of Carthage, though with Chrysostome he take in
the action of the Priest, in putting in and taking out
of the water, (which is but the confirmation of this,
and is not a new interpretation of S. Paul's words)
yet he first insisteth on this, that they that are baptized
are instructed in the power of the sacrament, and so
taught to hope for (that sure comprehends to believe)
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among others (the articles wherein the
Catechumeni are instructed) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the resur∣rection
also of the dead. And Balsamon on that Canon
is just to the same purpose. To this there is but one
thing necessary to be added, which will remove all dif∣ficulty
from it, viz. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 12. is the No∣minative
case to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those of the Corinthians,
that now doubted of the Resurrection, had in their
Baptisme among other things made profession of the
belief of it. Which makes the Apostles argument un∣answerable,
because they had not yet renounced their
Baptisme, though they denied the Resurrection. The
truth of the fact, that some of the Church of Corinth
did deny the Resurrection, is the expresse affirmation of
the Apostle v. 12. And that that may not be thought
strange, it may be remembred what Photius relates of
some of the Philosophers, that this was the last article
of the Christian faith which they received, as thinking
it most contrary to those Philosophical principles im∣bibed
by them; and, by name, of Synesius, that he
was made a Bishop before he believed the truth of that
article; for which they that had made him being que∣stioned,
made this Apologie for so doing, that they
found so many excellent graces in him, that they could
not but think them useful to the Church of God, and
confidently hope that God would not let them all
perish, but would in time give him this grace also, which
accordingly came to passe.
[ d] V. 32. After the manner of men I have fought with
beasts] That S. Paul here referres to that which befell
him at Ephesus, Act. 19. may appear 1 by 2 Cor. 1.
8. where he mentions his great persecution in Asia (of
which Ephesus was the Metropolis) and pressure so
heavy, that, saith he, I despaired even of life, having the
sentence of death passed on him, as farre as he could
guesse of himself, and so making his deliverance a won∣derfull
unexpected act of Gods, a kind of raising him
from the dead; 2dly, by the mention of fighting with
beasts, which was a punishment that malefactors were
condemned to in those daies. And of that particularly
in Asia we have an instance in those first times in the
Epistle of the Church of Smyrna there, about the mar∣tyrdome
of Polycarpus, where they call the Asiarcha
to let loose a lyon upon Polycarpe: and by his answer
there (that he might not, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
the agones were ended) three things will be obser∣vable;
1. that at that time in Asia (where that was
done) their festivities or solemnities kept in honour of
their Gods, had these fightings with beasts on the Thea∣tres
annex'd to them, as a chief ceremony of them (see
Note on Act. 19. f.) 2dly, that malefactors were wont
to be punished at such their festivities (as among the
Jewes at the Passeover; see Act. 12. 4) not onely to
make their punishments more exemplary, but as a piece
of sacrifice to their Gods; 3dly, that the Asiarchae, the
governours of Asia, that is, the chief officers among
them, as they had the ordering of the agones, (see
Note on Act. 19. e.) so they had the punishing of ma∣lefactors
committed to them. Now that S. Paul was
condemned, at least by the multitude designed, to this
punishment at that time, Act. 19. may thus appear,
1. by the expresse words of 2 Cor. 1. 9. we had the sen∣tence
of death in our selves, that is, passed on us, but,
as it follows, God delivered him out of it: 2dly, by the
phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here (in the same sense as
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. 4. 5. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as much as
in me is, nothing on my part wanting Rom. 1. 15.) that
is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Theophylact, as much as
related to, or concerned men, (parallel to that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
in our selves, in that place to the Corinthians)
that is, men so designed me, though God took me out
of their hands, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 snatched me out of
the dangers (parallel to Gods raising him from the dead
there, and delivering him from so great a death v. 10.)
3dly, by the story in the Acts c. 19. where v. 29. the
city being in an uproar, they all with one consent run to
the Theatre, the place where these bloody tragedies
were acted, and haled Gaius and Aristarchus, two of
Pauls companions, thither. And if Paul had come into
sight, they would have done so to him also, but the
Christians there would not permit him to come amongst
them, ver. 30. And, v. 31. the Asiarchae having some
kindnesse to Paul (a great work of Gods providence
that they should) sent and gave him warning that he
should keep close, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not
give himself to the theatre, that is, not run the hazard,
by coming out, to be carried thither, knowing the full
purpose of the people to set him to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣bating
with wilde beasts, if he did. Which farther ap∣pears
by the Registers words (in his speech whereby
he pacified the people) ver. 37. Ye have brought these
men, being neither robbers of your Temple, nor blasphe∣mers
of your Goddesse; that is, ye have dealt with them
as if they were some notorious malefactors, to be thus
publickly punished on the Theatre, whereas they have
done nothing worthy of such proceedings. This is a
clear interpretation of these words, and gives a fair ac∣count
of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as to signifie as farre
as man's purpose concerning us (who had condemn'd
us to this death, though God delivered us) of which
learned men have given so many, and so wide con∣jectures.
[ e] V. 33. Good manners] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies
may perhaps be best understood by Hesychius in the
word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he there explaines by
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by which it appears that the phrase refers
not to goodness of manners, as that signifies actions,
and as Hesychius renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for
which the ordinary print reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to simplicity and deceivableness of
mind, and accordingly it is most properly rend••ed good
dispositions, or good natures, of which it is ordinarily
observable, that they are subject to be seduced, and
missled into error or false doctrine, as here the deny∣ing
of the Resurrection. And accordingly it is introdu∣ced,
and inforced with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not deceived,
noting what corruption was here to be taken heed of,
that of error. The rendring the phrase good manners,
refers it peculiarly to the sense of being debauch'd and
corrupt in their lives, which is not commodiously appli∣cable
to this place, which treats onely of intellectual
error, and therefore this other sense is with more reason
to be here fastned on, That conversation and discourse
(so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) with Hereticks, or Philosophers,
that disputed against the possibility of the bodyes re∣turning
to life, after it was once perfectly dead, might
probably seduce and deceive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, casie,
well-natured auditors, who are not so circumspect as
they should be: And thus hath Theophylact interpreted
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the good dispositions denote
those that are easily deceived, or cheated.
[ f] V. 50. Flesh and blood] That flesh and blood signi∣fies
that state of growing, feeding, corruptible bodies,
such as these we carry about us, there is little doubt.
How, or with what propriety it comes to doe so, may
receive some light from that of Homer
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There
of the Gods he saith
—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
They eat no meat, nor drink no wine, therefore they
have no blood, and are called immortal. Thus in the