it into their own Country is an inquiry as endless Whether Barnabas ever preached there we may question also but when we have done all we can never resolve It is more then probable that Paul was there himself from that expression I left thee in Creete but his stay there when he left Titus could not be long as is easily cleared from the time of his journeys lately mentioned Whether he had been there some time before or whether he had sent the Gospel thither by some of his Ministers or however it came there there wanted something to the constituting of the Church which he leaveth Titus to accomplish And his work is just the same that he left Timothy at Ephesus for as is easily seen by laying together the two Epistles viz. to stop the mouth of the Heterodox and to direct and advise the Orthodox in Doctrine and Discipline and to ordain Elders and Ministers in the Churches This matter of ordaining Elders hath made the postscripts of the Epistles to these two men to intitle them Bishops the one of Ephesus and the other of Creet who how little they stayed or setled in either of these places he readeth but dimly that seeth not The Apostle in this Epistle urgeth him to dispatch the business that lay before him that upon notice from him he might be ready to come up to him to Nicopolis a City that bare the name and badge of the Victory that Augustus obtained against Anthony Dion Cass. pag. 426. 443. Titus according to his appointment came to him and when winter began to draw over and Paul began now to think of journying ere it were very long he sends him upon an imployment to another place which because it was when winter was going off we must place it in another year CHRIST LVI NERO. II A New year being now entred and Paul intending for Syria as soon as the spring was a little up he sendeth Titus before hand to Corinth to hasten their collections for the Saints in Judea that they might be ready against Paul should come thither And with Titus he sendeth two other brethren and by them all he sendeth THE SECOND EPISTLE TO THE CORINTHIANS The proof that it was written and sent at this time and in this manner is plain by these places and passages in it Chap. 9. 2 3 4. I know the forwardness of your mind for which I boast of you to them of Macedonia Yet have I sent the brethren lest our boasting of you should be in vain lest haply they of Macedonia come with me c. Chap. 12. 14. Behold the third time I am coming to you Chap. 13. 1. This is the third time I am coming to you And Chap. 8. 16. But thanks be unto God who put the same earnest care into the heart of Titus for you 17. Being more forward of his own accord he went unto you 18. And with him we have sent the brother whose praise is in the Gospel 22. And we have sent with them our brother whom we have often times proved diligent in many things c. Who these two nameless persons should be will require some inquiry The later I suppose was Erastus both because his diligence had been approved before Acts 19. 22 c. and also because it is said Erastus abode at Corinth 2 Tim. 4. yet he not named among Pauls retinue when he set out for Asia Act. 20. 4. because he was gone to Corinth before As for the other brother whose praise is said to be in the Gospel that very phrase and expression hath caused many to conceive that it was Luke and that the words mean Who is famous in all the Churches for the Gospel he hath written whereas besides that groundless strictness that is put upon the words limiting them to the writing of a Gospel which according to that most usual manner of speech are rather to be understood of his renowning in preaching the Gospel it is apparent by the words of Luke himself that he went not either before Paul to Corinth as this brother spoken of did nor did he go before Paul to Troas as the rest that are named by him did but he went in Pauls company for observe his speech These tarried for us at Troas And we sailed away from Philippi c. The words Us and We do plainly associate the penman himself with Paul at his setting out and shew that he was none of those that were sent before Others therefore do guess that this brother that went along with Titus was Silas because it is said Who also was chosen by the Churches to travel with us c. Which very thing which they use for an argument to prove it Silas proves against it for Silas was not chosen by the Churches to go with Paul any more than Timothy or Titus were but he was chosen by Paul alone as they also were See Act. 15. 40. That clause then Who was also chosen of the Churches to travel with us doth deal the matter betwixt Barnabas and Mark for none other can be named to whom the words can be so properly applied as to one of them and of the two most properly to Mark and he I doubt not is the man that is here intended For 1. the words with us joyn Paul and Barnabas together in their travel and the third man who was chosen to travel with them was none but Mark. For 2. he was chosen by the Church at Jerusalem for that purpose Acts 12. 25. and by the Church at Antioch Acts 13. 5. as these words he was chosen by the Churches do well explain those verses 3. It is true indeed that Paul had taken distast at Mark and so bitter that Barnabas and he had parted upon it Act. 15. 39. yet in his second Epistle to Timothy he desires Timothy to bring Mark to him for that he is profitable to him for the Ministry 2 Tim. 4. by which it appears that he was not only reconciled to him but also that he had made use of him and found him useful When it was that they knit into amity and imployment again is not discoverable but that they had done so the passage newly alledged doth make past denial and if his imployment of Mark were not now or before he can no more imploy him before he himself become a prisoner When we come to the time and order of the second Epistle to Timothy we shall have occasion to speak to this matter again and shall find something there to help the confirmation of this assertion nay to raise it higher then yet it hath spoken namely that Mark was not only sent by Paul to Corinth at this time but also that he was at Corinth when Paul sent for him to come to him to Rome And thus if these words Whose praise is in the Gospel were to be understood of one that had written a Gospel here is a subject to apply them to in that sense for this Mark wrote a
then to be done vers 15. I will pray with the Spirit and I will pray with the understanding also So in Act. XXI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it therefore the multitude must needs come together for they will hear that thou art come The Brethren at Jerusalem are here deliberating concerning the case of St. Pauls preaching to the Jews strangers that they should forsake the Institutions of Moses the report of which had given great distaste unto the believing Jews in Jerusalem This was the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is to be done therefore Then follows the resolution Do this therefore that we say unto thee vers 23. This then is the Question what is to be done in a certain case Now the Case is this which is the second particular contained in the Text. II. The case propounded Every one hath a Psalm c. Here are two questions First Whether every one in the Congregation had these gifts And Secondly If not whether every one â—hat had gifts â—ad all these gifts To thâ— former question I answer It is undoubted but that spiritual gifts wâ—â—â— in this Church 1 Cor. I. 5. That iâ— every thing ye are inriched by him in all utterance and in all knowledge And in the 6. vers Even as the Testimony of Christ was confirmed in you The testimony of Christ i. e. the Spirit of prophesie For that not only testified of Christ by preaching him but also the very gift it self spake Christ the Lord of glory And in 2 Cor. XII 12. Truly the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds Such were healing doing miracles and among the rest giving of the Holy Ghost so vers 13. asserts Nor iâ— this gaâ—nsâ—id by theiâ— beiâ—g not abâ—â— to give up to Satan in â— Cor. V. where you find that câ—nsuâ—e was inflicted upon the incestuous person by S. Paul himself for that was purely an Apostolick work As to give the Holy Ghost was a peculiar prerogative of the Apostles so the giving up to Satan was peculiar to them So that the Corinthians had these gifts that were given by virtue of the Apostles conferring the Holy Ghost viz. to prophesie and to speak with Tongues Secondly These gifts were not bestowed on all but Ministers only Here the Enthusiasts mistake and they make much of this example and their argumentation runs thus Every one had a Psalm had a Doctrine had a Tongue c. And therefore it concludes that any one may have the Spirit and be a teacher in the publick Which supposes that the members of the Church had these gifts of the Spirit whereas these gifts were only imparted to Ministers For the clearing of this consider these things 1. It is not to be doubted but that there were Ministers in this Church ordained by the Apostle as in all other Churches Act. XIV 23. where you see what their practise was ordaining Elders in every Church I need not insist on this 2. Those whom the Apostle ordained he bestowed the Holy Ghost upon otherwise they had been unable to have performed the work they were called to that is to preach the Gospel to unbelievers and to confirm their doctrine by doing miracles In order to which he conferred the Holy Ghost on those whom he ordained Act. XIX 6. And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with Tongues and Prophesied Such an one was Timothy 2 Tim. I. 6. where S. Paul reminds him to stir up the gift of God which was in him by the putting on of his hands 3. Such were these persons in the Text that were endued with spiritual gifts they were Ministers not any private persons For proof of this first See vers 6. Now I brethren if I come unto you speaking with Tongues what shall I profit you except I shall speak to you either by revelation or by knowledge c. and vers 15. What is it then I will pray with the Spirit and I will pray with the understanding also I will sing with the Spirit c. and vers 18. I thank my God I speak with Tongues more than you all In all which verses he ranks them with himself as of the Ministerial function with himself And for further proof Consult Secondly vers 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say Amen c. of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies a private person How shall this private person in the Congregation say Amen at thy giving of thanks as the Congregation in the Synagogue said Amen after the publick Minister So that you see he sets a distinction here between the Minister and the private person it was the Minister that had the gift he blessed with the Spirit and not the private man Thirdly There were many Ministers then ordained in all Churches In the Church at Antioch there were several Prophets and Teachers namely Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen and Saul as you read in the XIII Act. 1. In the Church at Jerusalem there were Apostles and Elders XV. Act. 2. In the Church at Ephesus you meet with twelve XIX Act. And so it appears it was in this place and there was the greater need of many Ministers there because Corinth was great And hence did Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affect to be chief among the many Ministers in the Congregation where he was and it may be it was in this very Church if Gaius to whom John writes was the same with Gaius of Corinth This numerousness of Ministers was practised in the Christian Church 1. From the platform of the Synagogue where though there was but one Chazan Angelus yet there were ten learned Men who took care of the Congregation able to teach and do other things pertaining to their office as there was occasion 2. This number of Ministers in the Churches was needful because Christian Congregations were daily and numerously increasing And 3. Because some were to be sent out to other places And so the former Question is resolved Now as to the other viz. Whether every one that had gifts had all these gifts That will be answered by and by But first Note we the miscarriage of these Ministers in the Church about these gifts is two fold 1. That they spake with Tongues not to Edification for they were not understood 2. That they prophesied when they might be understood yet confusedly and crowdingly so it seems in the Text and by the Counsil of the Apostle in 29. vers Let the Prophets speak two or three and let the others judge and 31. vers for ye may all prophesie one by one that all may learn This miscarriage in both these seems to proceed from a double original 1. Either from some vain glory and affectation of popular applause or at
rendred here Per suffragia creantes Presbyteros for so they could not do there not being a man in all these Churches fit to be chosen a Minister or qualified with abilities for that Function unless the Apostles by Imposition of hands bestow the Holy Ghost upon them which might inable them For the Churches being but newly planted and the people but lately converted it would be hard to find any among them so thoroughly completed in the knowledge of the Gospel as to be a Minister but by the Apostles hands they receive the Holy Ghost and so are inabled It is true indeed the Greek word in the first sense denoteth suffrages but that is not the only sense And so doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper sense signifie laying on of hands yet there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination that was without it Maym. in Sanhedr 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is ordination to be for perpetuity Not that they lay their hands on the head of the Elder but call him Rabbi and say Behold thou art ordained c. CHRIST L CLAUDIUS X ACTS CHAP. XV. WE are now come up to the Council at Hierusalem The occasion of which was the busie stirring of some who would have brought the yoke of Mosaick observances upon the neck of the converted Gentiles Multitudes of the Jews that believed yet were zealous of the Law Act. 21. 20. and it was hard to get them off from those Rites in which they had been ever trained up and which had been as it were an inheritance to them from their fathers This bred this disturbance at the present and in time an Apostacy from the Gospel of exceeding many Antiquity hath held that Cerinthus was the chief stickler in this business but whosoever it was that kindled it it was a spark enough to have fired all had it not been timely prevented Paul and Barnabas who had chiefly to deal in the ministration to the Gentiles are sent from Antioch to Jerusalem to consult the Apostles about this matter This is the same journy and occasion that is spoken of Gal. 2. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me And I went up by revelation c. Not but that he was sent by the Church as Luke hath asserted here vers 2. but that the Church was directed by revelation to take this course for the setling of the question namely to send up to the Apostles at Jerusalem And hence we may fix the time of this business if it be resolved from whence the beginning of these fourteen years is to be dated namely whether he mean fourteen years after his first conversion or fourteen after his former journy to Jerusalem mentioned Gal. 1. 18. which he took three years after his conversion The later is the more undoubted upon these two observations 1. It were exceeding obscure and is exceeding unagreeable to Scripture accounting to reckon the later sum of fourteen years from the time of his conversion and not from the number or time that went next before which was his being at Jerusalem three years after he was converted 2. His scope in that his discourse is not to shew barely what journies he took to Jerusalem after his conversion but to shew how long he preached among the Gentiles and abroad out of Judea time after time and yet when he came to the Apostles to Jerusalem they found no fault with him nor with the course he took in his Ministry After I was converted I went not to Jerusalem to consult the Apostles but went into Arabia and back again to Damascus and so preached up and down one utterly unknown by face to the Apostles yet when after three years thus doing I came up to Peter the Minister of the Circumcision he was so far from contrarying the course that I had gone that he gave me fifteen days entertainment And after that time I went through Syria and Cilicia and abroad among the Gentiles yet after fourteen years imployment in this kind when I went up to Jerusalem again I found fair respect with the Apostles and they gave me the right hand of fellowship This drift of the Apostle being observed in that place which cannot be denied if his main purpose through the whole Epistle be observed it evidently stateth the time of this journy to Jerusalem to be seventeen years after his conversion When Paul and Barnabas came to Jerusalem they applied themselves * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singularly to Peter James and John the Ministers of the Circumcision and imparted to them the doctrine and manner of dealing that they had used among the Gentiles Gal. 2. 2. And this they did that they might clear themselves of all false rumours that might be laid to their charge as if they crossed the doctrine and mind of the Apostles and that they might have their judgment and concurrence along with them With Paul there was Titus who hitherto had been uncircumcised all along in his attending and accompanying Paul and even now at Jerusalem though he were before the Apostles of the Circumcision yet was he not forced to be circumcised there neither because there were some false Brethren who lay upon the catch to observe and scandal the liberty of the Gospel that the Apostles used and they were unwilling to give way to them in any such condescension lest they should have wronged the Gospel For though Paul allowed the Circumcision of Timothy and though even these Apostles perswaded Paul to use some of the Mosaick ceremonies Act. 21. 24. for avoiding offence to the weak and for the more winning of those that were well satisfied yet would they not yield an inch in any such thing to these catchpoles that lay upon the lurch to spy out something if it might have been whereby they might have disgraced the Gospel Well the result of the Apostles conference is that the three of the Circumcision neither detracted from what the two of the uncircumcision had done already nor added any more things to be done by them hereafter But they agree that Paul and Barnabas should go to the Heathen and they themselves to the Circumcision desiring only that though they went among the Gentiles yet they would remember the poor of the Circumcision which they consented to and all was well concluded betwixt them But they that urged for the imposition of Moses his yoke would not be so satisfied but the matter must come to a publick canvass and so the Elders also met together with those Apostles to consider of it Peter would have none of Moses burdens laid upon the Gentiles because he himself had seen them to have been partakers of the Holy Ghost in as free and full a measure as they had been that had been most Mosaical Paul and Barnabas affirmed that they had seen the like and therefore what needed the Gentiles to be troubled with these observances seeing they
were so eminent in gifts of the Spirit as well as they of the Circumcision and what could these add to them But James findeth out a temper betwixt those that would have all these yokes imposed and those that would have none that so the Jews might have the less offence and the Gentiles no burden neither And that was that the Gentiles might be required to restrain from eating things offered to Idols and strangled and blood and fornication The three first were now become things indifferent however strictly they had been imposed by the Law before Christ having by his death done down the partition wall and laid these things aside as useless when there was to be no distinction of meats or Nations any more yet because the Jews were so glewed to these things that the tearing of them away suddenly would in a manner have fetched up skin and flesh and all therefore the whole Council upon the motion of James think it fit that the Gentiles should thus far Judaize till time and fuller acquaintance with the Gospel might make both Jews and Gentiles to lay these now needless niceties aside The Jews about these things had these Canons among many others Avodah Zarah per. 2. These things of Idolatry are forbidden and their prohibition meaneth the prohibition of their use Wine and vinegar used in Idolatry which at first was wine c. And flesh that was brought in for Idolatry is permitted to be used viz. before it was offered but what is brought out is prohibited And bottles and cans used in Idolatry and an Israelites wine put in them are prohibited to be used Maymon in Avoda Zarah per. 7. A beast offered to an Idol is forbidden for any use yea even his dung bones horns hoofs skin yea though there were only a hole cut in the beast to take out the heart and that alone offered Divers other things used in Idolatry are mentioned and prohibited The observing of all which helpeth to clear the distinction of the words used in the Text namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these properly were not one and the same thing for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buâ—… contra every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For divers things were used at an Idolatrous offering which themselves were not offered as knives dishes and the like which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by these traditions were prophane and unclean and prohibited to be used About not eating of blood they expounded the prohibition of the Law in that point unto this purpose He that eats blood to the quantity of an olive if presumptuously he is to be cut off and if ignorantly he is to bring a sin offering Talm. in Cherithuth per. 1. 5. Maym. in Maacaloth Asuroth per. 6. By things strangled their Canons understood any thing that died of it self or that was not killed as it ought to be And he that eat to the quantity of an olive of the flesh of any cattel that died of it self or of any beast or any fowl that died of it self was to be whipt as it is said Ye shall eat no carcase and whatsoever was not slain as was sitting is reputed as if dying of it self Talm. in Zevachin per. 7. Maym. ubi super per. 1. Therefore they had their rules about killing any beast that they were to eat of which the Talmudick Treatise Cholin discusseth at large Now as concerning fornication it is controverted first whether it mean bodily or spiritual and secondly how it cometh to be ranked among things indifferent as the other named were it self being of no such indifferency whethersoever is meant the one or the other The former certainly is not meant for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth that to the full and more needed not to be spoken to that point The later therefore is meant but why named here with things indifferent Not because it was indifferent as well as they Nor because it was so very offensive to the Jews as were the other for they made but little of fornication themselves according to the common taking of the word fornication but fornication here seemeth to translate their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meaneth with them marriages in degrees prohibited which the Gentiles made no matter about and so the Apostles would bring the convert Gentiles under obedience of the Law Levit. 18. Before we part from this Council as it is commonly called we may thus far take notice of the nature of it as to observe that it was not a convention premediated and solemnly summoned but only occasional and emergent and that it was only of those Apostles and Elders that were at Jerusalem at the instant when the matter from Antioch was brought thither and the other Apostles that were abroad were not fetched in nor indeed needed any such thing for the message from Antioch required not so much the number of voices as the resolves of those Apostles that had especially to deal with the Circumcision and whom the Antiochian Church doubted not to find ready at Jerusalem The matter being determined Letters are dispatched with the Decrees unto the Churches by Paul and Barnabas and Judas and Silas they come to Antioch and there abide a while and at last go their several ways Judas to Jerusalem and Paul Barnabas and Silas away among the Gentiles It was the agreement between Paul and Barnabas on the one party and Peter Jameâ— and John on the other that those two should go among the Gentiles and these three among the Circumcision Gal. 2. 9. James abode at Jerusalem as the residentiary Apostle of that Country Gal. 2. 13. Act. 21. 18. and there at last he suffered Martyrdom Peter and John went abroad among the Jews dispersed in forreign parts so that at last you have Peter at Babylon in the East and John at Patmos in the West and by this we may guess how they parted their imployment between them When Paul and Barnabas are to set forth they disagree about Marks going with them Barnabas being his uncle would have had his company but Paul denied it because of his departure from them before Mark it seemeth was at Antioch at this time and it may be a quaere whether Peter were not there also Gal. 2. 11. and when the contest twixt Paul and Barnabas was so sharp that they part asunder Barnabas taketh Mark and Paul Silas and go their several ways and it is questionable whether they ever saw one anothers faces any more Only Paul and Mark were reconciled again and came into very near society as we shall observe afterward CHRIST LI CLAUDIUS XI ACTS CHAP. XVI PAul and Silas having travelled through Syria and Silicia come to Derbe and Lystra there he Circumciseth Timothy whom he intended to take along with him and to breed him for his successor in the Ministry after his death Timothy was a young man of very choice
to trial as soon as they could and that his trial was reasonable early this year it appeareth by his own words in the second Epistle to Timothy where he speaketh of his Answer that he had been at and requireth Timothy to come to him before winter 2 Tim. 4. 16. 21. As he appealed to Nero himself so Nero himself heard his cause Phil. 1. 13. 2 Tim. 4. 16. and here it was possible Paul and Seneca might see each other at which time all that had owned him before withdrew themselves for fear and durst not stand by him or appear with him in this danger Tacitus mentioneth a case much like his which had been tried two years before namely of Pomponia Graecina a noble Lady of Rome concerning a strange Religion Superstitionis externae rea mariti judicio permissa Isque prisco instituto propinquis coram de capite famaque conjugis cognovit insontem nuntiavit This that he calleth externa superstitio cannot well be understood of any Religion but either Judaism or Christianity for any Heathen superstition did relish so well with them that it could hardly have brought her into danger If her peril of life then were because of Christianity as very well it might it was a terrible example that lay before the Christians there and if it were not then this trial of Paul being of a doubtful issue and consequent and full of danger it made poor Pauls friends to shrink aside in this his extremity and to be to seek when he had most need of them At my first answer saith he none stood with me but all forsook me In which words he doth not so much refer to what or how many more answers he was called to as the postscript of that Epistle seemeth to construe it as he doth intimate that even at the very first pinch and appearance of danger all that should have been his assistants started from him It may be Demas his imbracing of the present world 2 Tim. 4. 10. signifieth in this sense that he forsook Paul and shifted for himself and sculked to avoid the danger or if it be taken that he returned to his worldly impolyment again or that he returned to his Judaism again mean it what it will we shall see in the story of the next year that he returned to Paul and to his station again So that his failing was but as Peters denial of his Master repented of and recovered It was a hard case and a great trial with the Apostle when in so signal an incounter and so imminent danger of his life none of the Church that was at Rome not any of those that were of his own retinue durst own him or stand by him in his exigent but the Lord was with him and brought him off safe from the Lions mouth He being assured by this providence of God to him and for him in his great danger that he was reserved for the further benefit of the Church and propagating of the Gospel applieth himself to that work the best way he can considering his condition of imprisonment and whereas he cannot travel up and down to the Churches to preach to them as he had done he visiteth divers of them with his Epistles And first he writeth THE EPISTLE TO THE GALATIANS and sendeth it by Crescens as may be conceived from 2 Tim. 4. 10. For though Demas and Crescens and Titus their departure from Paul be reckoned altogether in that verse yet the reason of their departure cannot be judged to have been alike for however Demas started upon some caâ—nal respect yet Crescens and Titus are not so branded nor will the eminent piety of the later suffer us to have any such opinion of him and the judging of him doth also help us to judge of Crescens who is joyned with him The postscript of this Epistle both in the Greek Syriack Arabick and divers other Translations doth generally date it from Rome Beza from Antioch Erasmus from Ephesus but all upon conjecture for there is no intimation in the Epistle it self of the time or place of its writing Beza upon these words in Chap. 1. ver 2. And all the brethren which are with me saith thus Puto sic totum Antiochenae Ecclesiae Presbyterium significari inde scriptam hanc Epistolam c. I think by this he meaneth the whole Presbytery of the Church of Antioch and that this Epistle was written from thence at that time that passed between Paul and Barnabas their return into Asia from their first journey forth and the coming of those troubles to Antioch Acts 14. 28. But that Apostacy in the Churches which the Apostle crieth out against in this Epistle and in others was not then begun and moreover it may well be questioned whether the Churches of Galatia were then planted And the former answer may likewise be given to the opinion that this Epistle was written from Ephesus namely that at the time of Pauls being at Ephesus the Apostacy which ere long did sorely and almost Epidemically infest the Churches was but then beginning And this is one reason why I suppose it written from Rome at this time that we are upon because that gangrene in the Eastern Churches was now come to ripeness as it appears by the second Epistle to Timothy which was written this same year See 2 Tim. 1. 15. False teachers had brought back the Galatians from the simplicity of the Gospel to their old Ceremonious performances again and to reliance upon the works of the Law for Justification which miscarriage the Apostle taketh sharply to task in this Epistle And first he vindicates his Apostleship as no whit inferiour to Peter and James and John the Ministers of the Circumcision and those that chiefly seemed to be pillars and he shews how those approved of him and it And then he most divinely states the nature of the Law at which was the great stumbling and especially speaks to that point that they most stood upon their living in it The Lord had laid a stone in Sion which the Jews could not step over but stumble at even to this day and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces which the Apostle also toucheth in this Epistle Chap. 3. 12. from whence they concluded that no living no justification but by the works of the Law The Apostle in the third Chapter of this Epistle laies down two conclusions that determine the case and resolves all into faith The first is in ver 17. namely that the Law was not given to cross the Covenant of Grace but to be subservient to it The second in ver 10. that the Law did plainly shew of it self that no man could perform it but it left a man under the curse Observe that he saith not As many as fail of the works of the Law but As many as are of the works of the Law shewing that the Lawdid not only denounce a curse upon all
what to ask put on the Ephod and Brest-plate which hung unseparably at it This do Davids wordsmean when he saith to Abiathar the Priest Bring hither the Ephod 1 Sam. 23. 9. And for this it was that Abiathar made sure of the Ephod when he fled from bleeding Nob 1 Sam. 23. 6. Without the stones on his breast the Priest enquired not for the stones represented Israel and when the Priest brought them before the Lord he brought as it were Israel and their matters before him To go without these was to go without his errand If Sauls conscience could have told him off no other cause why God would not answer him as it might many yet he might see this to be one reason undoubted viz. Because though he had the Ark near him yet had he neither High Priest nor Ephod and seeing his cross in this that he could not be answered his conscience might tell him what he did when he slew the Priests of the Lord. When the Priest knew what to enquire about and had put on these habiliments he went and stood before the Ark of the Lord and enquired about the matter and the Lord answered him from off the Propitiatory from between the Cherubims and so the Priest answered the People Now there was some difference in the Priests manner of inquiring according to the situation of the Ark when the Tabernacle was up the Priest went into the holy Place and stood close by the vail which parted the holy from the most holy and there inquired and God from between the Cherubims which were within the vail gave him an answer But when the Tabernacle was down or the Ark distant from the Tabernacle travelling up and down then did the Priest in his Robes stand before the Ark as it stood covered with the curtains and enquired and the answer was given him in behalf of Israel whom God saw on his breast For this reason the stones for whose sakes the perfect light of resolution was given are called the perfect light or Urim and Thummim and the answer given from the Priests mouth is called the answer by Urim and Thummim David once enquired of the Priest having the Ephod but wanting the Ark and God answered him and shewed that God was not bound to means On the contrary Saul once enquired of the Ark wanting the Ephod and God answered him not shewing him how God honoured his Priests whom Saul had dishonoured even to the Sword Thus have we seen the Breast-plates form richness and glory Form four square a span every way the richness it was set with twelve precious stones the glory that for the sake of these stones that is for their sakes whose names these stones bare God revealed secrets to his people See this breast-plate fastened to the Ephod and you see Aaron the High Priest arrayed in his glorious garments At each corner of the breast-plate was a golden ring fastned On the upper side of the piece just upon the edge was laid a little golden chain which ran like an edging lace upon the edge and was brought through the two rings which were at either corner one and the ends of the chains were made fast to bosses or loops of gold which were on the shoulder pieces of the Ephod by the Onyx stones At the lower edg of the breast-plate was an edging chain carried just in the same manner that the other was through two gold rings and the chains tyed to the embroidered girdle of the Ephod as the other were to the shoulder pieces Breast-plate and Ephod might not be parted no more than might the Staves and Ark. SECTION L. The erection of the Tabernacle IN the year of the World two thousand five hundred and fourteen which was the second year current of Israels departure out of Aegypt in the month Abib or the first month Stilo novo in the first day of the month Moses set up the Sanctuary under mount Sinai and this was the manner of his setting it up He laid the silver foundations in their ranks and in them he set up the planks and strengthened them with the five bars linking them also together at the top with a golden hasp He set up the four Pillars in the house whereon to hang the vail and the five pillars at the East end whereon to hang that vail also He set the Ark in the most holy place hanging up the vail before it In the holy place he set the Table and Shew-bread on the North side and the Candlestick on the South and the Altar of perfume just in the middle betwixt them And at the East end he hung up the vail to keep these things from vulgar eyes The Altar and Laver he set up before the entrance and incompassed them and the Tabernacle it self with a pale of hangings round about Thus was the Sanctuary erected and was lovely to them that beheld it being the glory and the strength of Israel Then did the cloud of glory flit from off the Tent of Moses and lighted upon the Sanctuary and dwelt there more gloriously than on the other And thus endeth Exodus in a cloud under which we are to look for a more perfect Tabernacle not made with hands nor of this building in which the God-head should dwell bodily FINIS THE CHRISTIAN HISTORY THE JEWISH AND THE ROMAN OF The Year of CHRIST XXXIII And of TIBERIUS XVIII Being the Year of the WORLD 3960. And of the City of ROME 785. Consuls Cn. Domitius Aenobarbus Furius Camillus Scribonianus By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A COMMENTARY UPON THE Acts of the Apostles CHRONICAL CRITICAL The Difficulties of the Text Explained And the times of the Story cast into ANNALS The First Part. From the beginning of the BOOK to the end of the Twelfth CHAPTER With a brief Survey of the Contemporary Story of the JEWS and ROMANS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A CHRONICAL TABLE of the chief Stories Contained in this BOOK Occurrences of the year of Christ XXXIII Tiberius XVIII In the Church CHRIST riseth from the dead appearth forty days and ascendeth Pag. 734 c. Act. 1. A Presbytery of 120 Apostles and Elders 742 c. This chooseth Matthias c. 745. The gift of Tongues on the Lords day 747 c. Act. 2. Peter and the eleven preach and convert 753 c. Peter and John heal a Creeple 756. Act. 3. Preach and convert 5000 ibid c. Are imprisoned and convented before the Council 759. Act. 4. Are threatned and dismissed c. 760. Community of Goods 762. Ananias and Saphira struck dead ibid. Act. 5. Peters shadow 764. The rest of the Story of the 5 Chapter ibid. c. In the Empire Tiberius now Emperour and in the eighteenth year of his Reign 768. He
vanting that he scoured the prisons And ever as any one came to suffer he commanded the executioners to end him with such deliberate tortures as that he should be sure to feel himself to die involving many deaths in one and causing men that were to die to live even in death that they might die with more pain THE CHRISTIAN HISTORY THE Jewish and the Roman For the Year of CHRIST XL. The third Year also of CAIUS CALIGULA Being the Year of the WORLD 3967. And of the City of ROME 792. Consuls Caius Caesar II. L. Apronius Celianus or Cestianus ACTS IX Vers. 32. And it came to pass as Peter passed through all quarters THE occasion of Peters travail at this time may be well apprehended to be for the setling and confirming of those Churches that were now begun by the Ministery of the dispersed Preachers One thing was most necessary for these new founded Churches which the Preachers themselves could not provide for them and that was Ministers or Pastors unless they would have stayed there themselves which in all places they could not do and in many places they did not if in any place at all they did longer than for a little space the necessity of dispersing the Gospel calling them from place to place Therefore it was needful that the Apostles themselves should go after them to ordain Ministers by the imposition of their hands with which they did not only instal or institute into the office of the ministery but also bestowed the Holy Ghost for the inabling of those that they did ordain for the performance of that office which gift the other Disciples could not bestow and this may be conceived one reason why ten of the twelve Apostles were absent from Jerusalem at Pauls coming there as was observed before namely because they were dispersed abroad over the new planted Churches for this purpose And this was one cause why Peter travails thus at this time the plantations of the Churches still increasing and his comforting confirming and setling the Churches was another Through all quarters This referreth to those places mentioned in the verse preceding Judea Galilee and Samaria only whereas that verse speaketh of the places themselves this Verse in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the masculine gender referreth to the people of the places and this is all the difference And therefore Baronius is besides the Cushion who upon this very place and out of this very word would conclude that Peter in this his peregrination did found the Episcopacy at Antioch His words are these Luke saith he being intent as it appeareth to commend to memory the more remarkable miracles wrought by Peter hath omitted in silence the rest of his actions performed in this visitation of the province and among other things the institution of the Church of Antioch which that it was erected by him in this very year we shall easily shew by the testimony of the ancients Eusebius may be alledged as one of these ancients and one for all who speaketh much to the same purpose and somewhat further but only with this difference that he hath set down this matter a little before the death of Tiberius Peter the Apostle saith he founded the Church of Antioch and having there gotten his chair he sate five and twenty years Thus Eusebius ad annum Christ. 38. Parisiis 1511. Now to take up this position and story in its several particulars almost every parcel will prove a stumbling block and before belief can be given to it it must pass thorow and overcome these difficulties 1. Whereas his journey to Antioch is laid in this visitation it is strained beyond the Letter and beyond the Spirit and meaning of the Text. For that speaketh only of the Churches of Judea Galilee and Samaria and then how came in Antioch in another Country And those words through all quarters run at a very uncertain randome if they be uncircumscibed by the Verse before 2. It is past all peradventure that as yet there was no Church at Antioch at all much more that there was no Episcopal Chair and See there For it is a year yet to come before there be any mention of a Church there Act. 11. and that that story of the first beginning of that Church lieth in its proper place and without any transposition or Hysteron-proteron is so plain to him that will but view it that it needeth no proof 3. How is it consistent with Peters imprisonment at Jerusalem Chap. 12. to sit Bishop in another Country Much more is it inconsistent or rather to speak plainly impossible that he should sit five and twenty years at Antioch and as many at Rome and yet go thither in the second of Claudius as he is held to have done Now Baronius hath espied these two stumbling blocks and laboureth to remove them but in his striving about the one he throweth dirt into Eusebius his best Authors face for he saith he is corrupted and indeed he doth little less about the other For whereas Eusebius saith in plain terms ibi sedit Peter there sate this his Paraphrast glosseth that it sufficed though he never came there For with him Peter was as a Creator of Churches and Bishopricks for if dixit factum est if he but spake the word be he where he would there was a Metropolis or an Episcopacy created in any place whatsoever But not to spend much labour where we are sure but of little profit let it suffice the reader to have but a Catalogue and particular of his arguments and let him censure them according to his own judgment Argum. 1. It was Peters office to oversee and take care of the whole flock and for this he visited all the Churches that lay round about Jerusalem pag. 306. But that draweth on another question which will be harder to prove than this and it maketh Paul but an intruder that took upon him such a care Argum. 2. Peter taking opportunity of the Churches tranquility pag. 306. visited all the Christians which were in Syria pag. 309. But here he is besides his warrant of the Text and maketh a History of his own head Argum. 3. Peter wheresoever he was might raise an Episcopal or Metropolitical See at any place distant where he pleased by the Authority wherewith he was indowed pag. 309. When this is proved we may believe the other that he would prove Argum. 4. The number of Eusebius of his sitting 25. years at Antioch is an error crept into the Text but the number of his 25. years at Rome in him is right pag. 306. But if he be at liberty to suspect the one sure we may have the like liberty to suspect the other Argum. 5. The Hierachical order seemeth not to indure that the prime Church that had been as yet instituted should be governed by any but the prime Apostle pag. 309 330. It will be some work to prove any Hierarchical order at all or Peter Prime
Apostle or Antioh a chief Church above others more than by humane preferring or Antioch yet a Church and were all these proved which never will be yet is the inference or argumentation thereupon but of small value and validity 6. His last Argument is from Authorities which at last he gathereth into the Center of a Councel at Rome pag. 332. But Amicus Plato amicus Aristoteles magis amica veritas As for his answers to Eusebius that calleth Evodius the first Bishop of Antioch his answer to Ignatius that saith he was placed there by the Apostels more than one and to Onuphrius that maketh Peter Bishop of Rome before he was Bishop of Antioch be they referred to the perusal of his own Text for the matter is not worth the labour of examining them Vers. 32. Lydda This seemeth to be the same with Lod 1 Chron. 8. 12. A City in the Tribe of Benjamin mentioned Ezra 2. 33. Vers. 35. Saron Heb. Sharon A fertile valley famous in Scriptures as 1 Chron. 27. 29. Esa. 33. 9. Cant. 2. 1 c. where the Targum renders it the garden of Eden and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a field or plain the masculine Article sheweth it is not named of a City And so do the LXX article it Esa. 33. 9. There is mention of a Sharon beyond Jordan 1 Chron. 5. 16. inhabited about by Gileadites by which it seemeth it was a common name for plain champion grounds wheresoever Vers. 36. Tabitha which by interpretation is called Dorcas Tabitha the Syriack and Dorcas the Greek do both signifie a Hind or Doe Capream as Beza renders it Now the reason why Luke doth thus render the one into the other seemeth to be because Tabitha was a Grecizing Jewesse and so was commonly called by these two names by the Syrian among the Hebrews and by the Greek among the Greeks Vers. 37. Whom when they had washed Whether it were a common custom among the Jews to wash all their dead bodies before they buried them as is concluded by many upon this place we will not insist to question nor whether it were in token of the resurrection or no as some apply it only the other application that they make hereupon I cannot pass over untouchâ—â— which is that Paul spake in reference to this custom and to that intention is this custom when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Cor. 15. 29. Else what shall they do which are baptised for the dead c. as our English reads it as if the Apostle produced this custom as an argument for the resurrection as meaning to what purpose should dead bodies be washed if not to betoken this thus he is conceived to argue whereas by the juncture of the thirtieth verse to this it seemeth that he intended a clean contrary or different thing by being baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely being baptized so as baptism signifieth death by matyrdom or suffering for the truth as Matth. 20. 22 23. Luke 12. 50. And his arguing is to this sense if the dead rise not again what will become of those that are baptized with a martyrial baptism or that do suffer death for the profession of the truth why are they then baptized for the dead yea and why stand we in jeopardy every hour of such a baptism and matyrdom also Why do they suffer and why are we daily in danger to suffer for the truth if there be no resurrection And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie not vice or supra but pro that is in such a sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean In such a sense as baptized meaneth dead or martyred As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fabius delivered the power or Army to Minucius under this intent and meaning or condition that he should not fight Plut. in Fab. § They laid her in an upper chamber This probably was the publick meeting room for the believers of that Town Dorcas being a woman of some good rank as may be conjectured by her plenteousness of good works and alms-deeds Now they purposely disposing of the dead corps that Peter if he would come might exercise a miracle upon it they lay it in that publick room that the company might be spectators of the wonder but Peter would not suffer them so to be for some singular reason vers 40. Acts X. § Some things remarkable about the calling in of Cornelius First the Gospel had now dilated it self to the very utmost bounds of the Jews territories in Canaan Judaea Samaria and Galilee had been preached to and through and now is it got to the very walls of their dominions round about And there wanteth nothing but laying the partition wall flat that the Gospel may get out unto the Gentiles and that is done in this Chapter where the great partition and distance that was betwixt Jew and Gentile is utterly removed and taken away by God himself who had first pitched and set it betwixt them Secondly the two first and mainest stones of interposition that were laid in this wall were circumcision and diet the one in the time of Abraham Gen. 17. the other in the time of Jacob Gen. 32. 32. And in reference to these two it is that they of the Circumcision contend with Peter upon his return to Jerusalem for they are grieved that he went in to men uncircumcised and ate with them Chap. 11. 3. These were the proper distinguishers betwixt Israel and other Nations for all their other Ceremonies were not so much to distinguish them from other people as to compose them among themselves and towards God they being first distinguished from others by these Of these two singularity of Dyet or Prohibition of certain meats was the more proper difference and the more strict distinctive For all the seed of Abraham was circumcised and so in regard of that Ceremony there was no difference betwixt an Ismaelite and a Jew But abstaining from such and such meats was a proprium quarto modo a singularity that differenced an Israelite from all the world besides Thirdly therefore it was most proper and of most divine reason that the liberty of eating any meats did denote and shew a liberty of conversing with any nation and that the inlarging of the one is the inlarging of the other Fourthly the first-fruits of this inlargement and entertainment beyond the partition wall is Cornelius a Convert but not a Proselyte a man that was already come in to God but not come in to the Church of Israel a man as far contrarily qualified for such a business in all humane appearance as what could be most contrary as being a Roman a Souldier a Centurion and yet he of all men chosen to be the first-fruits of the Gentiles that God herein might be the more plainly shewed to be no respecter of persons Fifthly it had been now 2210 years since the Heathen were cast
c. * Doves how offered 935 Dreams intimating various events 20 Dreamers and Interpreters of Dreams were common among the Jews even the most Learned of them taught their Scholars this sort of delusion 371 Drink Offering what 938 939 Drought mingled with fire from Heaven 92 Drought or want of Rain great 116 Dust shaking dust off the feet what p. 291. Dust that was to be put into the Water of Jealousie whence to be taken 1080. * E. EARTH burning up only denoted the destruction of Jerusalem and that cursed Nation p. 338. Earth new Earth and new Heaven denote the new State of the Church under the Gospel 338 Earthly and Heavenly Things what as used by Christ. 576 Easter how old its celebration 548 Edom by this term the Hebrew Writers commonly express the Romans 349 Egyptian Deities what 1027 Elders one of the Titles of the Gospel Ministers p. 223. They were Ordained by Imposition of Hands p. 289. They were of two sorts in every Synagogue one that ruled in Civil Affairs another that laboured dayly in the Word and Doctrine p. 302. This should be imitated in the Christian Churches Christ and the Apostles keeping close to the Platform of the Synagogue p. 302. Their several Qualifications p. 308. Both Peter and John stile themselves Elders intimating that the Apostick Function must ceâ—se but the Ministerial abide p. 340. Every Synagogue had two Elders one that ruled that was a Student in Divinity another that was the Minister of the Congregation called the Angel of the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer 611 612 Elders for Seniors and Senators of some of the Tribes 760 Eldest son a younger reckoned for eldest 384 Elements melting and Earth burning up only denoted the destruction of Jerusalem and that cursed Nation Page 338 Elias his History p. 82. What opinions the Rabbins had of his first and second coming with his Estate after his first departure and his frequent invisible coming as at every Circumcision c. p. 522 523. What he shall do at his second visible coming p. 523 524. Also multitudes of Ancient and Modern Christian Writers have asserted that before Christs second coming Enoch and Elias should come again visibly to destroy Antichrist to Convert the Jews c. confuted 524 Elisha his History 86 87 Elohim denotes distinction of Persons in the Trinity 394 Elymas which is the same in sense with Magus was a Magical Jew who with tricks and wonders went up and down confronting the Gospel 289 Emblem of the Divine Glory at the Temple mentioned in several Scriptures explained p. 2052 to 2060. * The Moral of it 2055 to 2060* Emmanuel Nomen Naturae 419 End coming Matth. 24. 14. And the coming of the Lord drawing nigh and the Judge standing at the door expressions only shewing destruction and vengeance upon Jerusalem drawing near 332 333 335 End of things the Heavens passing away the Elements melting and the Earth burning up only denoted the destruction of Jerusalem and that cursed Nation 338 England some remarkable Things referring to its antient State p. 328. It was invaded by the Roman General and afterwards by his Master Claudius the Emperor An. Dom. 44. p. 888. England and these parts of the World was planted by Javans posterity 996 Enochs Prophesie was some common Tradition among the Jews p. 339. Enoch many Christian Writers hold that he and Elias should visibly come again to destroy Antichrist and to convert the Jews before the second coming of Christ. 524 Ephah what sort of Measure 545 546 Ephod of the High Priest what 727 905 Epicurus was a term used among the Jews for such as despised the Doctors 297 Epiphany or the Wise-mens coming to Christ on the thirteenth day after his birth or within forty days shewed to be improbable and that they came not till about two years after his Birth 432 to 434 Episcopus an Overseer is a Synagogue Term so are most of his Qualifications fetched thence p. 308. So the Angel or Minister in the Synagogue stood over those that read to see that they read right hence called Chasan that is Episcopus Overseer c. 375 611 to 618 Epistle from Laodicea is an Epistle from that Church to Paul 326 Er and Hezekiah were born when their Fathers were very young 105 Esau all hairy when born like a kid 14 Eser but an additional Title for the Assyrian Monarchs 104 Esseans though they differed from other Hereticks yet they harmonized with the rest to oppose the Gospel and Christianity p. 373. Their Original Name Quality and Principles 457 458 459 Evangelists one of the Titles of the Gospel Ministers 223 Eunuch his Conversion and who he was 281 Eutyches and Valentius averred Christ to have only a Body in appearance confuted 397 Execution of Malefactors among the Jews was attended by their bewailing p. 268. Where and how performed 2006 2007. * Ezra the Sacred Writer considered as President of the Sanhedrin with the time of his Death 2007 2008. * Exorcists Vagabond Jews that went up and down to oppose the Gospel with Magical Tricks p. 289. See Barjesus Expiation day what service belonged to it the High Priest was ingaged in all the Service of it p. 971. The Scape Goat was the principal business besides other Offerings p. 971 c. It was a strict Fasting day Page 972 F. FAction Division and Schism producing sad Effects in the Church of Corinth some of them mentioned Page 301 to 304 Faith it makes improbable things to be accepted of God p. 49. Jewish and Evangelical what p. 247. Faith why set after Repentance 630 Fall of Man p. 2. Of Adam 1022 Fan of Christ is the Gospel with the Preaching and Publishing thereof 468 Fasting and Praying used in the Synagogues p. 925. Of Christ wonderful considering the Time Place his present Posture he fasted nights as well as days 502 503 Fasting Day the Day of Expiation was a strict Fasting Day 792 Fasts of the Captived Jews were kept in several Months p. 143. Publick Fasts what p. 288. They were upon important Occasions used by the Jews 289 Fathers what to teach their Children 295 Festivals Three principal ones The Passover Pentecost and the Feast of Tabernacles all the Men that were Free were to appear at them 950 951 Feast Governour of the Feast who he was called Architriclinus He was not the same with the Symposiarchus the Governour or Moderator of the Heathen Feasts p. 547. Feast of Tabernacles the Actions attending it p. 243. The Nature Occasion and Reasons of its Institution p. 477. Feast of Charity or Agapae what 315 Feasting among the Jews was performed upon Beds 539. Marg. Feasts Women were not bound to appear at the three solemn Feasts of the Jews yet they usually did 956 Feet anointed of ordinary use among the Jews 252 Felix shewed to be an ill Man 320 Figs ripened at differing seasons 253 First Fruits and first Fruit Sheaf the way of gathering and offering them 969
1. Hillel and Shammai received their traditions from them that is from Shamaiah and Abtalion But first were Hillel and Menahem Menahem went off into the Kings family and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fourscore men clothed in gold Menahem was grave and wise like a Prophet and uttered many Prophesies He foretold Herod when he was yet very young that he should come to reign And when he did reign he sent for him who foretold him also that he should reign above thirty years And he did reign seven and thirty Josephus who is quoted also by this our Author speaks much the same as to part of the story d d d d d d Antiq. lib. 15 cap. 13. There was amongst the Essenes one named Menaem who besides that he was famous for the holiness of his life had obtained of God a fore knowledge of future things He called Herod while he was yet a child King of the Jews c. I do not think this our Menaem was the same person nor do I say that he was his son for had the Essenes children But whereas this person was so accepted in the Court of Herod the Great and our Manaen brought up with Herod his son I cannot but suspect there might be something of kindred betwixt them But that matter is not tanti it is only worthy our considering whether this Menaen might not lay the foundations of his Christianity while he was in Herod the Tetrachs Court where John the Baptist preacht and that with some kind of approbation and applause even from Herod himself Mark VI. 20. As to the remaining part of the story the Talmudists add this passage e e e e e e Chagigah fol. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menahem went out and Shammai entred But whether went Menahem Abai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lasht out into all abundance of wickedness Aba saith he went into the service of the King and with him went four score pair of Disciples all clad in silk I dare not say this Menahem was the same with our Menahem unless he were an hundred years of age or thereabout and yet when I observe the familiarity that was between that Menahem and Herod the father and how ours was brought up with Herod the son which certainly was not put in by our Historian for no reason it cannot but give me some apprehension that either he might be the person himself or rather his son if at least the Essenes had children or in a word some very near relation Be it one or other it is worthy enquiry whether this our Manaen might not lay the foundation of his Evangelical religion in the Court of Herod the Tetrach when John Baptist preached there VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred to the Lord and fasted I. THE more religious amongst the Jews fasted and met in their Synagogues to the publick Prayers and Service on the second and fifth day of the week so that on those days it might be properly said of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ministred and fasted On their Sabbath indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they Ministred but they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast but on these days in the week the second and the fifth they did both II. Perhaps it might be somewhat bold to say that the Church at Antioch did according to the Jewish custom observe the weekly fasts And yet more bold to say that Church chose those days for fasting which the Jews had done viz. the second and fifth day of the week But it would be most audacious to conjecture that they observed the Jewish Sabbath in some measure with the Lords day and that with fasting when as the Jews would by no means endure a fast upon that day But whatever the day of this fasting was or what occasion soever there was of it from that ordinary custom of the Jews it is easie to judge of that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring viz. that a publick fast was celebrated with the publick assembly of the Church and administration of holy things which whether it was so done vers 3. where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they fasted and prayed may be some question that is whether at that time there was a publick fast of the whole Church or a more private one amongst the Elders only VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Laying their hands on them c. f f f f f f Sanhedr cap. 1. hal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordaining of the Elders and beheading the Heifer is by the three In this thing therefore this present action agreeth with the common usage of the Synagogue that three persons Simeon Lucius and Manaen lay their hands on two that were to be sent out viz. Paul and Barnabas But in that they lay on their hands they do also recede from the usual custom g g g g g g Maimon Sanhedr cap. 4. After what manner is the ordaining of Elders for ever Not that they should lay their hands upon the head of an Elder but only should call him Rabbi and say to him behold thou art ordained and thou hast power of judging c. Antiently every one that had been promoted to be an Elder promoted his Disciples also But this honour the wise Men indulged to old Hillel namely decreeing that no person should be ordained to be an Elder but with the license of the President But neither is the President to ordain any person unless the Vicepresident assist him nor the Vicepresident unless the President assist him But as to what belongs to the other Societies It is lawful for one man to ordain with the allowance of the President but let him have two more with him For it is not an ordination unless by three nor do they ordain Elders out of the Land It might not be unworthy our enquiry if there were place for it here both why they have abolisht the ceremony of imposition of hands as also why they should restrain the ordaining of Elders to the land of Israel only We see the Church at Antioch doth otherwise and by the same rule the Christian Church But perhaps some will ask upon what reason when laying on of hands in the ordination of Elders was hardly used at all either under the first Temple or before or under the second Temple It was not under the second Temple if we may believe the Rabbin newly quoted or at least if it was used it was abolished at last And before the second Temple where is there any sign or footstep of such a thing VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Departed unto Seleucia THIS doubtless is Seleucia of Pieria concerning which Strabo tells us h h h h h h Lib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond Cilicia the first City in Syria is Seleucia which is said to be in Pieria So Xylander Translates it leaving out
these learned and great men of the Nation who had gone into the service of Herod the Great and now of his son mentioned before SECTION XXVII LUKE Chap. VI. from Ver. 12. to Ver. 20. MARK Chap. III. from Ver. 13. to the middle of Ver. 19. MATTH Chap. V. Ver. 1. The twelve Apostles chosen LUKE and Mark do methodize and fix the time of the Sermon in the Mount which Matthew hath laid very early in his Gospel because he would first treat of Christs Doctrine and then of his Miracles In a mount neer Capernaum he ordaineth a Ministry for the Church of the Gospel and delivereth the doctrine of the Gospel as Moses at Sinai had done the like for the Law The number of the present Ministers appointed whom he calleth Apostles was twelve agreeable to the twelve Tribes of Israel that as they were the beginning of the Church of the Jews so are these of the Gentiles and to both these numbers of twelve joyned together the number of the four and twenty Elders the representative of the whole Church Rev. 4. 5 c hath relation Rev. 21. 12 14. The Text allotteth these ends of their appointment 1. That they might be with Christ to see his glory Joh. 1. 14. and to be witnesses of all things that he did Acts 10. 39 41. Luk. 24. 48. 2. That he might send them forth to preach 3. To heal diseases and cast out Devils Before they were completed in all their divine endowments they grew on by degrees They were auditors a good while and learning the doctrine of the Gospel that they were to preach before they set upon that work for though Christ chose them now yet it is well towards a twelve month before he sends them abroad a preaching as will appear in the process of the story So that besides the time that they had spent before this their choosing they also spent that in hearing and learning from the mouth of their Master what they were to teach when he should employ them So that even the Apostles themselves at the first setting forth into the Ministry did not preach by the Spirit but what they had learned and gotten by hearing study conference and meditation As the Lord under the Law and from the first founding of that Church did set apart a peculiar order and function of men for the service of the Sanctuary so did he under the Gospel a peculiar order and function for the Ministry of the Gospel and this no more to be usurped upon then that Now as under the Law there were several sorts of men within that function as High-Priests Chief-Priests ordinary Priests and Levites but all paled in with that peculiarity that no other might meddle with their function so likewise at the first rising of the Gospel there were Apostles Evangelists Prophets Pastors Teachers according to the necessity of those present times but all hedged in with a distinctive ministerial calling that none other might nor may break in upon All the Titles and names that Ministers are called by throughout the new Testament are such as denote peculiarity and distinctiveness of order as Wise men and Scribes Mat. 23. 34. Now the Jews knew not nor ever had heard of Wise men and Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the learned of their Nation distinguisht for others by peculiarity of order and ordination And if they understood not Christ in such a sense namely men of a distinct order they understood these Titles Wise men and Scribes in a sense that they had never known nor heard of before Ministers in the new Testament are called Elders Bishops Angels of the Churches Pastors Teachers now all these were Synagogue terms and every one of them denoted peculiarity of order as might be shewed abundantly from their Synagogue antiquities The Jews knew no Elders but men by their order and function distinguisht from other men A Bishop translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan An Angel of the Congregation translates the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shâ—liach isibbor A Pastor translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas And a Teacher translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Reader Now these terms had never been known by any to signifie otherwaies then men of a peculiar function and distinct order SECTION XXVIII MATTH Chap. V. and VI and VII LUKE Chap. VI. from Ver. 20. to the end of the Chapter The Sermon in the Mount THe proof of the order doth not need to be insisted upon Luke doth manifestly assert it It had been foretold by the Prophet All thy children shall be taught of God Isa. 54. 13. which if applied to the Gentiles they had been taught by the Devil his Oracles and Idols If applied to the Jews they indeed had been taught by the Lord in his Prophets but these were but men like themselves but this Prophecy foretells the preaching of Christ who was God himself he teaching and conversing amongst them he then the great teacher of the world Isa. 2. 2. and 51.4 doth from the mount neer Capernaum deliver his Evangelical Law not for the abolishing of the Law and Prophets but for their cleering and fulfilling He first beginneth with pronouncing blessings as the most proper and comfortable tenour of the Gospel and hereby he calls us to remember Gerizim and Ebal Deut. 27. For though Israel be enjoyned there to pronounce both blessings and curses upon those mountains yet are the curses only specified by name and number for the curse came by the Law but he that was to bless was to come which thing taketh place very comfortably and harmoniously here Luke addeth that he also denounced woes as Blessed be the poor Blessed are ye that hunger now c. But wo unto you that are rich Woe unto you that are full c. according to which form the Jews conceive the blessings and curses were pronounced by Israel from those two mountains mentioned Talm. in Sotah per 7. Tosapht ibi per. 8. How did Israel pronounce the blessings and the curses Six tribes went up to the top of mount Gerizim and six to the top of mount Ebal the Priests and the Levites and the Ark stood below in the middest between They turned their faces towards mount Gerizim and began with blessing Blessed is the man that maketh not any graven or molten Image an abomination to the Lord c. And both parties answered and said Amen Then turned they their faces towards mount Ebal and began with cursing Cursed be them an that maketh any graven or molten Image an abomination to the Lord c. and both parties answered Amen And so of the rest 2. He proceedeth laying out of the latitude of the Law according to its full extent and intention and sheweth the wretchedness of their traditional glosses that had made the Law of no effect They understood the Law Thou shalt not kill only of actual murder and that committed by a mans own hand for if
not possibly speak any thing in those Tongues though interpreted that could edifie the people any more then if he spake it in his mother Tongue But if he spake and understood and uttered the Original language of Scripture that if interpreted would edifie and he could not speak in his mother Tongue unless taken from thence what he might speak thence Peter returning to Jerusalem is taken to task by some of the Circumcision for going in to the Gentiles and eating with them a thing of unspeakable detestation to the Jews Hence those allusions Let him be to thee as a Heathen Matth. 18. With such a one no not to eat 1 Cor. 5. We find not any such quarrel at Peter and John for going down to Samaria though the Samaritans were as odious to the Jewish Nation as people could be but they were neither uncircumcised nor Idolaters both which especially the latter bred their detestation of the Heathen CHRIST XLI ACTS CHAP. XI from Vers. 19. to the end of the Chapter AS Caesarea the seat of the Roman Governour of Judea first seeth the door of faith opened to the Gentiles so Antioch the seat of the Roman Governour of Syria first heareth the name Christian. These of the hundred and twenty Ministers mentioned Acts 1. 15. that had fled upon the persecution raised against Steven went preaching up and down first as far as the bounds of Judea extended then some of them stepped out as far as into Phaenice Cyprus and Syria but all this while dealing with the Jews only At last some of them at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake to the Hellenists ver 20. Here the word Hellenists is of doubtful interpretation only this is doubtless in it that it means not Jews as the word doth Acts 6. 1. for it is set in opposition to them ver 19. Doth it mean Proselytes then That it cannot neither for they were reputed as Jews to all purposes Means it Heathens Yes that is undoubted it doth both by the scope of the story here and by the quarrel urging these believers at Antioch to be Circumcised Chap. 15. But why then should they be called Hellenistae rather then Hellenes Some conceive because they were become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselyte sojournours meaning that they had forsaken their Idolatry as Cornelius had done his though he were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proselyte circumcised But what if these were native Syrians by pedegree and language could they then for that be called Hellenists or Greeks The word therefore must mean that they were such as were Syrogrecians Antioch it self indeed having been once the head of the Syrogrecian Empire Hellenes or purely Greeks they could not be called though it will not be denied they spake that Language because they were not only no inhabitants of that Country but not altogether of that blood but such as were of a mixture of Syrian and Greek the progeny of the old plantations and infranchisments of the Syrogrecian Monarchy Whatsoever their title Hellenists includeth they being undoubtedly Heathens it sheweth that these Ministers preached to them understood of the liberty given to preach to the Gentiles and the passage betwixt Peter and Cornelius or they durst not have been bold to have gone beyond the partition wall without their warrant And the readiness of the Church at Jerusalem to send Barnabas to them shews that they also were satisfied in this matter and so this evidenceth that this story was after that about Cornelius Their sending Barnabas and his fetching Saul to the same work with him giveth some confirmation of that which was touched before namely that it is very probable that Barnabas knew of his own being designed for a Minister to the uncircumcision and of Pauls being joyned with him in that work a great while before they were sent away from Antioch upon it They now spend a whole year in the Church there and there the Name Christian is first taken up and that in a Gentile Church Antioch of old had been called Hamath but now it bare the name of one that had been as bloody a persecutor of the Church and truth as the Church of Israel had ever seen Antiochus The very name of the place may raise a meditation ACTS CHAP. XII XIII HERE we meet with some scruple in Chronology and about the precedency of the story in these two Chapters for though the actions in Chap. 12. be laid first and that very properly that the story of Peter may be taken up together and concluded before the story of Paul come in which is to be followed to the end of the Book yet there may be just question whether the sending of Paul and Barnabas from Antiotch to preach among the Gentiles which is handled in the beginning of Chap. 13. were not before some if not all those things related in Chap. 12. And the question ariseth from these two scruples 1. Because it is doubtful in what year of Claudius the famine was that is spoken of Chap. 12. 28. And 2. because it is obscure how long Paul and Barnabas staid at Antioch after their return from Jerusalem Chap. 12. 25. before they were sent away among the Gentiles But about this we need not much to trouble our selves since as to the understanding of the stories themselves there can be little illustration taken from their time save only as to this that the publick Fast in the Church of Antioch may seem to have some relation to some of the said stories mentioned before as coincident with them or near to them namely either the famine through the world Chap. 11. 28. or the persecution in the Church Chap. 12. We shall not therefore offer to dislocate the order of the stories from that wherein they lie the Holy Ghost by the intertexture of them rather teaching us that some of them were contemporary then any way incouraging us to invert their order Only these things cannot pass unmentioned toward the stating of their time and place partly of coincidency and partly of their succeeding one the other and which may help us better to understand both 1. That whereas Dion the Roman Historian lib. 60. hath placed a sore famine at least at Rome in the time of Claudius in his second year Josephus carries it Antiq. lib. 12. cap. 2. as if the bitternes of it at Jerusalem were in his fourth which Euseb. in Chron. determines positively both may be true for for famines to last several years together is no strange thing in History Divine or Humane nor in experience in our own age 2. That Herod Agrippa's murdering of James and imprisoning of Peter could not be before the third year of Claudius for Josephus a witness impartial enough in this case informs us that Claudius in his second Consulship which was indeed the second year of his reign made an Edict in behalf of the Jews and sent it through the world and after that sent Agrippa away into his own Kingdom Now
the Gentiles A mission that might not be granted but by such a divine warrant considering how the Gentiles had always lain behind a partition wall to the Jews For although Peter in the case of Cornelius had opened the door of the Gospel to the Heathen yet was this a far greater breaking down of the partition wall when the Gospel was to be brought into their own Lands and to their own doors When God saith Separate them to the work whereunto I have called them it further confirmeth that it was and had been known before that they should be Ministers of the uncircumcision The Romish glossaries would fain strain the Mass out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rhemists think they have done us a courtesie that they have not translated it to that sense whereas besides that the word naturally signifieth any publick ministration the Holy Ghost by the use of it seemeth to have a special aim naimely to intimate to us that this was a publick fast as well as another publick ministration Publick fasts were not ordinary services and they were not taken up but upon extraordinary occasions and what the present occasion might be had been a great deal better worth studying upon then how to make the Greek word speak the Mass which it never meant How publick fastings and days of humiliation were used by the Jews and upon what occasions there is a special Treatise in the Talmud upon that subject called Taanith and the like in Maymony that beareth witness and it was no whit unsuitable to the Gospel upon the like exigencies to use the like kind of service and devotion And the present famine that was upon all Countries might very well minister occasion to this Church at Antioch at this present for such a work for we cannot but suppose that the famine was now in being Whatsoever the occasion was the Lord in the midst of their humiliation pointeth out Paul and Barnabas for an imployment of his own who were but a while ago returned from an imployment of the Churches And so the other three Simeon Lucius and Menaen understanding what the Lord meant and having used another solemn day in fasting in prayer lay their hands upon them and set them apart by Ordination According as the ordaining of Elders among the Jews was by a Triumvirate or by three Elders Sanhedr per. 1. halac 3. This is the second Imposition of hands since the Gospel began which did not confer the Holy Ghost with it for these two were full of the Holy Ghost before and this is the first Ordination of Elders since the Gospel that was used out of the Land of Israel Which rite the Jewish Canons would confine only to that Land Maym. Sanhedr per. 4. Which circumstances well considered with the imployment that these two were to go about and this manner of their sending forth no better reason I suppose can be given of this present action then that the Lord hereby did set down a platform of ordaining Ministers in the Church of the Gentiles to future times Paul and Barnabas thus designed by the Lord and ordained and sent forth by this Triumvirate and guided by the Holy Ghost they first go to Seleucia most likely Seleucia Pieriae of which Strabo saith that it is the first City of Syria from Cilicia Geogr. lib. 14. to which Pliny assenteth when he measureth the breadth of Syria from Seleucia Pieriae to Zeugma upon Euphrates Nat. hist. lib. 5. cap. 12. The reason of their going thither may be judged to be that they might take ship for Cyprus whither they intended for that this was a Port appeareth by what follows in Strabo when he saith That from Seleucia to Soli is about a thousand furlongs sail and so it is plain in Lukes Text when he saith they departed unto Seleucia and from thence they sailed to Cyprus where let us now follow them Cyprus was a Country so exceeding full of Jews that it comes in for one in that strange story that Dion Cassius relates in the life of Trajan The Jews saith he that dwelt about Cyrene choosing one Andrew for their Captain slew the Greeks and Romans and eat their flesh and devoured their inwards and besmeared themselves with their blood and wore their skins Many they sawed asunder from the head downward others they cast to wild beasts many they made to slay one another so that there were two hundred and twenty thousand destroyed in this manner There was the like slaughter made in Egypt and Cyprus where there also perished two hundred and fourty thousand From whence it is that a Jew may not since come into Cyprus and if any by storms at Sea be driven in thither they are slain But the Jews were subdued by others but especially by Lucius whom Trojan sent thither This was the native Country of Barnabas Act. 4. 36. Although these two Apostles were sent to the Gentiles yet was it so far from excluding their preaching to the Jews that they constantly began with them first in all places where they came They begin at Salamis the place next their landing and there they preached in the Synagogues of the Jews having John Mark for their Minister From thence they travailed preaching up and down in the Iland till they come to Paphos which was at the very further part of it toward the Southwest Angle There they meet with a Magical Jew called Barjesus and commonly titled Elymas which is the same in sense with Magus Such Jewish deceivers as this went up and down the Countries to oppose the Gospel and to shew Magical tricks and wonders for the stronger confirming of their opposition Such were the vagabond Jews exorcists Act. 19. 13. and of such our Saviour spake Matth. 24. 24. and of some such we may give examples out of their own Talmudical Writers And here we may take notice of a threefold practice of opposition that the Jews used in these times and forward against the Gospel and the spreading of it besides open persecution unto blood 1. Much about these times was made the prayer that hath been mentioned which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Hereticks which became by injunction one of their daily prayers Maymony speaketh the matter and intent of it in his Treatise Tephillah in these words In the days of Rabban Gamaliel Hereticks increased in Israel by Hereticks he meaneth those that turned from Judaism to Christianity and they troubled Israel and perswaded them to turn from their Religion He seeing this to be a matter of exceeding great consequence more then any thing else stood up he and his Sanhedrin and appointed a prayer in which there was a petition to God to destroy those Hereticks and this he set among the common prayers and appointed it to be in every mans mouth and so their daily prayers became nineteen in number Perek 2. So that they daily prayed against Christians and Christianity 2. The Jews had
their emissaries every where abroad that to the utmost in them cried down the Gospel preached against it went about to confute it and blasphemed it and Christ that gave it Of this there is testimony abundant in the New Testament and in the Jews own Writings And 3. they were exceeding many of them skilled in Magick and by that did many strange things by such false miracles seeking to outface and vilifie the Divine miracles done by Christ and his Apostles and striving to confirm their own doctrines which opposed the Gospel by backing them with such strange and wondrous actings Juchasin speaks of Abba Chelchia and Chamin and Chamina Ben Dusa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in miracles fol. 20. And the Jerus Talmud speaks of their inchantings and magical tricks in Shabb. fol. 8. col 2. 3. Sanhedr fol. 25. col 4. nay even of their charming in the name of Jos◠Shabb. fol. 14. col 4. Paul miraculously strikes Elymas blind and inlightens Sergius Paulus with the light of the Gospel This was at Paphos where old superstition dreamed of the blind God Cupid Doting Elymas grope for thy fellow The first miracle wrought among the Gentiles is striking a perverse Jew blind which thing may very well become an Allegory From Paphos they go to Perga in Pamphilia and there John departs from them and returns to Jerusalem but what was the occasion is hard to conjecture Whether it were that he heard of Peters trouble and danger that he had been in at Jerusalem and desired to see him for that he had some special interest and familiarity with Peter may be collected from 1 Pet. 5. 14. and in that Peter was so well acquainted at his mothers house Act. 12. 12 c. Or whether in regard of this his relation to Peter the Minister of the Circumcision he made it nice to go among the Gentiles into the thickest of which he saw they were coming every day more then other For at Paphos where they had last been was a Temple of Venus and at Perga where they now are was a Temple of Diana Strab. lib. 14. Pomp. Mela. lib. 1. cap. 14. Or whatsoever the matter was his departure was so unwarrantable that it made a breach betwixt him and Paul for the present nay it occasioned a breach betwixt Paul and Barnabas afterward And so we leave him in his journy to Jerusalem whither when he came he staied there till Paul and Barnabas came thither again CHRIST XLIV CLAUDIUS IV ACTS CHAP. XII from Ver. 20. to Ver. 24. HERODS death was in the beginning of this year the fourth of Claudius or near unto it according as Josephus helpeth us to compute who testifieth that the third year of his reign was compleated a little before his death Vid. Antiq. lib. 19. cap. 7. He left behind him a son of seventeen years old in regard of whose minority and thereby unfitness to reign Claudius sent Cuspius Fadus to Govern his Kingdom His daughters were Berenice sixteen years old married to Herod King of Chalcis her fathers brother And Mariam ten years old and Drusilla six who afterward married Felix CHRIST XLV CHRIST XLVI CHRIST XLVII CHRIST XLVIII CHRIST XLIX CLAUDIUS V CLAUDIUS VI CLAUDIUS VII CLAUDIUS VIII CLAUDIUS IX ACTS CHAP. XIII from Ver. 14. to the end of the Chapter And CHAP. XIV AT the fifteenth Chapter we have some fasmess of the time viz. in what year the Council at Jerusalem as it is commonly called did occur which certainty we have not of the times of the occurrences henceforward thitherto so that since we cannot determinately point any passage to its proper year we must cast them in gross under this gross sum of years and distribute them to their proper seasons by the best conjecture we can From Perga in Pamphilia Paul and Barnabas come to Antioch in Pisidia and on the Sabbath day going into the Synagogue are invited by the Rulers of the Synagogue after the reading of the Law and Prophets to speak a word of exhortation to the people But how could the Rulers know that they were men fit to teach It may be answered By former converse with them in the City and it is very like that the Rulers themselves had drunk in some affection to the Gospel by converse with them which made them so ready to urge them to preach For it is not imaginable that this was the first time that they had seen them not that they came to Town that very day but that they had had some converse before Paul preacheth and the Synagogue broke up and the Jews gone out the Gentiles desired that the same words might be preached to them in the week between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely on the second and fifth days of the week following which were Synagogue days on which they met in the Synagogues as on the Sabbath day And which days their Traditions said were appointed for that purpose by Ezra Talm. in Bava Kamah per 7. R. Sol. and Nissim in Chetubboth per. 1. in Alphes Their preaching on those days had so wrought that on the next Sabbath almost all the City was gathered together to hear the word and many of the Gentiles receive it but the Jews stirred up some female unbelieving proselytes against them and some of the chief of the City so that they drave them out of those coasts and they shaking off the dust of their feet against them go to Iconium This Ceremony injoyned them by their Master Matth. 10. 14. was not so much for any great business put in the thing it self as that even from a tenet of their own they might shew how they were to be reputed of It was their own Maxime That the dust of a Heathen Country or City did defile or make a person unclean Tosaphta ad Kelim per. 1. hath this saying In three things Syria was like unto any Heathen Land The dust of it made a person unclean as the dust of any other Heathen Country did c. So that their shaking off the dust of their feet against them was to shew that they reputed them and their City as Heathenish ACTS CHAP. XIV AT Iconium they continue long and with good effect but at last they are in danger of stoning and thereupon they slip away to Lystra and Derbe Cities of Lycaonia and to the region that lieth round about That region Strabo describeth lib. 12. where among other particulars he tels that Derbe lay coasting upon Isauria and in his time was under the dominion of Amyntas At Lystra or Derbe Paul converteth Lois and Eunice and Timothy and as some will tell you here or at Iconium he converteth Tecla For healing a Creeple they are first accounted Gods but presently by perswasion of some Jews Paul is stoned but being reputed dead recovereth miraculously From thence they go to Derbe and return to Lystra Iconium and Antioch and ordain Elders in those Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. is unproperly
saâ—… was because they should never be three days together without hearing of the Law And in alâ—usion hereunto they apply that passage in Exod. 15. 22. They went three days to the wilderness and found no water Others say it was because Moses went up on the fifth day of the week to receive the renewed Tables and came down on the second These two days of the week were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of Assembling Megill per. 1. Because on these days the Inhabitans of the Villages went into the great Towns where Synagogues were to hear the Law Gloss. Mishuaioth in octavo ibid. The Judges used to sit in Judgement on these two days of the week Chetuboth per. 5. and these were the two days of the week on which they used to fast Luke 18. 12. Gloss. in Bava bathr ubi supr There is an expression in Acts 13. 22. The Gentiles desired to have the same words spoken to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath between which if it be not to be understood of one of these Synagogue days of the week it would fairly plead for our Christian Sabbath Their traditional Canons injoyned the frequenting of the publick assemblies in their Synagogues and that upon the very clear grounds of Reason and Religion God refuseth say they the prayers of a Congregation yea though sinners be amongst them Therefore it is necessary that a man joyn himself to the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to morning and evening prayer in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil neighbour Maym. in Tephillah per. 8. Beracoth fol. 61. And it was forbidden that any one should go by the Synagogue at the time of Prayer unless he had some burden upon his back or unless there were more Synagogues in the City for then he might be thought to be going to his own Church or that there were two doors in the Synagogue for then he that saw him go by the one door might think he would come at in the other But if had his Phylacteries upon his head he might go by for those bare witness at in that he was mindful of the Law Id. ibid. per. 6. This Phylacterial note of a Student and learned man in the Law I suppose was that by which the rulers of the Synagogue of Antioch in Pisidia were incited to make the motion to Paul and Barnabas to make a Sermon to the people They were meer strangers one to another and I see not how they should guess them to be men fit to teach any way so well and readily as by seeing their Phylacteries upon them which the learned among the Jews only used to wear and the Apostles among the Jews wore them as well as others for to the Jews they became Jews for the winning of them Sect. IV. Of their Synagogue Officers Their Synagogues themselves are described by the Jewish writers to consist of two parts the Chancel and the Church The chancel they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and it stood westward as did the Sanctum Sanctorum in the Tabernacle and the Temple and in this they set the Ark or Chest for every Synagogue had one in which they laid up the book of the Law In the body of the Church the Congregation met and prayed and heard the Law and the manner of their sitting was thus The Elders sate neer the Chancel with their faces down the Church and the people sate one form behind another with their faces up the Church toward the Chancel and the Elders Between the people and the Elders thus facing one another there was a space where there stood the Pulpit where the Law was read and Sermons made unto the people Talm. in Megil per. 4. Maym. ubi supr Now Rabbi Alphes expounding what is meant by the Elders of the Synagogue he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were the wisemen or those students of the Law that were among them that is those ten men of Religion rank and learning of which we have spoken before which were the prime members and constituents of the Congregation Of these Elders there were some that had rule and office in the Synagogue and some that had not And this distinction the Apostle seemeth to allude unto in that much disputed text 1 Tim. 5. 17. The Elders that rule well c. where The Elders that ruled well are set not only in opposition to those that ruled ill but to those that ruled not at all Those that ruled or had Office in the Congregation were these two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue Luke 8 41 49. He had the chief care of affairs there that nothing should be done undecent or disorderly as Luke 13. 14. He gave warning when the Reader should begin to read Maym. ubi ante per. 1. and when the people should answer Amen Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care of things of the like nature that conduced to the regulating of the Service and of the Synagogue 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae The Minister of the Congregation who labourd in the word and doctrine being the constant Minister of the Synagogue to pray preach keep the book of the Law appoint the Readers of it and to oversee that they read aright And from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer And so Baal Aruâ—h doth clearly expound it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Congregation and the word meaneth an Overseer for it behoved him to see how they read in the Law And the gloss upon Maymony in the places aforecited doth plainly make the Sheliahh hatzibbor or Angelus Ecclesiae and the Chazan or Episcopus to be all one And so we may see from whence these titles and epithets in the New Testament are taken namely from the common platform and constitution of the Synagogues where Angelus Ecclesiae and Episcopus were terms of so ordinary use and knowledge and we may observe from whence the Apostle taketh his expressions when he speaketh of some Elders ruling and labouring in word and doctrine and some not namely from the same platform and constitution of the Synagogue where the Ruler of the Synagogue was more singularly for ruling the affairs of the Synagogue yet was he ever a Student in Divinity and the Minister of the Congregation labouring in the word and reading of the Law and in doctrine about the preaching of it Both these together are sometimes called joyntly The Rulers of the Synagogue Acts 13 15. Mark 5. 22. being both Elders that ruled but the title is more singularly given to the first of them Sect. V. Of their Preachers Having thus taken some view of their
28 45. 12. 19. 42. and divers other places be well weighed and it will be utterly unimaginable that there should be less believers in Jerusalem now than many hundreds much more unimaginable that these one hundred and twenty were all who were all Galileans and no inhabitants of Jerusalem at all This number therefore mentioned by the Evangelist of one hundred and twenty is not to be thought all the Church in that City but only the society and company that were of Christs own train and retinue whilst he was upon earth that companied with him all the time that he went in and out among his Disciples Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word and administring the Sacraments and joyning in acts of worship yet did they keep together as a more intire and peculiar society and standing Presbytery Act. 4. 21. and of the rest durst none joyn himself unto them Acts 5. 13. and thus they continued till the persecution at Stephens death dispersed them all but the Apostles Acts 3. 1. Vers. 16. This Scripture must needs have been fulfilled I apprehend not what the word have doth in this clause for it had been both more proper for the sense and more facil for the reader to have it read This Scripture must needs be fulfilled Now the application of these places so pertinently and home to Judas sheweth the illumination and knowledge that the breathing and giving of the Holy Ghost Joh. 20. 22. had wrought in the Disciples Vers. 18. This man purchased a field with the reward of iniquity Not that he himself bought this field for Matthew resolves the contrary Matth. 27. 7. and tells that it was bought by the Chief Priest for his damned bribe Nor was any such thing in his intention when he bargained for his money but Peter by a bitter irrision sheweth the fruit and profit of his wretched covetise and how he that thought to inlarge his Revenues and to settle his habitation by such horrid means came home by it with the contrary his revenues to purchase land for others his habitation to be desolate and himself to come to so sad an end §. And falling headlong c. Universality antiquity and consent have so determinately concluded that Judas hanged himself that there is no gainsaying yet hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left it so indifferent whether he hanged himself or were strangled by the Devil that if I were not tied up by the consent of all to the contrary I should the rather take it the latter way And if I durst so interpret it I should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose that Satan took him away bodily strangled him in the air and then flung him headlong and burst out his bowels For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui vel a seipso vel ab alio praecipitatur saith Stephanus And to this purpose may that verse of Matth. 27. 5. be very well interpreted And he cast down the silver pieces in the Temple and departed and going away he was strangled the Devil catching him away and stifling him and then casting him headlong and bursting out of him with the eruption of his intrals and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem Acts 1. 19. Vers. 19. Accldama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a field of blood by a double relation First Because it was bought with a price of blood Math. 27. 7. And secondly Because it was sprinkled with his blood that took that price for so this verse intimateth Vers. 21. Wherefore of these men that have companied with us §. Observations upon the election of Matthias First That there was a necessity the Apostles be twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and this that the Founders of the Christian Church might be parallel to the twelve Tribes the founders of the Jewish for now Jews and Christians were to join together and this is hinted in the twenty four Elders the representative body of the Church so often mentioned in the Revelation and spoken out Rev. 21. 12. 14. Secondly That Matthias and Joses being chosen to the presented to the Apostles the election was not the choice of the whole Church as if every member of the Church and believer in Jerusalem either did or might give his vote to the choosing of them but it was only the choice of the whole Presbytery or the hundred and eight among themselves for so is it most plain vers 15. 21. being compared together Observe the phrase Of these men that have companied with us Thirdly That the Apostles could not ordain an Apostle by imposition of hands as they could ordain Elders but they are forced to use a divine lot which was as the immediate hand of Christ imposed on him that was to be ordained that opinion took little notice of this circumstance that hath placed Bishops in the place of the Apostles by a common and successive ordination Vers. 25. Ioseph called Barsabas who was sirnamed Iustus This seemeth to be he that is called Joses Mark 6. 3. 15. 40. the brother of James the less and the rather to be so supposed because he is surnamed Justus as James was And so saith Beza one old Copy readeth Joses here and the Syriack for Joses readeth Joseph in Chap. 4. 36. so indifferently are the names used one for another And from this indifferency have some concluded that Joseph here and Joses in that Chapter are but one and the same person the nearness of the sound of Barsabas and Barnabas helping forward that supposal But first that Joses or Joseph in Chap. 4. 36. was born in Cyprus this Joseph or Joses here was born in Galilee Secondly Although the Apostles belike had named these two Josephs to distinguish them the one Barsabas and the other Barnabas two names that are not far asunder in sound and utterance yet are they in sense and in the Apostles intention if they named the one as they did the other Barnabas is interpreted by the Evangelist himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred generally the Son of consolation but the Greek may as well bear the Son of exhortation for so it is known well enough the word familiarly signifieth The Syriack useth indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consolation Luke 6. 24. Phil. 2. 1. Rom. 12. 8. 2 Cor. 1. 4 5. and in the place in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place last cited before it but whether Barnabas may not equally be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie or instruct I refer to the Reader Be it whether it will certain it is the Etymology and notation doth very far recede from that of Barsabas Some conceive that this signifieth the son of an Oath others the son of fulness but the notation to me seemeth to be the son of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if we would be
lib. 18. cap. 6. Herod repaired this Tower and bestowed much cost upon it and in honour of Antony named it Antonia and fortified it that it might be a guard for the Temple and as in former times so still were the holy Robes laid up there all his time and all the time of Archelaus his Son after the removal of Archelaus from his Kingdom and the confiscation of his estate this Tower came into the Romans hands and was kept as a Guard or Garison by them and the High Priests garments laid up there under their power till Vitellius as we shall see hereafter did restore them to the Jews own keeping Antiq. lib. 15. cap. 15. So that the Captain here meant is the Captain that was over the Company that kept this Castle a Roman Commander and he joyning with the Priests and Sadduces to hinder the Gospel and imprison the Disciples the Jews and Romans do again conspire as they had done against Christ so now against his Apostles Psal. 2. 1 2. There was a chief Captain that was Governour of the whole Garison at Hierusalem as Chap. 21. 33. 24. 7. and his several Companies lay placed in several Courts of Guard about the City among the rest this was one within the virge of the Temple the greatest badge and sign of all other of the Jews present servitude and subjection when their very Temple and service had a heathen bridle put upon it And thus did the abomination of desolation begin to creep in and to stand in the place where it ought not Vers. 2. Being grieved that they taught the people This grievance of the Priests Sadduces and Captain of the Temple proceeded from several principles and causes The Captains distaste was for fear the business should tend to innovation or tumult the Sadduces because they preached the Resurrection of the dead which they denied Chap. 23. 8. the Priests because they being private men went about to teach the people and chiefly because they preached the Resurrection through Jesus Through Iesus the Resurrection from the dead Though the whole Nation did so generally assert and hold the Resurrection of the dead the Sadduces only excepted that they made the deniers of this point one of the three Parties that should never have part in the world to come as they speak in the Talmud in the Tractate of Sanhed Perek Helek These are they that have no portion in the world to come he that saith The Resurrection of the dead is not taught from the Law and he that saith That the Law is not from Heaven and Epicures Yet was this no less than heresie in their esteem to teach that the Resurrection of the dead was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved and experienced in Jesus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power and efficacy of Jesus that either Jesus was risen or that he should be the Author of the Resurrection Vers. 4. And the number of the men was about five thousand The 5000 mentioned here were the number of Converts and not of Auditors and they were a single number by themselves and not an addition to the 3000 mentioned before to make them five thousand For first the Holy Ghost intendeth in this Book to shew the power of the Gospel rather than the bare preaching of it and how many it converted rather than how many heard it Secondly The juncture of the verse is so close and facil that none can understand it any otherwise than of the number of believers unless it be for very captiousness for the Text saith that many of them that heard the word believed And how many was that many Namely 5000 men For thirdly how ridiculous were it to interpret that the Holy Ghost should tell us that there was an audience in the Temple of 5000 men Why Josephus saith that generally every course of the Priests contained so many And it would be utterly strange if the Holy Ghost which in all the Bible never numbred an audience at the Temple no not when he was intentionally writing of the service and assembly there should do it now when he is purposely upon a story of men converted to the Gospel Again That this is an intire sum different from the 3000 in the second Chapter is plain by the very story in hand For first it is a discourse concerning a miracle done by Peter and John and all the Chapter to the three and twentieth verse keeps close to that relation and what reason possibly can be given that this clause only should start from it Secondly It were an uncouth manner of reckoning and such as the Scripture is utterly unacquainted with to number 5000 and to mean but 2000 and never to give any notice that it so meaneth Thirdly The number of the men were 5000. Of what men Of those which heard the word What word The word preached by Peter and John vers 1. and not the word preached on Pentecost day by all the Apostles Thus is the Church become 8000 numerous by two Sermons besides the multitudes that were believers before and those whose conversion is not summed Vers. 5. Their Elders Rulers and Scribes c. In this Councel and Consistory that was now gathered the Evangelist exhibiteth variety of members First Their Rulers or the Chief Priests the heads of the twenty four courses Secondly Scribes or other Doctors of the Tribe of Levi. Thirdly Elders or the Seniors and Senators of the other Tribes Fourthly Annas the Nasi or President of the Sanhedrin Fifthly Caiaphas the High Priest the Ab beth diu the father of the Court. Sixthly John as it seemeth the son of Annas the Governour of Gophins and Acrabatena in the time of Nero Joseph de bello lib. 2. cap. 25. Seventhly Alexander called also Lysimachus and Alabarcha of whom we shall have occasion to discourse afterward Eighthly As many as were of the High Priests kindred Brethren or Cosens of that family so that by this concourse of all these at this time divers of whose employment and residence was at distance it may be the rather supposed that this was at some solemn Festival that had brought them all to Jerusalem Vers. 7. And when they had set them in the midst The Sanhedrin sate in half the floor in a circle Rambam Sanhedrin Per. 1. Those who had any thing to do in the Court stood or sate in the midst of them Luke 2. 46. §. By what name have you done this So did they very foolishly conceit that the very naming some names might do wonders as Acts 19. 13. and the Talmud in Shab forgeth that Ben Saida they have a blasphemous meaning in this expression wrought miracles by putting the mutterable name within the skin of his foot and there sewing it up Vers. 11. This is the stone which was set at nought In Psal. 118. 22. which is the place from which this speech is taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone refused and so is it Matth. 21.
but the one party called Hebrews and the other Hellenists in reference to their language and residence The Hebrews in Judea or in the Countries of the Eastern dispersion and the other in the Countries and Colonies of the Western And in this sense is that easily understood which is spoken of Paul Chap. 9. 29. that he spake and questioned with the Hellenists namely because he spake their language the Greek tongue he being born in Tarsus where they had Greek Schools And that in Chap. 11. 19 20. They that were scattered spake the word to none but to the Jews only and yet some spake to the Hellenists at Antioch they that spake being themselves Hellenists by birth or Jews born in Cyprus and Cyrene in Greek Colonies and so dealt with them of Antioch that were of the same native reference that they were Sect. Were neglected in the dayly ministration That is in the daily distribution of Alms or the stock of the Church as the Text and reason it self maketh it plain enough though some have conceived that it is to be taken passively as if these widdows had been hindred from ministring to the Apostles as women had ministred to our Saviour Vers. 2. Then the twelve called the multitude of the Disciples unto them Not the whole multitude of believers which at this time were grown to very many thousands but the whole number of the Presbytery or the 108 of whom mention hath been made before For 1. how needless was it that eight or ten thousand people should meet together about this business to choose six or seven men And 2. how impossible was it there should be a joynt choice where the distance and diversities of Countries and Languages had made them so great strangers one to another and when some discontents had driven them into murmurings already 3. They that chose the seven are bidden to look out among themselves men full of the Holy Ghost which among the number of common believers was very hard if at all possible to find for we cannot ever find that the Holy Ghost had come down upon any but the 120. And whereas they are required to be of honest report and wisdom it doth not infer that any of the 108 were otherwise but because there was difference of eminencies and excellencies among them Vers. 3. Seven men This number may seem to refer to the seven Nations of the Western Jews who had made the complaint Cappadocians Ponticks Asians Phrygians Pamphilians Romans and Cretans Sect. The Office of Deacons 1. It was not ministerial or for the preaching of the word but for providing for the poor for as the occasion of their election was complaint of the poor so the end of their choice was to provide for their relief It is true indeed that these seven men at the least two of them Stephen and Philip were Preachers of the word as well as overseers of the poor but this their ministerial function they had before their Deaconry not with it For it is not only the opinion of Epiphanius but even sense and reason do give their vote with him that these men were of the number of the Seventy or at the least of the 108. that had been Christs constant followers and disciples and so had received their ministerial function from Christ and not from the Apostles and it was not an addition to their Deaconry but their Deacon to it For the Text telleth plainly that they were full of the Holy Ghost before they received the imposition of hands and so had in all probability yea indeed past denial received the Holy Ghost when the 120. did they being some of that number 2. Those tables for which the office of Deaconry was ordained were not holy Tables but common For 1. The twelve set an inconsistence between serving these Tables and preaching the Word Vers. 2. which they would never have done if serving of Tables had been the attending upon the Sacrament of the Lords Supper 2. The serving of Tables that they mean they put over from themselves to the Deacons but none can think that they would ever resign or give over the administring the Sacrament 3. There were Ministers enough already for the administration and attending upon the Sacrament and there needed no new ordination or office for it 3. The office of the Deacons was to take care of the poor according to their several wants to gather and receive collections for them to distribute to them to oversee them and to minister to them in their necessities and therefore it is no wonder if the Apostles were so circumspect in their election and so observant in their ordination For these seven were to take this work of the Apostles out of their hands and to dispose of the stock the Church and upon whose care the support of the poor was to depend and their welfare upon their incorruption and then it is no marvel if they were chosen men of good report and they were to converse with variety of languages and nations and therefore it was needful they should be full of the Holy Ghost inabling them to converse with them in their divers tongues Vers. 5. Prochorus Sect. The book of the life of Iohn the Evangelist under his name forged Of Prochorus Nicanor Timon and Parmenas there is no mention in Scripture The book that beareth the name of Prochorus concerning the life miracles and assumption of John the Evangelist doth justly bear this brand in its forehead as it stands in Bilioth Patr. Tom. 7. Historia haec Apocrypha est fabulosa indigna prosus quae legatur The Author bewrayeth himself to be a Romanist by the sign of the cross and the local descent cap. 3. by Linus and Domitian disputing about the coming of Christ and by John Port-Latin bap 10. and by other visible signes although he had thought he had put on a vizor sufficient to have hidden that when he bringeth in Peter calling John the prime Apostle even in the beginning of first Chapter But that none may lose so much time as to read him over let him take a patern of the rest of his pedlary ware out of the twentieth Chapter where he bringeth in John writing a letter to the Devil that possessed a man and by that letter casting him out Sect. Nicolas a Proselite of Antioch He is held to have been the author and occasion of the Sect of the Nicolaitans Rev. 2. 6 15. Iren. lib. 1. cap. 27. Euseb. hist. lib. 3. cap. 29. A sect that misconstrued the doctrine of Christian communitie and Christian liberty to all uncleaness and licentiousness but whether it began to be so misconstrued by Nicolas himself or by some of his followers as the Sadduces abused a good doctrine of Sadoc to a damnable Heresie it is difficult to determine and this is not the proper place to examine it Vers. 7 A great company of the Priests were obedient to the Faith I cannot but wonder at the boldness of
metropolitan See submit to her letters and are too ready to perform her will Among the rest he obtaineth commission for Damascus whither a poor Church having but lately overrun persecution is ready now to be overrun by it again But by the way he is met with by Christ and from a Lion made a Lamb and he that went to lead captivity is himself captived In the story of this great wonder the Text and the matter it self calleth upon us to consider these things 1. That the most notorious persecutor that the Gospel had yet found is chosen of all others to be the Doctor of the Gentiles that even his own example or rather the glorious example of Gods mercy in his conversion might be a comfortable Doctrine to those notorious sinners of the Gentiles as well as his preaching 2. That the like divine violence was never used for the converting of a sinner either before or since but 1. it was necessary that he should see Christ as Vers. 17. because it was a necessary ingredient toward the making of an Apostle to have seen the Lord 1 Cor. 9. 1. And 2. it was needful that the Lord should appear to him in such daunting power not only for his own quelling but also for the terrour of all persecutors for the time to come 3. This appearance of the Lord unto him was not so much in his person as in his glory nor what he saw of him besides the light that stroke him blind was with the eyes of his body but of his spirit 4. The place was near Damascus from whence had sprung one of the sharpest persecutors that Israel had groaned under 2 Kings 11. 32. Amos 13. compare Gen. 14. 15. 5. The manner is so plainly set down in the Text that it is needless to insist upon it only these two or three things may not unfitly be touched upon and taken to thought 1. That more was spoken from heaven than Luke hath here related as appears by Pauls own relation of it Acts 26. 16 17 18. but the Holy Ghost frequently useth to speak out stories to the full some parts in one place some in another challenging the readers pains and study to pick them up 2. That whereas in Chap. 6. 7. it is said that those that travailed with Paul heard the voice but in Chap. 22. 9. that they heard not the voice it is to be understood that they heard the voyce of Paul speaking to Christ but not Christs voice to him or if they heard the voice from heaven yet they understood not what it said 3. Whereas in Chap. 9. 7. it is said these men stood speechless but in Chap. 26. 14. that they fell all to the ground the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chap. 9. 7. standeth in opposition to their going forward and not to their falling to the earth and meaneth that their amazedness fixed them that they could not flee nor stir § 2. The year of his conversion Some have conceived that he was rapt into the third heaven and learned the Gospel by revelation as 2 Cor. 12. in those three days that he was blind after the sight of this glorious light and whilst he fasted and prayed Act. 9. 9. And from this conceit hath another grown as a supporter of that that bred it namely that he was not converted till seven years after our Saviours Ascension This latter opinion was first invented that his writing of the second Epistle to the Corinthians might be brought within the compass of about fourteen years after his conversion for so long a time and no more he setteth betwixt his rapture and that Epistle 2 Cor. 12. 2. and it was also originially grounded upon this supposition that his rapture was in the time of that his blindness Two surmises probable and plausible enough to behold at distance but approaching nearer to them they will lose of their beauty and upon serious weighing they will prove but a shadow The question how he came to the knowledge of the Gospel so soon in so much that he so soon preached it very likely gave the first occasion of the first opinion namely of his rapture in his three days blindness A question to which an answer may be easily given and yet no such consequence concluded upon it 1. It is true indeed that he received not the knowledge of the Gospel of man nor was he taught it but by the revelation of Jesus Christ as himself saith Gal. 1. 12. yet might he have such a revelation without any such rapture For there were three other special ways whereby God used to reveal himself and his will to his Prophets and Servants and those were by dreams by visions and by a suddain and immediate suggestion or revelation which is called telling in the ear as 1 Sam. 9. 15 17. 2 King 20. 4. And as for raptures they were the most extraordinary and the least familiar of all other And how easily might Paul be taught the mistery of the Gospel by some of the other means especially since the Text hath expresly told that he had his visions Acts 9. 12. 2. Paul himself telleth of an extasie or rapture that he was in as he was praying in the Temple at Jerusalem Acts 22. 17. Now that that was in the second year of Claudius as shall be shewed by and by when he went to carry the almes of the Disciples to Jerusalem Acts 11. 30. it may be confidently concluded upon because that God in that his rapture telleth him that he must thence forward go far away to preach unto the Gentiles Acts 22. 21. and when he returneth from Jerusalem to Antioch he is sent by the Church upon that imployment by a special charge of the Holy Ghost Acts 13. 2. And that from that time to the time of his writing the second Epistle to the Corinthians were about fourteen years as himself summeth it we shall evidence by some particulars before we part from this Subject Thus then in the first place we see that neither his rapture was at the time of his conversion nor that his conversion is to be cast six or seven years forward that it may be within fourteen of that Epistle in regard of his rapture But not to intricate our selves any more in the variety of opinions that have fixed some one time some another to the conversion of this Apostle the next readiest and surest way that I have found to resolve upon this doubtful question and to determine this scruple is to go by these collections and degrees I. That the famine prophecied of by Agabus and which is said to have fallen out in the time of Claudius the Emperour Acts 11. 28. fell out and came to pass in his second year And for this we have the testimony of a Roman Historian even Dion Cassius who under the Consulship of Claudius II. and Caius Largus which was in the second year of Claudius his reign speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which
both the preceding and following Verses do help to confirm for in the Verse before Paul is in a manner upon his motion toward Macedonia and so to Jerusalem already And it is very likely that the feast of Tabernacles which was in September induced him thither but the danger that he was in at Ephesus before his parting Acts 19. 23 24. c. disappointed him of his journey thither he being now put off from providing accommendation for his voyage and put to shift for life and liberty About the middle of October Nero's first year was out and Paul by that time it is like is got to Macedonia and while he continues there he writes this Epistle as the subscription of it in the Greek Syriack Arabick and divers other Translations do reasonably well aim it here howsoever they do it in other places Or if we should yeild to Baronius that it was written from Nicopolis Tit. 2. 12. it maketh no difference as to the thing in hand or at least very little since we are upon the time and not upon the place and the time of difference will not be above a month or two Paul wintering so little at Nicopolis as that he was in motion again about the beginning of January if not before for his three months travail of Greece brings it up to the Passover time or near upon Acts 20. 3. 6. And after the Passover week Paul sets for Jerusalem as the Story plainly leads him thither and thence is he shipt for Rome toward the latter end of our September or about the Fast and solemn day of humiliation Acts 27. 9. And this was in the second year of Nero now almost expiring or very near unto its end And to this sense seemeth that account in Acts 24. 27. to be understood After two years Portius Festus came into Felix room Not after two years of Pauls imprisonment for that is utterly without any ground or warrant in the world nor after two years of Felix Government for he had been Governour in Judea many years Acts 24. 10. but after two years of Nero's Empire or when he had now sitten Emperour about two years for that the Scripture sometime reckoneth from such unnamed dates might be shewed from Ezek. 1. 1. 2 Sam. 15. 7. 2 Chron. 22. 2. And that it is so to be understood may be confirmed out of Josephus Antiq. lib. 20. cap. 7. c. So that this time being fixed of Pauls apprehension at Jerusalem to be in Nero's second as Eusebius and others have well held and his writing the second Epistle to Corinth proving to be about the beginning of that year and so the fourteen years mentioned 2 Cor. 12. 2. measured out VI. We must now count backward from this time to the Councel at Jerusalem and as near as we can cast up what time might be taken up betwixt those two periods in the motions and stations of the Apostle that the Text hath expressed betwixt the fifteenth Chapter of the Acts and the twentieth Or rather let us count forward for the more facil and methodical proceeding and take up what may be guessed to be every years work and passage as it cometh to hand Paul cometh from Jerusalem to Antioch with Judas Silas and Barnabas Acts 15. 20. Judas and Silas stay there a space vers 33. Judas stayeth after they be gone away vers 35. Some days after he departeth vers 36 40. He goeth through Syria and Cilicia confirming the Churches vers 41. To Derbe and Listra chap. 16. 1. Through the Cities and delivereth the Apostles decrees vers 4. Throughout Phrygia vers 6. Throughout the Region of Galatia vers 16. To all these journeys we may allow one year and certainly if the movings and stayings of the Apostle and the distance of the places and the work he did be considered there can no less than a whole year be allowed for all this progress After his passage through Galatia Paul goeth to Mysia Acts 16. 7. To Troas vers 6. To Samothrace Neapolis and Philippi vers 11 12. At Philippi he continueth many days vers 13 16 18. Thence he passeth through Amphipolis and Appollonia chap. 17. 1. Cometh to Thessalonia and is there three Sabbath days in quiet vers 2. Afterward is persecuted vers 5. Goeth to Beraea and converteth very many vers 10. 12. Goeth from thence to Athens vers 15. There waiteth for Silas and Timothy vers 16. From thence goeth to Corinth Acts. 18. 1. For all these journeys and actions we will allow him half an year and I cannot see how they could take so little At Corinth he continueth a year and an half Acts 18. vers 11. And this makes up three years since the Councel at Jerusalem After this long stay at Corinth he is persecuted yet tarryeth a good while after Acts 18. 18. From thence he saileth to Ephesus but stayeth little vers 19. Goeth thence to Caesarea To Jerusalem To Antioch and spendeth some time there Acts 18. 22 23. Goeth over all the Country of Gallatia And Phrygia in order Acts 18. 23. To these passages I suppose there is hardly any that can allow him less than a whole year that shall but seriously confider of the things that are mentioned and the length of the journeys After his passing through Phrygia he cometh to Ephesus Acts 19. 1. And there continueth three years Acts 19. 8 10 21 22 20. 31. After this he goeth into Macedonia Acts 20. 1. from whence he writeth that second Epistle to Corinth in the beginning of the second year of Nero. So that yeelding these seven years for the travails of this Apostle betwixt that time and the Counsel of Jerusalem Acts 15. and less than seven it is not possible to allow seeing that four years and an half of that space was taken up in the two Cities of Corinth and Ephesus and it will result that the Councel at Jerusalem was in the ninth year of Claudius Now Paul himself reckoneth seventeen years from his conversion to this Councel Gal. 1. 18. 2. 1. which seventeen counted backward from the ninth of Claudius it falleth out almost past all controversie that Pauls conversion was in the next year after our Saviours ascension as may be seen by this ensuing Table Christ Tiberius  33 18 Christ ascendeth 34 19 Paul converted 35 20 Goeth into Arabia 36 21 Cometh up to Jerusalem 37 22  38 1 Caius 39 2  40 3  41 4  42 1 Claudius 43 2 The famine Act. 11. 28. Paul rapt into the third Heaven 44 3  45 4  46 5  47 6  48 7  49 8  50 9 The Councel at Jerusalem Paul goeth to Antioch Syria Cilicia c. 51 10 Paul the latter half this year at Corinth the former half in Athens Beraea Thessalonia c. 52 11 Paul all this year at Corinth 53 12 Paul in Phrygia Galatia Antioch Jerusalem Caesarea Ephesus Corinth 54 13 Paul at Ephesus 55 14 Paul
meditation of so great a Prince When Agrippa cometh to Claudius he is now more urgent than before that he stand to his challenge because he had now groped the mind and strength of the Senate and he prevaileth with him so far that the Souldiers go to the Senate house and there demand a confirmation of their choice It was now come to it in the Councel that they were resolved to choose one Monarch for they saw the Souldiers would so have it but now the question was who that must be some were for one some for another but the conspirators against Caius were against Claudius howsoever This division had like to have caused another tumult but the end of all was that the power and fear of the Souldiers prevailed and the Senate was glad to accept him for their Prince whom they durst not refuse §. 8. His demeanor at his beginning Agrippae had perswaded him to deal gently with the Senate but he either perswaded not or prevailed not with him for the like towards the conspirators of his nephews death Chereas and Sabinus the slayers of Caius and Lupus the Executioner of Caesonia and her child were not like the Senate either perswaded by reasons or affrighted by forces to accept of Claudius or to owe him homage but they boldly and resolutely gainsay his election even to the death Claudius therefore causeth Chereas to be slain and Lupus with him which doom they underwent with different demeanours Chereas stoutly but Lupus weeping Chereas at one blow for he met death half the way but Lupus at many for he shrunk it all he could But Sabinus fool-hardy as he was when Claudius had granted him his pardon and not only so but also restored him to his former honors he disdaining to be singled from his fellow conspirators in their end any more than in their design fell upon his own sword and died Such a beginning did the new made Emperor make into his Empire mingling severity and clemency together in the censure of offendors of the same knot that he might also mingle fear and love in the hearts of the people This Claudius was the son of Drusus the son of Livia a man dull and diseased even from his childhood and for that brought up most in the converse with women or nurses hence his effeminacy and luxuriousness at all times and his readiness to be led away by the counsel of women at some He was now about fifty years of age when he began to reign at the very ripeness of all the discretion he had but that it was often blasted with fearfulness drunkenness and wicked counsel When he was set quietly in the Throne the first thing he did was to get the two days in which the agitation was about the change of the Government quite out of memory and for that end he made an Act of Oblivion of all things that had passed either in Words or Actions of all that time yet had he not wrought his own security so far but that he caused all that came near him to be searched for weapons and while he sat at any meal he had a strong guard about him For the motion that had been so lately and so strongly carried for the abolition of Monarchy and the other which proposed others thereto when Monarchy was agreed upon and would have excluded him had taken such an impression upon him that he reputed no safety in his holding of the Royalty but by that strong hand and power by which he had gotten it Yet tried he fair and gentle dealing though he durst not trust it Those from whom he had received any affront in the days of Tiberius and Caligula for sometimes in those days to abuse Claudius was to curry favor he freely pardoned if he found them guilty of no other crime but if he did he paid them then for all together The unjust fines of Caius he remitted his illegal decrees he revoked his innocents imprisoned he released and his causless banished he called home The poisons which he had prepared for the Nobles and a list of their names for whom they were prepared being found in the Palace though Caius had pretended to have burnt them he shewed publickly to the Senate and then burnt them indeed He forbad any one to adore him or to sacrifice to him he restrained the great and loud acclamations that were used to be made to the Emperor and carried himself with such sweetness and moderation that happy had the Republique been in the continuance of the Monarchy had he been so happy as to have continued in this his first demeanor But his wicked Empress Messallina and her wicked consorts first provoked him to mischief and his too much delight in the bloody sports did by degrees habituate him unto cruelty He had recalled Julia and Agrippina the two sisters of Caius out of banishment whither they had been sent by their own Brother after he had defloured them and he restored them to their Estates and Revenues again But Messallina stomacking that Julia did her not honour and homage enough and envying her beauty and being jealous of her privacy with Claudius she caused her to be banished again and in a short time she compassed her death These were but ominous beginnings when Caesars love to his own neece was cause enough to work her ruine but was not strong enough to stand between her and the fury of his own wife And it did but fatally presage what mischief her wretched counsels would work the cowardize and indiscretion of her husband to when their first effect was upon one so near allied Nor did cruelty and bloodiness enter thus only in at his ears by the suggestion of his cursed wife but the like it did also at his eyes by his frequent and delightsom beholding of the bloody sports that growing by degrees to be his delight to act which had grown by degrees also to be his delight to see Sometimes beasts with beasts as twelve Camels and Horses at one time and 300 Bears and 300 African wild beasts at the same sometimes beasts with men and sometimes men with men and at all times hideous bloodshed that he that can look upon such barbarousness and slaughter with content it may be suspected that he in time will grow to act the like with the same delight PART II. ACTS XI Vers. 26. And the Disciples were called Christians first in Antioch §. 1. The name of Christian. THE Jews and Gentiles being now since the calling of Cornelius knit up together into one Church they are this year tied up into the rosie and glorious knot of the same name and Epithet the name of Christian A new name which the Lord himself did give them as we may well understand that prophesie Esa. 65. 15. that the two distinguishing names of Jews and Heathen might no more continue the ancient distance that was betwixt them but that that and all differences arising therefrom might be buried
Agrippa having laid hold upon him deferred his execution till after the Passover e e e Sanctius in Act. 12. either because he would not defile that holy feast with effusion of humane blood or because he would afflict Peter the more and give the Jews the greater content by his long restraint and strait imprisonment or rather because he feared a tumult if he should have slain him in that concourse of people as was there at Passover time Thus lay he guarded with four quaternions or as the Syriack hath it with sixteen Souldiers which as it seemeth watched him by course for the four watches of the night two close by him and two at the gate Besides these two and two successive jaylors he was bound with two chains and if f f f Sanct. ubi supra ex Chrysost some say true his two keepers were tied for the more sureness in the same chains with him Happy men were they sure that had so great interest in these happy chains which if you dare believe g g g Augusti 8. c. 18 19 20. Surius had the virtue to work Miracles to diffuse Grace to procure Holiness to heal Diseases to affright the Devil and to defend Christians They were preserved saith he by some of Herods servants that believed and in process of time laid up for a sacred relique at Constantinople and there either he or they lie That very night that preceded Peters intended execution he being fast asleep between his keepers is waked loosed and delivered by an Angel h h h Anna ad ann Baronius maketh a great matter of it that the whole Church prayed for Peter whilst he was in prison and since the like is not related to have been done by them for any other he will needs from hence infer his primacy the whole flock praying for her universal Pastor whereas the reasons of this expression are apparent to be only these two First To shew that the Church was praying for him whilst he was sleeping for after he had taken a part of his first sleep this night he cometh to the house of John Mark and they are there still out of their beds and at prayer Secondly Because the fruit of their prayers were shewed in his delivery There is no doubt but constant prayers were made for James by the whole Church whilst he was in prison as well as for Peter but so much is not expressed because the story could not answer that relation with relation of his delivery And Atheism and profaneness would have been ready to have scoffed that the whole Church should have prayed in vain The Angel and Peter thus loosed pass two watches and then come to the iron gate there are some that hold these watches to be two prisons and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken as it were passively for places where men are kept and that Peter was in a Gaol within these two as in the worst basest and surest place and that all were closed with a gate of Iron But i i i Vid. Baron others hold these watches to be guards of men and that the prison was without the City between or within the two outmost walls but in these things it is not material to insist for determination The latter is far the more probable both in regard of the signification of the Greek word and that Josephus mentioneth three walls about Jerusalem and divers towers in every wall as also in regard of the greater heightning of the miracle in that Peter escapeth not only his own sixteen mens watch at the prison door but also two watches more at the two walls gates and the second which was the Iron gate gave them free passage of its own accord Peter being cleared of the danger and left of the Angel betaketh himself to the house of Mary the mother of John Mark where when Rhoda upon his knocking and speech averred constantly it was Peter the whole company there assembled conclude that it was his Angel Here is some ambiguity about their thus concluding k k k Chrysost. in loc hom 27. Some understand it of his tutelar Angel and from hence would strongly plead the opinion that every man hath his proper and allotted Angel to attend him But first we sometimes read of one Angel attending many men Secondly Sometimes of many Angels attending one man But thirdly If the matter may be agitated by reason if a singular Angel be destined to the attendance of every singular man what doth that Angel do till his man be born especially what did all the Angels but Adams and Eves and a few more for many hundreds of years till the world was full l l l Vid. Salmâ—ron en locum Others therefore understand it of a messenger which the Disciples supposed Peter had sent to them upon some errand But this opinion is easily confuted by Rhoda's owning of Peters voice m m m Arâ—tius in loc There is yet a third opinion as much unwarrantable as either of these That the Disciples concluded that an Angel by this knocking and voice came to give them notice of Peters death to be near at hand and that therefore they call him his Angel and that it was sometimes so used that one Saint should know of anothers death by such revelations The Jews indeed in their writings make frequent mention of Samael the Angel of death but they call him so for inflicting it and not for foretelling it And we have some examples indeed in the Ecclesiastical history of one man knowing of anothers death by such revelations and apparitions as these but because those stories are very dubitable in themselves and that the Scripture is utterly without any such precedent this interpretation is but utterly groundless and unwarrantable The most proper and most easie meaning therefore of those words of the Disciples It is his Angel seemeth to be that they took it for some Angel that had assumed Peters shape or stood at the gate in his resemblance Vers. 17. He departed and went to another place The place whither he went is not to be known because not revealed by Scripture As for his going to Rome which is the gloss that Papists set upon this place it is a thing senseless and ridiculous as was touched before and might be shewed at large were it worth the labour I should as soon nominate Antioch for the place whither he went at this time as any other place at a far distance For I cannot imagine any time when he and Paul should meet at Antioch and Paul reprove him Gal. 2. 11. so likely as this time for it is most probable that Peter being put to flee for his life would get out of the territories of Herod for his safety now there was no place more likely for his safety than in Antioch where not only the distance of place might preserve him but the new born Church would seek to secure
and the Thundrings and Lightnings and Voices do so clearly relate to the giving of the Word at Sinai that so to Allegorize it is without any straining at all especially considering how commonly the Word of God is compared to fire in the Scripture as Deut. XXXIII 2. Jer. V. 14. XXIII 29. XX. 9. 1 Coâ— III. 13. Thus were these living Creatures which did resemble and emblem the Lords Ministers the emblem of the People or the Congregation was two-fold in Ezekiel Wheels in the Revelation four and twenty Elders and these later help to understand the meaning of the former As the Ark and Cherubins upon it and by it are called the Charet of the Cherubins 1 Chron. XXVIII 18. the Lord there riding as it were in his Glory and Presence in the Cloud that dwelt upon it even such another composture doth Ezekiel describe here the Divine Charet of the Lord of his Glorious and Triumphant riding and sitting among his People in his Word and Ordinances and his Presence in them And it is remarkable what is spoken by Ezekiel in Chap. X. 4 18. of which mention was made before when he saith That the Glory of the Lord went up from the Cherub and stood over the Cherubins which meaneth but this that that Glory which had dwelt upon the Ark in the most Holy place did now depart and came to dwell upon this other Charet which he had described of living Creatures and Wheels denoting this that though the visible Presence of the Lord which had appeared in the Cloud of Glory upon the Ark were now departed yet was his Presence still among his People in that manner which he emblemed in that Scheme namely his Ministers and People attending him in his Word and Ordinances and acting and moving according thereunto And in the description of this Divine Charet you may observe that the living Creatures or Ministers are charactered out as both the Body of the Charet and they also that acted the Wheels for the Lord rideth upon their Ministry as it were and his Name is thereby carried where he pleaseth and they are those whom he useth by that Ministry to draw and move the People to Obedience and Conforming to his Word and there the Lord doth ride triumphantly among a People as Psal. XLV 4. where Ministers and People in joint and sweet harmony and consent do agree and concur to carry up the Word Name and Glory of the Lord and both do act in the Power of the Word and Ordinances the Ministers ministring and the People moving or standing according to the direction and influence of that Word What the Apocalyptick meaneth by the four and twenty Elders he himself giveth some explanation of in Chap. XXI 12 14. where he speaketh of the Gates and Foundations of the New Jerusalem parallel to the Twelve Tribes of Israel and the Twelve Apostles of the Lamb. And as these Twelve and Twelve were the beginnings as we may call them the one number of the Church under the Law and the other number of the Church under the Gospel so under the sum and number of both these united together or under the notion of these four and twenty Elders he intendeth the whole Church or Congregation both of Jews and Gentiles Both Wheels and living Creatures are described full of Eyes in Ezek. I. 18. Rev. IV. 8. because of the great measure of Knowledge the Lord vouchsafed to his People and to denote the heedfulness of the Saints in their walking before him The Lord himself is described dwelling upon them and among them in Bright Glorious and Majestick representations but withal incircled with the likeness of the Bow that is in the Cloud in the day of Rain Ezek. I. 28. Rev. IV. 3. which was the Emblem of the Lords Covenant with his People as Gen. IX 13 14 15. CHAP. XXXIX The motions and stations of the Ark and Tabernacle THE Tabernacle which in its time was as a moving Temple being brought into the Land of Canaan by Joshua a a a Maym. in Beth babbech per. 1. Ral. â—ag in Josh. IV. was first pitched and set up at Gilgal the famous place of their first Incamping Josh. IV. 19. but the Ark and it were parted asunder immediately after the pitching of it For that was carried into the field and marched with them in the Wars of Canaan Josh. VI. 12. VIII 33 c. while the Tabernacle stood without it at Gilgal and there the Sanhedrin sat near unto it with a strong Camp as a Guard for defence of both Josh. IX 6 15. XX. 43. The time of the Tabernacles standing there was till the Land was conquered and Judah and the Sons of Joseph were seated Josh. XVIII 1. which was seven years though b b b Maym. ubi sup Seder Olam some of the Jews do allot it fourteen in which time as they also assert high places were lawful and it was permitted to offer Sacrifices elsewhere than at the Tabernacle because in that time they were abroad in the Wâ—… and their condition was unsetled Before the Tabernacle was first set up c c c Talm. in Zevachin per. 14. say they high places were permitted and the Service was done by the first born But after the Tabernacle was erected high places were prohibited and the Service was performed by the Priest-hood The most Holy things were eaten within the curtains and the less holy in any part of the Camp of Israel When they came to Gilgal high places were permitted again and the most Holy things were eaten within the curtains and the less holy in any place The memorable monuments that had been at Gilgal did leave it as a place of honour and renown and did prove occasion in after times of exceeding much superstition will-worship and Idolatry there for there they sacrificed Bullocks Hos. XII 11. and all their wickedness was there and there the Lord hated them Hos. IX 15. d d d Kimch in Hos. IX either because they renewed the Kingdom in Gilgal 1 Sam. XI 12. and refused the Lord to reign over them or because the Tabernacle had been first set up at Gilgal and that was a choice place thereupon the Prophets of Baal perswaded them there to worship Baal When the Land was conquered and now at peace they removed the Tabernacle from Gilgal to a Town of Ephraim for his birth-right sake and set it up there and called the place Shiloh or Peaceable because the Lord had given them rest from their Wars and from their Enemies round about Here was built a House of Stone for the Tabernacle e e e Talm Maym. ubi supr as the Jews suppose but only it was not roofed over with any thing save with the curtains with which it had been covered from its first making and this they ground from 1 Sam. I. 9. because it is called a Temple and 1 Sam. III. 15. because it is said to have
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
of the King of Assyria which took Manasseh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manacles The Targum on 2 Chron. XXXIII thus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where I am apt to suspect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ill writ instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I stand corrected very willingly if I guess amiss In those words of our Saviour Bind the unprofitable servant hand and foot c. it is plain to see how he alluded to manacles and fetters VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is his Angel THAT is An Angel in his shape for it was familiarly received amongst them that the Angels did sometimes put on the shape of this or of that person u u u u u u Deâ—aearim rabba fol. 290 4. It is written he hath delivered me from the sword of Pharaoh Bar Kaphra saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel descended in the shape of Moses and made him flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that came to lay hold on Moses thought the Angel to be Moses The Gloss is The Angel quickned Moses in his flight so that those that sought for Moses were very little solicitous about him because they thought the Angel was Moses * * * * * * Midr. Coheleth fol. 87. 4. The Holy blessed God saith I have said to mirth what doth it What doth that crown in thine hand Descend from my throne in the same hour an Angel descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Solomon and sat upon his throne It is well known that the Jewish writers do take Elias for the Angel of the Covenant Mal. III. 1. and how often have we Elias appearing in the shape of this or of that man x x x x x x Sâ—nhedr fol. â—0â— 1. Elias came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seemed unto them as one of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y â—â—eroâ— Kilaim 〈…〉 32. â— On a certain day Elias came to R. Judah the Holy in the shape of R. Chaiah Rubbah c. having touched his teeth he took away their pain the next day R. Chaiah Rubbah came to him and said how doth Rabbi how do his teeth To whom he replyed from the time that thou touchedst my teeth with thy fingers they were healed VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because their Country was nourisht by the Kings Country HERE we may call to mind that of Ezek. XXVII 17. Judah and the land of Israel O Tyre were thy Merchants they traded in thy markets wheat of Minnith and Pannag and Honey and Oyl and Balm So the Latine the Interlinear our English and the Italian Versions But others make Minnith and Pannag not places but Merchandise ware namely the Syriac Arabic Greek and the Chaldee especially who hath rendred the words so that R. Solomon and R. Kimchi confess they knew not well what he means As for Minnith we have it mentioned in Judg. XI 33. for which the Syriac hath Makir for a reason not known and the Greek Arnon for no reason at all As for Pannag we meet with it no where else Whatever it be the words of the Prophet hint to us the same thing that the Evangelist doth here which is strengthned also from that in 1 King V. 11. And Solomon gave Hiram twenty thousand measures oâ—…heat for food to his houshold and twenty measures of pure Oyl thus gave Solomon to Hiram year by year VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being eaten of worms he gave up the Ghost JOSEPHUS speaks more sparingly in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pains of his belly came thick upon him speaking only of the torments of the belly and suppressing the cause And that as it should seem not only to conceal the Kings reproach but to add something of honour to him For lay that passage in the Talmud to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many just persons have dyed of the pain in the bowels z On the contrary to be devoured by worms was reckoned an x Schabb. f. 118 2. accursed thing and what befel none but men of greatest impiety * * * * * * Soâ—aâ— s. 35. 1. Those that went to spy out the land of promise and raised an evil report upon it They had their Tongues hanging out and falling upon their Navels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worms issued out of their Tongues and crept into their Navels and issued out of their Navels again and crept into their Tongues ‖ ‖ ‖ ‖ ‖ ‖ Hieros Joma fol. 39. 1. A certain Priest a Baithusean as it should seem made incense without and brought it within There are who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his Nose hung down issuing out with worms and that something like a calves hoof grew in his forehead CHAP. XIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were some in the Church that was at Antioch COMPARE that passage Chap. XI 27. with this place and neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some will seem redundant nor the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so harsh There came some Prophets from Jerusalem to Antioch when yet there were in the Church of Antioch some Prophets of their own already And it seems to hint that the separation of Paul and Barnabas to the Ministry was done by the stated Ministers of that Church and not by others that came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets and Teachers These offices indeed are distinguisht 1 Cor. XII 28. and Ephes. IV. 11. but here they seem as if they were not so to be for the Church of Antioch was not yet arrived at that maturity that it should produce Teachers that were not endowed with the Holy Ghost and the gift of Prophesie and the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate some such thing viz. that according to the state of the Church then being in that place there were nay it was necessary there should be prophetick Teachers because there was not any who by the study of the Scriptures was become fit for that office But why then is it not rather said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetick Teachers than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets and Teachers Namely because there were Prophets who were not ordinary Teachers but acted in their Prophetick office occasionally only and they were such as rather foretold things to come than ordinarily preacht or taught chatechistically But these were both Prophets and constant Preachers too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Manaen which had been brought up with Herod the Tetrarch So Menahem is writ in the Alexandrian copy at 2 Kings Chap. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manaen but the Roman hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manaem This our Manaens education with Herod the Tetrarch brings to mind what is related in Juchasin c c c c c c Fol. 19.
upon all that believed but upon the believing Gentiles most especially both because of the multitude that were justified and men that before had been so far from righteousness You may see a picture of what is intended in this Text in the fourth of the Revelation where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet There is a scene fashioned of Christ sitting in the midst of the Gospel Church platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle and upon the mercy seat His throne is said to be in Heaven in the second verse but it means in his Church for so Heaven is taken in most places in the Revelation And observe before his Throne in Heaven is a Sea of glass vers 6. as the molten Sea was before the Temple there is an Altar before the Throne and offering of Incense Chap. VIII 3. as there was at the Temple nay there is the Temple it self filled with smoke Chap. XV. 8. as the Tabernacle and Temple were at their Dedication About his Throne were First four living Creatures on the four sides of it as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people On the outside of them sat four and twenty Elders the representative of the whole Church as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites And it is said these four and twenty Elders were clothed in white which speaks the very things we are speaking of for so doth the Holy Ghost himself explain it in the XIX Chap. vers 8. The fine linnen is the righteousness of the Saints And in Chap. VII 14. They have washed their robes and made them white in the blood of the Lamb. Strange washing washt them white in blood You would think that should make them of another colour but the whiteness that we are speaking of is the pure white of Justification and nothing can purifie to that dye but the blood of Christ. And here let me also crave your patience a little to speak to another Text of Scripture which speaketh fully to the matter we are upon but which is not so clearly rendred to its proper purpose but that it hath produced no little controversie And that is these words in Rom. IV. 11. Abraham received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised Generally all Translations run in the same tenor whereas these words which he had yet are not at all in the Original as you that cannot read the Original may see by that that they are written in a different character The Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim to be rendred thus He received the sign of circumcision a seal of the righteousness of faith in the uncircumcision And not to be understood of the righteousness of faith which Abraham had in his uncircumcision though it is true he had it but a seal of the righteousness by faith which was to be in the uncircumcision or in the believing Gentiles And that this sense is most agreeable to the intent of the Apostle in that place needs no more proof then the serious observing of the nature of his discourse from those words forward And that it is most agreeable to the end of the institution of circumcision needs no more proof than the serious observing of the story of its institution That you have in Gen. XVII where this promise is given to Abraham Thou shalt be the father of many Nations In what sense the father of many Nations the Apostle clears in the words next following those that we are upon That he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also So that this was the Covenant that God makes with Abraham there that the uncircumcision should believe and become the sons of Abraham imbracing his faith This Covenant and promise God confirms with a double seal 1. With the change of his name from Abram to Abraham from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high father to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of a great multitude and 2. With the seal of Circumcision A seal of the righteousness by faith which should be in the uncircumcision or in the Gentiles that should believe Ponder the words and the context and the story of the institution of Circumcision well and you will find this to be the main aim and end of it Not a seal of the righteousness by faith which Abraham had being uncircumcised but of the righteousness by faith that the uncircumcision should have when they came to believe And it speaks the very same thing with the Text that when God should create the new Heavens and the new Earth of the Gentile Church when the Jewish should be cast off that righteousness or justification by faith should dwell and shine in it I have been something long in the explanation of the words but the necessity of the thing may plead my excuse And now they being thus explained they offer three most noble Themes for discourse before us I. Here is mention of a new World II. Of Gods Promise III. Of Justification or Righteousness And upon which of these shall I fix Any of the three would take up the time that is allotted therefore I will lay my right hand upon Ephraims head which is the youngest The word righteousness you see is last born in the Text and yet indeed the birthright is due unto it It is the first aim of our Apostle that he looketh at and the other two are but appendices to it in his aim Follow his eye with yours and see where he sixeth Righteousness is the thing he looketh after the new Heavens and the new Earth are the state and place where he looketh for it and the promise is the prospective through which he looked at it I shall therefore pitch upon that as the main subject of the Text and from the eye of the Apostle so intent upon it Observe How desirable a thing to be looked after righteousness is as it speaks justification Me thinks Peter speaks here concerning this righteousness much like the tenour that the Psalmist doth concerning God in Psal. LXXIII 25. Their is nothing in the new Heaven but thee and nothing in the new Earth that I look after besides thee His brother Paul is of the same mind and song Phil. III. 8 9. I do count all things but dung that I may win Christ. And be found in him not having mine own righteousness which is of the Law but the righteousness which is of God by faith Offer him as Satan once did to our Saviour and try him with haec omnia tibi dabo Paul choose through all the World what thou wilt have honours riches pleasures profits
distinction is taught by phrases that speak both parties viz. them that profess and them that do not and sometimes by a single word that speaks them that profess only I will mention these few 1. 1 Cor. VII 12 13. But to the rest speak I not the Lord. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath an husband which believeth not and if he be pleased to dwell with her let her not leave him Brother in opposition to unbeliever The Apostle here starts the point of Christians married with infidels whether they should divorse because of Religion and what rank their Children were in To the rest speak I not the Lord. He spake not without the Lord but he means that there was not a Text for this case in the Law See vers 10. And unto the married I command yet not I but the Lord. Let not the wife depart from her husband And see Chap. IX 8. Say I these things as a man or saith not the Law the same also If any brother i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother be a Fornicator or Covetous c. whereby Brother is plainly meant a Christian. A wife that believeth not viz. a Pagan And so along The same case is handled 2 Cor. VI. 15. What concord hath Christ with Belial and what part hath he that believeth with an Infidel There Believer and Infidel are opposed Believer here is as large as professor in opposition to Jew or Pagan 2. Those Phrases Within and Without 1 Cor. V. 12. What have I to do to judge them that are without do not ye judge them that are within It is a Jewish phrase and they straiten the sence that take those that are without to be meant of Christians In one word sometime Believer alone the opposite not named Act. II. 44. And all that believed were together and had all things common And here whole families children and all are understood Sometime Disciples and Christians Act. XI 26. The Disciples were called Christians first at Antioch In this sence Church most commonly is taken viz. for the Professors of Christ in opposition to Jews and Pagans that professed him not XVI Matth. 18. Thou art Peter and upon this Rock I will build my Church Which is meant of the Church of the Gentiles in general So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God So by Saints are meant nothing else but Professors of Christian Religion 1 Cor. VI. 1 2. Dare any of you having a matter against another go to Law befare the unjust and not before the Saints Do ye not know that the Saints shall Judge the World And VII Chap. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were their children unclean but now are they holy Now are they Saints answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Sanctitate Here is a study for a young Divine to be setled in the sense of these words There are great divisions and great misconstruction of one another from mistake of these things II. That God hath appointed Sacraments as external and visible marks whereby to sign out this distinction Badges of Homage as in the Text Disciple all Nations baptizing them So under the Law Circumcision served for that end to be a mark of a Jew and therefore the Heathen are called uncircumcised And when some of the circumcised seed degenerated that they wanted that mark to distinguish them then God ordained the Passover So under the Gospel Baptism is the Mark as in the Text. Children are baptized that there may be none in our families that bear not the badge of Homage Christ ordained it for this end to badge out the owning of his Power and to introduce into the Profession of him III. Gal. 27. For as many of you as have been baptized into Christ have put on Christ. See Joh. III. 5. Jesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Speech is there had of Christs Kingdom of Heaven upon Earth or the state under Christ. See vers 2 3. Nicodemus came to Jesus by night and said unto him Rabbi we know thou art a teacher come from God for no man can do these miracles that thou dost except God be with him Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdom of God Where mark how Christs answer suits He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven and now it was that the Jews thought it would come upon them and this further confirmed him that Christ was the Messias To this therefore Christ answers and intimates to Nicodemus to be baptized Why would Christ himself be baptized Because he would own the proper way of introduction into the Gospel which he was now to preach So the Lords Supper is a badge of this distinction See 1 Cor. X. 14 16. Wherefore my dearly beloved flee from Idolatry The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ As much as if he should have said because we have the Sacrament of the Communion of the body and blood of Christ therefore avoid Idolatry It is the badge of those that profess Christ in opposition to Heathenism I might speak how the word Sacrament speaks such distinction but that is well enough known III. As Baptism hath several coordinate ends so all or most of them are suitable to that that we are speaking of viz. introducing into the Profession of Christ. Both Sacraments have several ends therefore it is proper in the dispute now about them to consider whether it is fit to apply them to one only end 1. Baptism hath a doctrinal end It is a visible word Loquitur Deus ut videas As it is a visible sign so a visible doctrine As God speaks in Jer. II. 31. O generation see ye the Word of the Lord. The Lord to come home to our capacity brings divine things to our eyes 1 Joh. I. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon Thus Baptism when we see it administred reads the doctrine of our natural defilement and purging from it Ezek. XXXVI 25. is so understood Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you So circumcision in the member of generation shewed a check to our
Pag. 366 Abila Lysaniae so called because it had been a City in the Tetrarchy of Lysanias was in Câ—lo-Syria and had Longit. 68. 40. Lat. 33. 40. according to Ptolomy v. II. p. 367 Abilene was a Province in Syria and so called from the City of Abila This word soundeth so near to the word Havilab Gen. 10. 7. that it may well be supposed to have descended from it and the name of the place from that son of Chush that with his Brethren plant â— in Arabia or thereabout v. I. p. 452 453 Abel-bethmaachah a Town in the Upper Galilee not far from Dan or Caesarea v. I. p. 623. v. II. p. 367 Abel-meholah in Manasseh on this side Jordan 1 King 4. 12. ten miles from Bethshan where dwelt Elisha the Prophet Hieron v. II. p. 367 Abel-shittim where the Israelites pitch'd their Tents immediately before and not as is in the English after they pass'd the River Jordan This place Josephus calls Abila and saith is in Peraea threescore Furlongs or seven Miles and half from Jordan and say the Jews from Beth-Jeshimoth twelve Miles v. II. p. 46 367. Acharabon a Rock in the Upper Galilee Josephus v. II. p. 57 Achor Valley so called from Achan who is also called Achar 1 Chron. 27. because he troubled Israel Josh. 7. The Maps of Canaan do most of them lay this Valley and Sichem at a great distance but if it be observed it s not improbable that the Valley runs betwixt Gerizim and Ebal Josephus speaks of the Great Valley of Samaria Vol. I. Pag. 596 Achzib vid. Chezib Acrabatena Acrabatta A Mountainous Region North of Samaria and say the Jews a days journy from Jerusalem v. II. p. 16 50 52 320. Adam a City in Peraea over against Jericho a little removed from Jordan was the Center where the Waters of Jordan parted and the Station of the Ark Psal. 88. 60. It was twelve Miles say the Jews from Zaretan vid. Zaretan v. I. p. 40. v. II. p. 82. Adiabene the same with Habor 2 Kings 17. 6. say the Talmudists a Country of noted fame in Assyria and so called from the River Adiab v. II. p. 800 801 Adida There were several places of that name as Adida in the Valley Adida in the Mountain under which lay the Plains of Judea Adida in Galilee before the Great Plain perhaps the same with Adida in Sephel Adida not far from Jordan as we have it in Josephus v. II. p. 326 327 Ador. A City of Idumea Joseph v. II. p. 4. Adullam Cave whither David betook himself when he escaped from Gath and where he composed the 142 Psalm it was in the Tribe of Judah Hieron v. II. p. 57 Aenon Vide Enon Ai Hai In the Tribe of Benjamin on the East of Bethel Gen. 12. 8. Josh. 8 9 c. and not far from Bethaven v. II. p. 20 Aiath within the jurisdiction of Juda and in the Tribe Benjamin lying betwixt Samaria and Jerusalem Isa. 10. v. I. p. 104 Aila Elath in the utmost Borders of Palestine joyned to the South Desert and the Red Sea whence Men Sail out of Egypt into India and thence into Egypt where was the Roman Legion called Decima saith St. Hieron and was under the disposition of the Duke of Palestine saith the Notitia but it should rather seem that it was Elath in the South of Juda the other being far distant where there was a Duke of Arabia in which Elath at the Red Sea was as well as of Palestine v. II p. 320 Alexandria or Amon-Min-Na a City in Egypt at the Canobick Mouth of the River Nilus where was in after-ages a vast number of the Jews where they had many Synagogues with a Cathedral in which were seventy Stalls as they report and afterward a Temple built by Onias It s probable that Joseph and Mary came hither with our Saviour v. I. p. 205. v. II. p. 111 681 Alsadamus A Hill under which lived the Trachonite-Arabians Joseph v. II. p. 364 Amalek near the Wilderness of Zin 'twixt Edom and Egypt v. I. p. 27 63. Amanah Vid. Hor and Kirmion Ammaus Vid. Chamath Ammon A Country East of Jordan the chief City of which was Rabbah v. I. p. 62 63. Amorites Mountain Deut. 1. 19 20. took its beginning from Kadesh-Barnea the Southern Border of the Land of Israel and ran forward into Judea beyond Hebron the name only changed into The Hill-Country of Judea So much mistaken are Adricomius and others that bring it almost from the Red Sea v. II. p. 11 12 Ampeloessa A City near to Libanus and a Decapolitan Plin. v. I. p. 314 Anthedon A Town betwixt Rhinocorura and Gaza Plin. v. II. p. 10 Anti-Libanus Vid. Libanus Antioch There are two Cities of that name the one in Pisidia a Province of the Lesser Asia otherwise called Caesarea the other in Syria once the Head of the Syro-Graecian Empire afterward the Seat of the Roman Governor There the Disciples of Christ were first call'd Christians Of old it was called Hamath but afterward Antioch from Antiochus as bloody a Persecutor of the Church and Truth as ever Israel had Vol. I. Pag. 286. v. II. p. 688 Antipatris Act. 23. 31. is called by some Capharsalama by Josephus Capharzaba but when rebuilt by Herod was named Antipatris in memory of his Father Antipater It was situated in the best Plain of his Kingdom rich in Springs and Woods and was from Joppa 150 Furlongs that is eighteen miles in the way from Jerusasalem to the West part of Galilee and far from the place that is usually assigned to it in the Maps which is in the middle of Samaria The Jews oppose Antipatris and Gebath that is East and West as the Sacred Writings do Dan and Beersheba North and South Ptolomy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55 56. v. II. p. 372 Apamia There were say the Jews two Apamia's one the Upper and another the Lower In one were Jews of pure Blood in the other not And between them was the space of 4000 Paces Apamia saith Pliny was in Coelo-Syria and had the River Marsyas running betwixt It was otherwise called Sepham and was the utmost Coast of the Land of Israel North and North-East v. II. p. 328 496 505 800 Apamia Sea Is said by the Jews to be one of the seven Seas that compass the Land of Israel and which the Talmudists say is the Sea of Chamats making Chamats and Apamia convertible but that is a mistake Vid. Chamats v. II. p. 5 63 328 Apheck There are three Cities of that name in Scripture one in the Tribe of Aser Josh. 19. 30. the other in Juda 1 Sam. 4. 1 c. the third in Syria 1 Kings 20. 30. the Wall of which last fell upon the Syrians and killed 27000. v. I. p. 83 Appii Forum A place in Italy about 50 miles from Rome and in the way thence to Rhegium v. I. p. 322 Ar A City in Moab situated upon the
construe it according to their own ignorance and to frame stories upon it according to their construction I shall give but one Example and that big enough for many viz. that huge story of John the Evangelist his being boyled in scalding oyl and yet not kild and when buried at Ephesus yet his grave beating as if he lived within it If you trace to the proper spring head you will find it founded upon ignorance of the meaning of those words in XXI John 22. If I will that he tarry till I come what is that to thee Which were mistaken when first spoken as if that Apostle should not dye I might speak how ignorance in other Stories and Sciences hath brought in multitudes of falsities as Domitians killing Davids line c. A second original is over-officiousness of the Relator And that hath outshot the other many bow-lengths Ignorance hath bred its thousands but this its ten thousands The undoing of History is the overdoing When Historians over-sedulous and over-officious to advance the honour of Religion and religious men have thought they could never say enough and said they cared not what and like Poets have never thought enough said till so much is said as none can believe I shall give but one example and that in the very beginning of Ecclesiasticul History Menologia Surius c. will afford thousands The example is this that there is hardly one named in the New Testament with any credit or without a brand but in Ecclesiastical Story he is made either a Planter of Religion in some Country or a Bishop or a Martyr or all See Dorotheus his Synopsis and other Histories of those times and you will find this so Now this is not true neither is it from Ignorance nor indeed from their believing it was so who first asserted it but from officiousness to do these men honour that they might have more than bare naming in the New Testament There is a particular fabulousness in Ecclesiastical History that I know not whether to refer to ignoronce or this or to make it a mungrel of both Such as that That Christ laid in a manger betwixt an Ox and an Asse because it is said Esa. I. 3. The Ox knoweth his owner and the Asse his Masters crib And that That the wise men Matth. II. were three Kings because it is said Psal. LXX 10. The Kings of Tarshish and of the Isles shall bring Presents the Kings of Sheba and Seba shall offer gifts Whether this was the effect of ignorance or officiousness or both its Father was an Amorite and its Mother a Hittite Thirdly A third original of this is studium partium favour to a party This is officiousness sworn and engaged to a side What this hath done in all stories he knows but little of story that hath not observed Officiousness to Religion in general and to good Men in general who were unknown and unrelated to hath done much this more When Writers in their Relations were minded to honour singular places persons actions t is hard to find them keeping within bounds He is an Historian indeed that can keep ab odio procul favore free from envy and affection especially when he writes near that time of those persons and actions which he writes of When I read Eusebius de Vita Constantini and Sozomen and Julian in Coesaribus De Constantino I cannot but be suspitious on both hands that studium partium odium favor have made the contrary parties lay on so much black and white that it is impossible to discern the true visage Thousands of such Relations thus tainted might be produced Hence are more Martyrs in the Calendar than ever were in the World and more miracles than ever men of reason especially that knew Scripture did or well or can believe But to pitch near the case in hand How hath it ever been a partiality and Studium sui in Countries and Cities to father their original upon some transcendent person or other the Heathens on some Deity So Livy Datur haec venia antiquitati ut miscendo humana divinis primordia urbium augustiora fiant Christian Cities or Countries have the like ambition to refer the original of their Religion to some chief Apostle Saint or Martyr Fourthly A fourth origine of falshood in Ecclesiastical history is Animus decipiendi a mind and purpose to deceive And this hath been sometimes done pia fraude out of an holy craft because histories do affect and men are led by example And therefore if Piety and Religion be promoted no matter whether it be done by truth or falshood But sometimes this hath been done impiissima impudentia out of a most wicked shamelesness Some there have been who have made it a trade to impose upon the belief of mankind either to amuse mens minds or to abuse them or to interrupt their study and believing of better things II. Now which of these four originals shall we refer this opinion unto It is no doubt but animus decipiendi in this last and worst sence hath maintained that St. Peter was at Rome but that was not the first cause of that Position Therefore let us try the Original of it by the three forementioned First Might it not be occasioned by ignorance and misconstruction of Scripture To make this appear the more probably to be a cause of it let me preface these few things 1. That from the death of Peter to the asserting of this opinion by authors of less suspition was not an hundred and fifty years 2. Observe that the Scripture is silent of the place of Peters death unless it be to be collected from hence 3. Credulity in those times was better cheap partly because deceit was not then suspected nor discovered partly because neither were Copies of the New Testament so common nor generally were men so well versed in them 4. How easie was it to misconstrue this place and take Babylon to signifie Rome and so to use it as an argument to confirm Peters being there And this mistake might be the original of that opinion But however this might administer some occasion to this error I should ascribe more influence to the two other things before mentioned viz. Officiousness to Peter and a study to advance Rome For observe First In story we find that the Church of Rome was always much spoken of and of great authority And Secondly Observe therefore how History that it might dignifie that Church in respect of its Original hath brought Paul and Peter to be martyred at Rome and John near it and he undoubtedly had been brought thither and Martyred had not the misconstruction of Joh. XXI 22. hindred supposing from that Text that he never died I presume James would have been brought thither too but that Josephus had prevented it by his story relating he was slain at Jerusalem And Ignatius is brought thither from Antioch Thirdly It was thought an honour to have such Patrons And Rome being chief
City officiousness of story must do something more for the Church there Every place almost had had Paul for their Founder it was fit sure the Church at Rome should outvy others as being the nobler place therefore Historical officiousness brings Peter thither also For that Church strove for dignity of place before it did for superiority of Episcopacy And upon this account t is like it was invented that the Minister of Circumcision Peter as well as the Minister of Uncircumcision Paul was brought thither II. Now whencesoever this opinion sprang it was a chief prop for this argument That Rome is called Babylon by John in the Revelations True and good cause but Peter had not so good cause to conceal its name Plin. lib. III. cap. 5. Romae nomen alterum dicere arcanis ceremoniarum nesas habetur It might be too homely to say John was imprudent in concealing the name of Rome under another but rather it had been danger in him to have called it by its name at that time when he spake such things of its Wickedness and of its Judgments it might have indangered himself and the Christian cause to have spoken out what City he meant Rome reigning and raging then as it did Now Peter had no such cause What was there in his Epistle or in himself but he might call Rome Rome when he would speak of it Paul doth and why not Peter He deserved not to be Bishop of Rome if he would not call it Rome Therefore Babylon here is to be properly taken viz. for Babylon in Chaldea And to clear it I shall only use two arguments or demonstrations First Peter was the Minister of Circumcision and what had he to do at Rome the chief City of the Gentiles Paul was there justly but if Peter had been there he would have been in Pauls line Herein he held agreement with Paul II. Gal. 9. He with James and John gave to Paul and Barnabas the right hand of fellowship that these should go unto the Heathen and they unto the Circumcision T is true there were some Jews in Rome but they were but an handful in comparison not a fit company to ingage the Minister of the Circumcision to come thither to live and dye there But rather on the Contrary But Babylon was one of the greatest knots of Jews in the world Scan that Prophesie Esa. XIX 23. In that day shall there be an high way out of Egypt to Assyria and the Assyrian shall come into Egypt and the Egyptian into Assyria and the Egyptians shall serve with the Assyrian In that day shall Israel be the third with Egypt and Assyria Compare this with this story In Judea were Jews none doubts In Egypt there were no small number of Jews likewise because of Onias his Temple Now Assyria should be as Egypt replenished with Jews Of which Country Babylon was a part And since the ten Tribes and the two had been carried away Captive unto these Countries in former times no doubt there were now no small remainders of them there And then take Peter chief Minister of the Circumcision in Babylon and he is in the midst of the Circumcision Need I shew how there were multitudes of Jews in Babylon that returned not with Ezra Need I tell you that in that Country there were three Jewish Universities Or need I speak how there were ten Tribes scattered in Assyria Then how proper was it for Peter to have been there Secondly The word Bosor in 2 Pet. II. 15. speaks Peter in Babylon What would they think of it to whom he wrote if he wrote from Rome But if from Chaldea it was the Idiom of that Country Bosor was the name of the place whereof Balaam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balaam of Bosor But in XXII Numb 5. it is called Pethor Pethor being turned into Bosor by a change of two letters ordinarily done by the Jews in those times their language being now degenerated into Syriac viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew was sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Syrian And Peter speaking in the Dialect of Babylon it is a fair conjecture he was at Babylon when he spake so I shall not add more every argument that is used to prove Peter was not at Rome is some argument for this that we are upon viz. That he was at Babylon And the Consideration that Peter ended his days at Babylon is very useful if my judgment fail not at the setting out of Ecclesiastical story I only add one thing that if Philostratus or his intelligencer Damis spake true of Apollonius Thyaneus his being at Babylon this calculation of time shews that he was there when Peter was there And I doubt not but if Babylon had been rightly and clearly construed the officiousness of History would have had a story of his contestation with Apollonius as it hath with Simon Magus And so II. We are come to the second thing observable in the words That there was a Church at Babylon I will not insist on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it is to be taken for the City or the Country As for the word Church t is not in the original but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Translations generally say Church and I know not what word else could come in unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispersion used vers 1. of the Epistle and then there is this parity They to whom he writes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispersion and the Elected and so are these among whom he is Under these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ecclesia the Dispersion and the Church joyned we may best come to take up the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected together And here again I shall as I did before make two or three Historical Observations I. That the Jews were scattered before Christ is not so hard to prove as just to be wondred at In which respect there was no Nation like them How they were scattered in the Nations nearest Judea in Scripture it is plain how in all parts of the Eastern Empire of Babylon Media Persia you may read Esth. III. 8. Haman said unto King Ahashuerus There is a certain people scattered abroad and dispersed among the people in all the Provinces of thy Kingdom meaning the Jewish people How in the Western parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersed of the Gentiles Joh. VII 35. is apparent in Scripture likewise and all other Writers In a word all stories speak of Judaei intra Romanum imperium Jews within the Roman Empire even in all places and Dion of Judaei extra Romanum Imperium Jews without the extent of the Roman Empire that assisted against Titus II. As this was an extraordinary thing so there was an extraordinary work of God in it Gods work appears in