple as if it were singly said at home or inprivate whereas by others it is expounded at several houses that is sometimes at one house sometimes at another Salmasius says That the Ordinance of the Lords Supper was celebrated in the private houses where they feasted together Katoikon is from one house to another as Katapolin is from Town to Town For the Jews eat their Legal Passover every one in his own house in imitation of which Christ instituted his Ordinance and ordered it to be eaten at the same hour of Supper Those Suppers as is well known were called Agapes Love-Feasts whether celebrated in the Church or in the houses of private Persons In both places they were partakers of the Sacrament of Christs Body and Blood after they had supped Hence Agape Love-Feast is taken for the Eucharist itself by an ancient Author who calls himself falsly Ignatius in an Epistle to the Smyrnaeans It is not lawful without the Bishop to Baptize or Celebrate the Love-Feast says he that is the Lords Supper To celebrate private Love-Feasts the richer sort invited the Brethren to their houses and then according to custom celebrated the Lords Supper after the end of the Love-Feast From which Love-Feasts the Cuftom continu'd a long time of blessing and receiving the Eucharist from house to house In the fourth Century it appears to have been still Administer'd by several Bishops and Presbyters in private Houses Which by their last Canon save one did prohibit by the Fathers the Council of Laodicea Ordaining that no oblations should be celebrated in private houses This was in the Year 364. But the Fathers of the Synod of Gangra which was some twenty years before that of Laodicea condemn'd Eustathius because he would
of our Salvation By many Proofs An Hebraism that is by many evident signs that had the force of a most powerful and irresistible Proof The Greek calls Theses proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth says Beza as Quintilian affirms out of Aristotle l. 5. c. 9. signs necessary and indubitable as these actions speaking walking eating drinking are undoubted signs of life To appear publickly in sight and to be felt by the Hands are certain signs of a real natural Body Also the wounds of the hands feet and side were indubitable signs that the same Body rose that was crucified and Pierced with the Lance. The Blood and Water flowing from his wounded side was for a certainty a sign of the parts about the heart being wounded and of Death These were therefore the signs by which St. Luke affirms that Christ confirm'd his Resurrection of which he treats more fully in his Gospel Being seen Often and long together For it was but necessary that Christ in regard of the infirmity of his Disciples should converse with them both frequently and for a good while together to the end they might have a full assurance of his Resurrection For we know how difficultly they were induc'd to believe it and how at first when he appeared to them they thought it only a delusion of the sight and that it had been only some Apparition that deceiv'd them And speaking of the Kingdom of God That is of the Spiritual Kingdom the possession of which Christ was to take upon his ascent into Heaven The Apostles were as yet but ignorant in many points of Faith which before the suffering of Christ being blinded by their own prejudices they could not sufficiently apprehend tho they had frequently heard them from his mouth Therefore after his Resurrection he delay'd his Ascension forty days and took in that Interval as much time as he thought to be sufficient to instruct his Disciples in what was necessary for them to know to the end they might the more faithfully perform the Function which they were to undertake 4. And being assembled together The Greek word is using one common Table or eating the same Salt and Meat together Whence the Proverb To have eaten many Bushels of Salt with any one is the same thing as to have had long converse with any one In his Critica Sacra Says the most Learned Sir Edward Leigh There are some that endeavour to prove by Examples that the Greek word signifies properly the rallying of Souldiers dispers'd in pursuit after a Battel won Or as when a Shepherd gathers his scatter'd Sheep into one Fold Which significations agree very exactly to the sense of this place because Christ doth recollect his Disciples dispersed like scatter'd Sheep and gave them Instructions for the Spiritual Warfare which they were to undergo The same Author in the same place affirms the Greek word to be a Military word and to signifie the pitching of the Victor Captain in the Field of Battel The most Learned Lightfoot deduces the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from Hals which signifies Salt but from Halia which signifies an Assembled Congregation But whereas Christ after his Resurrection never appear'd to his Disciples but of a suddain and when he was least expected Mat. 28.6 but only upon the Mountain of Galilee where he had appointed a meeting that most learned man refers this verse to that meeting as if this were the sence of the words Jesus a little before his ascent into Heaven being met in an Assembly of five hundred of the Brethren upon the Mountain of Galilee according to his own appointment 1. Cor. 15.6 finding his Disciples not willing to return to Jerusalem still as it were reaking with his Blood without his express order he commanded them to repair thither forthwith and not to stir from thence until they had receiv'd the Holy Ghost according to his promise They should wait for the promise of the Father Esa 44.3 Ezek 36.26 27. Jod 2.28 Thus he calls both here and Luc. 24.49 the gift of the Holy Ghost promised by the Father to all Believers Which saith he ye have heard from my mouth As if he had said The performance of which promise I have told you that I will make good to you Luc. 24.49 A passing like to this from an Oblique to a Direct Speech is frequent in History 5. Because John c. As if he had said Because within a few days ye shall find by experience how truly my Forerunner John said formerly that he Baptiz'd indeed with Water but that I would Baptize with the Holy Ghost See our Literal Explication on Mat. 3.11 Shall be Baptiz'd The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colour In which Sense the Apostles may be truly said to have been Baptized For the House in which this was done was filled with the Holy Ghost So that the Apostles may seem to have been plunged into it as into a large Fish-pond Hence Oecumenius upon Act. 2. v. 2. A Wind fill'd the whole House that it seem'd like a Fish-pond because it was promis'd to the Apostles that they should be Baptiz'd with the Holy Ghost Not many days hence Christ seems as it were to point out with his Finger those few days between the time wherein he had charg'd his Disciples not to stir out of Jerusalem and the approaching Pentecost 6. When they therefore were all met That is All the Apostles at Jerusalem They ask'd him When he appear'd to them upon the very day of his ascent into Heaven as appears out of the 1 Cor. 15.7 Luk. 24.50 51. compar'd together Wilt thou at this time restore again the Kingdom of Israel That is Now thou art again risen from the dead wilt thou reign over the Israelites after the manner of other Kings and free them from the Yoke of the Heathens Christ had really propos'd to restore the Kingdom of Israel but not the Earthly and Worldly Kingdom as both now and at other times the Apostles imagin'd but by recalling that People from their incredulity to the knowledg of himself that he might rule in the midst of them by the power of his Gospel Rom. 11.25 c. which St. Paul foretells shall be but by reason their minds were clouded with worldly thoughts they could not yet understand this Mystery Christ therefore contenting himself to restrain their Curiosity as to the point of time when it should come to pass and which it nothing concern'd them to know adds to his answer But you shall receive the Power of the Holy Ghost upon you As if he had said That Heavenly Doctor whom I shall send to you shall instruct you as to that which now ye seek from me that is to say what that future Restitution of the Kingdom of Israel shall be which you expect Tho as to the time that is
not allow the private Love-Feasts of that sort at which without doubt they received also the Sacrament If any one say they Canon 9. despises these cordial entertainers of the poor at their Love-Feasts who out of respect invited the Brethren to their houses refuses out of contempt to be partakers of such biddings to Supper let him be an Anathema For it is to those private Love-Feasts that the Canon of the Laodicean Council without question has reference forbidding Oblations in private houses For in those Love-Feasts which were only entertainments of private Persons inviting the faithful Brethren to their Houses was also celebrated the Oblation that is the Eucharist For with the Brethren they invited also the Bishops or Elders by whom according to the custom of that time the Bread and Wine was blessed into the Sacrament of the Body and Blood of Christ Nevertheless the Laodicean Canon did not take away the private Love-Feasts but only the custom of Communicating the Lords Supper therein For in the 28 Canon of the same Synod the Clergy and Laity invited to the Love-Feasts are forbid to take any parts of the Victuals that is to say according to the Greek way of speaking to carry any parts home to their own houses So they were not forbid to go to the Love-Feasts but to carry any parts away By the same Council the people were restrained from celebrating their Love-Feasts in the Temples in which publick Love-Feasts most certain it is that the Eucharist was wont to be taken Nehem. 8.10.11 12. These Love-Feasts seem to have their Original from the Sacred Feasts of the Jews Did eat their meat with gladness and singleness of heart That is cheerfully and temperately to refresh and not oppress nature See Tertullian Apologet. c. 39. Some there are who with Chrysostom believe that the Love-Feasts were wont to follow the celebration of the Lords Supper whereas on the contrary it is apparent that the Sacrament of the Lords death concluded the Supper by the custom which remained in Africa upon the Anniversary night of the Lords Supper 3. Can. 29.6 Can. 9. as appears by the Councils of Carthage and by the Epistle of St. Austin to Januarius c. 9. 47. Having favour with all the people That is they were grateful and acceptable to the very strangers who convinced by the splendour of the vertues which they beheld in them applauded those things which they could not yet imitate And the Lord added such as should be saved That is such as had separated themselves from the common impiety of men Daily As much as to say the multitude of those daily encreased who had freed themselves from the snares of Impiety and joyned themselves to the Church of Christ CHAP. III. BVT Peter In the Greek at the same time Peter or as others render it but as soon as Peter At the ninth hour of Prayer That is with us about three of the clock in the afternoon which as it was the ordinary hour of Sacrificing so was it also of Prayer As to the times of Sacrificing thus Josephus Twice every day 14 Antiq. 8. to wit in the morning about the ninth hour the Priests sacrificed upon the Altar As to the hours of Prayer thus Drusius The Ancient Custom was to pray thrice a day Evening Morning at Noon will I pray Psal 55.17 cry aloud Which hours they reckon to be the third sixth ninth The third answers our nine in the morning the sixth our twelve at noon and the ninth our three in the afternoon And that there was no more then three hours of Prayer-time among the Jews Kimchi clearly demonstrates upon Psal 33.8 which also Daniel seems to confirm Dan. 6.10 who was wont to pray thrice a day R. Menachem adds also that the third hour was set apart by Abraham the sixth by Isaac and the ninth by Jacob. Nor shall you find any other distinctions of hours wherein the Scripture makes mention of set Prayers In the third hour the Holy Ghost descended upon the Disciples of Christ Suprà cap. 2. v. 15. Infrà cap. 10. v. 9. In the sixth hour Peter ascended into the upper Room to Prayer and at the ninth hour Peter and John went to the Temple Lib. de Jejun Whence Tertullian notably infers That saving always that there is no time limited but that Christians are at liberty to pray every where and at all times yet that those hours as they were the most remarkable in human affairs dividing the day distinguishing business and made known by publick sound so were they the more solemn for the celebration of Divine Worship 2. At the Gate of the Temple which is called Beautiful This was in the first Circuit of the Temple called the Court of the Gentiles which Herod added to the rest Joseph de bâ—il Jâ—d l. 6. c. 6. It was overlaid with Corinthian Brass which was much more shining and beautiful then Gold 4. Look on us By which words Peter gives to understand that he was to expect the benesit as well from John as from him Hence the lame person is said in the next verse to have given special heed to them as expecting to receive something from them both And so the Miracle of the Cure was by both equally accomplish'd though Peter only spake 6. Silver and Gold have I none That is I have no money at all But what I have That is to say sound and perfect health In the name of Jesus Christ That is by the virtue and power of Jesus Christ This form was us'd in Miraculous Cures and casting out of Devils Mark 9.28 7. The Basis's received strength That is the soles of his Feet which the Latins call vestigia as well as the footsteps or prints of the feet 8. And leaping up he stood It refers to the Prophecy of Isaiah Then shall the lame leap as an Hart Isaiah 35.6 that is with an extraordinary nimbleness Walking and leaping He could not compose himself to an ordinary pace through the excess of his joy Thus speaks a Classical Author Rejoycing Apuleius l. 10. and full of gladness he expressed his joy by jumping 10. Were fill'd with wonder and amazement This would Virgil express thus With minds astonished fixed the stood 11. But when they saw In the Greek and English version But when the lame person that was healed held Peter and John Thus saith Beza it runs in all the Greek Copies that we have seen as also in Oecumenius But the exemplars of the old Edition are here erroneous in two manner of readings For some write but when they saw Others but when they held and these words the lame Man being healed are all left out both by them and by the Syriack and Arabick Interpreters But the Greek word Kratein here does not signify to take hold of but so to hold a thing fast as not to let it escape out of the hand Which argues that the lame
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
being putrified up to the Groin and swarming with Worms Eusebius 8 Hist 16. says that out of the Emperour Galerius Maximianus's bowels came out infinite quantities of Worms which caused a deadly smell Dioclesian saith Cedrenus before he died had his Tongue putrified and great heaps of Worms came out of his Jaws His body saith Eutychius Alexandrinus of the same Emperour was so full of Worms that it dropt them on the ground and his Tongue with his Jaws were consumed and so he died Concerning Julian Unkle of Julian the Apostate whose privy Members rotted off Sozomenus lib. 5. c. 8. And there the putrified flesh was turned into Worms and the malignity of his Distemper was above the Physicians Art Nestorius also if we may believe Evagrius lib. 1. c. 1. having his Tongue eaten out with Worms passed out of the miseries of this life to suffer more grievous punishments inflicted on him by God's just Judgments and those to last to all Eternity Like to this is that which Baronius out of Surius ad Annum 698. relates of Dodon who had slain Lambert the Bishop of Tongres All Dodons bowels of a sudden putrified and he voided them out at his mouth stinking strangely At length his body being corrupted by a Consumption and the Worms stunk so intolerably that it was thrown into the Meuse He gave up the Ghost In the fifty fourth year of his Age the seventh of his Reign and the fourth year of Claudius Caesar the fifth day after those vehement Gripes which the Lord by his Angel inflicted on him because he had not left Gods honour untouched as Peter before ch 10.26 And Paul and Barnabas hereafter ch 14.14 15. The Children which Herod Agrippa left were one Son named Agrippa about seventeen years of Age who at that time was educated at Rome by Claudius But he had three Daughters Of which Berenice was seventeen years old and Married to her Unkle Herod King of Chalcis in Syria The other two were then Virgins Mariamne Aged ten years and betrothed by her Father to Julius Archelaus the Son of Chelcias and Drusilla six years old and betrothed to Epiphanes the Son of Antiochus the King of Comagena Joseph 19 Antiq. 7. 24. But the Word of God grew and multiplyed That is This Enemy of the Servants of Christ being dead in this manner the Preachers of the Gospel gathered new strength and every day more and more were converted to the faith 25. When they had fulfilled their Ministry That is When by a supply of Money sent them by the Antiochians as before ch 11.29 30. they had relieved the necessities of the Brethren dwelling at Jerusalem And taken John with them whose sirname was Mark. The Son of that Matron which is described by him before v. 12. CHAP. XIII PRophets Who being by Inspiration made privy to hidden things did also foretel things to come to know which the Church was concerned And Teachers Who did find out and interpret the meaning of the Word of God which was not obvious to every one With Herod the Tetrarch Herod Antipas Tetrarch of Galilee is simply called Herod the Tetrarch Mat. 14.1 Luke 9.7 2. And they ministred That is Publickly discharged their Office This Office seems to have been that of Prophesying and Teaching for in the verse immediately preceeding they are called Prophets and Teachers So cardinal Cajetan understood it therefore Chrysostom Theophylact and Oecumenius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching But the Syrian and Arabian interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praying For they restrained here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publick Prayers only because of the Fast mentioned next to it to which in the next following verse Prayer is joined In the same sense Erasmus renders Sacrificing for Prayers and the Praises of God are esteemed as Sacrifices Heb. 13.15 There is none saith Beza that is indifferently versed in the Greek Tongue who knows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mainly said of publick Offices Hence Paul himself Rom. 13. calls Magistrates sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And fasted Fasting is acceptable to God when it is for a good end to wit to tame the body that the mind may be the fitter for works of Piety See our Literal Explanation Mat. 6.16 The Holy Ghost said To wit To the Prophets of the Church of Antioch and by them to the whole Church Separate me c. The Holy Ghost bids to sepâ—rate Barnabas and Saul not to the Lord but to himself whereby is meant that the Lord and the Holy Ghost hath the same vertue and power which if he were less then the Lord he would have said Separate Saul and Barnabas to the Lord or to God He commands them to be separated to him for that to which he himself called them He therefore constituted them Ministers to himself he calls them his own Servants But as we cannot be Mens Servants in such things as concern Religion and Conscience so neither can we be the Servants of Angels for the same reason which Paul adduces 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of Men militates against both these Services The Servant of Men there is opposed to the Servant of Christ who subjects his whole self Soul and Body to him For he Redeemed us and addicted us to his service by the Price of his own Blood He who thus is the Servant of Christ cannot in the same sense be the Servant of Men he is therefore bound by Christ for his Servant So for the same reason he cannot be the Servant of Angels who are our Fellow Servants Therefore the Holy Ghost who so bound Paul and Barnabas to his own Service is not an Angel nor a company of Angels but Lord of all who hath the same worship and glory with the Father and the Son as the Fathers of the second Occumenick Council at Constantinople say in the Symbol of that Council For the work c. That work which they ought to do for the Holy Ghost is described in this Chapter and the next unto the 26th verse where they are said to have fulfilled that work They were sent by the Holy Ghost to Preach the Gospel and bring many to the obedience of the Faith This work is peculiarly the work of the Holy Ghost who is the Author and useth to be called the worker of Faith which yet is the gift of God Eph. 2.8 therefore the Holy Spirit is God which worketh and produceth that Faith in the Saints and so the whole work of Regeneration by the super-abundant Riches of his Grace I have called That is Appointed 3. And then c. As much as to say Having prayed and fasted they blessed Saul and Barnabas separated by the Holy Ghost in the name of God and Christ by the solemn Rite of imposition of hands and then bad them farewel The laying on
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word
so honest and commendable that of all that know them even although none should command them they ought to be observed But certain positive Laws are called a Burthen which are indeed founded in natural Honesty but yet not so plainly as that all should forthwith perceive it and are of a middle nature between those that are absolutely Moral and such positive Laws as depend meerly on the Will and Pleasure of the Law-maker and therefore are necessarily to be oft recommended urged and inculcated lest they be unknown or neglected Of the Laws of this sort whereof Moses delivered many it seemed good to the Apostles to prescribe only those here mentioned to the converted Gentiles and especially to free them from the Yoke of Circumcision which many of them were most averse unto that so the Difficulty of Christian Discipline might not retard the Course of the Gospel and this agreeable to the Sentence of Peter and of James before v. 10. and 19. These necessary things The Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these things necessarily where to be â—â—served is understood Grotius notes that the Phrase is purely Greek and by Demosthenes and Plutarch used of things which by Law ought to be done and so he translates this place thus Besides those things which 't is altogether necessary to be done Tertullian Besides those things from which there is a necessity to abstain Cyprian Besides those things which are of necessity But Salmasius thinks this place corrupted For saith he Libro de Foenore trapezitico p. 440. in the Greek it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this Construction is not at all Greek nor can be made so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must the Greeks commonly say who also may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here the Syntaxis will not bear it Excellently has that Reverend Dr. Edward Stillingfleet now the most worthy Dean of Pauls noted on this Text That it was not enough for them the Apostles and Elders and Church of Jerusalem that the things would be necessary when they had required them but they looked on an antecedent necessity either absolute or for the present state which was the only Ground of their imposing those Commands upon the Gentile Christians Thus in the Preface to his Irenicum That Person of known Piety who has scarce his Equal for Learning Sacred and Secular Ingenuity and Eloquence whose Liberality to help the Poor and Strangers I do with all Gratitude acknowledge my self to have eminently experienced 29. That ye abstain from Meats offered to Idols Christians saith Justin Martyr disputing with Trypho will undergo all torment and punishment even Death it self rather than either worship Images or eat of things that are offered unto them And when Trypho had said That there were some who were called Christians who would eat of the Idol-Sacrifices and said that their Conscience was not bound in that matter He answers That they do indeed usurp that Name but teach those things which proceed from the Spirit that is a Seducer See our Notes before v. 20. And Blood To wit dressed and gathered together of set purpose as Zonaras or reserved for the nonce as Balsamon interprets it The reason why the Apostles would that the converted Gentiles should abstain from Blood is assigned by the Ancients to be because they indeed were not obliged by those Precepts of Moses which were given to the Israelites nor by the Law of Circumcision which only bound the Posterity of Abraham yet still they were not free from those Commands which God had laid on Adam and Noah to which Christ added some things but took away nothing For as Tertullian speaks In Christ all things are called back to the beginning Libro de Monogamia so that Faith is reverted from Circumcision to the wholeness of Flesh as it was from the beginning And the Individuity of Matrimony that is to have but one Wife at a time as it was from the beginning and Divorce restrained because it was not so from the beginning and lastly the whole man called back into Paradise where he was at first The same Author treating of the Apostles forbidding of Blood Libro de Jejuniis As after the Deluge so in the Reformation of Mankind still one and the same Law sufficed That they should abstain from Blood the eating of other things being permitted But this is to be understood of meer Blood and separated from the Flesh not of a few drops which by chance being not diligently enough cleansed away may remain in the Veins And certainly saith Grotius As the Observation of this Precept if it be not too superstitiously pressed is easie so there are very honest Reasons for it For if we regard what is natural those Nations which use such Food are wont to be fierce and wild as we see in America Or if we look on what is Moral 't is a most excellent and plain signification that we ought to abstain from Revenge for he that revenges himself is said to be fed with Blood Origen adds another Cause because the Devils were believed to be fed with Blood When therefore Paul 1 Cor. 10.25 saith What is sold in the Market eat ye asking no question for Conscience sake must be restrained as Clemens Alexandrinus advises Conveniently to the Exception of those things which are mentioned in the Catholick Epistle of all the Apostles Stromatum L. 4. wrote by the Inspiration of the Holy Ghost recorded in the Acts of the Apostles and carried by Paul himself unto the Faithful Hence S. Biblis in Eusebius 5. Hist 1. being rackt to make her confess that the Christians fed upon Infants generously answers How should they eat Children when 't is not lawful for them to feed on the Blood even of brute Beasts The Author of the Questions and Answers to the Orthodox in Justin q. 145. Since says he Blood consists of the same things as Flesh does why does God permit the Flesh of Animals to be eaten but forbids the Blood or eating of the Flesh in the Blood thereof Answer That in that matter also God might separate us from the Immanity of Beasts who greedily lick up the Blood of those Creatures whose Flesh they devour Clemens Alexandrinus having related how the Scythians use to drink the Blood of their Horses Paedagog L. 3. Ca. 3. and the Arabians of their Camels adds Then may such savage Beasts perish who make Blood their Food For 't is not lawful for men to touch Blood since their Bodies are nothing but Flesh trimmed up with Blood Origen against Celsus L. 8. tells us That things strangled are Animals dead and the Blood not taken out of them which they say are the Food of Devils with the smell of which they are fed and therefore these are forbidden to be used by us lest we should be nourisht with the