was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
with Caria upon the South being formerly called Maeonia Stephanus also adjoyneth Thyatira to Lydia and saith it was called the furthermost City of the Mysians Plinius saith Vbi supra It is washed by the River Lycus and sometimes surnamed Pelopia and Eurippa Which worshipped God That is devout and as is credible Supra Ch. 13.33 Infra Ch. 17 4. a Proselyte who having left the Ethnick imbraced the Jewish Religion for so were such Proselytes wont to be called Heard To wit our Holy Conference with the Women Whose Religious Woman desirous to be saved Heart the Lord opened As much as to say God did inwardly knock at her heart that she might obey the outward Call which she had by Paul's preaching According to that which the Royal Psalmist saith Ps 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant Jo. 7.17 And Christ Jesus If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self meaning that he who desireth to be certain of the Truth of Religion ought first to be possessed with an ardent desire to do the Will of God and that then God would not suffer him to be tossed with Doubtings but would reveal to him what he ought to follow in order to his Salvation Yet it cannot be said for certain that Lydia alone believed Paul's preaching for that Luke's making mention of her only seems only to tend to shew what moved Paul with his Company to go to her House That she attended unto the things which were spoken of Paul Calvin saith excellently The manner of speaking is to be noted that Lydia 's heart was opened that she might attend to the Words of an external Teacher for as preaching alone is nothing else but a dead letter so upon the other hand we are to take heed that no false imagination nor the likeness of any secret Revelation take us off from the Word whence our Faith depends and in which it resteth For many that they may inlarge the Grace of the Spirit devise I know not what Enthusiasms to themselves that there may be no use for the external Word But the Scripture allows not such a Divorce which joyns the Ministry of men with the secret inspiration of the Spirit Except Lydia 's mind had been opened Paul 's preaching had been but literal yet God does not inspire her naked Revelations only but Reverence to his Word That the Word of man which otherwise would evanish in the Air might penetrate into the Soul endued with heavenly Light These fanatical men are therefore mistaken who under pretext of the Spirit cast off external Doctrine We therefore must observe the temperature made here by Luke that we can profit nothing by the bare hearing of the Word without the Grace of the Spirit and that the Spirit is conferred on us not to beget contempt of the Word but rather to instil the Faith of it in our Minds and write it in our hearts 15. And when she was baptized Calvin saith notably Hence it appears how effectually God in a little moment of time wrought upon Lydia 's heart for it is not to be doubted but she truly imbraced the Faith of Christ and gave up her name to him before she was admitted to Baptism by Paul And her Houshold That is and her Domesticks who believed the Preaching of the Gospel were baptized also Lydia saith Calvin had not the hearts of all her Family in her hand so as at her pleasure to convert whom she would to Christ but the Lord blessed her Holy Endeavours so that her Domesticks became obedient She besought us That is she prayed and obtested us with many Prayers Saying if ye have judged me to be faithful to the Lord. As much as to say Seeing ye have approved my Faith in Christ by the Seal of Baptism The Particle If denotes not doubting but confirming See Acts 49.11.17 Mat. 12.27 Jo. 10.35.13.32.18.8 Gal. 5.25 1 Pet. 1.17 c. 5. Ad Attic. 14. and signifies seeing forasmuch as So Cicero I would have thee if thou think me no less diligent to learn what passeth in the Common-wealth than thou to write to me what ever comes to pass Also If is put for forasmuch as by Virgil 1. Georgick 7. 17. as Servius hath noted Come into my House and abide there That is lodge with me And she constrained us By her Prayer that we should go in and lodge with her So the two Disciples that were going to Emaus constrained Jesus by friendly perswasions Luke 24.29 instantly intreating him to tarry with them So by earnestness of entreaty the Guests were bidden to be compelled Luke 14.23 So Genes 19.23 Lot compelled the Angels to come into his House So also by their Prayers his Servants compelled King Saul to eat 1 Sam. 21.23 So Lucius Apuleius By chance she greatly pressed that I should be with her at her little Supper As Aur. lib. 2. and when I would have excused my self as being chargeable she denied me leave Lib. 3. And again Milo my Host Adjuring me by the great force vertue and power of this day that I should engage to sup with him this day neither went he away himself nor suffered me to be gone 16. To Prayer Or to the place of Prayer the Word in the Greek signifieth both A Damsel That is a little Maid Servant Possessed with a Spirit of Divination So the Syriack Interpreter hath it but the Greek hath it A Spirit of Python Plutarch saith That all men that were accused as having a Spirit of Fortune-telling were called Pythons Lib. de def orac Famous Bochart proves that Pethen is an Asp 2 Hieroz 3.5 and seeing in Egypt Asps grew to the smallest bulk of a Dragon which is five foots that the Hebrew Word Pethen was common to the Dragon and the Asp And to this saith he the Greek name Python which the Poets give the Dragon that was killed in Parnassus doth allude Yet Ephorus hath written that it was not a Dragon but a man Lib. 9. from whom Strabo reports that Apollo with Arrows killed a fierce man named Python surnamed Draco after that for a long time he had infested the Inhabitants of Parnassus with Murders and Robberies The same man instead of Python is named Delphynes by Suidas after Apollonius If I see any thing in this darkness Argon lib. 2. v. 708. This man was a great Robber in Phocis whose true Name was Delphynes Python was a Surname given him by the Phoenicians who then inhabited the neighbouring Boeotia because of the tumults which he stirred up and the robberies he committed Indeed with the Arabians who have Phe instead of Pe because they want the Letter p. the Word Phathana signifieth to stir up Tumults Phithna Sedition Slaughter Phathan Seditious a Thief or Robber but the same man is of a Robber made
A Letter from the Eminent and Learned Monsieur Claude to the Author Monsieur I Received your Commentary on the Acts of the Apostles you were pleased to send me and give you a thousand thanks for this share you are so kind as to afford me in your Remembrance which I have entertain'd not only with all due acknowledgment but also with much joy as coming from a Person who is and ever shall be very dear to me and for whom I have a most peculiar Esteem I have perus'd your Commentary tho it came but very lately to my hands and have found therein as in all your other Works the marks of a Copious Reading abundance of Sense Right Reason and just and exact Understanding and I do not doubt but that this Commentary will be kindly received by the I earned and prove very useful to all those who apply themselves to understand the Scripture This shews you Monsieur not idle and that you manage well the Talents God has been pleased to bestow upon you The Publick will be very much obliged to you if you continue as I hope you will and which I take the freedom to exhort you to making it such like Presents For my own part I find therein a very great Edification and with with all my heart it lay in my power to manifest it to you by effectual services I beseech you to be persuaded of this truth and that you would preserve me the honour of your friendship which I shall ever look upon as very much to my advantage I take my leave praying God he would continue to pour upon you his holy Benedictions and assuring you that I am Monsieur Paris April 15. 1684 Your most humble and most obedient Servant CLAUDE These for Monsieur Du Veil D.D. Loâ—dâ—â— A Literal EXPLANATION OF THE ACTS OF THE Holy Apostles Written in Latine by C. M. Du Veil D.D. Now Translated into English out of a Copy carefully reviewed and corrected by the Author To which is added A Translation of a Learned Dissertation about Baptism for the Dead 1 Cor. 15.29 Written in Latine by the Famous Fridericus Spanhemius Filius John 5.39 Search the Scriptures Theodoret on Ezekiel 16. We must search the Scripture Idioms else we cannot attain its scope Photius in Biblioth Cod. 177. Whatsoever it consonant to Right Reason plainly delivered in the Holy Scriptures that alone is to be approved of LONDON Printed for Tho. Malthus at the Sun in the Poultrey 1685. The Authors Preface to the Reader SAint Luke gives an Account of the most considerable Actions of the Apostles especially of Peter and Paul in that Golden Book of his which by the Greeks is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Acts of the Apostles by Epiphanius Haer. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of the Acts of the Apostles Can. 16. Conc. in Trul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Acts of the Apostles by the Latines if ye except only Hilarius who citing this Book in his Annotations on Matthew retained the Greek word it is called the Acts and Deeds of the Apostles There is scarce any Book that treateth of the Christian Religion which so clearly explains the Doctrine of Truth by Examples that cannot be spoke against and Truth of History attending it And truly there is no other Book save the Apostolick Epistles that intermingles these two Courteous Reader I here present thee with a Commentary on this most excellent Book of Lukes which plainly unfolds the meaning that is wrapt up in the words and that agreeable to the Letter In composing whereof I have made use of both what I could find in the Sacred Fountains of the Scriptures and what I have taken notice of in searching out those Monuments which the Hebrew Rabbies Fathers of the Churches have left behind them and what I have observed in reading over and carefully examining many and several Writers as well Ancient as Modern what Talent of Prudence and Knowledge God the Donor of all good things has bestowed upon me In this my Commentary as in those which I formerly published on Matthew Mark Solomons Song Ecclesiastes the 12 lesser Prophets I for the most part use the Ancient Latin Version of the Scriptures as being that which I am best acquainted with But I always diligently remark what it differs from the Original Texts the Hebrew and Greek I vindicate those places which Hereticks abuse with some pretence especially Papists from their abuse and corruption I likewise briefly make several profitable Observations out of Philology History Geography Grammar where I see it necessary either for the Confirmation or Explication of this Sacred History of the Acts of the Apostles Courteous Reader if thou meetest with any thing in these my Observations that is skilfully spoken ascribe that not to me but to God the Fountain of all goodness to me only what my hand has not well penned and what my mind has not well conceived Moreover if I have erred in any place as in such cases may easily happen I neither stubbornly refuse to profess my Error nor to be better instructed I desire to learn what I am ignorant of and willingly offer my self to be a Scholar to any provided to use Jeroms phrase that he instruct and do not detract for there is nothing so easie as for anidle and lazy person to carp at other mens Labours and Watchings In the mean while Candid Reader peruse my Writings such as they are and joyn your earnest prayers to God with mine that he may make them profitable to his Church which when I shall see performed I shall never repent of my Labours and Studies Farewel Augustine in his 137 Epistle otherwise Third to Volusianus Proconsul of Africa Uncle to Melania the Younger Numb 3. SUch is the depth of the Christian Scripture that therein I could reap new advantage every day if I had given my self over to the study of it alone from my very first Childhood even to decrepit Old Age with the greatest leisure earnestest study and a more happy Genius not that it is so difficult to attain to the knowledge of those things that are necessary to Salvation but after every man holds his Faith there without which he cannot live godly and righteously there are so many things wrapt up in such multiplicity of Vails that are to be understood by Proficients and there is such depth of Wisdom couched not only in the words whereby these things are exprest but also in the things that are to be understood that it fares with the most Aged the most Acute and those that are most desirous of Learning as the same Scripture has in a certain place When a man has done then he beginneth The same Augustine in the same place Numb 18. THE manner of speaking whereby the Holy Scripture is connected how accessible is it to all though it be penetrable by very few Those things which it contains that are manifest
Antient Idols together with their New Calf it is said 2 Kings 17.25 33 41. They feared the Lord and they feared not the Lord there being a a small difference between adoring many Gods and no God at all They had a Temple built them at length by Saballnat upon Mount Gerizim Deut. 11.29 where the Bleâ—ssigs were pronounc'd in imitation of the Temple of Jerusalem which Temple Hircan the High Priest of the Jews afterwards destroyed 200 years after it had been built Antiq. l. 13. c. 17. as Josephus reports However though the Temple were destroyed the Samaritans continued their Divine Worship upon the same Mountain still John 4.20 having not by any Scripture Rule as the Jews had for worshipping upon Mount Sion Gen. 12.6 7. Gen. 33.18 20. but by the Example of the Patriarchs design'd that place for the Publick Worship of God Thus Abraham and Jacob are said to have built an Altar near to Sichem threescore furlongs distant from the City of Samaria Judges 9.7 Joseph Antiq. l. 11. c. 8. But seeing that the Mount Gerizim overlook'd Sichem and that the Patriarchs made choice of Mountains for the building of Altars Gen. 22.2 2 Sam. 24.18 2 Chron. 1.3 it is probably conjectur'd that the Patriarchs Abraham and Jacob did rear an Altar to God upon Mount Gerizim Now says Thomas de Pinedo the Portuguez The Samaritans only believed the Pentateuch of the Omniscient Moses and thence arose the hatred between them and the Hebrews For as sin entred the World by the Law so hatred invades particular Societies through diversity of Religion with which distemper men of obscure birth and illiterate labour the Noble and Learned hate the vices not the men because they follow this or that Religion Whence it was that the Samaritans traduc'd the High Priest Eli as a Magician for that he translated the Sacrifices and the Worship of God out of a Schismatical boldness to Shilo contrary to the command of God They also condemned Samuel the Prophet for a Magician as appears by the Samaritan Chronicâ—es c. 41. the â—pitome of which is set forth by Hottinger in his Antimorinian Exercitations upon the Samaritan Pentateuch Nor were the Jews behind hand with the Samaritans For Aben Ezra the most Learned of the Hebrews upon the Book of Esther The Cuthaeans saith he instead of those words of Genesis In the beginning God created have put In the Beginning Asima created which Asima was an Idol in the shape of a Goat Benjamin Tudelensis in his Itinerary reports that the Samaritans wanted the three Hebrew Guttural Letters He Cheth and Ain both which are false for that neither are those Guttural Letters wanting in any of the Samaritan Pentateuchs Neither was Asima 2 King 17.30 but Nergal the Idol of the Cuthaeans of whom consisted the greatest number of the Samaritans Many other such stories the Jews invented in hatred of the Samaritans as how they worshiped a Dove and were circumcised in veneration of that creature and that they worshiped the Images that were brought by Jacob out of Assyria and lay buried behind Shechem under a Turpentine Tree To this the Learned Pinedo I make no doubt saith he but that they worshiped the Image of a Dove in regard they were subject to the Empire of the Assyrians For that the Kings of Assyria always bare in their Ensigns the figure of a Dove ever since the Reign of Semiramis To which Jeremy alludes where c. 25. v. 38. from the face of the anger of the Dove is no more than from the face of the anger of the Kings of Assyria in regard the Kings of Assyria carry the figure of a Dove in their Standards as now the Kings of Spain and the Emperour bear the Lion and the Eagle But the Samarites abolished all worship of Idols from the time that Sanballat built them a Temple upon Mount Gerizim after leave obtain'd from Alexander the Great and made Manasseh his Son-in-law and Brother of Jaddi the first High-Priest to officiate therein And whereas Epiphanius affirms that the Samarites celebrated the Feast of Pentecost and the Paschal Feast in Autumn so Scaliger asserts it to be untrue But this is certain that when the Jews liv'd in prosperity the Samaritans affirm'd themselves to be Jews descended from the Grand-children of Joseph Ephraim and Manasseh but when the Jews were in adversity then they would neither acknowledg themselves to be Jews nor to be ally'd to them by any tye of Blood or Relation whatsoever And unto the uttermost part of the Earth To the intent that the Doctrine of Salvation might be published to all the Corners of the World Thus was fulfilled that Prophecy of Isaiah c. 49. v. 6. with others of the same nature That Christ was given as a Light to the Gentiles and to be the Salvation of God unto the ends of the Earth 9 And when he had spoken these things Supply out of L. 24.50 51. He led out his Apostles as far as Bethany a Village belonging to Mary and Martha the Sisters of Lazarus John 11.18 about fifteen furlongs from Jerusalem and stretching forth his supplicating hands he blessed them Upon Luke 24.50 The Ceremony of Benediction saith Grotius was wont to be solemniz'd with the Imposition of hands Gen. 27.4 7 12 19 21 22. Gen. 48 9 14 15 c. as we find by the story of Isaac and Jacob. But when the Blessing was to be given to many then for the more quicker dispatch only the stretching forth or lifting up of the hands was us'd toward them that were to be blessed Thus Aaron lifted up his hand towards the the people Levit. 9.22 and blessed them that is prayed for their prosperity and success While they beheld He did not disappear nor became invisible privately or remote from company as Luke 24.31 but by degrees while the Disciples beheld the action he was by the Divine Power rais'd or drawn up to a Cloud which soon receiv'd him and convey'd him out of their sight But as Christ after his Resurrection would not be promiscuously seen by all so did he not admit every one to be Witnesses of his Ascension as designing that Mystery of Faith to be rather known by the Preaching of the Gospel than by ocular Testimony This shews the vigor of great Minds saith Leo this the true Light of faithful Souls Serm. 2. de Asceâ—s undoubtedly to believe what they do not behold with the corporeal Eye and there to six their desire where they cannot reach with their most piercing sight Which Piety how should it breed in our hearts should our Salvation consist only in those things which are obvious to the sense Tract 68. in Johan Thus St. Austin The Faith of those who will see God while they are in their Pilgrimage and cleaning their hearts believes what it sees not The Merit accrews by Believing the Reward is seeing afterwards Let the Lord
use of for some great work Which is as much as to say saith Calvin as that the best natures excellency is weak except God endue them with peculiar gifts to whom he intrusts any great and noble Office Perhaps this manner of speaking alludes to that notable place of Moses Deut. 18.15 which Peter cited above in his first Sermon ch 3.22 Whom ye slew and hanged upon a Tree That is whom ye put to a shameful death upon the Cross In allusion to that place Deut. 21.22 23. 31. Him hath God exalted a Prince and a Saviour There is an Ellipsis here of the Praeposition In so that the sense may be that Christ whom you have condemned to be shamefully hanged him hath God exalted to be a Prince and a Saviour or hath constituted in the supreme degree of honour that he might be more fully and perfectly the Prince of life to wit eternal and the Captain of Salvation See above ch 3.15 Heb. 2.10 5. v. 9. With his right hand That by the right hand of God here being a metaphorical expression is understood his Power and great Vertue is clear unto all If over since the Creation God did manifest it surely it was in this work of Christs exaltation Whence Paul doth deservedly Celebrate it in these words Eph. 1.19 20. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places For what can be conceived more noble than to endow with immortality a Man that was born like other Men subject also to the same infirmities with them except only sin and then set him above all the Heavens and to put all things under his Feet as well in Heaven as in Earth that he might govern and manage them at his pleasure For it appears by the circumstances that all these things are comprehended under Christs Ascension and exaltation to Heaven and not a meer lifting up to Heaven such as was Enoch's before the Law and Elias 's under the Law who neither died before they were lifted up nor attained to any dominion after For these Curcel instit lib. 5. c. 15. n. 16. although they were Preludies and Types of Christs Ascension as of ours also yet were they infinitely short of it To give c. As much as to say That of his great mercy he might bring his people to repentance and by forgiveness of sin which follows repentance quickned by faith reconcile them to himself Calvin saith well Repentance is indeed a voluntary Conversion But whence cometh this willingness except that God change our heart that of stony it may become fleshy of hard and stubborn tractable and lastly of crooked straight But this is done when Christ by his Spirit renews us neither is this the gift of one moment but must be daily increased all our life till we fully adhere to God which will be at last when we shall have put off our flesh It is indeed a beginning of Repentance when a man who first was averse from God renouncing the World and himself begins a new life But because though once upon the way we are far from the mark we must daily be advancing Both which we obtain by Christ For even as he beginneth Repentance in us so he gives us perseverance This is indeed an inestimable Grace but it would profit little unless joyned with remission of sins For Christ first found us Enemies to God and the Corruptions which make the dissention between him and us do always stick to us so that he might justly be displeased with us rather than favourable to us But Justification consists in this if God impute not our sins to us Therefore this latter Grace ought never to be separated from the former Yea the Gospel will be lame and corrupt unless it consist of these two Members That is unless men be taught that they are reconciled to God by Christ by the free imputation of his Righteousness and by the new birth of the Spirit transformed to newness of life Thus we have in short how Salvation is to be obtained in Christ 32. And we are his witnesses of these things As much as to say Now it becomes us not upon any account to suppress these things which I have spoken seeing we are constituted witnesses of them so by vertue of our Office are bound to publish and proclaim them openly to all See above ch 1.8 Luke 24.48 John 15.27 The Greek hath words here for things but the sense is the same for by words Peter understands things themselves after the Hebrew manner of speaking to wit those things of which he briefly spake before that is whatever respecteth the Dignity and Office of Christ or Mans Salvation depending thereon And so is also the Holy Ghost As much as to say Nor indeed do we the Apostles only witness these things but also the Holy Ghost himself who is a witness beyond exception to whom by right ye are bound to assent however ye refuse to give credit to us The Apostles alone for integrity and innocency of life were worth credit but lest the stubborness of men might have any pretext to cloak their unbelief God would add to this testimony another greater to wit the testimony of his Spirit This very testimony of the Spirit is joyned elsewhere with the testimony of the Apostles John 15.26 27. Heb. 2.3 4. but we must not think that the holy Spirit did bear witness apart from the Apostles but by the Apostles to wit by their Miracles and Divine Discourses proceeding from his Inspiration Such an Inspiration also did at that time most evidently manifest itself in the Apostles while with such readiness of mind they spoke of so wonderful things no ways fearing the power or threatnings of the great men After the like manner it 's said Rev. 22.17 And the Spirit and Bride say Come That is the Bride inspired by the Spirit saith Come Whom God hath given That is the gifts of which Holy Spirit God hath given largely and plentifully To all that obey him To wit Christ that is to all that believe in Christ and endeavour to frame their conversation hereafter according to the rule of his Word 33. They were cut to the very heart That is they were ragingly angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word here and also ch 7.54 saith Hesichius is They raged with anger they were very angry Took counsel to slay them That is they consulted among themselves to kill the Apostles who were personally present and took notice of it 34. A Pharisee The Sect of the Pharisees was in greatest esteem among the Jews and was gentler than the rest in punishing Gamaliel a Doctor of the Law Or a publick Professor Concerning this Judge of the great Sanhedrin Lightfoot saith thus Rabban Gamaliel the first called
our literal explanation Jon. 1.3 39. Shewing the Coats and Garments That is Woven works the Monuments of her hands as Virgil speaks The words in the Greek signify Coats and Cloaks Which Dorcas made while she was with them So it is in the Greek but the Vulgar Interpreter takes the words as if it were said which she made for them So also Cyprian in his Book of Alms and Works doth take them Tabitha saith he being very much given to the doing of good Works and Alms-deeds when she was sick and dead Peter is called to her lifeless Corps and when according to his Apostolical Humanity he came the Widows stood about him weeping and requesting shewing the Cloaks and the Coats and all the Garments which they had taken before neither did they interceed for the dead with their own words but with her Works Peter knew that what was thus asked might be obtained and that Christs assistance would not be wanting to praying Widows when he himself was clothed in the person of those Widows When therefore he prayed upon his knees and this fit Advocate for the Poor and Widows had presented to God the Prayers addressed to him having turned about to the Body that lay already washed upon a Table Tabitha saith he rise in the name of Jesus Christ Neither did he who said in his Gospel that he would give whatever was asked in his name fail Peter but brought present help Death therefore is suspended and her spirit restored and to the wonder and astonishment of all the revived body is restored to the light of the world so powerful were the deserts of Charity such was the efficacy of good works She who gave supplies to the labouring Widows merited that is obtained to be restored to life by the prayer of the Widows The Ancient Ladies used to make woven Garments with their own hands as Servius hath noted upon Aeneid 11. v. 74. See 1 Sam. 2.19 Prov. 31.13 Tob. 2.11 c. 40. But Peter put them all forth That is Commanded them to go forth that being solitary and retired he might pray with greater freedom And kneeled down and prayed That all the parts of him might be imployed in the Worship of God and that the outward exercise of the Body might help the weakness of the mind It is our part saith Calvin as often as we kneel that the inward submission of our Heart answer the Ceremony that it may not be vain and deceitful Tabitha arise This speaking to the dead Body doth more clearly hold out the power of God in raising the dead then if in the third Person it should be said Let this Body be enlivened and revive again Therefore Ezekiel holding out the deliverance of the People under the Type of the Resurrection ch 37.4 Dry bones saith he hear the Word of the Lord. And Christ John 5.25 The dead shall hear the voice of the Son of God and they that shall hear shall live That was the real voice of Christ which being sent out at Peters mouth restored her spirit to Tabitha's Body The circumstances which follow are put to confirm the truth of the Miracle 42. Believed c. Now the fruit of the Miracle appears manifold For God comforted the poor a pious Matron is restored unto the Church in whose death there was a great loss and many are called to the Faith For though Peter was the Minister of so great a miracle yet he keeps not men to himself but directs them to Christ 43. With one Simon a Tanner It was a custom even among the learnedst of the Jews to learn some Trade so that when it was requisite they might sustain themselves and not burden others So Rabbi Jose was a Skinner Rabbi Jochanan a Shoemaker Rabbi Juda a Baker Rabbi Meir a Scrivener 18 Antiq. 12. Josephus saith of Asinaeus and Asilaeus Jews in Babylon Their Mothers set them to learn the Weavers Trade which is not esteemed undecent to those Nations where even men are makers of Yarn So the Apostles were Fishers after Christs Resurrection Paul who was trained up in Sacred and Profane Learning at Tarsus and at Jerusalem made Tents as well as Aquila born in Pontus below ch 18. v. 3. CHAP. X. 1. THere was in Cesarea Which in the time of the Romans was the Head City of Palestine as we learn from Tacitus lib. 8. Cornelius the Centurion who is spoken of here was made Bishop of this City by Peter as Isidore saith in his Chronicle or rather Lucas Tudensis in his Additions to it Cornelius This Name shews him to be a Roman or at least of Italian Extraction and in him began to be fulfilled the Prophesy of Isa c. 2. v. 4. 11. Centurion of the Band which is called the Italian Band. That is Of the Italian Legion The Italian Legion saith Grotius is on an Ancient Stone which Lipsius on Tacitus Hist 2. mentions and Tacitus himself of tentimes 2. A Devout man and one that feared God That is A Worshipper of the true God according to that which reason and the Law of Moses did teach him to be most agreeable to inward Godliness Such are called holy amongst the Nations by the Talmudists Devout Greeks below chap. 7. v. 4. With all his house Cornelius did Govern his Family in the fear of the Lord contemning the fear of danger which might thence follow for the Jewish Religion was very odious in those Days Neither was it lawful for any Roman to embrace any strange Religion was they called it Wherefore saith Calvin very well altho the sincere profession of the Gospel is much at this day decri'd Yet that fearfulness is too Griminal if on the account of that unjust hatred any one should not dare dedicate his Family by a holy Institution to Gods Worship Giving much Alms to the poor That is To all Poor Jews whom he loved the rather for that they Worshipped the one true God and with open bowels did bestow what Gods Goodness had afforded him And praying to God alway That is Assiduous in pouring forth Prayers to the one true God to which the daily benefits of God do invite us and stir us up 3. He saw in a vision evidently Not in dreams but waking with Corporeal Eyes not ravished in Spirit without himself as it happened to Peter after v. 10. chap. 11. v. 5. About the ninth hour of the day That is about the hour of evening Prayer and Sacrifice See our Notes above chap. 3. v 1. An Angel of God Out of Gods Goodness an Angel and an Apostle are sent to the Centurion who had rightly made use of the Heavenly gifts bestowed on him that he might be enriched with the full light of the Gospel 4. What is it Lord As if he should say Command what thou wilt Lord I will obey thy Commands Are come up for a memorial before God That is Thy Alms and thy Prayers have been pleasing to God The Phrase is taken from the Legal
to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
For this was saith Lud. de Dieu the fashion of their houses in all the Eastern Countries that the first door being opened which looked into the street you presently come to another covered with a Vail which the Arabians call a covering lest he that enters may see into the Bed-chamber where the Master of the Family stays With the people That is a great multitude of the common people following him 14. They rent their clothes Very many Nations had this Custom to rent their Garments in grief or vehement anger first in great grief and sadness as may be seen Gen. 37.29 34. Num. 14.6 Judg. 11.35 1 Sam. 4.12 2 Sam. 1.11.13.19 Then when they heard any especially a Jew blaspheme Hence the learned among the Jews gather that Rabshakeh the King of Assyria's Chamberlain was a Jew and Apostatized to Ethnicism because King Ezechiah rent his cloaths when his blasphemous words were told him 2 King 19.1 So Cajaphas rent his Garment when he believed that by Christs Confession God was blasphemed Mat. 26.65 But they are mistaken who conclude from Lev. 10.6.21.10 that the High-Priest was altogether forbidden to rent his cloaths For the discourse there is concerning mourning over the dead not of the publick and universal mourning of the whole people that in this case it was lawful for him to rent his cloaths is evinced from the example of Jonathan the High-Priest when he was overcome in Battle 1 Mac. 11.71 But the most learned among the Rabbins say that the High-Priest used to rent his Garment from the bottom of it but the rest of the Jews from the top Ran in among the people Earnestly and vehemently to deprecate their too great honour Crying out That is Speaking with a loud voice 15. Men c. As much as to say Ye men of Lystra why would you preposterously worship us mortal men instead of God We are lyable to infirmities of the same nature with you to whom we Preach that casting away all these feigned Deities with which the world hath hitherto been deluded ye may turn to that living God who hath life in himself and communicates the same to others From these vanities That is Idols which are without life strength and profit and therefore are called vain and vanities See 1 Sam. 12.21.15.23 1 King 16.26 Is 66.3 Jer. 2.5.10.14 15.16 19. Amos 2.4 Jon. 2.9 Which made c. The Heathenish Gods did not make Heaven and Earth being all born since they were made See Jer. 10.11 16. Who in times past That is In former Ages Suffered all Nations to walk in their own ways That is Suffered all Nations to live after what manner they pleased not giving them a Law as he did to the Israelites to keep them thereby close to their duty and his Worship seldom sent to other Nations than the Israelites Prophets to recal them from their Errours 17. Nevertheless c. As much as to say Yet God did not at any time let the Nations want a Testimony of his goodness For the benefits which God by nature his ordinary Hand-maid confers upon men do every moment reach their senses and draw the attentive considerers to love and worship the bestower of them For reason imprinted upon mens hearts teacheth them that they ought to be thankfull to such as are most beneficial and liberal to them and to worship and honour God greatly for the benefits they daily receive and expect from him But after what manner God is especially to be worshipped the same reason with which all are indued doth abundantly declare to wit that the best worship of God is a pious honest life with which he is better pleased then with any gifts as Persius saith excellently Sat. 2. Tell me you Priests what profit do the Gods receive of the Gold that is consecrated to them in their Temples Even as little as Venus receives of the Puppets that the Maids being about to Marry offer to her Why don't we offer that to the Gods which the vicious off-spring of great Messala cannot offer out of all their great riches To wit an innocent life conform unto the divine and human laws spotless thoughts of our minds and a heart thoroughly honest and virtuous grant that I bring to the Altars of the Gods true piety and a pure mind and I shall please the Gods with a very small Sacrifice even with a Cake made of meal salt In that he did good Although the power wisdom which shine forth in the works of God are sufficient to persuade his being that he must be loved feared worshipped yet the despisers of that might seem to be excusable had they not experienced God to be so beneficial to them Therefore Paul in this place omitting to mention Gods power wisdom he is content to admonish the Lystrians of his great bounty which they at all times have tasted that they might know how much they were beholden to him upon that account And gave us rain from Heaven Whereby the Earth is made fertile to bring forth fruit And fruitful Seasons Appointed for bringing forth certain fruits as the Spring Summer and Harvest Filling our hearts with food and gladness Some read it in the Gr. your hearts Calvin saith excellently To fill the heart with food is nothing else but to bestow food which may satisfy the desires of men By gladness Paul and Barnabas mean that God according to his great favour bestows more upon men then their necessities call for as if it were said That food is given to men not only to repair their strength but to rejoice their hearts 18. And with these sayings c. As much as to say Paul and Barnabas could scarcely with these sayings restrain the Lystrians from Sacrificing to them 19. From Antioch To wit The Metropolis of Pisidia Jews Obstinately unbelieving who envied Paul and Barnabas Who persuaded the people Some Copies add Saying that they tell no truth but lie in every thing And having stoned Paul c. As much as to say Paul because he was the chief speaker was so violently assaulted with stones that he was thought dead This stoning Paul doth mention 2 Cor. 11.25 20. Howbeit as the Disciples stood round about him As much as to say The Christians came to stand about his Funeral as Apuleius speaketh He rose up and came into the City That is Having recovered from the stupefaction which the many wounds he received by the stones had put him in he raised up himself from the ground where he lay for dead and being by the marvellous vertue of Christ refreshed strengthened and as it were brought to life again he returned to Lystra Pauls words 2 Cor. 1.8 9 10. do seem to relate to this 21. Had taught many The Gr. hath it Had formed sufficient Disciples that is when they had brought a fit number of Auditors over to this that they might receive the faith of Christ and become his Disciples In this
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
feet fast The word in the original is he guarded their feet that is made them secure By a Metonymy as Grotius saith for a Guard secures us In the Wood. that is as it is interpreted in the English Translation in the Stokes which Plautus calls a Wooden Guard 25. And at Midnight When men are as it were buried in deep sleep Sang praises unto God Ruff. Presbyter of Aquilia in the Title of the 72 Psalm saith Hymns are Songs which contain the praise of God If it be praise and not of God it is not a hymn if it be praise and of God if it be not sung it is not a Hymn It must therefore that it may be a Hymn have these three things Praise and of God and a Song In Lib. de fide And therefore deservedly doth Gregorius Baeticus Bishop of the City Granata in Spain call David Hymnidicus Paul then and Silas sung Praises to God for the honour put upon them Ch. 5.41 in that they suffered innocently for promoting the Glory of Christ See above 26. And suddenly there was a great Earthquake By the great Power and Might of God So that the Foundations of the Prison were shaken Not only did the Edifice of the Prison it self totter but also the very ground upon which it was built was greatly shaken by such an Earthquake God shews that he himself is present with his Servants and that by his strength they shall be rescued from the Severity of furious Magistrates And immediately That is assoon as by the Earthquake the whole Prison was shaken All the Doors were opened To wit of that Prison And every ones bands To wit who were bound in that Prison 27. And the keeper of the Prison awaking To wit by the great Earthquake He drew out his Sword and would have killed himself For fear of the Magistrate lest by him he should be put to a more cruel death If the Prisoners escaped saith Grotius the Jaylors used to undergo the same Punishment that they were to suffer L. ad Commentariensem C. de custodia Vinctorum 28. Do thy self no harm For fear of a worse Death For we are all Who were bound in this Prison before all its Doors were opened by the Earthquake Here. Perhaps they who beside Paul and Silas were bound in that Prison listning to their unlooked for Songs and astonished with the wonderful Earth-quake did not observe that their bands were loosed nor that all the Prison-Doors were opened 29. Then he called for a light From his Domesticks who were in his house adjoyning the Prison And sprang in To the Prison with Force and Speed to see if all the Prisoners were there And came trembling For fear of Divine Judgment And fell down before Paul and Silas Worshipping after the custom of the Eastern Kingdoms and thence brought to Macedonia from the time of Alexander the Great when he Conquered Asia 30. And brought them out From the Cloister of the inner Prison to some open place of the Prison where they might more freely breath And said Like those who were moved with Peters Sermons Acts 2.37 Luk. 3.10 12. the People and Publicans converted by John Sirs Thus the Jaylor gave them this honourable Compellation knowing them to be men of great Holiness in that when they were so strictly kept and had deliverance offered them from Heaven their bonds being loosed and the doors set open to them so that they might flee especially if they had suffered him to kill himself as he would have done yet they fled not but were more solicitous for his Life than for their own To call them Sirs whom we would honour saith Grotius was a custom then received both among the Greeks and Romans as witness Martial and others What must I do As much as to say I have heard you declare the way to attain the greatest happiness neither doth the Miracle which God wrought concerning you suffer me to doubt of the truth of it shew me therefore I beseech you what course I shall take that I may attain to this happiness 31. Believe on the Lord Jesus That is rest upon Jesus Christ whom God appointed to be the only Saviour with true confidence of heart firmly believing that repenting of your former conversation and seriously proposing to pass the rest of your life conform to the Rule of his Doctrine you shall be discharged from all your Sins And you shall be saved That is and you shall obtain the chief happiness in eternal life according to Christs promise Job 3.15 16 36.6.47 And thy house That is and your houshold upon the same condition to wit if they also imbrace Christ with the same faith which inclines the heart to repentance and amendment of Life conform to the rule of his Doctrine And they spake unto him the word of the Lord c. That is the Gospel of Jesus Christ what that Jesus the Son of God is what he did upon Earth and suffered for the Redemption of Mankind how great Miracles he wrought how he lived again tho by the Instigation of the Jews he was Crucified and ascended above all the Heavens and was made Lord of all what Promises and Precepts he proposed These things they briefly held out to him For it was usual with the Apostles to declare such things in their Sermons And to all that were in his house As much as to say They not only imparted a clear and distinct knowledge of Christ and of his Doctrine to the Jaylor but also to all his Domesticks who went with him from his house to the Prison to see if any of the Prisoners had escaped the Prison Doors being broke open with the Earthquake 33. And he took them the same hour of the Night and washed their Stripes That is saith Grotius having led them to some Pool which was within the Bounds of the Prison he washed off the Blood which the rods had drawn Blood is washed off with water and by its coldness the flux thereof is stanched also by washing wounds are cleansed and disposed for healing therefore it is usual to wash wounds with Water And was baptized As much as to say Both the Jaylor himself and all his Domesticks who heard the word of the Lord Preached in the next following verse without delay were according to Christs instruction dipped in Water that by this sign they might profess that they would die to Sin and lead a new and godly Life for the future 34. And when he had brought them into his house Joyning to the Prison as Jaylors houses use to be He set meat before them That is he refreshed them with a Treat as Levi did Luke 5.29 Zaccheus 19.6 And rejoyced believing in God with all his house The Participle here gives the reason of his joy as much as to say He rejoyced and was exceeding glad that not only himself but his whole houshold had acknowledged and received the faith of the true God of whom he
excessive dread of him when he is thought to be offended at those things which yet he is no ways offended at This profane Man speaketh impiously of that Worship of the True God which the Law of Moses appointeth Nothing saith the Renowned Beza reverencing the presence of King Agrippa For these Governors of Provinces used to prefer themselves even to Kings by reason of the greatness of the People of Rome and it is probable also that this Agrippa following the Footsteps of his Fathers did so profess the Jewish Religion as that he should not offend the Romans Against him To wit Paul And of one Jesus which was Dead And that inhumanely murdered Whom Paul affirmed to be alive Raised up from the Dead 20. And because I doubted c. Here saith the Famous Beza Festus palliateth his Sin and bewrayeth himself For why did he not absolve a supposed Criminal against whom nothing could be proved Or what occasion was there for his doubting Therefore if he had declared the plain truth he would have confessed that he would therefore have had Paul carried up to Jerusalem that he might ingratiate himself to the Jews and expose an Innocent person to the cruelty of his Enemies to be murthered by them either by the way or in the City Wherefore he gave just cause of appeal seeing the right of appeal of old granted to the People but afterwards to Caesar was granted to a Roman Citizen by most firm Laws 21. But when Paul had appealed to be reserved to the hearing of Augustus That is That he might remain in Custody until Nero the Roman Emperor could cognosce of his Cause and Defence and determine thereupon Now all the Roman Emperors were called Caesars from the first of their Emperors Caius Julius whose families Surname was Caesar and from their Second Emperor Octavianus Caesar all his Successors to this very day have the name of Augustus But Octavianus himself for his singular Vertue and many good deeds to the Common-wealth in the 36 year of his Age according to the Opinon of Munatius Plancus but the 16 year of his Empire which he happily governed 56 years was called Augustus an excellent and very honourable Title which signifies one that is venerable and to be sacredly revered as God 22. I would That is I have a great desire 23. But on the Morrow when Agrippa was come To wit into the Judgment Hall Agrippa and Bernice That is Together with his Sister German Bernice of whom above v. 13. With great Ambition Gr. With great Phantasie that is with most sumptuous Clothing and Royal Ornaments or as it is in the English with great Pomp as the Gr. Author speaks 1 Mac. 9.37 where also the Vulgar Latin Interpreter renders it with much Ambition that is vain ostentation And entred the place of hearing That is Into the Conclave appointed to take Cognizance of and judg Causes With the chief Captains To wit Military who were set over 1000 Souldiers Principal Men of the City That is The Nobility and Gentry of Caesarea Paul was brought From Prison to the said Conclave 24. And Festus said Addressing himself to the Assistants Jerusalem and here To Wit At Caesarea See above v. 6 7. Crying Gr. Crying aloud To wit At Jerusalem before Claudius Lysias the chief Captain above c. 22. v. 22. But at Caesarea before Festus the Procurator where above v. 7. the Jews accused Paul of heinous Crimes without Cause But when I found c. The like Testimony the Pharisees also bare to Paul of his Innocency above c. 23. v. 9. King Agrippa and his Sister Bernice below c. 26. vers 31. To send him To wit Paul to Domitius Nero Caesar See above v. 21. 26. No certain thing That is Known and determinate To write to my Lord. That is To the Emperor Octavianus Caesar Augustus by an Edict prohibited the Title of Lord to be given to him which had its Rise from Parasites and indicated according to the import of the related Words as if the Roman Citizens were the Emperor's Servants witness Dion and Suetonius But after his Decease the Custom became Universal and that even among good Princes and Emperors of not refusing this Title as appears from Pliny's Letters to Trajan I have brought him forth before you Who are now come here together Especially before thee As being well seen in the Jewish Laws and Controversies Examination had Or as Pliny speaks Inquisition made 27. Vnreasonable That is Foolish and Absurd To send Prisoner To Rome to the Emperor And not to signify Supply by Letter The Crimes laid against him That is The Accusations brought against him or Misdemeanors laid to his Charge CHAP. XXVI 1. THou art permitted By Festus the Governor and me To speak for thy self That is To Plead and Defend thy Cause Stretched forth his Hand As they use to do who are to make a large Oration or a long Discourse not so much that they may procure Silence as that their Freedom and Ingenuity may thereby be more evident Answered for himself That is He began thus Couragiously to defend his Innocency from the Calumnies of his Adversaries 2. I think my self happy This Ovid would have expressed I am glad at this with all my Heart Apuleius also in the beginning of his first Apology to Maximus the Proconsul I rejoyce that while thou art Judg I have both Power and Liberty granted me to purge Philosophy among the Vnskilful and approve my self 3. Questions Which to wit are Controverted What Paul says here of Agrippa the younger he affirmed almost the very same of Felix the Governour above c. 24. v. 10 11. 4. Life That is My Custom of Life and Living as Cicero speaketh So Apuleius and Plinius the younger used the Word Vita Life This l. 3. Ep. 20. speaking of a certain Candidate he himself spoke for himself he declared his Life The other Apolog. 2. What more copious Commender what more sacred Witness of my Life can I produce Among my own Nation That is Among the Jews Know all the Jews Especially they of Jerusalem 5. Which knew me from the beginning That is To whom I was very well known long ago If they would testify To wit Of my by-past Life After the straitest That is Famous above all the other Sects of the Jewish Religion for the Commendation of Wisdom and Skilfulness in the Law of God See what we have said on Mat. 3.7 Sect. Gr. Heresie See what we have said on this middle or indifferent Word above c. 24. v. 5. Of our Religion That is Of the Jewish in which besides the sevenfold Sect of the Pharisees there were the Sects of the Sadduces and Essens Josephus 14 Ant. 9. calls Heresies l. 18. c. 2. Philosophies Hierom against Jovinian l. 2. c. 9. Calls them Dogmata Opinions They might also be called Parties as the Renowned Drusius observes For says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Party Sect that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.6 〈◊〉