The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

* 1.1SECT. V.

DUring Peter's stay at Joppa, Cornelius a Roman(a) 1.2, and Captain of a Band of Italian Souldiers, who with others kept Garrison for the Romans at Caesarea(b) 1.3 (being a very pious and religious(c) 1.4 per∣son, and one that worshipped the true God, with all his Family, and was very charita∣ble to the poor, though only a Proselyte of the Gate* 1.5 (as they called them), and un∣circumcised) had in that City, as he was Fasting and Praying, about three of the Clock in the afternoon(*,) 1.6 a Vision of an holy Angel, (not in an extasie or rapture of Spirit, or in a dream, but waking, ocu∣larly and sensibly) who appearing('*) 1.7 to him, told him, that his prayers and alms(d) 1.8 had found acceptance with God. And the Lord designing to manifest his Grace now in a more especial manner unto him, com∣manded him to send to Joppa, to inquire for one Simon Peter, who should come un∣to him and further instruct him(e) 1.9 con∣cerning the Mind and Will of God toward him. Cornelius immediately yeilds obedi∣ence hereunto, and accordingly sends two of his Domestick Servants, and a devout Souldier that constantly attended him, to Peter who was now at Joppa. Peter about the time that Cornelius his messengers drew near the City, knowing nothing of their coming, went up of his own accord, about noon to the Battlements of the house as a place of privacy to pray in; and be∣ing there he became very hungry and desi∣red to eat: but whilst they made ready, he fell into a trance, such as in which men were wont to receive Visions from Heaven. And in a Vision of his Spirit(f) 1.10 (without the help of his outward Senses) he saw a great sheet(g) 1.11, full of all sorts of living crea∣tures, clean and unclean, let down unto him from Heaven, and a voice spake to him, that he should eat freely and indifferently of any of them: which he doubting to do, the Voice spake again to him, saying, What God hath cleansed call not thou common. By which Vision he is taught that he should not

despise the Gentiles nor account them un∣clean, but converse with them and preach freely unto them as well as to the Jews; and hereby also was intimated that God had taken away those interdicts and prohi∣bitions concerning some meats, and conse∣quently those differences and separations between Jews and Gentiles(h) 1.12 signified by them, and therefore he was not to make a di∣stinction where God now made none. Whilst Peter thought on these things, Cornelius's messengers were come to the house where he was, and asking for Peter delivered their M••ss••ge unto him: The Apostle the next d•••• very readily went along with them, (b••ing incouraged thereto by an inward rev••la••ion or affla••ion of the Spirit(i) 1.13) and some other believing Jews also accom∣panied him to Caesarea. When he was come thither, Cornelius being stricken with an extraordinary reverence at the presence of so great a S••rvant of God, and exceeding the bounds of meer civil respect, fell down at his feet and worshipped him. But Peter would by no means receive that honour from him, but told him that he was an ordi∣nary man, such an one as himself; though thus employ'd at present in Gods message unto him. Then entring into the house he found many of Cornelius's Kinsmen and Friends there met together; to whom ad∣dressing himself, he spake after this man∣ner, Ye all know that its counted unlawful(k) 1.14 for us Jews to converse familiarly with you Gentiles, but God hath now by a Vision from Heaven, and the inspiration of his Spi∣rit, shewed me that I should not make any difference between Jews and Gentiles. For I perceive(l) 1.15 that the Partition wall is now broken down, and that national Preroga∣tives or personal excellencies find no accep∣tance with God, but any man of any Na∣tion whatsoever, if he fear God and work righteousness, is accepted with him. Hear ye therefore the Doctrine(m) 1.16 which God appointed his Prophets of old to publish to the Children of Israel, to wit, that of reconciliation and peace between God and man by Christ Jesus, (who is Lord of all). Which Doctrine, was first published in Ga∣lilee,

presently after John Baptist began to preach and baptize, which you cannot but have heard of, and how God indued the humane nature of Christ with the fulness of the graces of his Holy Spirit and with power to work Miracles, and anointed and consecrated his whole person to the the office of the Mediator, which he ac∣cordingly executed with much tenderness and compassion, going about doing good, curing diseases and casting out Devils, for God was with him in the fulness of the Deity, as he was his eternal Son [Col. 2.9.] and in power, grace, and favour, as he was man and Mediator [Joh. 8.29. & 16.32.] And though the Jews put him to death and cru∣cified him, yet God raised him up the third day and manifested him openly, not to all the Jews, but to his Apostles and Disciples that attended on him, who were chosen for this end that they might testifie what Di∣vine Doctrine he preached and what Mi∣racles he wrought, and might be witnesses particularly of his resurrection, having had the honour to eat and drink with him and to see him eat and drink after he rose from the dead. To these he gave command that they should preach his Gospel to the world, and should testifie that he is appointed of God, to be Judg of all men, even of all that shall dye before, or shall be found a∣live at his Coming. And he further shews them, That this Jesus is he whom all the Prophets foretold as the sole Author of Reconciliation with God, and Remission of sins through faith in him.

Whilst Peter was thus preaching to Cornelius's family and those other persons there present, they were by the powerful work of the Spirit of God converted to Christ, and the holy Ghost by his wonderful Graces and Gifts, viz. of Illuminati∣on, Regeneration and the gift of Tongues descended on them all, of his own accord, without any laying on of hands by Pe∣ter, to the great wonder and astonishment of the believing Jews, that had accompanied the Apostle thither, who thought this Promise, of sending down the holy Ghost, belonged only to the House of Israel. Then Peter seeing what was done, and how these Gentiles had been baptized with the holy Ghost, concluded that they ought to be baptized with Water, and re∣ceive the external sign or seal of incorporation into Christs Bo∣dy, the Church; therefore commanding all things to be made ready, either He baptized them himself, or gave order that some of those who accompanied him (who probably were Mi∣nisters and Teachers), should do it. This done, they desi∣red him to stay some days with them, that they might be fur∣ther instructed confirmed and comforted by his Ministry.

Act. 10. v. 1. There was a certain man in Cesarea, called Cornelius, a cen∣turion of the band, called the Italian band,

v. 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

v. 3. He saw in a vision evidently about the ninth hour of the day, an an∣gel of God coming in to him, and saying unto him, Cornelius.

v. 4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

v. 5. And now send men to Joppa, and call for one Simon, whose sirname is Peter.

v. 6. He lodgeth with one Simon a tanner whose house is by the sea-side; he shall tell thee what thou oughtest to do.

v. 7. And when the angel which spake unto Cornelius, was departed, he called two of his houshold servants, and a devout souldier of them that waited on him continually.

v. 8. And when he had declared all these things unto them, he sent them to Joppa.

v. 9. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the house to pray, about the sixth hour.

v. 10. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

v. 11: And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth:

v. 12. Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

v. 13. And there came a voice to him, Rise, Peter: kill and eat.

v. 14. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

v. 15. And the voice spake unto him again the second time, What God hath cleansed that call not thou common.

v. 16. This was done thrice: and the vessel was received up again into heaven.

v. 17. Now while Peter doubted in himself what this vision which he had seen, should mean: behold, the men which were sent from Cornelius, had made enquiry for Simons house, and stood before the gate,

v. 18. And called, and asked whether Simon which was sirnamed Peter, were lodged there.

v. 19. While Peter thought on the vision, the spirit said unto him, Behold, three men seek thee.

v. 20. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

v. 21. Then Peter went down to the men, which were sent unto him from Cornelius, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

v. 22. And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel, to send for thee into his house, and to hear words of thee.

v. 23. Then called he them in, and lodged them: And on the morrow Pe∣ter went away with them, and certain brethren from Joppa accompa∣nied him.

v. 24. And the morrow after they entred into Cesarea: and Cornelius waited for them, and had called together his kinsmen and near friends.

v. 25. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

v. 26. But Peter took him up, saying, Stand up, I my self also am a man.

v. 27. And as he talked with him, he went in, and found many that were come together.

v. 28. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation: but God hath shewed me, that I should not call any man com∣mon or unclean.

v. 29. Therefore came I unto you without gain-saying, assoon as I was sent for. I ask therefore for what intent ye have sent for me?

v. 30. And Cornelius said, Four days ago I was falling until this hour, and at the ninth hour I prayed in my house, and behold a man stood before me in bright clothing,

v. 31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

v. 32. Send therefore to Joppa, and call hither Simon, whose sirname is Pe∣ter: he is lodged in the house of one Simon a tanner, by the sea-side, who when he cometh, shall speak unto thee.

v. 33. Immediately therefore I sent to thee, and thou hast well done, that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

v. 34. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons.

v. 35. But in every nation, he that feareth him, and worketh righteousness, is accepted with him.

v. 36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (he is Lord of all).

v. 37. That word (I say) you know which was published thorowout all Judea, and began from Galilee, after the baptism which John preached:

v. 38. How God anointed Jesus of Nazareth with the holy Ghost, and with pow••r, who went about doing good, and healing all that were oppressed of the devil: for God was with him.

v. 39. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem, whom they slew and hanged on a tree:

v. 40. Him God raised up the third day, and shewed him openly.

v. 41. Not to all the people, but unto witnesses, chosen before of God, even to us, who did eat and drink with him after he rose from the dead.

v. 42. And he commanded us to preach unto the people, and to testifie that it is he which was ordained of God to be the judg of quick and dead.

v. 45. To him give all the prophets witness, that through his Name who∣soever believeth in him, shall receive remission of sins.

v. 44. While Peter yet spake these words, the holy Ghost fell on all them which heard the word.

v. 45. And they of the circumcision which believed, were astonished, as many as came with Peter; because that on the Gentiles also was pow∣red out the gift of the holy Ghost.

v. 46. For they heard them speak with tongues, and magnifie God. Then answered Peter,

v. 47. Can any man forbid water, that these should not be baptized, which have received the holy Ghost as well as we?

v. 48. And he commanded them to be baptized in the Name of the Lord. Then prayed they him to tarry certain days.

* 1.17 * 1.18 * 1.19 * 1.20 * 1.21 * 1.22 * 1.23 * 1.24 * 1.25 * 1.26 * 1.27 * 1.28 * 1.29 * 1.30 * 1.31

Notes

• * 1.1

  An. Ch••••sti 40. C. Caligulae 2.
• (a) 1.2

  H••••tenus descripsit Evangelista praecipua acta Apostolorum inter Hiero∣solymitanos, Judaeos & Samaritanos; Nunc incipit describere acta eorum in∣t••r gente•• & hoc capite conversionem ••••imi Ethnici describit in quo Apostoli didic••runt in posterum etiam Ethnicis E••••••••••lium praedicare. Conversi an∣te•• fuerant Samaritani, conversus quo∣que Eunuchus Aethiops, sed hi potius inter Proselyto•• & circumcisos adeoque inter Judaeos numerandi, cum per pro∣f••ssionem Religionis Judaicae, Ecclesiae fuerint insiti. Cornelius autem est pri∣m•••• incircumcisus, cui annunciatum est Evang••lium. In eo ergo ordinaria gen∣ti••m vocatio incaepit. There were two things sh••l mainly differenced the Jews f m other people, Cir••••••cision, and Singularity of Di••t, or Pro••ibition of c••r∣tain meats. But the more proper diffe∣re••ce was the ••••tter. For 〈◊〉〈◊〉 the ••ale •• ••d of A••r••ham was c••••cu••cised ••nd 〈◊〉〈◊〉 in re••••rd of that ceremon, there was no difference b••twixt an 〈◊〉〈◊〉 and a Jew. But ••bs••••ining 〈◊〉〈◊〉 such and such meats, w ••a 〈…〉〈…〉 mono, a singu••••••ity, 〈…〉〈…〉 an Is¦r•••••• 〈…〉〈…〉. A••d 〈…〉〈…〉 any m••ats 〈…〉〈…〉 l••••erty of conver∣sing w••th any 〈◊〉〈◊〉 and their the en∣larging 〈◊〉〈◊〉 one in the enlarging the o∣the••. T•••• H••••then w•••••• 〈◊〉〈◊〉 off at the confusion of ••••el, and had lain so long in Darkne••, Sin, Superstition and Ido∣l••try, and all the world (Israel only excepted) were strangers to God. Peter the Minister o•• the Circumcision was ap∣pointed the instrument of bringing in the Gentiles. Some think Christ inten∣ded this, when in Mat. 16.19. he gave him the k••ys of the Kingdom of heaven, and th••reby put into his hands a pecu∣liar priviledg to open the door of Faith and the Gospel to the Gentiles, and gi∣veth him withall, power to bind and loose the use of Moses's Law among the Heathens when he brought the Gospel among them; some of it being to fall and some to stand, according as the Spirit should d••rect him; and according∣ly it shou••d be ratified in Heaven, See Lightf. in loc.
• (b) 1.3

  Caesarea was the City where the Roman Governour or Pro Consul resided, see Act. 23.23. & 24.6. and th••t partly for the bravery o•• the City, but chiefly for the commodiousness o•• the Haven.
• (c) 1.4

  Cornelius non erat extùs Judaeus aut Proselytus. Judaicam religionem publicè nondum profitebatur, sed tamen sacram Scripturam, inter Judaeos con∣versans, legerat, & ex illa veri Dei cog∣nitionem aliquam hauserat, miseriam suam agnoverat, gratiae & salutis cupi∣dus erat factus, fortè etiam generalem aliquam cognitionem venturi Messiae imbiberat. Habet regeneratio suos gra∣dus. Primus gradus est contritio & emol∣litio cordis, quâ quis adigitur ad sensum peccati & miseriae; quo sensu gravatus sitit & esurit liberationem. Secundus gradus est, agnitio Christi, quâ quis de suf∣ficientiâ Christi ad liberandum convi∣ctus, seipsum abnegat & ad Christum confugit, eique vivâ fiduciâ cordis inseri∣tur, & cum filiali fiducia liberationis in ipsum recumbit, & filialis in Deum amor in c••rde ejus accenditur cujus ductu & impulsu servit Deo ingenuâ obedien∣tiâ & novâ vitâ. Primus gradus vocari solet spiritus servitutis & est propriè ef∣fectus legis: posterior spiritus adoptionis & est propriè effectum Evangelii. Fieri potest in Cornelius habuerit primum gradum regenerationis, scil. ut fuerit contritus corde & onustus sensu mise∣riae, sitiensque gratiam, eamque quae∣rens; sed non novit veram viam inve∣niendi & verum medium quaerendi, sed sine dubio eam quaesivit per propria o∣pera & honestam vitam; quae tamen opera Deus propter veram contritio∣nem cordis non aspernatus, sed se iis mo∣veri passus est ad dandos majores rege∣nerationis gradus ad salutem necessarios. Non enim est contra sanam Theologiam, quod primitiae gratiae regenerantis bene usurpatae, sint causae impetrantes gratiam majorem. Habenti enim dabitur ut a∣bundantius habeat, Mat. 13.12. Mora∣libus virtutibus, quibus homo seipsum ab aliis per liberum arbitrium naturale nonnihil discernit, nullis promissioni∣bus alligata est gratia regenerationis sal∣visica: sed initiis gratiae regenerantis bene usurpatis est alligata, Joh. 7.17. Et praecipue contritum cor habet mag∣nas promissiones, Psal. 51.19. Isa. 57.15. Stres.
• * 1.5

  There were two sorts of Proselytes. 1. Proselytus foederis or justitiae, who submitted himself to Circumcision and to the whole Mosaical Paedagogy. 2. Proselytus portae, a Proselyte or Stran∣ger within their Gates, Deut. 14.21. such were suffered to live among them though not circumcis'd, neither did they conform to the Mosaical rites and Ordinances, only were obliged to ob∣serve the seven precepts of Noah of which see Godw. Jewish Antiq. pag. 10.
• (*,) 1.6

  Though Corneliu•• was not pro∣selyted to the Jewish Church, yet he followed their manner and form of Worship. This was the hour of their Evening Sacrifice.
• ('*) 1.7

  Angeli frequenter solebant fieri visib••le•• assimiendo formam hominis & humano•• ••dentes motus, quod & ipse fili∣us D••••m V. T. saepinsculè fecit in prae∣ludium s•••• Incarnationis.
• (d) 1.8

  Pr••••••tionem subvehi alis dua∣bu••, aiunt veteres, jejunio & misericor∣diae operibus.
• (e) 1.9

  Major erat legatio Apostolica, quam Angelica. Angelus Apostolum monstrat; Apostolus Christum: tantum honorem t••stibus suis habuit Christus.

  Cur non ipse Angelus edocet quid Cor∣nelio faciendum sed ad Petrum remittit? Quia non Angeli sunt instrumenta rege∣nerationis & sanctificationis sed ministri Evangelii. Sic Deus Saulum remittit ad Ananiam, Act. 8.26. Quo exemplo non immerito monentur Magistratus Politici, ne spiritualem administratio∣nem regni Christi ad se rapiant; fed eam relinquant iis qui à Deo ad hoc vo∣cati sunt.
• (f) 1.10

  God revealed himself to his peo∣ple of old, 1. By Dreams and Visions in the night when they were asleep. 2. By Apparitions when they were a∣wake. 3. By Voice from Heaven. 4. By Urim. 5. By inspiration. 6. By Rapture•• and Extasie.
• (g) 1.11

  Per hoc Vas commodissimè intel∣ligitur totus mundus cum quatuor suis plagis. Ecclesia N. T. colligitur ex toto mundo, & ex omnibus quatuor mundi angulis. Huic visioni adjungi∣tur vox scilicet imaginaria quae Petro dixit macta & comede: macta, h. e. para Domino in sacrificium gratum.
• (h) 1.12

  Discrimen inter Judaeos & Gen∣tes per discrimen ciborum adumbratum erat.
• (i) 1.13

  Videi Spiritus Sanctus internas cogitationes ac dubitationes Petri super hac visione easque prohibet & declarat se esse eum qui miserit eos viros. Qui loquitur & prohibet ac jubet, persona est. Qui cogitationes cordis videt, Deus est. Qui ministros Evangelii vocat, imò qui Angelos mittit ad aliquid expedien∣dum, divinam authoritatem habet. At∣que haee omnia de se dicit Spiritus San∣ctus. Est igitur Deus verus.
• (k) 1.14

  Illicitum non lege Mosis sed decreto sapientûm quod pari loco cum lege habebatur. Ubi e∣nim interdictum homini Judaeo sese commiscere cum alienigenis? Expressum praeceptum de hac re non legimus nisi illud particulare de non contrahendo cum incircumcisis matrimonio nec faciendis cum illis foederibus, praesertim cum illis septem gentibus Anathemati devotis Deut. 7. à 1 ad 7. Etsi autem lex sola conjugia & politica foedera cum Ethnicis interdicit, tamen constitutionibus hu∣manis, ac consuetudinibus paternis illa lex fuit ampliata, ut etiam à conviviis & convictu & privato congressu Ethnicorum abstinuerint; unde etiam gentes omnes contempserunt tanquam canes. Non igitur tam divinae institutionis, quam humanae consuetudinis erat, abstinere à congresso politico cum Ethnicis.
• (l) 1.15

  Legerat hoc antea Petrus in Prophetiis V. T. de futurâ vocatione Gentium; audiverat ex ore Christi mandatum dantis de docendis omnibus gentibus, sed rem non comprehenderat, non in∣tellexerat, convictus non erat donec non solum per visionem ex coelo esset instructus, sed etiam propriis oculis videret hunc incircumcisum Cornelium à Deo donatum initiis verae conversionis. Nulla ferè est veritas quam non audiunt homines saepe propositam declaratam, demonstratam & tamen centessimâ t••ndem concione, vix intelligunt, comprebendunt, credunt. Videmus etiam regenitos posse graves errare errores in re religionis.
• (m) 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hebraismus pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc illud verbum, i. e. hoc patet & manifestum est ex ilio verbo, quod Deus misit Israeli. Haec est descriptio Evangelii prout missum est ••••••••••••itis in V. T. per Prophetas.
• * 1.17

  V. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Incircumcisus sed qui idololatriâ relictâ uni Deo se dederat, & quae pie∣tati consentanea judicabat, sequebatur
• * 1.18

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] H••c loco significat constitutionem hominis extra se rapti. Cecidit super eum exstasis, id est. in exstasim incidit: nam proprie loquendo non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in nos sed nos in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incidimus.
• * 1.19

  v. 11. Videb••tur linteum illud à coelo pendere ut significaretur libertas coelitùs indul∣ta. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] quorum multa immunda, Lev. 1.27.
• * 1.20

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] id est, noli tu pro polluto habere. Do not thou pollute, that is, Do not thou call or count polluted, that which God hath made lawful. 'Tis the use of the Scripture, very frequently to speak as in an effective or active sense, and to intend only a declarative; and in the very same sense is the binding and loosing to be understood, Mat. 16.19. & 18.18. for teaching what is bound, and what loose; what lawful, and what unlawful, Lightf.

  There was a distinction of clean and unclean beasts before the Flood, as appears Gen. 7.8. But this was in reference to sacrifice only, and not in reference to dyet. After the Flood God gave Noah liberty to eat any thing that was wholesom for d••et; and in this liberty the world continued till the Law given at Sinai, save only that the Israelites did not eat the sinew that shrank, which was the first distinguisher that ever began to inclose Israel for a peculiar from other people, Gen. 32.

  Pecudes immundae à mensis semotae non modò ante legem sed & ante diluvium, Gen. 7.2. Ea tamen distinctio tandem sublata est ut umbra rerum futurarum, quarum corpus erat in Christo, Col. 2.17. Ex mundis sanguinem attingere nefas, Gen. 9.4. tum quia in sanguine est anima, i. e. vita pecudis, tum quia Deus sanguinem destina∣verat ad expiationem faciendam in altari pro animabus nostris, Lev. 17.11. Quod cum mere sit ceremoniale, nihil quicquam causae fuit cur Apostoli gentibus sanguinem ad tempus prohiberent, Act. 15.20. quam spes Judaeos infirmos hac ratione lucrifaci∣endi, qui ab esu sanguinis tantopere abhorrebant, ut eos omnes populos gladio destru∣endos scrib••nt qui rennunt huic mandato se subjicere. Ideo hoc observatum quamdiu visum est Judaeo in hisce ritibus educatos, posse ad Christum allici. At post de illorum conversi••ne desperari jam coeptum, etiam hoc interdictum ut partem legis ceremonia∣lis abrog••vit Apostolus, 1 Cor. 10.25. & alibi non raro. Itaque Augustini aevo si qui putarent ab esu sangu••nis eà lege se prohiberi, à caeteris irridebantur, ut docet contra Faustum, lib. 32. c. 13. Bochartus.
• * 1.21

  v. 20. Ego misi eos] Activum pro duplici activo, i. e. Feci ut mitterentur.
• * 1.22

  v 22. Alter ille Gen u••i•• huic non d••ssimilis, Luc. 7.5.
• * 1.23

  v. 30. Hora nonâ or••b••m •• imi••atus in hoc Judaeos.
• * 1.24

  v. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• sub•••••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Audite igitur sermonem illum quem misit, i. e. promulgacit si••us Israel ann••ncians pacem per Jesum Christum, hic est omnium Dominus, vel••quie•• ••mnium Dominu.
• * 1.25

  v. 37. B••pti••mus J••h••nnis•• se sumitur pro doctrinâ Johannis. Sicut sit, Mat. 21.25. Ast. 18.25. & 19.3.4. Doctrina Johannis erat, Messiam olim expectatum jam venisse

  

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  in Mundum & propediem esse revelandum. Tempus igitur esse ut unusquisque per ve∣ram poenitentiam se paret ad filium Dei vera side receipiendum, Mat. 3.2. Si hunc re∣jiciant, adesse terribilem illum diem reprobandi totius populi, Mal 4.1.
• * 1.26

  v. 39 Dicuntur Judaei Christum suspendisse à ligno quia praetextu seditionis con∣tra C••sarem Pilato persuaserunt ut Romano more eum crucisigeret, cl••m••ntes, cruci∣sige, crucisige. Factum hoc secundam consilium Domini qui in Veteri Tes••amento prae∣figuraverat hunc modum mortis Christi.
• * 1.27

  v. 41. Christus edisse memoratur, Luc. 24.34. ut verum se hominem etiam à re∣surrectione demonstraret. Edit non quia opus habuit, sed quia ••oluit. Christus etsi glorificatus tamen nondum voluit uti sua ple•• â glor á sed accommodavit se homini∣bus & cum illis ut homo conversatus est. Edit, cum non indigeret, Inde colligo eum etiam b••bisse: utrumque enim est hominis ut vivat: exprimere autem id, necesse non fuit, quia potus passim sub cib•• comprehenditur. Invitat Christus à resurrectione dis∣cipulos suos ad prandium, Joh. 21.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ipse panem distri∣b••••t ae pisces. Verisimilé nè est pransos discipulos sine potu? quod si & ipsum ser∣vatorem pransum cum illis dicamus, cum alimento potum rectè conjungimus, De Dieu.
• * 1.28

  v. 43. In fide nostra sunt duo distincti actus qui requirunt duplex fundamentum: In fide requiritur, 1. Certitudo intellectus ut de veritate ejus quod credimus simus cer∣ti & in dabii. Hujus certitudinis fundamentum est testimonium Apostolorum. 2. Fi∣ducia cordis, qua cor oneratum & onere peccati fessum, anhelans acquiescit & se su∣stentat. Hujus fundamentum est Christus. In Christum collocatur haec siducia, & nunquam in Apostolos.
• * 1.29

  v. 44. This was a second confirmation that the Gentiles were to be taken in. For when G•• ••••••ured out the holy Ghost upon the Uncircumcision, as well as upon the Cir∣cumc•••••• it was evidence sufficient that now God had made no difference betwixt them.
• * 1.30

  v. 〈…〉〈…〉 ••st fruit of t••e gift of tongues was that they that had it were enabled to spe••k & 〈…〉〈…〉 Originals of the Scripture, Lightf.
• * 1.31

  v. 48. Apostoli ad baptizandos homines etiam aliorum utebantur operâ.