1 Sam. 24. c. And of David who would not kill Saul when he might Also the Examples which Gamaliel produceth are true Now whereas Gamaliel feared that they should fight against God that came afterward to pass which if they had followed his advice had never been And a little after Whereas Calvin saith that this advice of Gamaliels is such as would overthrow all Political Order and enervate Church-Discipline he saith not true for the Discipline of the Apostles was not quite without Nerves though it had no such Nerves as Calvin speaks Also Political Order is in force in sins that are certain and without Controversy In the Law of Moses the LXX Elders judged in smaller and more easy Causes and brought the more hard and difficult to Moses and he consulted with God concerning them So may it also be done now Adultery Manslaughter false Witness and other certain and known Crimes may without hazard be judged But for Hereticks the matter is controverted for if it were not controverted it would not be debated any more then Murder and therefore are to be referred to the Oracle Therefore as Moses waited the time of the Oracle and yet did not in the mean while overthrow the Political Order so we are to wait the time of Gods Judgment which will be a certain Oracle in this Controversy Yet God in the mean time will make use of the service of his Ministers in things not controverted These are Castellio's words with which agree these choice words of the Sermon Preached before the House of Lords on Nov. 5. 1680. Of Societies of Men Christians of all others are most averse from ways of violence and blood especially from using any such ways upon the account of Religion And among Christian Churches where they differ among themselves if either of them use these ways upon the account of Religion they give a strong presumption against themselves that they are not truly Christians Thus far the Right Reverend Bishop of St. Asaph William Lloyd a Man of excellent Parts great Erudition singular Piety and Benignity to whom I do and shall all my life time acknowledge my self to be extreamly bound Orat. 32. We do not says Gregory Nazianzen brand our Enemies with Reproaches as many do covering the weakness of their Reasons and Arguments with foul Language as is said of the cuttle Fish that it vomits its ink in the Water to escape the Fisher but we make it appear by this infallible proof that we fight for Christ because we fight with Meekness and Humility as Christ did Salvianus a Presbyter of Marseille lib. 5. de Provid speaking of the Arrians whose Heresy every Orthodox Man abhors They are Hereticks says he but they do not know it They are Hereticks with us but with themselves they are not such for they so far judge themselves Catholicks that they defame our selves with the brand of Heretical overthwartedness What therefore they are to us we are the same to them The Truth is with us but they presume it to be with themselves Gods Honour is with us but they think that what they believe is for his Honour They are Vngodly but this they think to be true Godliness They err but they err with a good intention thinking that they both Honour and Love God Though they have not an Orthodox Faith yet they think it to be a perfect love of God and how they shall be punished for this heterodox Errour in the day of Judgment none can know except the Judge In the mean time God as I think therefore lengthens his patience to them because he sees that although they believe not aright yet they do err only out of love to a Judgment which they suppose to be religious 40. And to him they agreed To wit That they should not kill the Apostles but not that they should send them away untouched which yet was fit and agreeable to what Gamaliel spoke And when they had called c. As much as to say When they had called in the Apostles whom before they commanded to go aside or be carried out of the Council and lest the Council should seem to Assemble against them as Innocents and guilty of no Crime they punished them with that Judicial punishment of forty stripes enjoyned Deuter. 25. v. 2 3. which was inflicted upon the disobedient and was commonly called by the Hebrews a striking The Jews by the Romans permission had power to correct their own in Judea and some Neighbouring places even with stroaks They commanded c. As much as to say They strictly forbad them that they should not henceforth Preach the Gospel of Christ and that they should speak nothing to any man that tended to the praise of Jesus of Nazareth 41. And they To wit The Apostles were dismissed by the Sanhedrin after being basely beaten as Christ foretold Mat. 10.17 21 35 23.34 Mark 12.5.13.9 Luke 12.11 Mat. 5.11 12. Luke 6.22 23. also remembring his Command Departed from the presence of the Council rejoycing By these words is meant That the Apostles did with so much constancy of mind endure these Persecutions that they not only did not complain but also greatly rejoyced The most Pious and eminent for Learning Dr. J. Sharp Dean of Norwich who formerly by his own Beneficence and the Liberality of the Right Honourable Lord Heneage Finch late High-Chancellor of England did frequently and largely supply my wants in that famous Sermon made before the Lord Mayor and Aldermen of the City of London upon Michaelmas day An. Dom. 1680. saith most truly and elegantly of the just Man Let what will happen to him he is full of Peace and Joy for he hath met with no disappointment of his designs His great aim was to please God and his Conscience from Gods Word assures him that he hath done it and he hath nothing to do further but to wait for the happy time when the secrets of all hearts will be revealed and every Mans Conscience and Actions will be made manifest and then he doubts not to receive approbation and praise and a great reward in that day of the Lord Jesus and so much the rather because this light affliction wherewith he is now exercised 1 Cor. 2.17 he is assured will work for him a far more exceeding and eternal weight of glory That they were c. As much as to say That they had this singular proof of the Grace of God to be afflicted for Christs sake Phil. 1.19 and the propagating of his Kingdom Here saith Calvin the Cause should be respected which associates us to the Son of God who not only with his Glory swallowed up the dishonour of the World but turned its Reproaches Mockeries and Abuses to a great Honour 42. And daily c. As much as to say But the Apostles relying upon the protection of Christ no wise frighted with the Adversaries Threats or Punishments did contrary to the unjust prohibition of the
boldness As if he had said And now no longer terrified or hindered by their fears they spread the Word of God more boldly and freely 32. And the multitude c. As much as to say And among so many thousands who had embraced the faith of Christ such was the Concord and Unanimity of mind that there was not the least appearance of Dissension in the whole number This happy Concord Christ himself declares should be a mark and badge of his Disciples John 13.15 John 17.21 23. And prays the Father to infuse it into them that the world might know that he had sent him Of one Heart and of one Soul A proverbial manner of speech signifying the most perfect consent of minds 1 Chron. 12.38 All the rest of Israel were of one heart to make David King 2 Chron. 30.12 And in all Judah the hand of God was to give them one heart to do the Commandment of the King and of the Princes by the word of the Lord. Jer. 32.39 I will give them one heart and one way that they may fear me That is I will cause them unanimously to profess one Religion Aristotle in Diogenes Laertius putting the Question what a Friend was answers One Soul inhabiting in two Bodies And so Cicero That Law of just and true Friendship is very Ancient in Orat. pro Planc that Friends should always will the same thing Neither is there any more certain tye of Friendship then the consent and Concord of Counsels and Wills Neither any of them c. As if he had said Nay this Sacred and Praise-worthy Concord among Believers brake forth into external Liberality so that none of them privately enjoyed his Estate or Goods which us'd to be estimated at the price of Money without regarding the necessities of others but as their occasions required they also freely granted the use of them to those that wanted Cypr. sub finem lib. de opere eleem This is by a Spiritual Birth to be truly born the Sons of God This is according to the Heavenly Law to imitate the equality of God the Father For whatever is Gods is in common for our use No man is prohibited from the participation of his Benefits but that all Mankind equally enjoys his bounty and goodness Thus the day illuminates all alike the Sun shines the Showers water the Wind blows upon all alike Sleep is the same to all and the light of the Stars and Moon is common to all By which example of equality whoever is a possessor of Land upon Earth and shares his Incomes and Revenues with the Brother-hood while he is common and just in his free and voluntary largesses he is an Imitator of God 33. And with great Power As if he said But the Resurrection of Christ the Foundation of all Christian Religion and of our hopes therein comprehended the Apostles did not only vigorously and constantly maintain in words but also as they had prayed before confirmed by the signal and astonishing Miracles they wrought by the power of Jesus Christ by them invoked And great Grace was upon them all That is The Apostles were pleasing and acceptable to all See c. 5. v. 13. 34. Neither was there The reason is given why the Apostles were so acceptable to all because they were so liberal and bountiful to all That lacked That is who was destitute of the necessary support of human life For as many See our Annot. c. 2. v. 45. Sold them That is their Lands or Farms 35. And laid them down at the Apostles feet To wit according to the custom of those who surrendred any thing to the will and disposal of another From which Custom the manner of speaking is taken Psal Orat. pro Flac. 8.7 Cicero speaking of Mony paidin Court says A hundred pound of Gold was paid down in the Court before the feet of the Praetor The same Author in 3 of his Offices The Fishes were cast down before the feet of Pythius And distribution was made As much as to say whatever was necessary to every one for Food Rayment and Physick was distributed to every particular Person so that in the whole Assembly of Believers there was none neglected or despised for his Poverty or that appeared to be swell'd and pufft up with his Riches 36. And Joses Joses Josetus Josephus and Joseph are one and the same Name with various Terminations as Drusius Grotius and others observe Who was sirnam'd Barnabas This Sirname is a Syriac Composition from the name Bar and Nabia or by abridgment Naba the third person of the future of the verb Bia to comfort And thus Barnaba signifieth the comforting Son the Hebrews and Syrians using often the future for the present Participle as Lud. de Dieu observes Nor was this Sirname given him by the common People but by the Apostles themselves which redounded to his greater praise The names which were given to the Apostles by Christ did not want a happy portending Nor did they doubtless want the same which were given to others by the Apostles being filled with the Holy Ghost Neither is it a small honour to be approv'd and well character'd by Persons eminent in the Church for their Divine Gifts and Piety Wherefore all men ought to labour not so much to be applauded by those most excellent Persons lest it might be lookt upon as the effect of Ambition as to deserve those praises and in the first place to be a cause of Consolation and rejoycing to all pious and holy Men by their Piety and singular good Deeds A Levite We know the Levites had nothing of their own and therefore the Tenths were given them for an Inheritance Numb 18.21 We also know that the Lands adjoyning to the Cities given them in possession could not be sold Levit. 25.34 Therefore the Farm that Barnabas sold was some land which some Virgin of another Tribe brought either to him or his Father in Marriage For as Grotius observes upon Jerem. 32.7 The Women if they had no Brothers were their Parents Heiresses and if the next of Kin would not Marry them they did Marry to others And of the Country of Cyprus Cyprus in the Hebrew Copher an Island famous for having so many Names as also for its Extent Fertility Situation Wealth Colonies Cities admission of Christianity was bounded to the West by the Pamphilian Sea to the South by the Aegyptian and Syrian to the East by the Syrian to the North by the narrow streight of Cilicia according to Ptolomy l. 5. c. 14. by which it seems most probable that it was forc'd away by nature from Cilicia rather then from Syria as Pliny delivers l. 2. c. 88. l. 5. c. 31. Anciently it was the Seat of five Kingdoms as the same Pliny testifies But from the time that the Ptolomies obtained the Government of Aegypt Cyprus also was reduced under their subjection by the frequent assistance of the Romans But when the last Ptolomy the
year of our Lord 461. and another John Sirnamed Manzur whom Suidas extols to the Skies the Greeks being very Prodigal in their own praise lib. 2. de hist graecis c. 24. Although indeed saith Vossius Damascenus was a most learned Man and of great Fame yet in many things he was overcredulous His Histories related in his Sermons shew this Baronius doth truly acknowledge that his Writings are of very uncertain credit and that he abounds with many fictions Exercit. 13. adver Baron sect 38. which opinion of his Casaubon confirms where he remarked many and gross Errors In others of his writings he does not appear Judicious as for examples sake when he tells us of Falconillaes Soul that she by the Prayers of S. Thecla the first Martyr was delivered from the punishments of Hell although she died in the Heathens Errors and Idolatry Likewise where he saith that the Soul of the Emperour Trajan was exempted from infernal punishments by the Prayers of Gregory the Great Both which you may read in Damascenus in his Oration of those who dyed in the Faith This man was a great defender of Images against the Emperor Lâ—o Isaurus and his Son Constantine the fifth of that name sirnamed Copronymus in a Synod of three hundred thirty eight Bishops convocated by the same Constantine held at Constantinople Anno Dom. 754. which also was called the seventh Oecumenick Synod he with Germanus and George sometimes Patriarchs of Constantinople was Condemned as an Idolater and Worshipper of Wood and Images as appears from the Acts of that Synod which are inserted in the sixth Action of the Acts of the second Synod of Nice Amongst his own he was called Chrysorrhoas for his Eloquence He dyed Anno Dom. 760. The Damascene Prunes are also famous which were wont to be carried from the City Damascus to Rome together with small Figgs called Cottana of which Juvenal Satyr 3. v. 85. By the way we may observe that this kind of small Figgs was so called as Hesychius witnesseth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Hence Martial saith Elegantly Lib. 13 Epigram 28. These Cottana which have been sent to thee in a round turned Pannier if they were bigger they would be Figgs This name Cottana among the Cretians signified also a Virgin as witnesseth the same Hesychius in the fore-cited place which is deduced from the same Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to wit Giâ—le If you desire to know more of this most Ancient City you may consult the Itinerary of Benjamin Thudelensis and Hoffmans universal Lexicon To the Synagogues How great a multitude of Jews was at Damascus De bell Jud. lib. 2. c. 25. may be gathered from what Josephus saith that under Nero ten thousand Jews unarmed being by chance gathered in the publick Baths were there oppressed and slain by the Inhabitants of Damascus It is very probable that many of the Jews converted to Christ did to avoid the Persecution stirred up at Jerusalem fly to Damascus therefore Paul not being content to have vexed them at Jerusalem he willingly undertook the pains to prosecute them thither For the Governor of Damascus under Aretas the King of â—rabia the Stony and Damascus was a great favourer and abettor of the Persecutors of Christs Disciples as appears from 2 Cor. 11.32 That if he found any c. As much as to say That a License and liberty might be given him to bring all such as he found Professors of the Christian Religion without difference of Sex bound as Malefacâ—ors to Jerusalem The Romans saith Grotius allowed the Sanhedrin the priviledge of taking and beating not only over the Jews of Palestine but also without Palestine where there were Synagogues that willingly acknowledged the Jurisdiction of the Sanhedrin in matters pertaining to Religion Of this way That is Of this Sect and Institution as below ch 19.9 23. ch 22.4 ch 24.14 3. There shined round about him a light from Heaven Like a lightning brighter then the Sun as may be seen below chap. 22. v. 6 26. v. 13. 4. And he fell to the earth Because he was struck and as it were blasted with the brightness of that light sent to him from Heaven He heard a voice To wit Descend from Heaven with that light Saying To wit In an Hebrew Dialect as Paul himself saith below ch 26.14 Saul Saul why persecutest thou me Augustine saith elegantly as his manner is Tract 10. in Epist Joannis The Head being to ascend into Heaven he commended his Members upon Earth and departed Now you do not find Christ speaking upon earth You find him speaking but in Heaven and from Heaven it self Why Because his Members were trod upon on Earth Therefore he said from above to Saul the Persecutor Saul Saul why persecutest thou me I ascended into Heaven nevertheless I lye upon Earth as yet I sit here at the right hand of the Father there I am hungry thirsty and a stranger as yet See Matth. 25.40 45. Luke 10.16 Believers are the Mystical Body of Christ and his Mystical Members hence whatever is done to them Christ takes it as done to himself 5. Who art thou Lord. As much as to say Whose voice do I hear And the Lord said As much as to say Christ who wasin Heaven and spae from Heaven itself answered I am Jesus c. As much as to say You hear the voice of that Jesus of Nazareth whom thou persecutest while you pour out your rage and storms of your wrath upon my Servants It is hard In Trucul Act. 4. sc 2. v. 55. That is It is a very troublesome and vain labour If thou beatest the pricks with thy fists thou hurtest thy hands says Plautus To kick against the pricks The Greek and Roman Writers frequently use this Proverb against such as attempt a thing that will happen ill to them For if Oxen being thrust and galled with the goad while they draw the Plough or Cart should kick while they would hurt the goad they do but hurt themselves because as the Scholiast upon Pindarus in the end of his second Pythia saith they are more sorcly strucken and beating their heel against the sharp goad they are pricked again with its point Therefore by this proverbial phrase the Lord Jesus declares that Sauls wrestling against him was to his own great hurt so that if he desisted not from applying himself to ruine the Christians it would come to pass that he should dye a sad death 6. And he trembling and astonished c. As much as to say But Saul being terrified with the brightness of the Heavenly light and the voice which came from Heaven puts off his Wolf-like fierceness and puts on a Sheep like disposition and also freely and willingly gave himself to do the commands of the great Shepherd of Souls whom he lately despised For the Lord Jesus sends him to the City of
de Dieu interprets it that he may thus convince him by his reasons as to knit him and as it were glew him to himself 23. And after that many days were fulfilled By those many days are to be understood the three years which Paul spent in Arabia whither as we observed above v. 19. out of Gal. 1. v. 17. he was gone soon after his Conversion although Luke who was not with him does not make mention of this Journey Paul saith Capellus Gal. 1.17 denies that he came to Jerusalem to the Apostles immediately after his Conversion but that he went straight from Damascus to Arabia and from thence returned to Damascus Lastly that after three years he came to Jerusalem These three years must be begun no where but at Pauls Conversion that by this Paul might testify that he came not to Jerusalem until the end of three years after his Conversion to them which were Apostles before him This being granted it must needs be that Paul spent not those three years in Damascus but in Arabia For if a great part of them was spent at Damascus seeing that Damascus was distant from Jerusalem but a very few days Journey and that there was great commerce betwixt the Damascenes and the Jews at Jerusalem how could it be when Paul came from Damascus to Jerusalem that all the Believers did avoid him not knowing that he was converted to the faith of Christ Hence then it seems a strong argument may be drawn that Paul immediately after his Conversion went from Damascus to Arabia and that he spent those three years there after which time when he came to Damascus and immediately had snares laid for him by the Jews that being let down in the night time by the wall in a Basket he came to Jerusalem and that at first the faithful fled from him because he spent all the time since his Conversion in Arabia among that people who had little or no Commerce with those of Jerusalem So that thus they might be ignorant of his Conversion which could not so easily be if Paul had spent those three years or the most part of them at Damascus The Jews took counsel to kill him By a judgment of zeal Of which we spake above ch 7.57 24. And they watched the Gates The Jews to wit of the City that he might not escape and be gone See how soon that which Christ foretold above v. 16. is fulfilled 25. Let him down by the wall As Rahab of old did the Spies Josh 2.15 1 Sam. 19.12 Strom. 4. 7. she let them down by a Cord through the Window So also David was let down through a Window Clemens Alexandrinus saith excellently What hazards must be undergone and what shunned by him who neither wisheth for nor feareth death Christ hath left to be judged by Gods glory and the use of Men. Although a Christian fly he flyeth not for fear but obeying his Masters command Mat. 10.23 and keeping himself pure for the Salvation of others to whom he may be useful says Origen against Celsus Let him down by the wall in a Basket With Cords As Jeremiah Jer. 38. v. 6. 26. And when Saul was come to Jerusalem Paul the Apostle going to Damascus was converted to the knowledge of the Heavenly Truth and Faith in Jesus Christ This year saith Camerarius is put the first of his Apostolick Office and it falls in the 35th year of Christ and the twentieth of Tiberius his Reign The second year he went to Arabia and from thence having come to Damascus he fell in danger whence he was delivered being let down by a wall in a Basket This year is now Pauls third year and of Christ the 37th and that time falls in in the end of Tiberius his Reign Vpon the 38th year of Christ and the first of Caius Caesar and his own fourth year he came to Jerusalem to see Peter See Gal. 1.17 18. He essayed to join himself to the Disciples That is He indeavoured to become acquainted with them and converse with them as Believers do with one another above ch 5.13 and below ch 10.28 27. But Barnabas Of whom above ch 4. 36. Brought him to the Apostles To wit Which were at Jerusalem to Peter to see whom he mainly came thither and to James the Lords Brother Gal. 1.15 19. And declared To wit Barnabas How he had Preached boldly at Damascus in the name of Jesus That is Openly and publickly Preached Jesus and his Doctrine 28. And he was with them That is With Peter and James Coming in and going out That is Executing his Apostolical Office See of this manner of speaking above ch 1.21 29. And he spake boldly in the name of the Lord Jesus As much as to say He strongly maintained the Cause of Christ And disputed against the Grecians Who they are that are here called Grecians Hellenists we have explained above ch 6. v. 1. and it is no wonder that Paul as being of Tarsus did dispute with them peculiarly and by themselves and that with the greater desire because in that controversy raised by the very same men against Stephen they found none more for their Faction than this same Paul Him also saith Beza they slandred that when he could not obtain Marriage of the High-Priests Daughter being moved with anger imbrae ced the Christian Religion Many such like Fables doth that murthering Spirit invent this day against the faithful Servants of God both alive and dead Ebion the Heresiarch certainly as Epiphanius relates Haer. 30. slandereth Paul that being a Greek and his Father also being a Greek he should have gone up to Jerusalem and that having tarried there a short while he fell in love with the High-Priests Daughter and hoping to injoy her in Marriage was Circumcised and imbraced the Jewish Religion but that his hope being frustrated he was inraged with anger and wrath against the Law The very simplicity of the truth wherewith the Holy Spirit has again and again sealed the History of Paul in the Holy Scriptures refuteth enough the gross calumny of Ebion against him But they went about to slay him Inhumane and cruel Hypocrisy and Superstition when they find themselves unable to resist the Truth they like Ravenous Beasts with blind and precipitous violence run on to persecute it 30. They brought him Who was forewarned by a Vision that he should leave Jerusalem as may be seen below ch 22.17 18. The Syriack adds In the night To Caesarea To wit Philippi situated about Mount Lebanon at the meeting together of Jor and Dan where Jordan hath its beginning See what we have noted concerning this City above ch 8.4 Mat. 16.14 And sent him forth to Tarsus A most famous City of Cilicia where Saul himself was born as may be seen below ch 21.39 ch 22.4 Of this City Strabo saith Tarsus is situated in a Plain it was built by the Argivi who with Triptolemus wandred seeking for Io. The River Cydnus
of the Romans in his Oration for the Maâ—ilian Law calls the light of all Greece was a City of Achaia or Peloponnesus for Peloponnesus was contained in Achaia situated in the Isthmus wâ—â— took its name from it the Greeks call any narrowness of ground betwixt a Peninsula and the main Land an Isthmus but it was by way of excellency said of the Corinthian or Peloponnesian wherein Plays were celebrated to Neptune This City of Corinth was Famous for two Ports of which the one was called the Port of Lechea the other of Cenchrea the one was used to traffick with the Europeans the other to negotiate with the Asians the former layd near the Ionian the other the Aegean Sea therefore it was called by the Latins bimaris by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Castle was called Acrocorinthus For as Strabo reports it was a Hill so incompassed with Walls Lib. 8. that it was as useful as a Castle There was Pyrene a Fountain Sacred to the Muses This same City was formerly called Ephyra Authors do not agree about its builder though Plutarch in his Book of the Malice of Herodotus calls it the City of Glaucus as if it had been built by Glaucus of whom mention is made by Stephanus In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by its trading acquired great Riches it was by the Father of the Poets surnamed the Rich Iliad 2. by 〈◊〉 it is called Blessed Corinth the threshold of Neptunes Iâ—â—hmus â—â—â—ous for young Men. By its riches it became to such an excess that hence arose that Proverb It is not every one that may sail to Corinth But the Corinthians were always much addicted to Whores esteeming this so far from being base that Whores were admitted to their publick Prayers and it was a part of their Prayer that the Gods would increase the number of the Whores and their Income Some also vowed to bring in more Whores as we have it from Athenaeus and Aelianus There Lais exacted the tribute of her Lust of all Greece prostituting her self for ten thousand Drachmaes who when she died had a Tomb made Famous with the Verses of all the Poets And hence it is that to play the Corinthian is commonly among the Greeks to Whore And a Corimbian Maid with Plato is one that Prostituteth her self The Scholiast of St. Gregory of Nazianz upon his first Oration against Julian notes that there were always most Famous Whores at Corinth Aelianus also saith that the Corinthians were Drunkards Pride useth to accompany Riches which Plutarch observes was very great at Corinth It was always their Language the Corinthian born of Jupiter will not suffer these things This their pride when it had puffed them up even to contemn the Roman Name brought Ruin upon them L. Mummius having vanquished them But the City being repaired by Julius Caesar as Strabo and Diodorus Siculus in his Fragments saith In a very short time as their Riches returned to them so did their Vices The Studies of Philosophy of old slourished there Periander Prince of the City being râ—ckoned among the seven wise men of Greece and Diogenes the great derider of the opinions received among men being much conversant there 2. And found a certain Jew To wit by birth but now a Christian by Religion as is clear from what follows Born in â—ontus A Region of Asia near the Sea which they call the Euxiâ—â— Sea Latâ—ly come To wit to Coriâ—â—h From Italy Italy is a most famous Region in Europe It hath the Name of Italus a certain King of the Arcadians as saith Thucâ—dides being sormerly called Ausonia Aâ—sonis Hesperia Saturnia Lib. 6. Latium and Ocnotria it hath for its bounds upon the North the Alps upon the East Arsya a River of Histria and the upper Sea which also is called the Adrâ—â—tick Sea upon the South the lower Sea or the Tyrrbenian and Tuscan Sea upon the Fast again the Alps even to the Mediâ—â—â—â—an Sea Italy saith C. Julius Solinus was spoken of with so much care by all especially by Cato Cap. 8. that now nothing can be found which the diligence of ancient Authors did not take before having so large a subject for praising its excellent ground while the most excellent Writers consider the wholsomness of its places the temperateness of its Air the fruitfulness of its ground the warmness of its Hillocks the thickness of its Woods harmless Forrests the increase of its Vines and Olives its Folds Herds so many Rivers so great Lakes the banks of Violets bearing twice a year and among other things the Mount Vesuvius which burneth and casteth out Flame Baias with its warm Fountains so frequent Colonies the continual beauty of new Cities so splendid Ornament of ancient Towns who were first built by the Aborigines the Aurunci Pelasgians Arcadians Sicilians and afterwards by the Strangers of Greece and at last by the Roman Conquerors To all these advantages of Italy is opposed the crime of Debauchery with Males saith Thomas de Pinedo in his notes upon Stephanus de Vrbibus Nicolaus Leonicus saith De Var. Hist Lib. 3. Cap. 25. that the Italians by the long warlike expeditions forced of necessity were the first that abused Males But I think this Vice had its rise from the Greeks Lib. 1. Cap. 135. seeing that Herodotus saith that the Persians being taught by the Grecians were given to love Boys from them its probable this Vice hath crept in among other Nations though Vices are also learned without a Master With his Wife Priscilla This eminently Pious Woman and her husband Aquilâ— born in Pontus are mentioned with commendation Rom. 16.3 1 Cor. 16.19 See also 2 Tim. 4.19 Because that Claudius had Commanded The fifth Emperor of the Romans a doltish man who was altogether governed by his Wives and the Servants he had made free All the Jews to depart from Rome Under Jews were also comprehended Christians born of Jews The Jews saith Suetonius making dayly Tumults Chrestus stirring them up In Claud. Cap. 25. were by Claudius expelled out of Rome If I mistake not saith Bishop Vsher Suctone only makes mention of this Chrestus for that here he meant Christ our Lord from whom he elsewhere names the Christians I cannot as yet perswade my self From the latter part of this Book of the Acts of the Apostles we may gather that this edict of Claudius was not long observed at Rome which perhaps was the reason why Josephus did not mention it From Rome The most Famous City of Italy was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as Valentia in Latin by the Latins Roma Plinius saith Lib. 3. Nat. Hist Cap. 5. it had also another name which by the Secrets of the Ceremonies was esteemed a crime to speak The same says Servius Which name a certain Tribune of the People having ventured to say was put to Death as Solinus saith Ad Aeneid Lib. 1. v. 281. Cap.
And he began to speak boldly in the Synagogue That is more freely to utter all he knew of Christ in the Holy assembly of the Jews at Ephesus than he used to do formerly in publick assemblies Whom when Aquila and Priscilla had heard Discoursing of Christ They took him unto them To lodge with them And expounded unto him the way of the Lord more perfectly That is they taught this great Man more exactly the Will of God revealed unto Man by Christ 27. And when he was disposed Apollos being accurately and exquisitely instructed in the Christian Religion by Aquila a Tradesman and his Wife Priscilla both lay Persons bearing no Office in the Church To pass into Achaia That is to pass from Ephesus to that Region of Greece whose Metropolis was Corinth The Brethren That is the Christians of Ephesus having exhorted Apollos to perform quickly his generous purpose The Disciples That is the Christians living in Achaia To receive him That is that they might entertain him kindly Hospitably and Brotherly Who. Apollos When he was come Into Achaia Helped them much That is was very helpful to them of the Achaians and Corinthians who were by Pauls means Above v. 47.8 11. converted to believe in Jesus Christ whom being planted by Paul Apollos watered as Paul wrote 1 Cor. 3.6 that is they being by Paul instructed and informed were confirmed and advanced more in the Faith by Apollos And that seems also to be declared saith Wolzogenius that when those Christian Corinthians did with great pains contest with the obstinate Jews Apollos helped them greatly in confuting them Who had believed through Grace The Syrian interpreter refers the Word through Grace to the verb helped that the sense may be that those Achaian Christians were not a little helped by Appollos through the great gifts which God had bestowed upon him which are above mentioned and that God by his favour and blessing gave success to his labours v. 24 25. It may also be put with the verb believed that the meaning may be that those Achaians were indued with Faith by the free favour of God 28. Mightily c. As much as to say He with strong arguments confuted and convinced the errors of the Jews demonstrating not by any uncertain tradition but by the most firm Oracles and Testimonies of the Scriptures of the old Testament that Jesus of Nazareth is the Messias promised of old by God who should save his People from their sins From such things saith Wolzogenius as are here written of this Apollos that he was an eloquent Man and fervent in Spirit and mighty in the Scriptures of the old covenant and that he valiantly confuted the Jews it seems a conjecture may be taken that he is the Author of the Epistle to the Hebrews being written so eloquently and clearly beyond the rest of the Writings of the new Testament and with fervor of Spirit also frequent allegation and accommodation of the holy Scriptures of the old Testament that these Hebrews or Jews which wavered in the Christian Religion might be strongly confirmed CHAP. XIX 1. WHile Apollos was at Corinth Watering Christianity there which was planted by Paul and diligently promoting the work of the Lord. Having passed through the upper Coasts That is Galatia and Phrygia Mediterranean Countries of the lesser Asia and more Northerly situated Came to Ephesus See above Ch. 18.23 From whence he departed and promised he should return again above Ch. 18. v. 19. 21. And finding certain Disciples That is Jews believing in Christ who came from other Countries to Ephesus 2. Have ye received the holy Ghost since ye believed As much as to say Whether or no since ye imbraced the faith of Christ were these great gifts of the Holy Ghost powred out upon you which according to Joels Prophesie did every where begin to be much used and set by in the Church of Christ We have not so much as heard whether there be any Holy Ghost That is we have not so much as heard it reported that those gifts of the Holy Ghost which Joel foretold should in great measure be powred out upon believers have already every where been poured The like saying is Jo. 7.39 for the Holy Ghost was not yet given because that Jesus was not yet glorified That is those Illustrious Gifts of the Spirit with which the beginning of the Church was to be by the Messias indued were not as yet fallen from Heaven upon any See what we have said above Ch. 8.16 3. Vnto what then were ye Baptised As much as to say With what Doctrine were ye instructed when ye were initiated by Baptism It was not doubted saith Wolzogenius but they were baptized in Water who were called Disciples but Paul asked in the Profession of what Doctrine Vnto Johns Baptism That is unto the profession of that Doctrine which John Preached and signed by Baptism The answer is most pertinent saith Beza by which they meant that they in Baptism professed the Doctrine proposed by John and ratified by Baptism administred to them hence they acknowledged Christ but very slenderly neither having heard Christ himself nor his Apostles as is also said of Apollos a little before So that it is no wonder that they who as appears by their own answer that having only heard John they were Baptized and returned to their own Country should be ignorant of this Holy Ghost which was not sent out into the Church but since that Day of Pentecost 4. John verily Famous Solomon Glassius these adversative conjunctions Gram. Sacrtract 7. Can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily indeed truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but do in Speech mutually follow one another and necessarily one another as mutual correlatives Mat. 3.11 I indeed Baptize with Water unto Repentance but he that cometh after me c. 9. v. 37. The Harvest truly is plenteous but the Labourers are few And thus the Scripture speaketh in many other places See the Concordancies of the new Testament Hence it happears that Acts 19.4 5. the words are connected together and hold out one continued discourse of Pauls connected by these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then said Paul John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily Baptised with the Baptism of Repentance saying unto the People that they should believe on him who should come after him that is on Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that heard this Johns report of Christ they were Baptised by John in the name of the Lord Jesus The fifth verse then expresseth not Pauls fact or any rebaptising but it follows in the sixth verse concerning Pauls fact that he laid his hands on those Disciples c. compare Ch. 8. v. 14 15 16. 17. Bellarmin calls this explanation however witty yet no wise pious nor probable But why is it neither Pious nor Probable Johns Baptism is mentioned in v. 4. therefore it were superfluous to repeat it v.
Evil it will no more be defended but polluted and violated For there is nothing so voluntary as Religion in which if the Mind of its Professor is averse it is straight vanished it is now none There is therefore good Reason that ye should defend Religion by Patience or Death in which if Faith be preserved it is both well pleasing to God and addeth Authority to Religion Socrates Relateth 3 Hist. 21. that Jovinian the Emperor was mightily commended because he permitted every man to profess Religion as he thought fit and every one to worship as he pleased So Flavius Josephus in his Life writeth that every one ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Choice worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not by constraint neither ought we to act so as to give cause to others to repent that they came over to us on the account of Security Athanasius Apol. 2. Deaths and Bonds are far from being allowed by our Religion Tertullianus to Scapula c. 11. We worship one God whom ye Naturally know at whose Lightnings and Thunder ye tremble at whose Benefits ye Rejoyce ye also fancy the rest to be Gods which we know are Devils Yet it is of humane Right and natural Liberty that every man Worship what he thinks fit nor does ones Religion either incommodate or advantage another But neither is it the duty of Religion to impose Religion which ought to be embraced willingly not by Constraint Council of Tolet. IV. Can. 56. As Man died by obeying the Serpent out of his own Free-will so in the Call of the Grace of God every Man is Saved through Faith by the Conversion of his own Mind Wherefore the Jews are not to be compelled by force but are to be perswaded that they may be Converted out of their own Free-will Nicolas the first Roman Bishop of this Name answering the demands of the Bulgarians c. 41. But as concerning those who refuse to embrace the Christian Religion and Sacrifice and bow their Knees to Idols we can write no other thing to you but that ye convince them to embrace the true Faith by Admonitions Exhortations and that ye endeavor to perswade them that they are vainly wise rather by Reason than by Violence See what is said above c. 5. v. 39. c. 17. v. 3. 17. With my self Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to my self which the Syriack Arabick and the famed Beza construe with the Verb immediately going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Sence is I judged with my self or as the vulgar Latin Interpreter I thought But the said vulgar Latin and Erasmus refer it to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behoved or ought which follows The most learned Lewis de Diu is of Opinion that this is not to be altogether despised For altho saith he it is more usual to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Dative Case is sometimes used even by the most approved Authors Aristotle in his Problems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary that Salt undergo the Fire Contrary to the Name of Jesus of Nazareth Name is here taken either for his very Person whose Name it is as above c. 4. v. 12. or for the whole Profession of the Gospel or Religion delivered by Jesus as above c. 5. v. 41. Mat. 10.22 1 Pet. 4.14 Rev. 2.3 Ought As of bounden Duty in regard I thought that Jesus was a Seducer Impostor and grand Adversary to God To do many things By vexing afflicting and persecuting them who professed themselves the Disciples and Worshippers of Christ 10. Which thing I also did With an Impetus of blind Zeal and inflexible Obstinacy In Jerusalem In which Metropolis of Judea and of all the East I was taken and cast into Bonds And many of the Saints That is Of those who follow the Way and Doctrines of Jesus of Nazareth who are called Saints because they are separated from the profane Multitude of Men by the Profession of that Religion and Doctrine which Christ delivered to them But when Paul Persecuted them with outragious Violence he accounted them Profane and every way detestable Villains See above c. 8.3 22.4 And when they were put to Death To wit The Christians by the unbelieving Jews I gave my Voice That is I gave my Approbation to the Madness of those unbelieving Jews and by my Suffrage approved of their bloody Cruelty whereby they destroyed the Christians See above c 8. 1. c. 22. 20. And in every Synagogue By the name of Synagogue are usually denoted the Places where the Jews made their publick Prayers as also frequently their Juridical and Civil Conventions as 1 Mac. 7.12 the Additions to Daniel 13.41 It is also used for Christian Assemblies met to perform Divine Service Jac. 2.2 Here therefore by Synagogues may be understood either those Meeting Places of the Christians into which Paul sometimes violently broke in and haled them forth to insupportable Torments or the Juridical and Civil Assembling places of the Jews before whom the Christians that were apprehended by Paul were brought or finally the Places appointed for Prayer in which it is not improbable that sometimes the Punishment decreed against the Guilty was put in Execution For Epiphanius makes mention of a certain Jew that was scourged in a Synagogue when he was deserting the Jews and turning over to the Christians And in Eusebius Hist Eccles l. 5. c. 15. a Book is cited written against the Montanists in the Reign of Commodus where it is said that no Woman of that Flock was either punished with Stripes or stoned in the Synagogues of the Jews I punished them oft and compelled them to blaspheme That is I frequently caused the Christians to be put to Torments that by the sharpness of them I might drive them to curse Christ That this was done in the time of the Persecutions by some that were not sound Christians Pliny witnesseth Lib. 10. Epist 97. to Trajan the Emperor And being exceedingly c. As if he had said But further my mad Rage against the Christians encreasing every day I was not satiated with tormenting them all manner of ways at Jerusalem only but carried on that Inhuman Prosecution of them further even to Cities situate without Judea 12. Whereupon That is In the mean while that I was a doing these things or exercising my self in these things as above c. 24.18 As I went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and going that is Whiile I went with that purpose or Mind To Damascus The Metropolis of Syria of which above c. 9 2. With Authority As if he had said Having obtained from the Chief Priests Letters of Proxy whereby I had full Authority and also the Care was committed to me of doing that which I went about See above c. 9.1 2 14. 22.5 Commission Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permission 13. At mid Day That is About Noon as
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
it speaks as a familiar friend without sophistication to the hearts of the Unlearned and Learned And those things that it hides in Mysteries it does not raise them up beyond our Capacities by loftiness of style so as a Dull and Illiterate Mind dare not approach as one that is poor to a Rich person but it invites all by its low style whom it may not only feed by manifest Truth but also exercise with hidden having the same things in what is manifest as in what is hid But that the things being plain might not be loathed the same things being again hidden are desired being defired they are in some manner renewed being renewed they are delightfully received By these both depraved Minds are wholesomly amended the mean are nourished and the great delighted He only is an Enemy to this Learning who either by reason of his mistakes is ignorant of its soundness or by reason of his distemper has an aversation to Medicine The Golden Saying of St. Prosper REader tho in the Sacred Books thou long'st to know Many things are conceal'd and hid thee fro Yet watch and still pursue thy good intent Gifts that are â—stai'd for move thy Mind if bent That Fruit's more grate which hope drawn out brings forth Things easily attain'd are nothing worth Even hidden Mysteries solace the Mind Who gave to ask will further give to find THE ACTS OF THE Holy Apostles Literally Explained THE Authority of this Book which is entitled the Acts of the Holy Apostles has been deny'd by Cerinthus Har. 36. who liv'd in those Primitive Times as Philastrius records Easâ—â— Hist l. 4. c. 29. as also by Tatianus and Severus in the Reign of Marcus Aurelius For whatever Book of the New Testament the Hereticks thought to be opposite to their own mad Inventions that they presently condemn'd Hence it was that the Manichaeans likewise refus'd to give credit to this Book because the Author of it writes that the Comforter even the Spirit of Truth promised by Christ did descend upon the day of Pentecost long before Manes who presum'd to call himself the Holy Ghost promised by Christ was born But seeing this Book Lib. de util crâ—â— c. 3. as St. Austin well observes doth contain so many things like those which the Manichaeans themselves take for granted and believe to be parts of the Holy Scriptures it seems a very great folly that they do not also believe and allow its Authority St. Luke declares himself to be the Author of this Book in his Proem to the same Theophilus to whom he makes his Address at the beginning of his Gospel and intimates that he had before that time committed to writing the several Acts of Christ Epist ad Faulâ—â— Surpassingly well therefore saith St. Hierom The Acts of the Apostles seem to represent a bare History and to set forth the Infancy of the growing Church but if once we know St. Luke the Physician whose praise is in the Gospel to be the Writer thereof we shall also find all his words to be the Thysick of a Languishing Soul Philostratus who flourish'd under Severus Augustus affords us a singular Testimony of the Antiquity not only of the Evangelical History in general but in particular of the Gospel of St. Luke and of the Acts of the Apostles by him written For he has transcribâ—d into his Apollonius many Miracles of Christ and his Apostles so manifestly out of those Books that he has not forborn to make use of the very words themselves as the most famous Huetius apparently makes out Demonstrat Eâ—ing Prop. non c. 147. nâ—m 4. Josephus by Birth a Jew honoured with the Dignity of an Earl as Epiphanius witnesseth Haer. 30. which is of the Ebionites In Bâ—â—â—othâ—e Sanct. three hundred and seventy years after Christs Nativity as Sixtus Senensis reports found at Scythopolis in a private Treasury of the Jews this Book which records the most remarkable Acts of the Apostles translated out of Greek into Hebrew together with the Gospel of St. Matthew written with his own hand in the Hebrew Language and the Gospel of St. John translated likewise out of Greek into the same Language This Golden Book quite through displays the singular Providence of God in gathering together to himself and preserving his Church It opens and explains what was the Beginning and Rise of the Christian Religion after what manner the Apostles began the Preaching of the Gospel how strenuously and couragiously a few obscure unarmed and contemptible persons opposed by the power of the whole World while all the Potentates of those Ages imploy'd their Forces to oppress the Gospel relying only upon the Assistance of the Spirit and Truth indefatigably defended the Faith of Christ refusing no Labours nor Dangers but combating with an unshaken constancy against all opposition till at length they became Victors and the Power of God magnificently triumph'd over all the Pride of the Earth under the Ignominy of the Cross The Chapters of this Book are twenty eight the principal parts are four The first of which in the first eight Chapters sets down the Original and Progress of the New Testament-Church among the Jews The next from the ninth to the sixteenth declares how greatly the Church was multiplied and propagated among the Gentiles The third part from the sixteenth to the twentieth relates the several Travels and Voyages of St. Paul to his very last Journey to Jerusalem The last from the twentieth to the end gives an account with what perseverance St. Paul endured a thousand Troubles Hardships and Indignities with what patience he surmounted the raging Floods of Persecution and lastly how mildly and with what an equal temper he carry'd himself in the midst of all manner of Calumnies and Reproaches and all sorts of Miseries CHAP. I. 1. THE Former The Evangelist St. Luke makes this Introduction as he passes from the History of the Gospel comprehending the Sayings and Acts of Christ to the Acts of the Apostles Now whereas the Vulgar Latine Interpreter rendring here the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has us'd the Superlative First instead of the Comparative Former the words having relation to Lukes former Book which he had published before he has been therein follow'd by Beza who justifies himself by the Authority of Cicero who in his second Book of Invention citing his former calls it his first c. 1. v. 15. 30 c. 15. v. 18. Epist 1. c. 4. v. 19. You shall also find the Prositive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd for the Comparative former by St. John in his Gospel Discourse have I made This is a Graecism as much as to say The former Book have I made Thus in Lucian The first Discourse of the true History is the first Book And Galen calls his seventh Book his seventh Discourse Of all But not setting down all things For though a person might discourse of the Works and Doctrine of Christ to a considerable extent
yet to set down the whole series of what he said and did so as to make a full Narration was an undertaking of that prodigious Labour that St. John in his Gospel tells us cap. 21. v. 25. the World would not contain the Books O Theophilus This Theophilus to whom St. Luke dedicates his Gospel also seems to many to have been a person in high Dignity Luke 1.3 For the Title attributed to him of most Excellent not wont to be given but only to Princes and Persons in great Authority does plainly demonstrate as they alledge that it was the proper name of some Noble Personage The Author of the Books of Recognitions under the name of Clement the first of that name Bishop of Rome says l 10 near the end that this Theophilus was one of the principal Men of Antiochia who being converted by St. Peter to the Faith of Christ Argum. in Luc. set apart his Houses for the publick and solemn Meetings of the Church Theophylactus calls this Theophilus a Consular Person and perhaps a Prince In prolog in Matt. q. 21. A certain author cited by Abulensis conjectures this Theophilus Prince of Antiochia to have been after the departure of Peter Bishop of that City and that upon his persuasion and encouragement both the Gospel and the Acts of the Apostles were written by St. Luke Grotius believes him to have been the chief Magistrate of some City in Achaia and baptiz'd by Luke But though the Additional most Excellent which by several Writers is frequently given to persons in high Authority as for example c. 23. v. 26. c. 26. v. 25 in fin vit suâ—e by Paul to both the Procurators or Vice-Governours of Judaea Felix and Festus and by Josephus to Epaphroditus to whom he dedicates the History of his Life and by Justin Martyr to Diognetus to whom he writes a Compendium of the Christian Religion yet it does not seem to be a Note of Dignity in Theophilus in regard it does not appear likely that St. Luke would have omitted to have given the same Addition to Theophilus while he recommends to him his Acts of the Apostles had it been a Title of Dignity Hoâ— 1. in Luc. Ia Luc. 1. Haer. 51. Origen therefore St. Ambrose and Epiphanius believe it more probable that Theophilus was an Appellative made use of by St. Luke In Luc. 1. as belonging to all that professed the Christian Religion out of a sincere love of God Nor ought it saith Camero to be thought a thing out of practise seeing that Athanasius uses the same sort of Compellation For in his Book of the Incarnation he gives the Titles of Happy and Friend of Christ and sometimes both together without distinction to every pious and true Christian Which Jesus began to do and teach That is which make to the whole of our Salvation from the beginning of the Works and Doctrine of Christ Learnedly the Greek Scholiast observes that Luke wrote of all things from the beginning till Jesus was translated into Heaven Of which St. Chrysostom takes notice also where he says that Luke wrote not simply of all things but of all things from the beginning to the end And this is that which St. v. 3. Luke himself says in the Preface to his Gospel That be had perfect understanding of all things from the very beginning That is what Christ powerful both in deed and word both taught and acted most remarkable while he convers'd upon Earth Others will have these words Which Jesus began to do and teach to be understood according to an usual Hebrew phrase which Jesus did and taught Most excellently therefore Calvin Now saith he we see the sum of the Gospel contain'd in these two parts the Doctrine and deeds of Christ For as much as he not only performed the duty of that Embassy for which he was sent by the Father to Men but effectually discharg'd whatever could be requir'd from the Messiah He laid the Foundations of his Kingdom he atton'd the wrath of God by offering himself he expiated the sins of men with his own Blood he overcame Death and the Devil he restor'd us to our true Liberty and acquir'd for us Justice and Life Eternal And that every thing that he said or did might be ratified among Mankind he proved himself to be the Son of God by his Miracles 2. Vntil the day That is until the 14th day of our May according to Bishop Vsher In which time giving commandment As if he had said Upon which day after he had dictated to his Apostles by him elected lest they should deliver any thing but what was truly Divine through the Inspiration of the Holy Ghost what they should Teach and Preach he was taken up into Heaven The Apostles says the Learned John Lightfoot had cast out Devils and had heal'd the Sick by the Assistance of the Spirit but it is to be doubted whether they had taught any thing which they had not heard verbatim from the lips of their Master He had promis'd 'em that they should bind and let loose the Law of Moses he had told em that there were several things to be reveal'd to 'em which they could not bear in which they should be instructed by the Inspiration of the Holy Ghost Therefore when he arose and had breathed upon their faces saying John 20.22 Receive the Holy Ghost then they were inspir'd with the Holy Spirit like the Prophets of old who dictated to them what they should Preach what they should require and what they should enjoyâ— And now they wanted nothing but the gift of Tongues that they might be able to deliver what was dictated to them in the proper Languages of those to whom they should speak Which he had chosen That is whom he created his Messengers to publish the Doctrine of the Gospel two years before he suffer'd over all Judaea and after his Resurrection over all the world Luke 6.13 These Messengers Christ called his Apostles or Envoys Thus formerly the Emperours of the East and Popes call'd their Legate Envoys as is frequently apparent from Anastasius the Bibliothecarian and others He was taken up That is by the Interposition of a Cloud he was taken from the sight of men as is said below v. 9. 3. To whom c. As if he had said And that the Apostles might be most credible and substantial Witnesses of the Resurrection of Christ upon the Truth of which is founded all the Majesty of the Gospel he being restor'd from the Grave by most solid and uncontrovertible Arguments prov'd himself to be truly risen from the dead as often as he shew'd himself visible to his Apostles during the forty days between his Resurrection and Ascension and discoursed with them concerning the Kingdom of God He shew'd himself alive That is ocularly prov'd himself to be risen After his Passion That is after he had been put to a most ignominious Death for the sake
own and our belief of both Resurrections as the most famous Sir Norton Knatchbul in his learned Notes printed at Oxford anno Dom. 1677. with the licence of the Vice-chancellour observes upon that place of Peter whose words tho long I cannot but transcribe they are so full of truth and weight The sense and meaning of Peter is saith he That Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signify the laying down of the filth of the Flesh in the Water but the covenant of a good Conscience toward God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words By Water and by the Resurrection nor is the Elegancy of it displeasing As if he should say The Ark of Noah not the Flood was the Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away of the filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience toward God by the Resurrection of Christ in the belief of which Resurrection we are sav'd as they were sav'd in the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a Sign of the washing away of sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by faith in the Resurrection of Christ Of which Baptism is a Lively and Emphatical Figure as also was the Ark out of which Noah returned forth as from the Sepulcher to a new life and therefore not unaptly called by Philo The Captain of the New Creation And then the Whales belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-sea in which the people of Israel are said to have been baptiz'd that is not washed but buried for they were all Types of the same thing as Baptism not of the washing away of sin but of the Death and Resurrection of Christ and our own To which truth the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable testimonies that I may not seem to speak without book And first let us begin with St. Paul Rom. 6.3 4. See also Col. 2.12 Know ye not that so many of us as were baptiz'd into Jesus Christ were baptiz'd into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the Father of Glory so we also should walk in newness of life * 1 Cor. 15.29 Else what shall they do who are baptiz'd for the dead if the dead rise not at all As if he had said If there be no Resurrection why are we baptiz'd In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers That believing in his Death we may be made partakers of his Resurrection by Baptism Ignat. Epist ad Tral id Epist ad Philadelph Justin Martyr Baptism given in memory of the death of our Lord. We perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one death for the World and one Resurrection from the dead Basil the Great of which Baptism is an Image Hear Paul exclaiming They pass'd through the Sea and were all baptiz'd in the Cloud and in the Sea Basil of Seleucia He calls Baptism the passage of the Sea for it was the flight of death caused by the Water To be baptiz'd and plung'd and so to return up and rise out of the Water Chrysostom is a Symbol of the descent into Hell Ambrose and return from thence Baptism is a pledge and representation of the Resurrection Lactant. Baptism is an earnest of the Resurrection Bernard Immersion is a representation of Death and Burial Innumerable are the Testimonys which might be added but these I think sufficient to prove that Baptisin is an Image of the Death and Resurrection of Christ from whence we acknowledge the Mystery of our Religion Rom. 1.4 his Deity and Humanity and of all the faithful who are baptiz'd in his faith from death in sin to newness of life which if they lead in this world they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if they be so I beseech you what affinity is to be seen between a burial and a washing that Christian Baptism should be thought to draw its Original from Jewish Lotions and Divings For if it were true that the end of our Baptism were to signifie a washing or ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many learned persons of late days I confess it might be a probable Argument that our Baptism was fetcht from the divings of the Jews But to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough has been said But as to their Argument who would have our Baptism to be derivâ—d from the Jewish Lotions as there is nothing of certainty in it so is it so far from being grounded upon any authority of Scripture that there are hardly any footsteps to be found thereof in the Old-Testament They deduce the original of Baptism from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wash or cleanse Exod. 19.10 But the Rabbins if I am not deceived make use of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Immersion thereby making it appear that they owe the notion of that word to the Greeks or rather to the Christians For what affinity is there between Lotion and Immersion Besides that we find some to have been baptiz'd in Sand. But the thing is so uncertain that it cannot be said of the Rabbins that there were not several among them who differed very much about this matter for in the very Text cited by the forementioned learned men Rabbi Eliezer expressly contradicts Rabbi Joshuah who was the first that I know of who asserted this sort of Baptism among the Jews For Rabbi Eliezer who was contemporary with Rabbi Joshua if he did not live before him asserts that a Proselyte Circumciz'd and not Baptiz'd was a true Proselyte for so we
commonly and for distinction Rabban Gamaliel the old was Praeses of the Sanhedrin after his Father Rabban Simeon the Son of Hillel Pauls Master and the thirty fifth receiver of the Traditions and therefore for this reason might well be called Doctor of the Law as being keeper and conveyer of the Traditions received at Mount Sinai were it not that the Rabbins of the Inferiour Order injoyed the same Title He died eighteen years before the destruction of the City and Rabbi Simeon his Son took his Chair who perished with the City Commanded to put forth the Apostles a little space That is he commanded them to retire a little out of the Council lest by his words they might become bolder 35. Take heed c. As much as to say do not act with such a great heat but rather have a special care lest in your preposterous Zeal you may do somewhat to these Men in this business whereof afterward you may repent It is not probable to me that Gamaliel spake thus as if he approved the Doctrine of the Gospel or would undertake its defence but seeing all the rest stirred up with fury being a gentle and moderate man he by his discourse moderates their excess In the mean time saith Capellus his Disciple Paul most cruelly raged against the Church of Christ and wasted it In sum Talm. l. 2. tract de orat bened sacerdot and Maimonides attributes a fact to Gamaliel far different as it seems from this advice for he saith that when he saw Hereticks so abound in his days meaning Christians there being none other at that time among the Jews that might be supposed to have been so called he composed a form of Prayer in which God was requested to extirpate the Hereticks which form he put with the other forms of Prayer in the Jewish Liturgy then used that it might be ready in every ones mouth If this fact be true it seems to argue such an inraged spirit against the Christians and hatred at the Christian Religion to have been in this man as suits not well with this advice of his which Luke gives here an account of Except that one would think to reconcile Maimonides and Luke by saying this was Gamaliels mind and judgment that although the Apostles and their followers were Hereticks and even dangerous yet they were not to be suppressed by human violence or the Counsels of Human Policy but the whole of it should be committed to the wise Providence of God that their rooting out must be lookt for from God and not hastened by Human Contrivances and therefore that for this purpose he composed that Prayer and added it to the rest in the daily Liturgy whereby God was besought to root out these Men if they were ungodly and Hereticks that if they were not from God he himself would in a way and manner most agreeable to his own Providence and Wisdom disappoint and overturn their designs As to Paul Gamaliels Disciple that bitter Persecutor of the Church of Christ two things may be answered to wit that Gamaliel himself was indeed at first of the same disposition with Paul against the Apostles and their followers which was cruel and fierce but that then he had changed his thoughts God having inclined his heart to milder courses which often comes to pass or that afterward Paul dissented from his Master as being of a hotter temper and therefore of a more angry and hostile spirit against those whom he thought to overturn the Jewish Religion received from their Fathers for which he was a great Zealot 36. For before these days rose up Theudas Theudas is not a Greek but the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrians pronounce by a dipthong Theuda as they call Thomas Thaumas and Joseph Jauseph as Grotius noted Luke saith Henry Valesius or rather Gamaliel in Luke saith expresly Upon Eusth book 2. ch 11. that Theudas rose up but very lately yea in these same days wherein he spake For before these days rose up Theudas which words demonstrate the thing to have been done but very lately for so both Greeks and Latins use to speak of a thing lately fallen out as may be proved by many instances For before these days then is as much as in these days for the Greeks and Latines say before the third day of the Calends for the third day of the Calends Wherefore when Luke subjoyns after this man rose up Judas nothing else is meant by it then that Theudas was older then Judas the Galilaean Which gloss though at first it seems somewhat hard yet it is altogether necessary and most true neither does it want examples for as often as we reckon from the last which is nearer us we must make the first last and the last first For that reason Tertullian in his Apologetick hath us'd the word retrò to say a good while ago in times past and retrosior for ancienter and nevertheless retrò in Latin is the same as pòst afterward But because Causabone denie that ever the Greeks spake so we produce a witness beyond all exception which is Clemens Alexandrinus in lib. 7. strom towards the end who speaks in the very same maner that Luke does for having observed almost all the Hereticks to have broke out about the time of Hadrian and to have come even to the Reign of Antonius Pius as Basilides and Valentine he subjoyns for Marcion lived about the same time with Basilides and Valentine but he as the elder was conversing with them being yet young He adds then After whom Simon for a while heard Peter Preach Who sees not in this place of Clemens that after whom is the same with before whom For neither was Simon the Sorcerer after Marcion but rather lived long before him as is constant among all But certainly Clemens while he makes a Catalogue of Hereticks he reckon'd them first who were the last and put Simon the last of all But also Geographers describing the situation of Lands and names of People speak after the same manner for they say After these are those that is above these those are placed exercltat 2 ch 18. And so much against Causabons Opinion who thought that Theudas of whom mention is made in the Acts to have been older then Judas But one will perhaps say that from what we have argued it seems to be abundantly evinced that Theudas was not elder then Judas of Galilee yet nevertheless that Theudas whereof Luke speaks must be distinguished from that Theudas mentioned by Josephus 20th Book of his Antiq. toward the end of Ch. 2. For the first Theudas of whom Gamaliel speaks in that Oration which he had in the Jewish Council did raise a tumult in Judea about the time of Christs Passion But the other of whom Josephus speaks stirred up Sedition after the death of King Agrippa while Cuspius Fadus governed Judea about the fourth year of the Reign of Claudius Augustus Seeing then
their Fathers But the Apostle Paul who was not a Proselyte but a Jew by Nation useth the same compellation to the Jews below * c. 22. v. 1. It is more reasonable therefore to say that both Stephen a Proselyte and Paul a Jew by birth call the Younger among them Brethren and the Older Fathers The God of Glory Heb. The King of Glory * Psal 24.7 That is the Omnipotent and Glorious God King of Kings Appeared unto our Father Abraham Stephen might use this expression not only as a Christian but also as a Jew or a Proselyte of the Jewish Religion The God of the Jews who calls himself the God of Abraham the God of Isaac and of Jacob is also the God of the Proselytes for the Proselytes worshipped one and the same God and bound themselves to observe the same Law with that which he gave to the Jews If they could call the God of the Jews their God as well as the Jews who can deny that they could call Abraham their Father But seeing Abraham by the Promise made by God to him was called the Father of Nations those Nations whose Father he was called by God could be no other than those which the Messias purchased to God the Father by his own Blood And there is no doubt but the Christians at this day may call Abraham their Father Thus far the renowned Salmasius When he was in Mesopotamia That is While he yet abode at Vr of the Chaldees Not to mention the Fables of the Hebrews who change Vr into an Appellative name I do not approve of their Opinion though it seem more probable to Bochartus * Phaleg l. 2. c. 6. who places Vr towards the Mountainous parts of Armenia in the Confines of Syria and more Northern Mesopotamia where by the name Vr they denote a Persian Castle * Amm. l. 25. c. 26. For neither does the Name of Chaldaea seem to be extended so far nor had Abraham then come from the East but rather from the North Neither can a Demonstrative Argument be drawn from the similitude of Names such as is that of the Persian Castle in Marcellinus whither he reporteth that Cassianus and Mauritius came as Bochartus himself elsewhere observes Isaac Vossius a very learned man will have Vr to be the same with Chebar or Chobar at the Confluent of Chabor and Euphrates but the way is nearer from that place into Syria nor was it needful for those that were journying to Canaan to go up into Charan nor was that a City of Chaldaea Therefore it 's uncertain whether it be Vra mentioned by Pliny * l. 5. c. 24. in the turning of Euphrates toward the East and Babylonia Or Ouria spoken of by Eupolemus a City of Babylonia according to Eusebius * Praep. l. 9. but according to Ptolomy situate near Euphrates in Babylonia or the City Orchoa or any other City of Chaldaea whose name was changed But the Chasedim Chaldaeans who were issued from Chesed the Son of Nachor Gen. 22. v. 22. seem to be mentioned by a Prolepsis Gen. 11.31 as are the names of Bethel Dan c. Thus far the most renowned Frederick Spanhem the Son in his Introduction to Sacred Geography The most learned Vsher Bishop of Armach is of opinion that the word Chasedim is rather an Appellative of a Sect denoting Diviners and Magicians than the proper name of a Nation The Fortune-tellers in Chaldaea it self are also found distinguished by that name Dan. 2. v. 2 20.4 v. 7. 5. v. 11. Stephen saith Heidegger Reckons Mesopotamia the same with Chaldaea For this reason certainly that that part of Mesopotamia which lies next to Syria is in the Scriptures also mentioned under the name of Chaldaea And Pliny lib. 6. c. 26. declareth that some part of Babylonia yea Babylon it self was comprehended within the bounds of Mesopotamia Babylon the Head of the Chaldaick Nations for a long time enjoyed the greatest renown in the whole World on which account the rest of Mesopotamia and Assyria was called Babylonia And the same Pliny a little after There are also Cities in Mesopotamia Hipparenum and this of the Chaldees as also Babylon near the River Narraga which gave name to a City The Persians demolished the Walls of Hipparenum The Orchens also a third Sect of the Chaldaeans were placed in the same Situation turned toward the South Moreover Tremellius is of Opinion that Orchoe is the same with Vr The same Pliny * l 6. c. 27. also declareth that Mesopotamia is bounded on the East with Tigris on the West with Euphrates on the South with the Persian Sea and on the North with the Mountain Taurus So that not only all encompassed by the two Rivers but also all places situate by their Banks are to be comprehended in Mesopotamia Possibly the Words of * 1 An. 7. Josephus tend also to the same purpose where speaking of Abraham he saith When the Chaldaeans and the rest of the Mesopotamians rose up against him he determined to transmigrate himself and relying upon the good Will and Favour of God he went and dwelt in the Land of Canaan It is therefore apparent that Abrahams Native Country Vr may be rightly ascribed both to Mesopotamia and also to Chaldaea Thus far Heidegger * Hist Sac. Patriarc Tom. 1. Exercit. 23. num 45. Tom. 2. Exerciâ— 3. num 5. Babylon saith Lightfoot may be also said to be in Mesopotania partly because it was situate betwixt the two Rivers Euphrates and Tigris but especially according to Scripture Idiom because it was on the other side of the River Which that it is observed by the Vulgar Interpreter you may see from Jos 24. v. 3. where for that which is in the Hebrew And I brought Abraham your Father from beyond the River he has I brought therefore your Father Abraham from the Porders of Mesoptamia Eratosthenes in Strabo l. 3. saith That Mesopotamia is comprehended with Babylonia in a great circle by Euphrates and Tigris Before he dwelt in Charan As if he had said Abraham was indeed as yet in Mesopotamia when the Lord appeared to him but at Vr of the Chaldees not at Charan Abraham departing from Vr of the Chaldees with his Fathers House came to Charan not with an intention to abide there but to go over to the Land of Canaan as saith Torniellus A. M. 2113. num 3. But when he was come to Charan of Mesopotamia an Eastern City not far from Vz where Job afterwards inhabited his Father Therach was there seiz'd with a Distemper whereof he died hence his duty to his Father now a dying who had given himself as a Guide and Companion of this Pilgrimage on the account of Religion detained and kept back Abraham from accomplishing his begun Journey and so he dwelt at Charan till Therach accomplished the days of his Pilgrimage being now 205 years of Age as it is related Gen. 11 31 32.
vexed sorely the whole Earth as Sulpitius Severus expresseth it Sac. Hist. l. 1. So now a hardness of Heart blindness of Mind and a Famine of the Heavenly Bread came upon those who are called Egyptians by a certain Figure of Speech who profess the Christian Religion externally and upon the Jews who would drive away exterminate and cast out Christ 12. He sent our Fathers first That is In the first year of the Famine As if he had said Jacob pinched with Famine sends his ten Sons for Corn into Egypt keeping Benjamin his youngest Son with him at home So saith Daniel Brenius in the first Embassage whereby the Jews are hitherto compelled to be as it were disowned of God in Egypt Spiritually so called Messias the deliverer altho by them desired yet is not acknowledged because they were not yet aright affected for the evil of rejecting him and the Judgments they thereby brought upon themselves 13. And in the second To wit Year of the Famine when Joseph's Brethren returned to him for Corn. Known c. That is He made himself known to them * Gen. 45.1 And so Joseph's Kindred was made known unto Pharoah or Mephramuthosis The manifestation of Joseph to his Brethren when they returned to him the Second time saith the now cited Daniel Brenius doth typically represent to us that the Jews at last brought under with calamities at the second time when the Gospel of Christ shall be again Preached and his name spread throughout the whole Earth shall acknowledge him for the Messias and God on the other side owning them for the Messias s Brethren will make them partakers of his good things through him 14. Then sent Joseph c. As if he had said At the command of King Mephramuthosis Joseph sends back his Brethren furnished with Chariots Provision and Presents to bring thither his Father and his whole Family with all expedition forewarning them that the Famine would continue five years longer as saith Sulpicius Severus Sac Hist l. 1. See Gen. 45. Threescore and fifteen Souls That is consisting of 75 Persons Interpreters have been at very much pains saith the famed Lud. de Dieu to reconcile this place with that of Gen. 46.27 where Moses makes mention only of 70 Souls of Jacobs House that went down into Egypt But there is no great difficulty in it if we say that the places are not parallel For Moses makes his account wherein together with Jacob only his posterity and those that proceeded out of his Loins are comprehended his Sons Wives being expresly excepted v. 26. For which reason not only those who actually entred Egypt with him but also Joseph and his two Sons Ephraim and Manasse are comprehended in the number of seventy although they were in Egypt long before because both as proceeding out of Jacobs Loyns and being as to their Original of the Land of Canaan they were strangers in Egypt and so were deservedly reckoned as if they had gone down into Egypt with Jacob. And it is of singular moment in that Catalogue that Judas's two Grand-Children by Pharez to wit Hezron and Hamul although they were not then born as may be gathered from the series of Time but afterwards in Egypt are comprehended in that number v. 11. that they might supply the place of the two Sons of Juda Er and Onan then deceased For which reason also Num. 26.21 whereas in the rest of the Tribes not the Grand-children but only the Children make up the Princes of the Families in the Tribe of Juda alone not only his Sons Selah Pharez and Zera but also his Grand-children Hezron and Hamul are made Princes of the Families of Judah as if added to his Sons But none of these things have place in Stephens Discourse for he does not give a Genealogy of Jacobs Race but only gives an account who they were that Joseph sent for from the Land of Canaan into Egypt His words are Then sent Joseph and called his Father Jacob unto him and all his kindred threescore and fifteen Souls He sent for more than proceeded out of Jacobs Loyns but did not send for all that came out of his Loyns First therefore Juda's two Grand-children are to be excluded there then Joseph himself with his two Sons for he could not send for those as not yet born nor himself and his Sons as already dwelling in Egypt Therefore if we substract these five and then Jacob their Father who is mentioned apart by Stephen there remain of Moses number of 70. but 64 to wit the Eleven Brethren one Sister Dina and 52 Sons of the Brethren to which if we add the eleven Wives of of the eleven Brethren which undoubtedly Joseph sent for together with their Husbands and which belonged to the Kindred ye have his whole Kindred 75 Souls The Ethiopick renders it And Joseph after that he knew that he commanded that they should call his Father and all his Kindred And there came unto him 75 Souls Which version excludes Joseph and his Children because they could not be said to come unto him but in that he errs that he includes Jacob also in the number of the 75 Souls as coming also with the rest to Joseph For that number agreeth only to his Kindred Nor does it militate any thing against what is said that most are of Opinion that the ten Sons of Benjamin who are comprehended by Moses in the number of the 52 Grand-children of Jacob Gen. 46.21 were at that time either none or few of them born and therefore they could not be rightly said to have been sent for by Joseph For it may be answered that his Sons though born afterwards might be rightly added to the number lest he only among all the Brethren should be reckoned without Children But there is no necessity to recur to that seeing he was of that age then that he might have had so many Children For Joseph was thirty years of age when he was first brought before Pharoah Gen. 41.46 Betwixt which time and Jacobs entrance into Egypt interceded seven years of Plenty and two of the Famine Gen. 45.6 Now when Joseph was 39 years of age Benjamin might be of the age of 37. at which age especially where Polygamy had obtained why might not he be Father of ten Sons Hence it may be collected that neither is there any error to be imputed to Moses's Text from Stephens words nor to Stephens words from Moses's Text but that both spoke very well according to their different intent Hence it also follows that the Text of the Seventy Interpreters is corrupted which Gen. 46.27 instead of Seventy has Seventy five Which seems certainly to have been done by some Christians who when they could not reconcile the place of Stephen with the words of Moses and did believe that by all means Stephen was to be credited they altered the Greek Text of Moses or rather corrupted it that it might be at least demonstrated whence Stephen had these
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
into them that each Hogshead might be inclosed all about with a Vail in manner of a Circle But a linnen Cloth did hang upon a Cord put through it before the Priests and his Fellow Ministers who stood on the one hand to Administer the Sacrament that so all things being very modest on every side there might not be any thing censured as folly or filthiness in the Sacrament lest the honester sort of Persons should withdraw themselves from the Sacrament of Baptism for shame sake The Author proceeds declareth the thing yet more clearly in this manner When therefore all did come to be Catechized the Bishop speaking unto them all commonly with a speech that did agree to such setting one sex over against another on the right hand on the left anointed the Catechized with Oil afterward biddeth them go from the Font. Therefore they coming unto the entrance of the Curtain they one by one only did enter in with their Godfathers and presently the Godfathers did receive the Garment with which the Person to be Baptized was clothed and the Taper when he went down into the water and they holding it before their face until they did restore it again to him when he came out of the water But the Priest who did stand at the Hogshead when he had rather heard then seen that there was some body in the water having removed the Vail a little with thrice dipping of his head did perfect what belonged to the Sacrament of Baptism and when he had anointed him with liquor of Chrism on the Crown of the Head and a white Garment being put on him and when he had drawn back the Vail he commanded the Person that was Baptized to come out of the water his Godfathers covering putting on him the Garment which they did hold Neither did the diligence of Otho in the Winter time neglect to find out what was most convenient for the season to wit he celebrated the Sacrament of Baptism in warm Baths and in hot water with the same neatness and observation of Modesty with the Hogsheads set into the Earth and Curtains applyed Frankincense and other odoriferous Species sprinkling all things This most accurate diligence of Saint Otho proveth that the prudence of those Men was contrary unto all good order who after a thousand and three hundred years after Christ did change Baptism that is dipping appointed by Christ into Rhantism that is sprinkling brought into its place with great boldness lest those that were to be Baptized in cold Countries and Seasons if they should be plunged according unto Christs Commandment might fall into diseases or be chilly with cold for the heating of the water might be a sufficient remedy against this evil or danger as the above quoted excellent Divine and Reformer John Bugenhagius in his aforementioned German Book doth urge more at large ' Anciently when Rhantism was not yet substituted to Baptism says the English Chrysostom of this Age Those who were Baptized put off their Garments which signified the putting off of the body of sin and were immersed and buried in the water to represent the death of sin and then did rise up again out of the water to signify their entrance upon a new life and to these Customs the Apostle alludes Rom. 6. c. Thus the very Reverend John Tillotson D. D. Dean of Canterbury a Man of great liberality toward the poor which I my self profess with a grateful mind that I have oftentimes had experience of it commended by all good Men for the excellency of his Wit the uprightness of his Mind the Purity of his Manners and Doctrine in a grave and famous Sermon on 2 Tim. 2. v. 19. Christians says another Doctor in Divinity who excels in every sort of Learning zeal of true Piety being plunged into the water in Baptism signifieth their undertaking and obliging themselves in a spiritual sense to die and be buried with Jesus Christ which death and burial consists in an utter renouncing and forsaking of all their sins that so answerably to his Resurrection they may live a holy and godly life So that Reverend Minister of the Gospel Edward Fouler Canon of Glocester in his admirable Book concerning the scope of the Christian Religion doth interpret the force of the words of the Apostle Rom. 6.4 Deservedly therefore that most learned Anonymus Protestant of France who answereth to that Tractate concerning the Communion under two kinds of my Lord James Benigne Bossuet the famous Bishop of Meaux saith pag. 24. 25. It is most certain that Baptism hath not been Administred hitherto otherwise than by sprinkling by the most part of Protestants but truly this sprinkling is an abuse This Custom which without an accurate examination they have retained from the Romish Church in like manner as many other things makes their Baptism very defective It corrupteth its Institution and Ancient Use and that nearness of similitude which is needful should be betwixt it and Faith Repentance and Regeneration This reflexion of M. Bossuet deserveth to be seriously considered to wit that this Use of plunging hath continued for the space of a whole thousand and three hundred years that hence we may understand that we did not carefully as it was meet examine things which we have retained from the Roman Church and therefore since the most learned Bishops of that Church do teach us now that the Custom established by most grave arguments and so many Ages was first abolished by her this self same thing was very unjustly done by her and that the consideration of our duty doth require at our hands that we seek again the Primitive Custom of the Church and the Institution of Christ The same person there a little afterward Tho therefore we should yield to M. Bossuet that we are convinced by the force of his arguments that the nature and substance of Baptism consisteth in dipping what may he hope for from us but that we profess our selves obliged to him by no small favour and thank him that he hath delivered us from errour when we greatly erred in this thing And as we are resolved indeed to correct and rectify this error so we desire earnestly with humble prayer and supplication of him that he would correct and mend that error of taking away the Cup from the Laicks coming unto the Holy Supper Does Monsieur Bossuet think that the Protestants will have a greater respect of that Custom which they have found not to be lawful that by the most weighty and solid arguments than of the institution of Jesus Christ and that to let Rome get an opportunity of boldly and freely breaking the Laws of Christ by the pernicious imitation of our example Far be that wicked frame of mind from them they are straiter bound by the Authority of their Holy Master then to despise his voice when his sound cometh to their Ears My Sheep follow my voice and again I do know my sheep
None except Wolves lurking under a Sheep-skin refuseth and turneth from it So far our most learned Anonymus which is most agreeable to his admonition unto the Papists barring the Lay-men from the Holy Cup in the Preface of his forecited answer to the Treatise of the Bishop of Meaux concerning the Communion under both kinds There is no place therefore for cogging in these things for those that pretend the specious Title of received custom for the days practice when Jesus Christ and his Gospel is not the Custom but the Truth From the beginning it was not so says the same Jesus unto them who did object unto him the worst and cursed Custom of their Ancestors when we shall be presented before the Judgment of Christ he will not judge his Disciples by Custom but by the lively and effectual Word of his Gospel Neither should any be taken with a vain hope of framing an excuse from the Authority of the Church because all the Authority of the Church is from Christ granted unto her for that intent and purpose that she might procure a Religious Obedience to his Laws and Heavenly Precepts but not that she might break repeal and cancel them Thus far the Anonymus our Countryman whose sound reasoning hath made the Booksellers generally suppose him to be Monsieur de la Roque the most famous Pastor of the Reformed Church which is at Rouan whom his Writings do shew to be inferior to none in Godliness and Learning Heidegger in his Historico-Theological Anatomy of the Council of Trent p. 2. upon the Canons of 21 Session saith There is in the Church no more power of changing the Rites of the Sacraments appointed by Christ than there is power of changing his Word and Law For as this his Word contains a sign audible so those Rites do contain a visible sign of his Divine Will Let us shut up all therefore with that most Holy Martyr Cyprian in his sixty and third Epistle to Caecilius Verily it becometh us to obey to do what Christ hath done and commanded to be done when he himself saith in the Gospel If ye do whatsoever I command you henceforth I will not call you Servants but Friends And that Christ alone ought to be heard the Father also beareth witness from Heaven saying This is my beloved Son in whom I am well pleased hear ye him Wherefore if Christ alone be to be heard we ought not to give ear to what another before us did think meet to be done but what Christ did first do who is before all for neither ought we to follow the Custom of Men but the Truth of God seeing God speaketh and sayeth by Isaiah the Prophet Without cause they do Worship me teaching the Commands and Doctrines of Men. And again our Lord in the Gospel repeateth the self same thing saying Ye reject the Commandment of God that ye may establish your own Tradition Julius the first Roman Bishop of this name in his Epistle to the Bishops through Aegypt and Paschal the second in his Epistle to Pontius Abbot of Cluny do check those who did give unto the people dipped bread for the perfecting of the Communion seeing that in the first celebration and institution of the Eucharist Christ did give Bread and Wine apart unto the Apostles and Paschal doth absolutely command that they should not depart from that Custom in any thing by a human and new Institution the which Custom Christ did keep and Commend We may see the words of Julius in Gratian De consec Dist 2. cap. cum omne God grant that in like manner all that are called Christians and either ignorantly or simply by a human and new Institution have changed Baptism or retained the change of Baptism dipping that is appointed by Christ into Rhantism that is sprinkling against the Apostolical and Evangelical Discipline observed by our Ancestors by the space of a thousand and three hundred years in all places now having seen the light of the verity clearly may return unto the Root and Original of our Lords Tradition neither may there be any other thing done by them henceforth than what our Lord did first for us and did Command to be done by us in his Gospel See what we have noted above chap. 2. v. 28. And he Baptized him To wit Philip immersed the Eunuch into the Water according to Christs Command 39. And when they were come up out of the Water As if he should say But as soon as the Eunuch had received of Philip Baptism or the Sacred Dipping The Spirit of the Lord caught away Philip. Some Copies have in this place The Holy Spirit came upon the Eunuch but the Angel of the Lord caught away Philip. As also Hierom hath cited in his Dialogue of the Orthodox and Luciferian and Grotius hath noted after Erasmus and Beza If we do follow that it will be needful to acknowledge that without any laying on of hands the Eunuch did receive that extraordinary gift of the Holy Spirit which Cornelius with his Houshold received also before Baptism below chap. 10. v. 44 47. Men did believe of Elias disappearing of old that he was caught away by the Holy Spirit and transported to some other place 1 Kings 18. v. 12. 2 Kin. 2. v. 16. But if this be understood of an Angle the same happened to Philip as the Writer of the last Addition unto Daniel chap. 14. v. 35 38. believed to have happened to Habakkuk the Prophet But Philip was carried by the Spirit or by an Angel of the Lord not out of the body but in the body as Paul speaks 2 Cor. 12. v. 2. The Eunuch seeing it that he might be confirmed in the faith in Jesus Christ by that miracle that was added unto the Doctrine And the Eunuch saw him no more The Christian Religion is said to have been sown in Aethiopia by this Eunuch when he returned thither which Religion is in some measure now retained by the Abyssines though mingled with Errours and Jewish Ceremonies See what I have observed above upon v. 27. and what I have spoken concerning Aethiopia upon Amos 9. v. 7. But he went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for A reason is given why the Eunuch did see Philip no more to wit Because he travelled in his Journey he had entred upon unto Aethiopia rejoycing in the knowledge of the Gospel which he had attained unto by Philips means who was offered to him by a special Providence of God but now Philip was carried to another place where there was need of his Ministry 40. Was found That is did appear and was seen Esth 1. v. 5. Who were found That is were present Exod. 35.23 With whom were found That is were or did appear Mal. 2. v. 6. And iniquity was not found in his lips 1 Pet. 2. v. 22. Neither was guile found in his mouth that is it was not We have the Verb find for to see Gen. 4. v. 13 14. and
And Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught whom God hath taught And going out they passed through one street Or one broad way within the City And forthwith the Angel departed from him Leaving the rest to Peters Industry now he was plac'd in safety 11. Peter coming to himself His Amazement being shaken off Now I know c. That is Now I perceive that my deliverance has happened in reality not in vision and that by the help of an Angel sent from Heaven by the Lord lest I should be slain by Herod as the Enemies of the Christian Religion the Jews desired 12. And considering That is Deliberating with himself what he should do He came to the house of Mary This Matron seems to have been a Widdow because the House was called hers without mentioning her Husband Hereby also it appears that whereas ch 4.34 't is said that as many as had Houses sold them those Houses are to be excepted in which they dwelt and met together as also is shewn before ch 2.46 Whose sirname was Mark. This John Mark the Son of Mary seems to be called Barnabas's Sisters Son Col. 4.10 Betwixt this Man and Paul there happened a little Coldness ch 15.39 But they were soon reconciled as good Men use to be and then a strict Friendship succeeded this Coldness Hence it is that Paul Col. 4.11 numbers him with Jesus Justus alone of the Circumcised among his helpers and 2 Tim. 4.11 desires Timothy to bring him along with him to Rome as one that would be very useful to him Where many were gathered together For seeing that the Believers of whom there was already a great number could not meet together all in one body they divided themselves into divers Congregations in several Houses to pray to God for Peter See v. 17. From hence it appears that when necessity and the rage of Persecutors force us to it holy Meetings though in the night are not unlawful For that this Meeting was held in the night is plain from v. 6 18. 13. The door of the Gate Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 18.16 17. Ezek. 40.11 That is called saith Kimchi in his Book of Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without the doors of the Gate For all that which is within and without as also the doors and outward Threshold is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as it is joined to the door post and apper Threshold But that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always open and though the doors be shut is always left open A Damsel came to see Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hearken that is to spy who it was that knockt at the door so late at night She came saith Grotius that she might know by his voice who he was lest she should rashly let any one in Named Rhoda Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rose Many Womens Names are derived from Flowers Herbs and Trees as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susanna from a Lilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadessa from a Myrtle The Greek name Rhode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also mentioned in the fragments of Menander 15. It is his Angel That is A Messenger sent from him So John the Baptist is called an Angel that is a Messenger Mat. 11.10 The Disciples of John sent to Christ Angels Messengers Luke 7.24 The Disciples of Christ sent into a Village of the Samaritans Luke 9.52 The Spies sent by Joshuah whom Rahab entertain'd James 2.25 This is the simple interpretation of the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither have we any reason to think that the Believers understood it here otherwise since they had never heard that Heavenly Angels needed to knock at the door to obtain entrance and they knew it did not agree with the Nature of Spirits who with their subtileness can penetrate the most solid Bodies Therefore they thought that the Damsel out of her earnest desire of Peters deliverance which all the Godly had had understood the Messenger discoursing of Peter as if he had said that himself was Peter 16. They were astonished That is They were struck with an unlook'd for joy 17. But he beckening unto them with his hand to hold their peace That is Desiring silence by the beckening of his hand as afterwards ch 13.16.19.33.21.40 Quimilian speaking of the Hands saith They are either held up or down according as we consent or deny How the Lord had brought him out Peter does not give the honour of his deliverance out of Herod's Prison to the Angel but to the Lord of Angels who made use of the Angel in it Tell ye to James An eminent Servant of God and of the Lord Jesus Christ peculiarly selected together with John and me to Preach the Gospel to the Jews Gal. 2.9 and who some believe governed then the Church at Jerusalem And to the Brethren That is And to the rest of them who live in the strict brotherly Fellowship of Christs Disciples So also in other places by Brethren are meant Christians as before ch 2.30.10.23.11 1 12. James 1. 2 9 c. But Peter would have this deliverance told to all the Christians living in Jerusalem that so he might free them from their trouble about him and they render thanks to God And going out he went out into another place Out of Jerusalem as it seems Some say he went towards Antioch and then by long Journies came to Rome But Lactantius has recorded in his Golden Book of the Deaths of the Persecutors that Peter came not to Rome till the Reign of Nero 25 years after Christs Ascension into Heaven Moreover Damasus to whom is ascribed the Book of the Popes inserted in the first Tome of the Councils says that Peter came to Rome in Nero's time Ration Temp. p. 1. lib. 5. cap. 7. Therefore what Petavius writes The Acts of the rest of the Apostles besides Peter and Paul not being treated of with any faithfulness or credit worthy of an History remain in obscurity this also may deservedly be said of both Peters Bishopricks of Antiâ—ch and Rome of this being extended to 25 years of 〈◊〉 Acts at Rome of the Popedom there erected 〈◊〉 his contention with Simon Magus which began theâ—â— and of a Successor appointed by him 18. Amongst the Soldiers That is Those 〈◊〉 guarded Peter What was become of Peter That is What had happened to Peter that they could not see him in the Prison 19. Examining the Keepers That is Causing a Judicial Process to be made about the Keepers He commanded them to be brought out That is To be haled out to Punishment Plin. lib. 10. Ep. to Trajan speaking of the Christians saith When they again confess'd and that I had the third time questioned them with threats of punishment seeing them obstinate I commanded them to be brought out that is to be put to death And this is a common phrase amongst the Ancients as may be seen in
was formerly ignorant So the Ethiopian Eunuch when he embraced the truth Acts 8.37 is said to have been full of Joy 35. The Magistrates sent The word Magistrates signifieth in the Greek Captains of the Soldiers See what we have said above v. 20. Sergeants Grotius thinks that in the Latin Translation the Greek word Rabduchos should be retained For although saith he Plutarch and the Glossarie call Sergeants Rabduchos in Greek yet the Greek word it self signifieth any of the Magistrates Officers that carryed a staff which is in Greek called Rabdos as a sign of their Office Calvin renders the word apparitores Beza Stephanus Viatores Saying let these men go The City Judges repented that for the sake of the incensed multitude they had commanded strangers to be beaten without hearing their cause as if they had been convicted Malefactors contrary to the Roman Laws and of all Civilized Nations 36. Go in Peace That is go with Freedom and fare you well 37. But Paul said unto them Who were sent by the Magistrates They have beaten us openly The Magistrates are said to have done this because they commanded it to be done Vncondemned That is unheard contrary to the order of Law whereby whosoever determineth any thing before he hath heard both Parties tho his Determination be just he hath been unjust in Determining Being Romans Against the Porcian and Sempronian Laws Cicero for Rabirius The Porcian Law takes away rods from the Bodies of all the Roman Citizens And in his fifth Oration against Verres There was a Roman Citizen whipt with rods in the Market-place of Messena All the while notwithstanding his pain and the noise of the rods nothing was heard from this Wretch but these words I am a Roman Citizen thinking with the remembrance of his City to repel the stroaks and abate the pain And then O sweet name of Liberty O great Priviledge of our City O Law of Porcia and Laws of Sempronia And a little after It is a Crime to bind a Roman Citizen heinous wickedness to beat him And have cast us into Prison As if they intended to inflict more cruel punishments upon us And now do they thrust us out privily As much as to say And now having publickly and openly disgraced us do they privately and clandestinely thrust us out without any reparation of our honour Nay verily c. But truly we shall not now go out of Prison unless the Judges themselves take us honourably that it may appear that we were undeservedly beat and put in bonds And they feared when they heard that they were Romans That is they were afraid lest they should be accused of Treason with which Cicero threatens Verres towards the end of his fifth Oration against him For it was declared by the Law that if a Roman Citizen was hurt the very Majesty of the Roman People should be accounted as hurt They were not moved saith Calvin excellently with the other head that they wrongfully raged against innocent Men without any tryal of their cause And yet that was a greater reproach But because they seared no revenger among Men they were not moved with the Judgment of God And hence it was they so unconcernedly passed by that which was objected concerning the unjustness of it they were only afraid of the Roman axes for violating the Liberty of a Citizen They knew this was Capital to the greatest of their Deputies what then would it be to the Decurions of one Colonie Such is the fear of wicked Men who have a stupid Conscience before God greatly indulging themselves in all Sins until revenge from Men threaten them 39. And they came To wit the City Judges to the Prison to Paul and Silas who as it pleaseth Grotius are called Romans by a Synecdoche seeing Paul only had the priviledge of the City of Rome Such a Synecdoche is in Matth. 27.44 And besought them Some render it and comforted them To wit they intreated them with fair words that they would forgive the wrong which they did them undeservedly being forced to it by the clamour of the People and so acknowledging their innocency they comforted them And brought them out and desired them to depart out of the City As much as to say Having brought them out of Prison they urged them with intreaties that they might depart out of Phillipi lest they might suffer worse from the angry Philippians 40. And they went out To wit Paul and Silas And entred into the house of Lydia That Godly Woman of Philippi of whom see above v. 14. And when they had seen the Brethren That is the Christians who were met in Lydia's house They comforted them With an exhortation to Constancy in the Christian Religion seeing God doth even beyond expectation by Miracles aid and assist such as for this Religions sake are persecuted And departed From Philippi as the City Judges requested them in the verse immediately preceeding To wit saith Grotius partly that they might not bring themselves into unnecessary troubles partly because Macedonia which God had recomended to them is of a far greater extent CHAP. XVII 1. NOw when they had passed through To wit Paul and Silas Amphipolis A City of Macedonia near Philippi bordering upon Thrace which as Thucydides saith Lib. 1. 4. was first called Nine ways but being taken by Agnon the Athenian General it was called Amphipolis because it is washed on both sides by the River Strymon It was afterward by the Grecians called Christopolis the Christians commonly called it Christopoli the Turks calls it now Emboli it is an Archiepiscopal City of Macedonia And Apollonia A City of Macedonia in that part of it called Mygdonia upon the River Chidor about twelve Miles distant from Thessalonica which now is called Ceres They came to Thessalonica The largest City of Macedonia and a most Famous place of trading Lib. 7. Which as we read in Strabo's excerptions was first called Therme it was built by Cassander who called it Thessalonica after the Name of his Wife the Daughter of Philip the Son of Amynta having carryed thither the Inhabitants of the neighbouring Cities such were the Chalastrians Aeneans Cissians and also some others It bordered upon the Thermean Gulf so called from Thermes whence it is supposed to be that which the Italians now call Golpho di Salonichi for they call Thessalonica Salonichi Where was a Synagogue of the Jews There being none to wit in Amphipolis nor Appollonia 2. As his manner was Which to wit Paul had of going in into the Jews to their Synagogues Reasoned with them out of the Scriptures To wit of the old Testament which was received by the Jews as Canonical 3. Opening As much as to say Openly explaining as well the express Prophesies concerning the Messias as the types by which he was shadowed that he might make it clear to them that he was to suffer stroaks wounds and a shamefull Death and again to return to Life And that therefore
Arabick Ethiopick render it simply to the Sea either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put by a Pleonasm for saith Ludovicus de Dieu the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Atticks with the Accusative in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is often in Xenophon Aristophanes Demosthenes and other Writers Eustathius notes upon Homer Iliad B. that Orators frequently put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were redundant 15. And they Who by Command from the Brethren at Beraea Conducted Paul To the Sea Shore The Greek words signifie serling Paul that is by their Company secured Paul from the snares of his Enemies or undertook to put him in a safe place as Famous Beza renders it Brought him unto Athens To wit the Attick where Paul seemed secure from the implacable hatred of the Thessalonian Jews In my most ancient Copy saith Beza after unto Athens it is written and he passed by to wit tarrying no where there Thessalie because he was forbidden to Preach the Gospel to them to wit to the Thessalians Certainly it were strange otherwayes that Paul should have passed by so many Regions as are betwixt Thessalonica and Athens to wit Thessalie Baeotia and Attica having no where Preached the Gospel or that Luke who was Paul's Companion as appears above Ch. 16. v. 10. should have omitted that History of what was said and done there And receiving a Commandment c. As much as to say And when they who had conveyed Paul from Beraea had received a Commandment from him to Silas and Timothy who were left at Beraea that with all speed they would come to him they departed from Athens to return to Beraea Athenae Atticae is a Famous City of Greece upon the River Ilissus near the Saronick Gulf and the chief Metropolis of Attica from whence the Romans thought Humanity Learning Religion Fruits Laws and Rights to have had their rise Cic. pro. Lucil. Flac. and from thence distributed over all the Earth Hence Lucretius in his Sixth Book Athens first gave us Laws and chang'd our Food For Acorns tender Fruit and Corn bestow'd On wretched Man each was a mighty Good But then she taught us how to Live at ease She taught the Joys of Life and shew'd us Peace 16. Now while Paul waited for them at Athens That is for Silas and Timothy that they might help him to promote the work of the Gospel Was stirred c. As much as to say he was vexed with great trouble of Spirit that walking the Streets of Athens he should meet with so many Images of Gods in so many places The Greek hath it his Spirit was grieved So Asaph said My heart is grieved Psal 73.21 It must needs be that what is wicked should displease a good and just Man and whom evil displeaseth Lib. de ira Dei Cap. 17. must be grieved when he seeth it done saith Lactantius And a little after It is natural to a good Man to be grieved and stirred up at the Sin of another So Mattathias seeing a Jew sacrificing to Idols was inflamed with great Zeal 1 Macc. 2.24 So righteous Lot seeing the Wickedness of the Sodomites was dayly vexed 2 Pet. 2.8 So Rev. 2.2 the Angel of Ephesus cannot bear them which are evil Apuleius seeing an Adulterer coming daily to his Mistriss said But this did wholly break my heart Given to Idolatry Causabon renders the Greek word here filled with Idols Petronius facetiously exposing the Athenians introduced one saying Verily our Country is so full of Deities ready to help that you may easier find a God then a Man in it 17. Therefore disputed he To wit of Religion and its concerns The Apostle of Christ does not begin with a violent hand to pull down their Idols but with a nervous discourse to remove the Idolatry out of their hearts Let Hereticks saith Bernard rather be taken then put to flight Serm. 64. in Cantic taken I say not with Arms but let their Errors be refelled with strong Arguments Serm. 66. And again Faith must be perswaded not commanded Lactantius Instit Lib. 5. Cap. 19. There is no need of Force and injury because Religion cannot be forced the business indeed is to be done with words rather then mith stroaks to make People willing A little after We Christians do not inveigle Men as the Ethnicks themselves charge us with but we teach prove and demonstrate therefore we hold none against his will for he is unprofitable to God that wants Faith and Devotion and yet none leaves us while the truth it self retains him See what is noted above v. 3. Ch. 5.39 and below Ch. 26.9 In the Synagogue with the Jews and with the devout Persons That is with such as were Jews by birth and also with the Proselytes who being descended of Foreign Nations did imbrace the Jewish Religion See above v. 4. With all that met with him That is with all that went to the Market 18. Certain Philosophers of the Epicureans and of the Stoicks He names two sorts of Philosophers who were most averse from the Christian Religion For Epicurus thought that it was below the Majesty of God to care for humane affairs For this cause Cicero Plutarch and others have expunged Epicurus out of the List of Philosophers For the Epicureans saith Grotius they neither believed that the World was made by God nor that he had any care of humane Affairs nor that there is any reward or punishment after Death neither any good but what is perceived by the Senses The Stoicks all to a Man excepting perhaps Socrates alone were of a High and Proud Spirit they proudly and madly boasted that the Wise Man whom they feigned in their Idea was equal with God yea in some repects beyond him The Wise man saith Seneca knows as much of his own age Epist 53. as God does of all ages There is something wherein the wise man surpasses God God by the Prerogative of his nature fears nothing the Wise man by his acquired Prerogative Behold a great thing to have the Weakness of a Man and the Security of a God And Epist 73. Sextus used to say That Jupiter was nothing more Powerful than a good Man Jupiter hath more to give to Men but of two good Men he is not the best that is the richest Wherein does Jupiter excell a good Man He is longer good A good man esteemeth himself nothing the less that his Vertues are bounded within a short space of time Encountred him That is they sharply assaulted him Babler That is a Sower of words and as Plinius saith one who willingly wasteth words The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Aristotle for a little bird called in Latin Frugilega for that with its Bill it gathers the seeds that are digged up and feeds upon them Hence saith Eustathius It was by the Atticks Translated to those Beggers
1. or was hanged as saith Servius upon the first of Virgils Georgicks v. 499. This Tribunes name was Valerius Soranus about whom besides the cited Authors you may see Plutarch Quaest Problem 60. 3. For by occupation they were Tent-makers That is they exercised the Trade of making Tents or Shades in which Men not only encamp in time of War but also at home in time of Peace did live in the Summer time These they made either of Linnen or of skins sewed together The Syriack renders the Greek word Cannopy-makers Vatabius and others Arras-makers See what we have noted upon Ch. 9.43 4. And he reasoned c. As much as to say Yet Paul did debate about the Christian Religion in the Place which was consecrated for the meetings of the Jews every seventh day in which the Jews did chiefly and of purpose apply their mind to Religion and brought over to his Judgment both Jews and Greeks or Gentiles who went to the Synagogue of the Jews either through curiosity or to search into the truth Also Sueton writes that the Greeks used to dispute upon the Sabbath Day In Tiberio Cap. 32. Interposing the name of Jesus These words are not in the Greek Text nor in the Syriack Translation 5. And when Silas and Timotheus were come from Macedonia Whom to wit Paul as we said above v. 1. had sent from Athens Paul was pressed in Spirit That is being by the Inspiration of the Spirit as it were suddenly caught he Preached with great Zeal Testifying See below Ch. 20.22 c. That is firmly averring that Jesus was that Christ or Messias promised in the Law and in the Prophets 6. And when they opposed themselves c. As much as to say But when the obstinate Jews resisted Paul while he Preached and blasphemed Christ whom he Preached that he might testifie that he had nothing in common with them did in their presence shake his Rayment that there might not so much as any of the dust stick to him and said unto them Your Blood c. Shoke his Rayment That is his upper Garment So Matth. 26.65 the chief Priest rent his Cloaths that is his upper Garment Mark 5.30 who touched my Cloaths that is my Garment as it is a little before in the singular number V. 27 28. Joh. 13.4 Christ riseth from Supper and laid aside his Garments Joh. 19.23 that is his Garment or upper Cloak When the Soldiers had Crucified Jesus they took his Garments and made four Parts where is meant one Cloak from which the Coat is presently distinguished as it is demonstrated in Gerard's Evangelical Harmony in the History of the Passion Blood c. This saith Beza is a kind of obtestation as if Paul should say Cap. 14. I see ye run into your own destruction Therefore I take God to witness before you that not I but your selves are the cause of your own ruin So speaketh David 2 Sam. 1.16 For by Blood is meant sometimes slaughter sometimes all kind of destruction the cause of which according to the manner of the Hebrews he is said to be upon whose head that I may speak so it is laid that is to whom it is imputed as if he had shed his own Blood that is killed himself whence that horrible outery of the Jews Matth. 27.25 His Blood be on us and on our Children Henceforth I will go unto the Gentiles As much as to say From this time because ye repell the Grace of God offered to you I will turn aside from you to the Gentiles See above Ch. 13.46 7. And he departed thence To wit from the Synagogue Into a certain Mans house named Justus The Syriack and Arabick read only Titus The vulgar Greek Copies have Justus only but some Greek Copies have both Titus Justus as also the vulgar Latin Interpreter One that worshipped God That is who of an Ethnick was made a Proselyte to the Jewish Religion See above Ch. 16.14 17.4 8. Believed on the Lord. That is by Pauls Preaching he was perswaded that Jesus was the Messias the Redcemer of the World promised in the Law and in the Prophets With all his house That is with all in his Family that were capable of Faith The like Phrase is in Joh. 4.5 And many of the Corinthians As much as to say But a great many more of the Ethnicks who dwelt in Corinth then of the Jews Hearing To wit Paul Preaching Believed That is received the Faith of Christ And were Baptized Crispus the Ruler of the Synagogue and Gaius whom Paul calls his host were indeed baptized with Pauls own hands Rom. 16. as he himself witnesseth but the rest by Pauls Companions and Helpers 1 Cor. 1.14 Timothy and Silas that by a holy dipping into the Water they might openly before the World profess and declare their Faith Mark 16.16 according to Christs Prescript Whosoever believeth and is baptized shall be saved Upon which place of Mark the well Learned Paulus Columesius of Rochell in his Sacred Observations Printed A. D. 1679. and dedicated to the Right Honourable Henry Compton Lord Bishop of London formerly my greatest and most liberal Benefactor Hence saith he you may not underservedly observe that only the adult are capable of Baptism That the Ancients were of this Judgment Valefridus Strabo Lib. de reb Eccles c. 26. Ludovicus Vives Erasmus in a certain Epistle which Paulus Merula published with others in the year 1607. Ad Aug. de Civ dei Lib. 1.27 Grotius in his Epistles to several French-men Salmasius in his Book of Transubstantiation Pag. 418. edit secundae as also Matth 19.14 and Joannes Baptista Thiers in his most useful Book concerning the diminishing of Festival days do plainly confess With these ancients Berengarius that great man may be reckoned Pag. 494. Pag. 264. whom George Cassander who was most skillful in those things in the Preface to his Book concerning Pedo-baptism and the most worthy Professor and Doctor in Law of the Royal University of Angiers Francis de Roy in Berengarius his Life report to have opposed Pedo-baptism The Albigenses did exactly follow Berengarius for Joannes Chassanio a French Divine in the History of the Albigenses reports out of the History of Triers Lib. 1. Ch. 6. which Dominus Lucas Dachery a Benedictin Monk a Man who daily deserves greatly at the Commonwealth of Learning did three years ago insert in the twelfth tome of his Spicilegium The place cited by Chassanio occurs Pag. 243. There were at that time in Ivodium which belongs to the Diocess of Triers Hereticks who denyed that the substance of the Bread and Wine which is consecrated by the Priests upon the Altar did really change into the Body and Blood of Christ and they said that the Sacrament of Baptism does not profit infants to their Salvation Thus far our Countryman Colmesius a Man of vast Learning See what is observed above Ch.
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
5. This is the strength of the Argument but it is no Superfluous repetition For he first sets forth Johns intire Ministry in general which consists in the Baptism of Repentance which Phrase includes both the administration of the Sacrament it self and the Preaching of Repentance Compare Mark 1. v. 4. Afterward he more particularly expresseth the order of his Ministry that first he inculcated Faith in Christ and then his auditors being informed of Christ he Baptised them in the name of Jesus Baptised with the Baptism of Repentance That is when he stirred up the People to Repentance to them who confessed their Sins and sincere Conversion and amendment of Life he was the first that administred Baptism which is the Symbol of Repentance See Mat. 3.2 5 6. seq Saying c. As much as to say When he admonished them to imbrace by Faith Jesus who soon after him was happily to enter upon his Office of Preaching the Gospel as the Messias or Christ promised in the Law and in the Prophets 5. When they heard The Greek hath it but they who heard that is they who believed the Doctrine which John Preached They were baptized in the name of the Lord Jesus That is them John initiating by Baptism did dedicate unto Christ Among others Famous Drusius observed that this verse is taken Lib. 1 Quaest Ebraic q. 8.3 as if they were Lukes words which they are not The Apostle Paul saith he speaks of Johns Baptism which he proves to be the same with Christs Baptism partly by his doings partly by his sayings as being one that Preached Christ to come and Baptized such as believed in him And this is it which he saith They were Baptized in the name of Jesus Such as to wit while John Preached imbraced the Faith of Christ of which number those Disciples were But because those believers had not as yet received the gifts of the Holy Ghost therefore the Apostle asks them by whose Baptism they were initiated and when he knew the matter laid his hands upon them and immediately the Spirit coming down upon them they began to speak with tongues and to prophesie even as Luke mentions in the Context of this History Moreover that John used to Baptize in the name of Jesus Christ that most ancient writer Gregory Bishop of Neocaesarea in Pontus surnamed Tharmaturgus who flourished in the year of our Lord two hundred thirtieth and third doth witness In Serm. in S. Theophania He expounding these words of John to the Lord Jesus I have need to be Baptized of thee Mat. 3.14 and comest thou to me he brings in John speaking thus While I Baptize others I Baptize them in thy name that they may believe in thee coming with Glory but when I Baptize thee whom shall I mention In whose name shall I Baptize thee Shall I in the name of the Father but thou hast the whole Father in thy self and thou art wholly in the Father Shall I in the name of the Son but there is no other Sâ—n of God by nature besides thee Shall I in the name of the Holy Ghost but he is always together with thee as Con-substantial to thee and of the same Will and judgment and of equal Power and alike Honour and with thee he receiveâ— Worship from all Men. 6. And when Paul had laid his hands upon them As both approving the Doctrine Preached â—y John which they received by Faith and also the Baptism conferred upon them upon their confessing that Doctrine The Holy Ghost came on them That is the Illustrious Gifts of the Holy Ghost came down from Heaven upon them Laying on of hands saith famous Heiddegger in his Historico-Theological Anatomy of the Council of Trent upon the Canons of the Seventh Session about that one question concerning confirmation was freely used by the Apostles that the Baptized might receive the extraordinary Gifts of the Holy Ghost and that thereby the Gospel might be confirmed Heb. 2.3 4. until it were so fortified and confirmed in the publick knowledge of all that none but an obstinate and impudent Man could call its Divinity in question But it sufficeth us that by Faith we have received the Spirit of Sonship Gal. 3.14 4.6 See what we have noted concerning the laying of hands above Chap. 8.17 And they spake with Tongues To wit strange Tongues which they did not learn as the Apostles above Ch. 2.4 And Cornelius and his fellows Ch. 10.44 46. And prophesied Declaring at length and with Praises celebrating the great and wonderful works of the Lord as above Ch. 2.11 10.46 and perhaps foretelling things to come which is the most proper signification of Prophesie See Luke 1.67 7. And all the Men c. Who were before Baptized by John were at that time by the laying on of Pauls hands at Ephesus gifted with those extraordinary Gifts of the Holy Ghost which are frequently called Holy Ghost 8. And he went into the Synagogue As much as to say But Paul himself that he might gain the Jews who lived at Ephesus to Christ went into their Synagogue And spake boldly for the space of three Moneths That is he published the Doctrine of the Gospel to the Jews without fear openly and without turning and winding about for the space of three Months Disputing and perswading the things concerning the Kingdom of God That is by solid reasons proving that this eminent and happy Kingdom is now raised up by Jesus which God had appointed that the Messias should erect of which Isaias Ch. 52.7 Dan. 2.44 Ch. 7.27 even as is said above Ch. 3.21 all the Prophets Prophesied By the Kingdom of God We know saith Calvin here is often meant that restoring which was promised to our Fathers and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is a deformed and confused scattering of all things the Prophets did attribute this not in vain to the Messias who was to come that it should come to pass that he should establish the Kingdom of God in the World And now because this Kingdom doth reduce us from our backsliding to the obedience of God and of Enemies maketh us Sons it consisteth first in the free forgiveness of Sins whereby God doth reconcile us to himself and adopteth us to be his People then in newness of Life whereby he conformeth us to his own Image 9. But when divers were hardened Of the Jews to wit being by a wilful obstinacy disobedient to the voice of the Lord inviting them to Repentance And believed not That is contumaciously despised the Gospel Preached to them by Paul Speaking evil of that way That is with railing words inveighing against the Will of God revealed to Men by Christ See above Ch. 18.25 26. Thus also above Ch. 13.45 the obstinate Jews did with Blasphemies against Christ and the Christian Religion oppose and resist the Truth Preached by Paul Before the Multitude That they
might discourage and withdraw such as were perswaded of the truth of the Christian Religion from professing it He departed from them Which with inflexible obstinacy did cry out against and rail at the Truth of the Gospel And separated the Disciples That is he separated the Christians who as yet were intermixed with those reproaching railers and assembled in the same Synagogue with the Jews who obstinately resisted the Gospel And disputing daily As much as to say And in presence of this company of Christians separated from the refractory Jews Paul not only upon the Sabbath days or every Seventh but every day without any intermission declared the things relating to Faith in Christ Jesus and true Godliness In the School of one Tyrannus That is in the School of a certain Sophister whom they called Tyrannus Perhaps saith Pricaeus because that by the Force of his Eloquence he thrusted down and lifted up his hearers Some Greek Copies add from five a Clock till ten 10. And this continued As much as to say And Paul continued his daily exposition of the Christian Religion in Tyrannus his School Which dwelt in Asia To wit more strictly so called whose chief Metropolis was Ephesus as we have noted above upon Ch. 2.9 The Word of the Lord Jesus That is the Gospel of Christ Preached by Paul Both Jews and Greeks That is as well they which being descended of the Hebrew Patriarchs were reckoned among the People of God as the profane Nations who before this were aliens from the People of God 11. Miracles c. As much as to say And that the truth of the Gospel Preached by Paul might become the more Famous God frequently confirmed it by Miracles wrought by the same Paul 12. From his Body were brought To wit Pauls The Sick That is weakened by Sickness Handkerchiefs Which are appointed to wipe off the shot the sweat and the tears Or Aprons An Apron is a cloth that covers ones Belly or as Augustine calls it a girding Garment wherewith handicraftsmen of whose number Paul was as is to be seen above Ch. 18.3 used to cover the forepart of their cloths Women also are wont to use this Apron and our Countrymen in France call it Tablier and Devantier but the Piccards calls it Demiceint And the Diseases departed from them Upon what sick People to wit Paul being absent his handkerchiefs or Aprons were put that such as had never seen him might nevertheless in his absence reverently imbrace his Doctrine Calvin saith excellently The Papists are blockish who wrest this place unto their Relicks as if Paul sent his handkerchiefs that Men might Worship them and kiss them in honour of him as in Popery they Worship Francis his Shoos and Breeches Roses girdle St. Margarets Comb and such like trifles Yea rather he did choose most simple things lest any superstition might arise by reason of the Price or Pomp for he resolved entirely and fully to give all the Glory to Christ And the evil Spirits went out of them Out of their Bodies which by Gods permission they possessed 13. Took upon them c. That it may the more certainly appear that by those Miracles just now mentioned Paul's Apostleship was confirmed from Heaven Luke teacheth now that when some did rashly take upon them to do the same things they were grievously punished for such rashness Of the Vagabond Jews Who did run about to and fro and did creep into all publick places being to shew some great thing to the People as Jugglers or Mountebanks use to do Exorcists The gloss in the Latin Manuscript Exorcist adjuring Hence in Ecclesiastical Writers to Exorcise 8 Ant. 2. is to expel Diabolical Force adjuring it by Divine things Flavius Josephus tells that such adjurations were composed by Solomon and that he in the presence of Vespasian found the Copies of these adjurations which had been used by one Eleazar See what we have noted upon Matth. 12.27 We adjure you by Jesus whom Paul Preacheth That to wit reverencing his Divine Person ye remove far hence 14. And there were These juggling Exorcists or Adjurers Seven Sons The Greek hath certain seven Sons So Apuleius says certain seven witnesses Of Sceva a Jew and chief of the Priests That is who was chief of one of the twenty four Sacerdotal Families in which Aaron's posterity were distributed by David See our literal explanation upon Matth. 2.4 for neither is Sceva mentioned in the Catalogue of the high Priests nor is it probable that so many Sons of one high Priest should have lived so far from Jerusalem Which did so That is used such adjurations by Jesus whom Paul Preached 15. And the evil Spirit answered By the Mouth of that Man whom he possessed And said Unto Sceva's seven Sons God compelling him Jesus I know To have the vertue to cast out Devils And Paul I know To be the great Apostle of Jesus Christ at whose Prayers that Power and Vertue which is proper to Christ alone useth frequently to put forth it self above the order of Nature But who are ye That to wit ye dare adjure Devils by Jesus the Son of the living God as if ye were endowed with an Apostolical right to expel Devils 16. And prevailed against them That is Powerfully put forth his strength violently assaulting tearing and beating them with stroaks So that they fled out of the house In which either for praise or gain they indeavoured to drive away and expel the Devil Otherwise the Lord Jesus would not have him forbidden who Mark 9.38 39. did in his Name cast out Devils because he did it for no evil intent although he was not so addicted to Christ as to be his Disciple Naked That is deprived of their Cloths And Wounded That is and Wounded in their Body 17. For all the Jews and Greeks See above v. 10. Fear fell on them c. As much as to say All of them were taken with such reverence to Christ that they celebrated his Power over unclean Spirits with Illustrious Praise 18. And many that believed That is that by Pauls Ministry were perswaded of the truth of the Christian Religion Came. To Paul and his Companions Confessed and shewed their deeds There are some who interpret the Greek word here rendred Deeds not of their Sins but of the Miracles wrought by believers So Chrys hom 41. upon the Acts. but let it be a confession of Sins yet that it was made before not after Baptism and therefore doth nowise countenance the Sacramental and Auricular confession of the Papists Petrus Lintrensis and Lorinus the Jesuit do confess and prove by evident Arguments such as these are that the Series of the Narration from the eleventh to the twentieth verse doth evince this That in the like manner those that were Baptized of John confessed their sins before they were Baptized Mat. 3.6 that the Doctors of the ancient Church namely Basil Eusebius Augustine Beda Arator expound this Text of Persons not
house be a Receptacle for the Wise and roll thy self in the dust of their feet For this saying has no other sense than what the Commentators have exprest it in that is by the words and wallow thy self in the dust of their feet this is injoyned Be humble and attend constantly on the Wise Confut. impii Carminis R. Lipman Thus far the Learned Wagenseilius Taught Interpreters commit an error while they connect the words at the feet of Gamaliel with the Word Taught because it rather agreeth with the foregoing Words brought up in this City and Paul signifies that he was fed and was brought up at the feet of Gamaliel but not that he was instructed in Learning at Gamaliel's feet The Syrian Interpreter takes the words in the same sense whence it is that he is so careful in leaving a difference between Paul's Nativity Education and Instruction by Copulative and Disjunctive Particles He translateth the words thus I am a Man a Jew and was born in Tarsus of Cilicia but brought up in this City at the feet of Gamaliel and I was perfectly instructed in the Law of our Fathers Furthermore in Gamaliels time the Scholars stood as they were taught by their Masters who used to sit For so the Rabbins deliver in Megilla pag. 21. a. that from the time of Moses to that of Gamaliel Scholars in no other postures save that of standing attended the Instructions of their Masters who taught sitting But that after the Death of Gamaliel the World was more than ordinarily infested with diseases and so that custom was introduced for Scholars to sit by their Masters as they imbibed their Instructions Whence it is said in Mishna that after Gamaliel 's Death the reverence of the Law vanished But that this was a custom amongst the ancient Jews that the Teachers sate and the Scholars and other Auditors stood upright on their Feet appears plainly from the Gospel as you may see Mat. 5.1 2 3. C. 23. v. 2. and if we credit the Authority of the Syrian Interpreter Mar. 4.1 But since the time that it became a custom for Scholars to sit by their Masters to wit after Gamaliel's decease a little before the destruction of the second Temple the Master used to sit in the head and the Scholars in time of teaching used to sit by him on each side Semicircle-wise nor did any sit behind the back of the Teacher that they might all behold their Master and hear his discourse saith Maimonides In Hilchot Talmud Tora c. 4. Num. 2. But tho none of the Pharisees or Scribes before the Decease of Gamaliel used sitting as a common posture both to Teacher and Hearer yet that Christ sometimes used it and out of tenderness to his hearers sometimes permitted them contrary to the received custom after they had stood longer than ordinary to sit down that they might refresh their Limbs that were fatigated by long standing that they might be able more attentively to give ear appears from Mar. 3. v. 32 34. According to the perfect manner of the Law of our Fathers In the Greek it is as the Learned Beza Interprets it according to the exact form of the Law of our Fathers Where the Learned Lud. de Dieu extraordinarily well versed both in the Holy Tongues and Learning by the Law of our Fathers does not simply understand that Law which their Fathers had received from God by Moses but that Tradition which they had received from their Fathers It saith he denoteth the Religion of the Pharisees which in a great measure consisted of the Traditions they had from their Fathers of which Paul says Gal. 1.14 that in times past he was a great Zealot and when he attributes strictness to that Sect he saith the same as below c. 26. v. 5. The meaning therefore is that he was instructed in Pharisaism which is the most accurate Form of the Law of the Fathers Now this Gamaliel was a very Famous Master among others of the sect of the Pharisees Zealous towards God The vulgar Latin Interpreter reads it Zealous of the Law whereas the common reading in the Greek Text has it Zealous towards God Paul professes that he was a Zealot of God by a Hebraism very usual in Scripture that is that he was moved with a hot Zeal against those who did not observe the Law of Moses as it is augmented by the Traditions of the Pharisees See Gal. 1. v. 14. As ye all are this Day Paul compareth himself when in this hot Zeal to the Jews that were risen up against him to whom also he attributeth a Zeal of God Rom. 10.2 or ardent Study towards the observation of the Law though not according to knowledge 4. This way That is the Christian Religion for which I am now in Bonds C. 9. v. 2. c. 18. v. 25 28. c. 19. v. 9 25. So is way taken above I persecuted unto the Death c. That is I contemned it and abhorred it as a loathsome and pernicious Plague so that I cast the Professors of it into Prison without regard to sex and caused them to be cruelly murdered See above C. 7. v. 48. c. 8. v. 1 3. c. 9. v. 1 2. As also the High Priest That is The Prince of the great Sanhedrin See above c. 9. v. 1. Doth bear me Witness That is who knowing these things very well can bear witness to the truth of them And all the Estate of the Elders That is And the rest of the Senators of the great Sanhedrin St. Luke saith Selden both in the Gospel and also in the Acts made use of the Word Presbyterion which the vulgar Latin Interpreter rendreth Seniors or Elders to signifie the great Sanhedrin See Mat. 26. v. 59. and Luke 22.66 From whom c. See above c. 9. v. 1 2. I received Letters That is When I had received Letters or having received Letters whereby Power was given me to do that which I designed Vnto the Brethren That is to other Jews and their Synagogues To be punished That is That they might be cruelly tortured and put to Death 6. And it came to pass that as I made my Journey That is Hurried on with a Blind rage I might bring my hot Zeal against the Disciples of Jesus to Effect And was come nigh unto Damascus See above c. 9. v. 2 3. At Noon The Greek hath as the English Translation about Noon Suddenly That is In a trice beyond my expectation Shone from Heaven Like Lightening Me. Supply from Chap. 26. v. 13. And those who were Journeying with me A great Light Much surpassing the Noon-day brightness of the Sun as you may see below c. 26. v. 13. 7. And I fell unto the ground That is But when I was stricken with that sudden light I fell to the ground C. 9. v. 4. See above I c. See above c. 9. v. 5. 9. And they that were with me My Companions in that Journey to Damascus
in the manner appointed by the Law 18. And Vows Being to pay Vows I made to God These two words are not read in the Greek Text nor in the English Translation In which That is which things while I was busied with as below c. 26. v. 12. They found me purified That is bound by a Vow of Nazarite to abstinence from Wine and other things forbidden the Nazarites See above c. 21. v. 24 26. In the Temple To wit when the seven Days appointed by me to my Vow of Nazarite were now almost fulfilled See above c. 21. v. 27. Neither with Multitude That is without any Train of Attendants Nor with Tumult That is to say And without any Seditious concursion See above v. 12. It follows saith John Mariana in some Books And they laid hands on me crying and saying Take away our Enemy But this is not in the Greek nor in the vulgar Latin Therefore it is rejected Certain Jews from Asia Supply Are. See above c. 21. v. 27. 19. Who. As being Authors of the outrage commited against me in the Temple Ought to have been here before thee That is It was meet that they as being the principal Actors should have appeared before thee And object if they had any thing against me To wit That was not a crime feigned against me through Calumny and Malice 20. Or. Supply that the absence of those Asian Jews who were the Authors of the Outrage committed upon me from thy Tribunal be not suspected Let these same Men. My Adversaries the Priests and Senators of the Jews who are here present and were not present at the beginning of the Outrage done against me but took on trust from others the Accusation brought against me Say if they have found any evil doing in me That is Let them openly declare if they have found any thing wherein I have done amiss When I stood before the Judgment In the Gr. I standing The Vulgar and Erasmus render it While I stand As if Paul had spoke of their then present hearing But the matter it self plainly declares that it is to be understood of the former Judgment when he was brought by the Chief Captain before the Council of the Elders as above c. 22. v. 30. and so it is to be rendred When I stood The meaning is the same as if Paul had said When Lysias the Chief Captain had brought me before the Sanhedrin being desirous to be certainly informed as to the Accusations brought against me by the Jews 21. Except it be for this one Voice That is Unless perhaps this true and innocent word be blame-worthy in me That I cryed standing among them That is When I stood among them See above c. 23. v. 6. 22. Felix deferred them In the Gr. is added as also in the English Hearing these things or rather When he had heard these things As if he had said But when Felix had heard Paul acknowledging that he was of that Sect which was called Nazarens and defending himself from the Crimes of profaning the Temple and making an Uproar objected against him by denial he was afraid to give Sentence and deferred the Judgment by putting it off to another time The uttermost In the Greek it is more certainly more exactly The construction is somewhat obscure by reason of the trajection of the Participle saying which will be more plain if it be thus paraphrastically digested into order Saying when I shall be better and more fully informed what this Doctrine is which is objected against Paul under the name of the Heresie of the Nazarens above v. 5. and the Chief Captain Lysias shall come down from Jerusalem to Caesarea I will again hear you who are Accusers with the Defendant and will then pass Sentence on the cause when debated by both Parties Having knowledge of that way That is Having further made an enquiry into and more fully been informed of that Way and Sect which when objected to Paul he confessed he followed above v. 14. They are the words of Felix delaying to Pronounce him Guilty But frequently in the New Testament the Doctrine of the Gospel or the Christian Religion is signified by this Expression This way as ye may see above c. 9. v. 2. c. 19. v. 9.23 c. 22. v. 4. Saying There is no reason saith the Learned Beza why any should think that the Trajection of this Participle is wrested and forced For neither use these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken in another sense in Plato 's Dialogues and with the Latins I say and he saith But also ye may find instances of the like or even a more harsh Transposition in the same Verb below c. 25. v. 5. Luc. 5. v. 24 7. v. 42. Yet I confess that this Trajection for the most part occurs in the middle of a Sentence whereas here it is used betwixt two Sentences but that exact nicety of Speech is not to be expected in inspired Writers and the perspicuity of the Sentence seems enough to confirm this Exposition although there were no other proofs for it When the Chief Captain Lysias Who To wit being acquainted with all things done at Jerusalem can fully satisfie me whether this Man who denies that he stirred up Sedition and profaned the Temple be guilty or not Shall come down To wit from Jerusalem to Casarea I will hear To wit to decide the Controversy You. To wit The Accusers and Defendant in both Causes 23. And he Commanded As if he had said And having deferred the cause he ordered a certain Centurion of Caesarea that he would keep Paul in safe Custody but yet that he would let his Friends have free access to him to assist him with their Advice and Estates And have liberty Gr. Releasment To wit from Bonds and closer confinement Nor any of his Acquaintance That is Of those who were his intimate Friends Forbid to minister unto him In procuring things necessary for him In the Greek as also the English it is added or to come to him To wit to confer with him or comfort him Antonia the younger Daughter to Antonius the Triumvir the Wife of Drusus and Mother to Germanicus and Claudius and Grandmother to Caius Caligula who as Pliny says 7 Hist Nat. 19. never did spit obtained the same priviledge from Macro Prefect of the Roman Soldiers by her Petition for Agrippa the elder Nephew to Herod the great by Aristobulus when he was cast into bonds by Tiberius Caesar as you may see in Joseph 18. Ant. 8. 24. And after certain days when Felix came To the place where Paul was kept largely and at liberty With his Wife Drusilla The fairest of Women Daughter to Agrippa the Elder who above c. 12. is called Herod by Cyprus the Daughter of Phasaëlus whose Uncle Herod the great was as ye may see in Josephus 18 Ant. 7 19.7 This Felix had another Wife of the same name who was Daughter to Juba King of Mauritania and Niece to Anthony
the Triumvir and Cleopatra Queen of Aegypt This Drusilla the Daughter of Agrippa the Elder by Cyprus was six years of Age when her Father yielded up the Ghost above c. 12. v. 23. Epiphanes Son to Antiochus King of Commagena to whom she was espoused by her said Father Agrippa the Elder refused her Marriage because that having altered his resolution he would not embrace the Jewish Religion as he had promised to her Parents Whereupon King Agrippa the younger Son to Agrippa the Elder and Brother to the said Drusilla gave her in Marriage to Azizus King of the Emessens who was Circumcised But Felix Procurator of Judea deeply in love or rather lust after Drusilla sent to her his Friend Simon by Birth a Jew of Cyprus who gave himself out for some great one who solicited her to forsake her Husband Azizus King of the Emessens and be Married to Felix promising that she should be blessed if she did not set light by him She being one of no great foresight and desirous to be freed from the disturbance of her Sister Bernice who envied her by reason of her excellent and surpassing beauty she consented to tread under foot the Religion of her Fathers and to be Married to Felix See Joseph 20. Ant. 5. and Wars of the Jews l. 2. c. 10. and our Annotations on c. 23. v. 24. Which was a Jewess That is whose paternal Religion was that of the Jews He sent for Paul That he might inquire diligently of that Sect which was objected to Paul as a Reproach and Crime above v. 5. And heard him concerning the Faith in Christ As if he had said And Paul perceiving he had a door of utterance opened to him nothing afrighted with dangers declareth to Felix in order what Doctrines the Christan Religion requires to be believed what good things to be hoped for what evils to be feared and finally what things it requireth us to do and what to eschew 25. And as he reasoned of Righteousness and Chastity In the Gr. as also the English it is and Temperance That is As Paul was declaring the Doctrine of the Christian Religion concerning its reverence to all Virtues and abhorrence of all Vices And of Judgment to come Wherein the Lord Jesus who is constituted by the Father Judge of the Quick and the Dead will righteously Judge all Men not excepting the Potentates and those who now sit judging others then standing before his Tribunal and will render unto every one due rewards to the just everlasting and inestimable Joys to the unjust deserved terrible and never to be ended Punishments Paul also concluded his Oration before the Athenians in Mars-hill with this tremendous Judgment of the Quick and the Dead above c. 17. v. 31. As also the Preaching of this Judgment is reckoned one of the chief fundamental points of the Christian Religion Heb. 6.1 2. Felix trembling For the Punishment that he was at length like to undergo for his wicked Actions which before he believed he would never account for as trusting to his Power that was so great as Tacitus writeth of him Annal. l. 12. Answered Confounded with the Guilt of his Wickedness Go thy way for this time That is At present I am not at leisure to hear you reason of these things When I have a convenient time That is When I shall have respit from other business I will call for thee To confer with thee 26. He hoped also that Money should have been given him of Paul c. As if he had said Being an unsatiably covetous Man he hoped that Paul would have redeemed himself with Money and therefore sent for him more frequently on pretence to confer with him 27. But after two Years As much as to say But when Paul had been kept in free custody by Felix for the space of two whole years He had From Nero Caesar A Successor In the Office of Procurator of Judea Felix Accused for his Wickedness as Tacitus testifieth Porcius Festus Porcius was the Surname of the whole Race of Cato's derived from the Word Porcus signifying a Hog Varro of Husbandry Chap. 1. saith We have many Surnames from both sorts of Beasts the bigger and the smaller from the smaller Porcius Ovinius Caprilius from the bigger Equitius Tanrus Willing to shew the Jews a pleasure That is That he might ingratiate himself to the Jews whom he had incensed by many Oppressions He left Paul bound That is kept in open Prison See above v. 23. But this did nothing avail Felix For the Elders of the Jews that dwelt at Caesarea went to Rome and accused him before Nero the Emperor for the many injuries he had done them Whereupon his Successor Porcius Festus sent him bound to Rome to Nero who would have put him to Death had not as Josephus testifies his Brother Pallas who then was in favour with the Emperor procured his pardon Although Pallas himself is thought to have been poysoned by Nero not long after For that he held a vast Treasure in a long old Age. Tacit. l. 14. Annal. CHAP. XXV 1. NOW when Festus was come into the Province To wit Judea committed to his Administration by Nero Caesar After three days he went up to Jerusalem The Metropolis of that Province that there he might enter upon and discharge his Office of Governor From Caesarea Where by reason of the convenience of the Sea those who were Deputed by the Roman Emperors to Govern Judea used to have their residence as Tacitus testifieth Annal. lib. 18. As also it was the first Port as they Sailed from Italy to Judea 2. And the High Priest went unto him He seems to be the same Ananias that is mentioned above c. 23. v. 2 24. And Chief of the Jews These heads of the Jewish People are above c. 24. v. 1. called Elders that is Senators Against Paul That is That they might with more advantage accuse Paul before the new Governour And besought him To wit Festus That he would send him to Jerusalem And there pass a final Sentence against him The Roman Magistrates did not always give Judgment in one particular City but wherever they hap'ned to be Laying wait As if he had said Intending to kill Paul by Ambush in his way from Caesarea to Jerusalem 4. Should be kept at Caesarea As if he had said There is no necessity that Paul should be brought from Caesarea where he is in Custody hither to Jerusalem to be judged by me here seeing I my self am to go shortly into Caesarea 5. In you That is Among you as it is in the English Translation In is frequently put for inter among as above c. 7. v. 44. c. 18. v. 11. c. 24. v. 21. Who are able Supply To convict Paul of his Crimes by solid and strong Arguments As if he had said saith Joh. Pric The Accusations of the confused multitude are not worthy the taking notice of the disordered rabble does destroy the very appearance and form of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Truly in the Commentators on Aboth where speaking of the Sadduces They were made a Nation by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nation of the Sadduces as the Nation of Gramarians c. The Hebrews properly call a Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Haeresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks and from thence Minaeus that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect also in the Acts is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Way and in Jochazim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Use Custom I lived a Pharisee Paul testifies the same of himself above c. 23. v. 7. Phil. 3. v. 5. 6. And now c. As if he had said But now I am Accused because I maintain the Hope of the Promise made to our Fathers By Hope Saith Wolzogenius he seems to understand metonymically the things hoped for as appears by what follows Some expound that hope of the Resurrection of the Dead of which above c. 23. v. 6. c. 24.15 But others take it for the Hope of the Deliverance of the Jews by the Messiah or of Salvation to be obtained by Christ Nor without reason for altho here below v. 8. there is expresly mention made of the Raising of the Dead yet that does not militate against this Opinion which may be seen there Again The raising up of the Just that are dead is comprehended in that hope of Salvation by Christ as being of larger extent Moreover it cannot be clearly shewn that the Promise of the Resurrection of the Dead was made by God to the Fathers of the Jews which is here immediately subjoyned But it is manifest that it was made of Christ not obscurely but expresly as we shall straight see To pass by that what is spoken in the following Verse can scarce be rightly said of the hope of the Resurrection to wit that the twelve Tribes of Israel hoped that they should come to it seeing there were many among those twelve Tribes who had no perswasion of the hope of the Resurrection of the dead as the Sadduces and those who favoured their Opinion To our Fathers To wit The Ancestors of the Jews Of the Promise To wit Of the Messiah or Christ the Saviour Made of God To Abraham Gen. 22.18 To Isaac Gen. 26.4 To Jacob Gen. 28.14 To Juda Gen. 49.10 To the Israelites Deut. 18.15 To David 2. Sam. 7.12 Psal 132.11 Isa 7.14.9.6 7.11.1 Jer. 23.5.33.14 15. Ezek. 34.23 24.37.24 25. Hos 3.5 Mich. 5.2 7 20. Paul saith Wolzogenius every where preached the Messiah promised by God of old and then as yet hoped for by the Jews but really already shewn and that that Messias was Jesus whom God raised up after that he was Crucified by the Jews and for this very reason was he persecuted by the Jews I stand and am Judged This Vlpianus would have said I appear personally in Judgment 7. Vnto which That is For the obtaining of which Promise The Sense of this whole Verse is the same as if he had said But whosoever of our Nation carefully worship God and exercise themselves Night and Day in the Duties of Godliness they are inflamed with this Hope that they will sometimes obtain that everlasting Salvation and blessed Immortality which the Messiah the Author of Salvation will bestow on all them that obey him Our twelve Tribes So are the Posterity of Jacob called who was Abrahams Grandchild named Israel from whose twelve Sons the twelve Tribes of the Israelites are propagated And altho the ten Tribes that were long ago carried into Assyria 2. Kings 17.23 18.1 did not all return together with the 2 Tribes of Benjamin and Juda yet that not a few of them were scattered among the two Tribes that returned from the Babylonish Captivity is declared Ezra 6.17 8.35 See also Kimchi on Jer. 50.4 Night and day That is Without Intermission Serving. To wit The living God In the Gr. is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.22 Earnestly Instantly Fervently Hope to come Or To attain For which Hope I am accused of the Jews As if he had said It is imputed a Crime to me by the Jews because I declare that the Hope which they all have of Christ from the Promises of God is already fulfilled and that the promised Christ is already exhibited by God and that he is that very Jesus of Nazareth whom after he had suffered a cruel Death God raised from the Dead and gave him all Power in Heaven and Earth 8. Why So saith Beza the Greek Annotations distinguish Nor do I doubt but this is the Genuine Reading but besides that otherwise the Sentence would be incoherent this Speech is also full of solid Gravity For it strenuously and nimbly anticipates their tacit Objection who among his Hearers were either Heathens or Sadduces for they might imagine and say Thou Preachest that Jesus of Nazareth after that he was slain by a cruel Death resumed life again which cannot be believed Should it be thought a thing uncredible with you Judging by the mean Capacity of Human Intellect If. That is That as below v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if saith Daniel Brenius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews Gen. 47.9 Num. 3.30 Psal 63.7.139.10 Isa 4.5 God Whose Immense Power is not bounded within the narrow Limits of Human Understanding Should raise the dead To wit by his Efficacy or as the vulgar Latin Interpreter speaketh Phil 3.21 according to the working of his Power whereby he is able to subdue all things unto himself See that Golden Physico-Theological Treatise of the Possibility of the Resurrection written by the Honorable Robert Boyl Esq a very great Man by the Suffrages of all 9. I verily Before that I certainly knew that Jesus who was Crucified lived again and that he is the Messiah promised in the Law and the Prophets Thought By a preposterous Zeal for the Law of Moses and burning with a pertinacious and mad Rage Lactantius the most famous for Eloquence amongst the Assertors of Christian Verity thus refels the Gentiles who defended their Religion by tormenting those that dissented from them But say they Instit l. 5. c. 19. Sacred Rites publickly professed are to be defended O with how honest a Desire do these miserable men err For they think that there is nothing in humane Affairs more excellent than Religion and that it must be defended with the utmost Power but as they are mistaken in the Religion it self so are they in the kind of Defence For Religion must be defended not by killing but by dying not by Cruelty but by Patience not by Wickedness but by Faith For those are the Deeds of Evil Men these of Good and it is necessary that good be practised in Religion not evil For if ye will defend your Religion by Blood if by Torments or
fully but his Vices which Agrippa would not part with Not unlike to his Grand Uncle Herod Antipas who feared John the Baptist and sometimes heard him gladly Mark 6.20 but would not obey him when he enjoyned him to put away Herodias his Brother Philip's Wife Paul 's defence saith Daniel Brenius did so far prevail with Agrippa that altho he did not embrace the Christian Religion yet as Ecclesiastical Histories relate he granted to the Christians who during the Roman War against the Jews fled into Cities subject to his Government liberty to stay there and have their meetings without molestation Yet it is very like that this was spoke in a smiling way by Agrippa to Paul and that by a Politick craft lest Festus and the rest that were present should judge him to be mad with Paul whom the same Festus had but now in plain and express terms upbraided with madness 29. And Paul Answering Agrippa with a sedate Mind saith I would to God That is I pray God who is the turner of hearts Both in little and great That is not only almost but plainly and altogether Not only thou Who hast said this But all that hear this day Me discoursing of Jesus Christ Be such as I am That is Become the Disciples of the same Jesus Christ like to me in all things Except these Bonds That is Save in my Prison and Keepers that are set about me For Paul was kept free from bonds in open Prison see above c. 24.23 But as Grotius well observes Vulgar Speech did not take Bonds in so strict a sense as Lawyers Such is that of Virgil Aeneid 8. v. 651. And Clelia scap't from bonds the River took For Pledges are never bound saith Servius Excellent here is that of Calvin as for most part his use is Truly it is very requisite that all the Godly be endowed with this Meekness that they may calmly bear their Cross but that they may desire that others do well and as much as in them lies endeavour to ease them of all their trouble but that by no means they envy their rest and joy This mild Temper and Moderation is very far different from the bitterness of those who by wishing their evils may befall others comfort themselves with the thoughts thereof 30. And. Supply out of the Gr. Text When he had thus said to wit Paul as it is also in the English The King rose up Agrippa from the place whereon he sate attentively and patiently hearing Paul's strong and irrefutable defence And the Gevernour Festus Procurator of Judaea See our Annot. above c. 23. v. 26. And Bernice Sister to K. Agrippa Of whom above c. 25. v. 13. And they that sate with them The Chief Captains and Principal Men of Caesarea Of whom see above c. 25. v. 23. 31. And when they were gone aside Into some place where they might consult what to do with Paul apart and where none might over-hear their discourse Bonds That is Prison See above v. 29. This Man To wit Paul whom they had just now heard plead his cause That Paul saith Calvin was absolved by the Judgment of all did not a little tend to the credit of the Gospel And Festus assenting with the rest condemned himself as having cast Paul into these straits by his Injustice in betraying his Life to the Plots of his Enemies under pretence of changing of place But altho an appeal seems to be dangerous to the Holy Man yet in regard this was his only shelter to save him from Death he rests contented nor goes about to extricate himself out of that Trap not only because it was not candid for him to do so because he was admonished by a Vision that he should be also called by God to bear Testimony at Rome See above c. 23. v. 11. This Man might have been set at liberty Freed from his Confinement as being Innocent and not convicted of any Crime If he had not appealed unto Caesar By Appeal the Power of the Judge from whom the Appeal is made becomes is altogether null not only to condemn but also to absolve that the whole cause may be reserved to the Cognisance of the Superiour Judge to whom the Appeal is made CHAP. XXVII 1. BVT when it was determined To wit Festus Governour of Judaea now also decreeing it as he did before c. 25.12 That he should Sail. The Vulgar Gr. Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. That is that Paul should set Sail from Caesarea together with his Companions to wit Luke who committed these things to writing and Aristarchus the Macedonian of the City Thessalonica who is mentioned in the immediately following verse And to deliver Paul That is And that Paul should be delivered Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they delivered Paul to wit they who kept him in open Prison Into Italy That Famous Country of Europe in whose Metropolis Rome Caesar whom Paul appealed to had his residence See what we have said of Italy above c. 18. v. 2. With other Prisoners That is With some others who were kept in Custody and by reason of the Intricacy of their cause that were to be cognosced were sent to Rome to Caesar Of Augustus Band. That is Of the Band of the Augustan Legion For saith Grotius Augusta was the Name of a Legion in the ancient Stone in Lipsius on the second Book of Tacitus Histories A Legion under the Caesar's was divided into Ten Regiments every Regiment into three Maniples and every Maniple into two Companies This Legion therefore consisted of 6000 Soldiers and it had 10 Regiment 30 Maniples 60 Companies See Salmasius of the Military Affairs of the Romans c. 2 3. 2. And entring into a Ship of Adramyttium As if he had said But seeing there was no Ship there which was bound straight for Italy we went abroad of a Ship which set forth from Adrumetum or as the Gr. Text has it Adramyttium to traffick on the Coast of Judaea Adrymes or Adrymetus or Adrumetum was a City of Libya Pliny makes mention of it l. 5. Nat. Hist c. 4. Strabo l. 17. calls it Adryme That it was a fortified City appears out of Diodorus Siculus l. 20. of his Historical Library seeing Agathocles laid Siege to it While says he these things were in hand Agathocles now having the Plains in his hands he took the Castles near Carthage by force and brought the Cities over to his side some through fear others by reason of their Hatred of the Carthaginians and having fortified his Camp near Tunis and left a sufficient Garrison he advanced to the Cities near the Sea and having taken a new City at his first assault he shewed himself very merciful towards the Captives whence going forward to Adrymes he besieged it But Adramyttium was a City of Mysia near Caicus a River of the same Mysia as Pliny testifies l. 5. c. 30. Ptolemy l. 5. c. 2. of his Geography reckoneth Adramyttium among the Cities of the greater Phrygia
of a foolish scruple abstain from any sort of Meat as if they were profane or impure That this distinction of Beasts into clean and unclean used even before the flood Gen. 7. v. 2. is by Christ taken away is evident not only by this voice to Peter uttered from Heaven but from Mat. 15. v. 11. Rom. 14. v. 14 c. 1 Cor. 10. v. 25 26 27. Col. 2.16 17 20 21. 1 Tim. 4. v. 4. Tit. 1. v. 5. Therefore if any one does yet use this distinction of Meats as besides the Jews the Arabians and Mahometans do he limits himself by an idle scruple nor uses that liberty which Christ by his death has procured us The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to pollute improperly to esteem or declare a thing polluted as it is after expounded v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call a thing common or unclean 16. This was done thrice To signify the immutableness of the Divine Purpose which was to be throughly imprinted in his mind And straight the Vessel was received up into Heaven The sheet let down from Heaven represents the Church cull'd by Heaven from among the Jews and Gentiles made clean by Faith which in its Spiritual Birth as it were descends from Heaven Rev. 3. v. 12. 21. v. 2. And as this sheet was taken up into Heaven so are they to return to Heaven 17. Now while Peter doubted in himself what this Vision which he had seen should mean That is While Peter was considering with himself what this Vision sent him from Heaven should signify 19. The Spirit said unto him That is The Spirit commanded him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said oftentimes with the Hebrews but always with the Arabians is as much as to bid to command Such is that Luke 12. v. 13. Speak to my Brother that he divide the inheritance with me That is Command my Brother to divide the Inheritance betwixt us 20. Doubting nothing To go thither where these men fetch thee although he that sends for thee be not a Jew For I have sent them The Spirit is said to do that which he commanded by the Angel before v. 5. Hence saith Calvin we are warned that the Consciences of Men cannot be assured that they do that which they do safely otherwise than as being taught by the Word of God they propose to themselves to do nothing without his advice or command 21. But Peter going down to the men To wit As is supplyed in the Greek Text who were sent to him from Cornelius 22. Of good report among all the Nation of the Jews That is Not only recommended by the praises of this or the other man but of the whole Jewish Nation Solinus of Scipio Nasica He was adjudged a good man not by a private Testimony but by the attestation of the whole Senate To hear words That is Commands or what he ought to do as before v. 6. the Angel spoke So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words LXX Interpreters call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands Deut. 17. v. 19. Jer. 19. v. 15 c. 23. Some of the Brethren Peter prudently takes six of the Brethren in his Company that they might be witnesses of what he did See after chap. 11.12 24. But on the morrow That is After Peter went from the City of Joppa Having called c. Cornelius like Rachab of Jericho Josh 2. v. 12 13. studies not to keep the benefit of faith to himself but desired that all his Relations and Kinsfolks might be made partakers of the same Grace with him as who he knew might be comprehended under the name of his Family His near Friends Vulg. Necessariis amicis Gellius 13. Noct. Att. 3. Those who are conjoined by the Law of affinity and familiarity are called Necessarii Festus Necessarii as saith Gallus Elius are such who are either Kinsfolks or Related by Marriages on whom above others friendly kindnesses are bestowed Nonius calls Necessarii Allies Seeing that says he Necessitas is affinity hence those that are Allied by Marriage are called Necessarii But that not only Allies but Kinsfolks are comprized under this name is sufficiently manifest from this place of Valerius Maximus lib. 2. ch 1. Our Ancestors did celebrate a solemn Feast and call'd it Charistia at which none were present but Allies and Kinsfolks That so if any Quarrel were betwixt those very near friends called Necessarii it might at this sacred Feast be quite quashed by friendly Peace-makers Marcellus does distinguish Necessarii from Friends and Neighbours as if they were bound together by a nearer tye of Amity lib. 4. Epist fam to Cicero Amidst the great scarcity of Friends Neighbours and Intimates ac necessariorum who would sincerely have favour'd my safety I was very sensible of your great kindness and good will towards me 25. And it came to pass that as Peter was coming in Gr. But as it happened that Peter entred That is When Peter was just now about to enter the House of Cornelius For saith the most famous Beza these things were not acted openly but at Cornelius 's house and that even at the threshold of his door as appears from V. 27 28. 26. But Peter c. Peter does not admit of a Religious Reverence to be paid him as Gods Embassadour as was in times past given to the Prophets because the Man Jesus Christ the only Mediator betwixt God and Men is alone possessed of that Embassy and that Authority joined to it all others besides in the matters of Religion are not Lords or Masters but Fellow Servants and Disciples See Rev. 19. v. 10. 22. v. 8 9. I my self also am a Man That is An Earthly Man a Minister of that Divine and Heavenly Man Christ Jesus and thy Fellow Servant 27. And as he talked with him From the threshold of the House where he met him into the House itself 28. How that it is an unlawful thing That is It is thought an unlawful thing To keep Company or come unto one of another Nation Seeing that the Jews could not altogether avoid converse and Commerce with Strangers they ordered the matter so that they neither went to their Houses nor eat with them On this account it was that Peter v. 21 22. first speaks before the doors to the Men sent by Cornelius neither brought them into the House until he was assured they were those of whom he had been warned by God and ch 11. v. 3. Peter is accused by the Jews that he had entered the Houses of Men Uncircumcised and eaten with them And hence is that in Justine the Historian about the Jews Because they remember they were driven from Aegypt for fear of Infection lest they should for the same reason be hated by the Natives they cautiously avoided Communicating with Strangers which at first happening for this reason became by degrees a matter of Discipline and Religion
And Apollonius Molo says That they do not frequent the Company of those who follow a course of life different from the Jews Which saith most famous Selden Josephus plainly asserts to be true whilest he largely defends the same thing from some of the Greek Customs about Strangers But God hath shewed me that I should not call any man common or unclean That is That for the future no man should be reputed unclean for being Uncircumcised 29. Without doubting I came Gr. I came without gain-saying Calvin says excellently This is the holy silence of Faith when without remonstrating with God we quietly undertake what he commands banishing far from us what contrary Arguments may be suggested to us 30. Four days ago to this hour In the Greek is added I was fasting The most Learned Ludovicus de Dieu thinks that the present hour is meant and that in the morning of that day For saith he seeing that Joppe is nine Miles or a days Journey from Caesarea Peter set forth of Joppe on the day before and the day after in the morning entred Caesarea and discoursed with Cornelius It is four days to that very hour saith Cornelius since I betook my self to fasting for I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was fasting not I fasted At the ninth hour I was praying Gr. And at the ninth hour to wit of that day on which I betook my self to fasting praying And behold When I was very earnest at Prayer and my mind was free from all disturbances which things are wont to make us more obnoxious to Phantasms and Visions A man That is An Angel in the shape of a Man So Moses promiscuously sometimes calls them Men sometimes Angels whom Abraham saw in Humane shape In bright clothing A bright Garment saith Calvin was a mark of Coelestial Glory and as it were a badge of that Divine Majesty with which an Angel ought to shine The Evangelists tell us that Christs Garments had such a brightness when he shewed his Glory to the three Disciples in the Mount And they tell the same of the Angels when they were sent to attest Christs Resurrection For as hitherto God has designed to suit our infirmities and commanded his Angels to come down in our fleshly shape so he allows them some rays of his Glory to make the commands he sends by them reverenced and believed 31. Heard See our Notes on v. 4. 33. Thou hast well done that thou art come That is Thou hast done very commendably in coming See a like phrase of praising 2 Pet. 1. v. 19. In thy sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Syriack and Arabian reads it whereas the Vulgar Greek Editions have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sight of God That is Having God before our Eyes whom it is not lawful to mock by dissimulation To hear all things c. Cornelius prudently distinguishes betwixt God and Man for he makes God the Author of the Commandments but allows Man no more but the Ministry and Embassy Thou shalt find us saith he attentive and obedient Disciples to all those things God has Commanded us by thee so that he alone shall have the Command thou shalt be only his Minister he alone shall speak but from thy Mouth And God prescribes this to all his Servants in the person of Ezekiel Ezek. 33.7 And thou O Son of Man I have set thee a Watchman unto the House of Israel therefore thou shalt hear the word at my mouth and warn them from me 34. But Peter opening his mouth 'T is an emphatical phrase which is wont to be used when one after a long silence begins to speak as Job 3.1 and of any matter of singular moment as Psal 78.2 Prov. 8.6 Mat. 5.2 13.35 and that with an eager vehemence with an ardour and emotion both of mind and voice as Jud. 11.35 Job 33.2 Ps 49.4 Thus the Apostle would have the Ephesians by prayer to intreat God that utterance might be given him that he might open his mouth Eph. 6.19 where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of explication are expounded in the following phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boldness Of a truth I perceive That is What before being prejudic'd I did not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Heinsius he may say who being really persuaded is forced to change his Opinion Peter was persuaded that it was unlawful for a Jew to converse with Gentiles Although the Lord in that vision which is mentioned v. 11. and afterwards indeavoured to make him forsake this Opinion Now being by Cornelius 's Example more fully convinc'd that that was true which was enigmatically by a vision signify'd to him he says that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is conquered by truth or compelled by the truth to change his Opinion God is no respecter of Persons That is There is no Man whom God respects for those Prerogatives which may be common as well to the bad as good It is to be observed saith Estius on Rom. 2.11 That this phrase by which any one is said to be a respecter of Persons which indeed is peculiar to the Holy Writ is derived from the Hebrews to whom they are said to take or accept a Mans Countenance or to look upon a Mans Countenance who for some quality they see or know in him as for his Power Riches Nobility Kinship do so reverence and love him that for his sake they deviate from Truth Justice and Right Hence is that reviling of the Judges Psal 82.2 How long will ye judge unjustly and accept the Persons of the wicked Hence the Pharisees and the Herodians deceitfully indeavouring to intrap Christ said Mat. 12.16 Mark 12.14 We know that thou regardest not the Persons of Men but teachest the way of God in truth For this reason Justice is painted blind because it respects not the faces of men But because the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compound of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of Persons signifies both the face and person From thence it happens that the Latin Interpreters sometime translate it to respect the face sometime to respect the person when as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly does only signify faces Whence also the Syriack translates it the respecting of faces here and Jam. 2. Thus far Estius 35. But in every Nation c. Therefore there was no need that Forreigners should follow the legal Rites of the people of Israel to obtain Grace with God That was only requisite to make them be partakers of the Land of Canaan and its Temporal Blessings But as to the Spirituals it was always true which Peter here saith In all Nations he that feareth God and worketh Righteousness is accepted with him Although through prejudice he had not understood this before For he speaks of the Uncircumcised Gentiles and who did not keep the Law of Moses such as was Cornelius the Centurion For this reason the Prophets