that Jabesh Gilead was besieged by Nahash and by Saul delivered having scattered the Ammonites Whence at a meeting the whole people had at Gilgal the Kingdom was renewed to Saul 1 Sam. 11.14 15. Samuel confirming his integrity in the execution of his Office complaining of the injuries done him terrifying the people with Thunder and Rain in the time of Wheat-Harvest and then comforting them by proposing the mercy of God 1 Sam. 12.17 c. Whence it appears that these things came to pass about the Feast of Pentecost and at the beginning of the third month one and twenty years after the Ark which the Philistines had carried away was restored at the same time of the Harvest 1 Sam. 6.13 whereby we may gather that as there were twenty years betwixt the bringing again of the Ark and the subduing the Philistines from 1 Sam. 7.2 13. so also that there passed a year betwixt the freeing of the Israelites Land from the Philistines and Saul◠being declared King is gathered from these words 1 Sam. 13.1 Saul Reigned one year and when he had Reigned two years over Israel Whereof a better sense cannot be given then that that one year was past since the subduing of the Philistines by Samuel when Saul began to Reign and that he Reigned two years after free from the yoke of the Philistines For in after-times Saul was by the Philistints stripped of his Authority and the people of Israel oppressed by them with a heavy and long bondage Which being at length removed Saul is said to have taken the Kingdom over Israel that is to have again recovered it 1 Sam. 14.47 It is a proof that this oppression lasted many years that it having began eight years before David was born yet before it was ended Samuel named him to succeed in the Kingdom of Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and the Lord hath commanded him to be a Captain over his People For that the Israelites might be past all hopes of recovering their liberty lest they might have Weapons the Philistines carried away all the Smiths from them so that when the Israelites came to Battel among all them Saul and Jonathan only were found armed with Sword and Spear 1 Sam. 13.19 22. Daniel Brenius in his Friendly debate against the Jews Quaest 26. How saith he is that consistent which is written Acts 13.21 that Saul who was the first King of Israel Reigned fourty years when the Scripture mentions only two years Answer These two years mentioned 1 Sam. 13.1 may be so taken as not to note the whole sum of Sauls Administration but that time of his Government until he chose these three thousand which are mentioned there v. 2. otherwise if we will absolutely that the whole time of Sauls Reign is described v. 1. then will arise this difficulty To wit how David who began to Reign at thirty years of Age 2 Sam. 5.4 and therefore if Saul Reigned 2 years only appears manifestly to have been twenty eight years of Age when Saul began to Reign and consequently when he killed Goliah is advised by Saul 1 Sam. 17.33 not to fight with Goliah because he was yet but a Youth likewise he is called a Youth v. 42. How I say is he called a Youth being in his nine and twentieth year Not to speak of those many Battels that are said to have been fought against so many People during Sauls Reign 1 Sam. 14.46 and in them the various Conflicts betwixt David and the Philistines 1 Sam. 18.25 Then afterward his flight and his changing of his lurking places so often because of Sauls manifold Persecutions Lastly Davids dwelling among the Philistines one year and four months 1 Sam. 27.7 compared with ch 29.2 where Achish saith that David was with him these days or these years that is some days or some years and other things are mentioned to have fallen out in Sauls Reign all which do abundantly demonstrate that there was more then two years space betwixt Sauls Reign and Davids And these things are thus far so debated as if that place in Samuel were esteemed intire and incorrupt in the Editions which are now extant But now indeed we must know that the Hebrew Copies shew this place to be imperfect when betwixt the word Schanah and Ben they leave a void place for some of them have it thus written Ben schana Schaoul It is probable the numerical note is wanting which expressed the number of the years of Sauls Age when he began to Reign for it is usual in these Books of Kings to insert the Ages of the Kings and the time of their Reign in the beginning of the History of their Acts as 2 Sam. 2.10 where we read thus written Ishbosheth Sauls Son was fourty years old when he began to Reign over Israel and Reigned two years Which same thing is done in David and other Kings Hence some Greek Copies supplying the number here do write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of thirty years Seeing therefore that the beginning of the verse here is judged defective what wonder is it that the like fault doth happen as to the number in the latter part of it which defines the time of Sauls Reign and that therefore the number expressed by the Evangelists who might as yet see the place entire did differ so much from what is this day seen in our Copies Especially seeing that in the end of the sixth Book of Josephus's Antiquities Saul is said to have Reigned eight years while Samuel lived and two and twenty after his death Which is a token that of old there was another reading of this place extant having the notes of the numbers though not so much dissering 22. And when he had removed him That is Saul being rejected while yet alive for a punishment of his disobedience 1 Sam. 13.14 15.28 16.1 He raised up unto them David to be their King That is That Jacobs Prophesy Gen. 49.10 might be made good he promoted David of the Tribe of Judah hitherto a mean and obscure man to the Kingly Dignity who upon Sauls death should succeed in the Kingdom See the fore-cited places and Psalm 78.70 71. Psalm 113.7 8. To whom he also gave testimony and said 1 Sam. 13.14 Psal 88. in the Hebrew 89.20 21. I have found As much as to say I have gotten such a man as I would wish in the Person of David who to wit will do whatever I command him whereas Saul against my express command spared the King of the Amalekites and the fattest of the Cattel See 1 Sam. 15.22 28. 23. Of this mans To wit Davids Seed That is Posterity and Off-spring According to his promise 2 Sam. 7.12 1 Chron. 7.11 12 13. Psal 89.37 38. Isa 11. 1 2. Jer. 23.5 6. Mic. 5.2 Raised unto Israel a Saviour Jesus That is He raised the promised Saviour to the people of Israel which is
leave my Soul in Hell The sence in reference to David is thou wilt not suffer me to be slain by Saul 1 Sam. 22.1 but in relation to the Messiah of whom Davids concerns were Types thou wilt not leave me long in the state of the dead or which is the same thing thou wilt not suffer my Soul laid down for my Sheep to be a long time shut up within the receptacle of Souls separated from the body into which I descended l. 5. c. 26. Vpon Luke 16.13 to satisfy the law of death as Ireneus speaks Worthily therefore Grotius True it is saith he that Hell is a place substracted from our sight and when it is understood in reference to the Body it signifies the Grave where the Body lies without a Soul but in reference to the Soul it denotes that Region or State wherein the Soul remains without the Body Therefore as Dives was in Hell so was also Lazarus the Regions being only distinguish'd For both Paradise and Gehenna or as the Greeks called those places Tartarus and Elysium were in Hell And that this was the opinion of the Greeks is most certain whom Virgil follows in the sixth of his Aeneids Nor let any one question the Jews for whom I bring Josephus to vouch who says that the Prophet Samuel was rais'd by the Witch out of Hell The same Author speaking of the Sadduces They take away saith he all punishments and rewards out of Hell Again where he sets down the opinion of the Pharisees he appoints the seat both of punishment and reward in Hell under ground because the Infernal Regions by the Greeks are called Subterraneal Either because Hell was thought to be under ground or rather because it is no more in sight then the most hidden recesses which the Earth conceals Josephus reciting the Opinions of the Esseans de Bill Jud. l. 2. c. 12. places the Souls of the Godly beyond the Ocean to which in another place according to the judgment of the same persons he allots the most holy Region of Heaven But indeed those phrases of speech under the Earth in the Air beyond the Ocean and what we find in Tertullian beyond the fiery Zone signify no more then that which is invisible and inaccessible to us Thus far Grotius De bono mortis cap. 10. to which he adds that place of St. Ambrose It had been enough to have said to those Philosophers that Souls set at liberty from the body went directly to Aides that is to a place which is not seen which we call in Latin infernus And lastly the Scripture calls those receptacles of separated Souls Magazines Thy Holy One. In the Hebrew thy bountiful That is him who never nor in no place found thy bounteousness and loving kindness withdrawn from him To see Corruption That is to be corrupted Thus To see death is to die Luke 2.26 The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Corruption or putrefaction as the two great Apostles Peter here and Paul c. 13.30 urge the Emphasis of it is nevertheless very often taken for a ditch or pit where dead bodies lie putrifying Psal 57.7 94.3 So the Greek word whereby Luke expresses the Hebrew word is by the Interpreters of the old Testament not only us'd to denote bare Corruption 〈…〉 16. Pro. 27.21 but also the place of Putrefaction To see the Pit saith Vatablus is to be laid in a Pit to suffer putrefaction The sense therefore of this half verse in reference to David is thou wilt not 〈…〉 being through thy benignity appointed to Reign to die a sad death by the hand of my Enemies in relation to the Messiah typified by David Thou wilt nor suffer me toward whom thou hearest a Love most 〈◊〉 and ineffable to lie so long in the Grave till my body be rotten 28. Thou hast made known to me the way of life In the Hebrew Thou wilt make me know the path of life In respect of David it signifies thou wilt open me a most certain way to deliver me from the death design'd me by my Enemies In respect of the Messias thou wilt bring me back from death to perpetual and immortal life Thou shalt make me full of Joy That is thou shalt heap joy and comfort upon me With thy face As if he had said Being by thee beheld with a benign and gracious Aspect 29. Men and Brethren A kind compellation to gain the affections of the Hearers Neither does Peter in the least deny the cited words of Psal 16. to be any wise understood of David But urges them so to be uttered by the inspiration of the Holy Ghost that literally and properly they are not to be understood of David but of Christ of whom David made a representation Of the Patriarch David Patriarch is a compound Greek word of Patria signifying Family and Arche Beginning However every Father of a Family is not called a Patriarch by the Hellenists but only they who in Hebrew are call'd the Heads or chief of the Fathers that is the Fathers of the Fathers of a Family and the Founders of the whole Family and Kindred They are called the Heads of the Fathers Exod. 6.25 1 Chr. 9.9 Patriarchs And thus David is properly called a Patriarch because he was the Founder of the Royal Family which is called in Greek Patria c. 7. v. 8 9. Linage Luke 2.4 And so below the twelve Sons of Jacob are called Patriarchs because the several Tribes deriv'd their names from them as being the Founders of their Race and deduced their Original from them Heb. 7.4 So Abraham is called a Patriarch because the whole race of the Elect people of God descended from his Loyns There were also other Patriarchs improperly so call'd not in respect of Pedigree but in regard of their Superiority and Precedency Thus they whom the Author of the Chronicles calls Princes of the Tribes of Israel 1 Chron. 27.22 the Greeks call Patriarchs of the Tribes and in this sense also King David advanced to the most supream degree of Dignity might be stil'd a Patriarch Such were the Patriarchs improperly so called whom the Hellenist Jews after the destruction of Jerusalem chose for their Chieftains Therefore saies the learned Heidegger Exercitat 1. Hist Patriarch n. 6. Vopisc in the life of Saturnin Hadrian to Severianus the Consul makes mention of the Patriarch of the Jews dwelling in Alexandria Epiphanius also relates in his disputation against the Ebionites That some part of the Jews in his time inhabited the City of Tiberias who acknowledged a Head or Supream to whom they gave the Title of Patriarch to whom also were joined several Assistants who were called Apostles From which custom to think that Christ gave to his Disciples the name of Apostles is a gross mistake of Baronius ad annum 32. n. 5. as Casaubon learnedly makes out But in the Christian Church as being
a Spiritual Family after the Passion of Christ several Bishops were called Fathers and Archbishops Patriarchs that is to say chief among the Fathers Whom it was lawful to suffer if not as Fathers 1 Cor. 4.15 at least as Pedagogues in Christ But the Ambition of these Persons encreasing the chief Archbishops whom they called Bishops of the highest Seat usurped this Title to themselves till at length four of them obtained this Title to be conferred upon them Principally above all the rest the Patriarch of Rome of Alexandria of Antioch and Jerusalem to whom was added at length the Patriarch of Constantinople made the second by reason of the new Romes Dignity Is dead He died in the Feast of Pentecost if we may believe the Jerusalem Talmud His Sepulcher With which the bones and ashes of David are cover'd 30. Of the Fruit of his Loyns The words are taken out of the 132 Psalm v. 11. where the Greek has it of the fruit of thy Belly that is by the birth of thy Wife The same sense answers to both There is added here in the Greek Text to raise Christ according to the flesh But there is no reason appearing why this addition which the Greek Copies have and Chrysostom has expressed should be brought into the least suspicion of being untrue For saith the learned Ludovicus de Dieu when Luke does not relate what was singly sworn to David but what David as a Prophet knew to be sworn to him it did not behove him barely to recite the words of the Promise but to explain how David as a Prophet understood them God had promised to David that he would settle in his Throne one of the fruit of his Loyns that David as a Prophet knew to be nothing else but that God would raise Christ according to the Flesh from the fruit of his Loyns to sit upon his Throne To sit upon his Throne Christ is said to sit upon Davids Throne because he was designed by God to be his Successor who after a Celestial and Divine manner should Reign over the House of Jacob that is the people of God over whom David had received from God the Earthly Dominion For which reason Christ himself affirms that he has the Key that is the Power and Empire of David though his Throne be not established upon Earth but translated to Heaven and that all Powers both in Heaven and Earth are subjected to his Empire together with Angels good and evil all People Tongues Nations and even Death and Hell itself 31. He seeing this before As if he had said David understanding by the Spirit of Prophecy Psal 132. 2 Sam 7. Psal 16. that it was promised him that Christ should be raised from his Seed by the same Prophetick knowledge foretold that the Soul of Christ should not be long left in a condition separated from the Body nor his Body remain so long in the Sepulcher as to be reduced to dust before it should be raised 32. Whereof we are witnesses As if he had said we all attest that this Jesus was raised from the dead not by report but by those certain signs of which we were all sensible by seeing hearing and feeling 33. Therefore being by the right hand of God exalted As much as to say This Jesus being taken up into Heaven by the Divine Power And by the Promise c. That is and having received the Gift of the Holy Ghost which he as Mediator between God and Man had often promised us this has he largely and plentifully bestowed upon us as by our sudden speaking of Languages we never learnt is apparently demonstrable to you 34. For David did not ascend into Heaven That is to the heavenly Throne which is typified by his earthly Throne But he saith himself So Christ Mat. 22.43 Mark 12.36 Luke 20.42 Hence it is clear that it was a thing confessed and apparent to the Antient Jews that the 110th Psalm contained a Prophecy concerning the Messia and that David vvas the Writer thereof And indeed saith Grotius upon the foresaid place of Matthew The Inscription in the Hebrew Copies is a Hymn of David which alone sufficiently argues that it is not to be attributed to Eliezer or any other Writer in the times of Ezechias For thâ—ough we should grant that the Psalms Titles were not added by their own Authors yet they appear to be of veryâ— great antiquity and to enervate the credit of them not by Argument but at our own conceited pleasures to be maâ—d for love of contention The Septuagint render the word Ledavid to David but the Paraphrasts and other Jews render it better of David in the second case For if we should otherwise interpret it there would be none of the Psalms which might be certainly thought Davids Whereas the Jews themselves do all confess that several of thâ—â— Psalms having the same Inscription Ledavid were nevertheless written by David The Lord said to my Lord. That is the Eternal Father bespake the Messiah to be born of me according to the flesh who nevertheless is my Lord because he is the Only begotten Son of the Eternal Father Rabbi Saadias testifies also that the Messiah is here called Lord by David upon c. 7. Dan. v. 13. Sit thou at my Right hand That is sit thou and reign in the Heavenly Throne as the Apostle explains it He does not say 1 Cor. 15.25 Heb. 10.12 13. stand before me but sit which signifies Regal and Judicial Power Neither does he say sit at my feet but at my Right hand that is be thou next in power to me 35. Vntil I make c. The word until saith Genebrard uses to be taken emphatically for even until and signifies continuance not exclusion of future time to which it is by no means opposed as if he had said Reign with me also until I have put thy Enemies under thy feet also all the time that seems to be contrary and opposite to thy Reign also before I have subdu'd thy Enemies at thy feet even before the Devil Death the Wicked and all Sin be utterly extirpated For it is not to be question'd but that at all other times Christ shall Reign Observe therefore that by this and the like particles the Scripture and the Hebrew Language affirms what might be otherwise called in question Psalm 122. Our Eyes are fixed upon the Lord until he shall have compassion upon us That is even until or before he shews us his mercy that is in our time of distress Mat. 28. I am with you until the end of the World that is even until the end of the World before which time it seems many things may happen to fall out contrary to it 36. Assuredly c. That is let this truth be to you most certain and undoubted that this Jesus whom you demanded to the most ignoble and ignominious Death of the Cross is appointed by God the Messiah promis'd both in the Law and the
as if then they were customarily to be taken for Princes of the Sanhedrin Thus far the learned Selden And John Whom Lightfoot conjectures to have been the famous Jochanan Ben Zaccai the Priest Juchasin fol. 60. who is said to have lived a hundred and twenty years and forty years before the destruction of Jerusalem when the Gates of the Temple opened of themselves is reported to have said Joma fol. 39. O Temple Why does thou disturb thy self Zech. 11.1 I know thou shalt be destroy'd for so Zechariah has prophesied Open thy Doors O Lebanon that the Fire may devour thy Cedars After the destruction of Jerusalem saith Lightfoot he got leave of Titus In Centur. Chorographic before Matt. that Jabneh might receive and retain the Sanhedrin There he presided himself two or five years for the certain number is disputed And as many as were of the kindred of the Priests In the Greek of the High priest as the common English translation hath and the Syriack and Arabick Version also That is Whose Ancestours saith Grotius not long before enjoy'd the High-priesthood which great nobility caused them to be admitted into the great Sanhedrin 7. By what power As much as to say By whose effectual Virtue or by whose command and authority have ye cured this person lame from his Mothers Womb 8. Filled with the Holy Ghost That is moved and excited by a certain inspiration of the Holy Spirit Matt. 10.19 20. Luke 21.14 15. according to the promise of Christ who promised his Apostles that when they were brought before Presidents Kings and Magistrates that utterance and wisdom should be given to them which all their Adversaries should not be able to withstand for that they should not speak themselves but the Spirit of the Father should speak within them 9. If. This Particle is here put for since or seeing that We this day be examined That is be endited according to the Syriack or be brought before the Judges according to the Interlineary Gloss or be reproved according to the Latine Interpreter of Irenaus or as Lyranus expounds it be brought to judgment as Malefactors In the Greek as Grotius Interprets the word be examined Of the good deed done to the impotent man That is because we have done the same person a kindness By what means he is made whole As if he had said To answer by whose power and authority this Man lame from his Mothers Womb has received the Ability of walking and sound Health 10. By the name That is by the Power and Authority Whom ye Crucified By the Hands of the Roman Souldiers 2 Sam. 12.9 Thus David is said to have killed Vriah as is there added by the Sword of the Children of Ammon Whom By your means put to so cruel and ignominious a death God Who will shew himself as opposite to your deeds and endeavours as you were to his Counsel and Will Raised from the dead That is delivered from death restored to life This. To wit Christ Jesus typified by David Is. That is to say like David The Stone which was set at nought That is Rejected contemned and refused as no wise fit even to be used in the most vile part of the building Of you Builders By you the Senators of the great Sanhedrin and of the City of Jerusalem to whose Care and Guardianship the Religion and Common-wealth of the People of God is entrusted Which To wit being raised from the dead Is become the Head of the Corner That is is advanced by God to so high a Dignity that like the chief Corner-stone he supports and sustains the whole Weight of the Spiritual building Most admirably and learnedly has that equally most religious and eminently lettered Divine Doctor Simon Patrick Dean of Peterborough whose signal and sincere Charity I have often experienced expressed the Literal and Mystical sence of this verse in his Golden Paraphrase upon Psal 1 Sam. 26.19 118. v. 22. He whom the Great-men and Rulers of the People rejected as the Builders of a House do a Stone that is not fit to be employ'd in it is now become our King to whom we must all joyn our selves if we hope for safety In whom we see a figure of that Glorious King who shall hereafter be in like manner refused Luke 19.14 20.17 and then by God exalted to be Lord of all the world and the Foundation of all mens happiness See our Litteral Explication Matt. 21.42 12. Neither is there As if he had said In this Christ alone God hath put the Salvation of all men even their Eternal Salvation which is not to be attained but by the Mediator of God and Men Ep. 83. ad Palistin the Man Jesus Christ as saith Leo the Great For there is no other name That is any other person So c. 1.15 Name is taken for Person And here there seems to be some reason why the word Name is made use of because in dangers and vows they are wont to be invoked and their Names to be expressed from whom we expect assistance and safety Vnder Heaven That is in any place whatever A Synecdoche of the Species for the Genus that is place under Heaven for any place For as often as we discourse concerning Humane things men being under Heaven and their place here spacious and large whatever we alledge not to be under Heaven we look upon to be no where Given among men That is given by God to mankind as their Saviour Whereby we must be saved That is through whom we ought to seek our Salvation or through whom we must of necessity obtain our Salvation if we intend to be saved 13. Boldness That is Freedom of speech and presence of mind Vnlettered That is Without the knowledge of good Letters and honest learning for the Apostles knew their Letters and had read the Scriptures and retained them by heart but they were not versed in harder studies by which the minds of men are fraught with understanding And idiots That is Plebeians men of mean and inconsiderable Fortunes as 1 Sam. 18.23 A poor man and lightly esteemed or contemned and abject is rendered by the Chaldee Paraphrast a poor man and an idiot And c. 24. v. 14. where David in contempt calls himself a Dead Dog and a Flea the Chaldee Paraphrast renders it weak and idiot 15. Aside out of the Council That is without the Council-house where the Sanhedrin was assembled 17. Let us straitly threaten them This translation expresses perfectly the meaning of the Greek Text which has let us threaten them with threats In this name That is by the command and authority of Jesus of Nazareth At all That from that time forward they should neither speak nor preach any thing pretending the authority of Jesus of Nazareth so as that any thing should be said to be divulged by his command 19. Whether it be right That is whether it be allowable by the Law of honesty and
other place of Moses in which Joseph is compared unto a firstling Bullock and which they do attribute unto the Messiah Son of Joseph is applied unto the Messiah Son of David in the Midrash Thehillim The Jews say that Jacob did Prophesy these words concerning the Messiah Son of David Gen. 49. v. 10. Till he come who is to be sent and he shall be the expectation of the Nations And these words Psal 71. v. 17. And all the Tribes of the Earth shall be blessed in him all Nations shall magnify him but in the Book of the Talmud intituled Sanhedrin the same Testimonies are referred unto that Messiah of whom Isaiah spake chap. 53. v. 4. Surely he hath born our griefs and carried our sorrows R. Selomon Jarchi in his Expositions upon the Gamara of Sanhedrin and R. Moses Alschech say that the 53d Chapter of Isaiah belongs unto the Messiah Son 〈◊〉 David in which are told the griefs reproaches death of the Messiah the which opinion Ra. Isaac Abrabaniel retains in some places This indeed doth teach that the Messiah Son of David is signified in those words which are Isai 11. v. 3. 4. He shall not judge after the sight of his Eyes neither reprove after the hearing of his Ears but with Righteousness shall he judge the poor But the same Book of Sanhedrin teacheth that the Messiah whom Isaiah foretelleth there shall be punished by God The Messiah that is sprung of Ruth is the self same that was the Nephew of David notwithstanding we read in Ruth Rabbathi that a Kingdom and Calamities are portended unto this Messias in these words which are in Ruth 2. v. 14. Come hither and eat of the Bread and dip thy morsel into the Vinegar Therefore some Rabbins of no small Note do agree that there is one only Messiah to come twice 34. Answering That is Beginning to speak or having begun See our Literal Explication Mat. 11. v. 25. Of himself These things in some manner in a Typical sense may not badly be understood of Isaias himself who suffered many evils in Manasses's time But they are understood of another in a full and perfect sense to wit of Christ that suffered griefs reproaches and a bitter death that he might give us eternal Salvation 35. And opening c. As if he should say But Philip having begun a long Oration from this place of Isaiah which was before his hands he took an occasion to instruct the Eunuch about Jesus in which this and other predictions of the Prophets are fulfilled in an excellent manner He told him that that Jesus who was born of the Family of David born of a Virgin at Bethlehem and suffered a bitter death for our Offences was raised from the dead to sit at the right Hand of God the Father whose only begotten Son he is and that none is to obtain eternal Salvation but those who earnestly repenting of their sinful condition believe in Jesus himself obey his precepts And that those that do profess his Faith and Repentance ought to be dipt into the Water according to Christs appointment that the remission of sins may be sealed unto them by this holy dipping which remission is freely granted to every repenting sinner when he does believe in Christ 36. And as they went on their way That is while they went forward in the Eunuchs Journey to Gaza from Jerusalem They came unto a certain water Eusebius in his Book of Hebrew places which Hierom did translate and augment saith Bethsur in the Tribe of Juda or Benjamin and at this day is called Bethsoron a Village to us in the twentieth mile as we Travel from Aelia to Hebron near which there is a Fountain that springeth at the foot of the Hill is suckt up by the same ground in which it ariseth And the Acts of the Apostles do tell us that the Eunuch of Candace the Queen was Baptized in this Fountain by Philip. And there is also another Village called Bethsur in the Tribe of Juda distant a thousand paces from Eleutheropolis See here is Water c. It doth manifestly appear that the Eunuch among other things was taught by Philip that Baptism of Water was of necessity to be taken by them who repenting of their sinful life do imbrace the Faith of Christ as a Holy Rite appointed and commanded by Christ himself that it might be in itself a figure of new life and a seal of the remission of sins obtained through Christ 37. If thou believest That the Eunuch is not permitted to be Baptized unless he had professed a sincere Faith in Christ it doth sufficiently enough declare how truly great Basil hath spoken in his Book on the Holy Spirit ch 12. Faith and Baptism are the two means of Salvation inseparably cleaving together for Faith is perfected by Baptism but Baptism is founded by Faith and by the same names both things are fulfilled For as we believe in the Father Son and Holy Spirit so also we are Baptized in the name of the Father Son Holy Spirit indeed there goeth before a Confession leading us unto Salvation but Baptism followeth sealing our Confession Covenant But the Covenant of God is his promise of giving us eternal life and our answer is our promise of Worshipping God according to his will revealed to us The same Churches Teacher in his third Book against Eunomius Baptism is the seal of Faith Faith is the confession of the God-head it is necessary we should first believe then be sealed with Baptism According to this Rule of Scripture and agreeing with reason itself the most part of the Greeks in all Ages even unto this day retain a Custom of delaying Infant Baptism till they themselves can give a Confession of their Faith as Grotius hath noted on Matth. 19. v. 13. But especially the sixth Canon of the Synod of Neocasarea is to be observed whose words are as follows Concerning a Woman with Child that she may be Baptized when she pleases for her Baptism concerns not her Child For every one is to give a demonstration of his own choice in a Confession For however the Interpreters draw it to another purpose it does appear that the question was made of Women big with Child because it did seem that the Child was Baptized together with the Mother which notwithstanding ought not nor used not to be Baptized except of its own proper Election and Profession And to this purpose are the words of Balsamo In Compen can tit 4. The unborn Babe cannot be Baptized because it is not come into light neither can it have a choice of making Confession which is required in Holy Baptism And Zonaras The Babe will then need Baptism when it can chuse But the Synod doth determine that Baptism of a Woman great with Child doth therefore rightly proceed because her Baptism concerns her alone who can Confess what she believeth and not the Child in her Womb. But that Synod of Neocaesarea
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
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
putting his hands on him c. See what is noted above ch 8.17 and below v. 17. 13. How much evil he hath done to thy Saints The Christians are frequently so called partly because by the very profession of Christs Doctrine and of their Faith in him they are selected from the common sort of Unbelievers to be Gods peculiar People whom God himself by the Merits and Intercession of Christ appointed to endow with an Heavenly Inheritance partly because by their profess'd holiness of life they are eminent beyond all other Mortals if they be not only Christians in name but really such 14. And here c. As much as to say And omitting his other Villanies he now cometh with power to bind all such as have given up their names to thee From the Chief Priests That is From the Princes of the Saâ—hedrin For it is a Synecdoche whereby the whole great Sanhedrin is designed by its noblest part That call on thy name To call on Christ or the name of Christ is to give up his name to Christ and to profess himself his Disciple So below v. 21. 1 Cor. 1.2 To name the name of Christ is put in the same sense Rom. 15.20 2 Tim. 2.19 15. He is a chosen Vessel unto me An Hebraism That is a most choice instrument a vessel for Gods use saith Rabbi Israel ad Psal 51. Neither saith Grotius did Polybius speaking of Damocles use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel in another sense for this man was a most profitable vessel for service and most fit for business Compare 2 Tim. 2.20 21. To bear my name That is That he might be a publisher of my glory Before the Gentiles and Kings and the Children of Israel As much as to say That by his Preaching my name may be famous among the Nations yea and among their Kings as well as among the Jews This refers to these places Isaiah 49.6 Jer. 1.10 16. For I will shew unto him c. As much as to say I will foreshew him how many things he must undergo for Preaching my name to wit popular hatred the rage of the Gentiles Prisons Stripes Hunger Thirst Shipwrack and a cruel death and yet he will Preach my Name and willingly suffer what he did to others for my names sake 17. He entred into the house To wit Into Judas's where Saul lodged as abovesaid v. 11. And putting his hands on him Putting on of hands is a visible sign of Prayer Whence below ch 28.8 Jam. 5.14 health restored by a Miracle is attributed jointly to both The Lord c. As much as to say Christ sent me who am but a common Disciple not an Apostle to interpret unto you his will that by his Grace you may receive the sight which you lost being dazled with the brightness of the Heavenly light which shall be unto you a sign of an inward vision that you shall receive from Christ himself through the abundant communication of the gifts of the Holy Ghost without any human help as soon as you shall recover your bodily sight 18. As it had been scales Which when Sauls Eyes were dazled with the Heavenly light were congealed and hardened of the humors which fell from his Brain And he arose and was baptized After Christs Institution by Ananias his advice as may be seen below ch 22.16 19. And when he had received meat he was strengthened He did not refresh his Body though spent with three days fasting until he had abundantly satisfied his Soul enlivened through faith by receiving Baptism Certain days Gal. 1.17 For as Paul himself writes he in a short time went out of Damascus which then was under the Dominion of the Arabians unto Arabia which is the first Nation wherein Paul Preached the Gospel being like Moses in this who had his first station in Arabia after he had left Aegypt So the Prophesy Isaiah 42.16 is mystically fulfilled With the Disciples which were at Damascus That is He joined himself with Christs followers there were a good many such at Damascus since the time of that dispersion of which above ch 8. 1 3. 20. And straightway c. As much as to say Without any delay he taught in the Assemblies of the Jews at Damascus that Jesus of Nazareth is the Messiah or Christ promised in the Law and the Prophets by weighty and solid arguments which he learned from no man but from Christ himself Compare v. 22. Gal. 1.15 16. 21. That he is the Son of God He saith presently v. 22. That this is very Christ It seems this Sirname was commonly given to the Messiah John 1.49 For Nathaniel saith Rabbi thou art the Son of God thou art the King of Israel to wit out of the second Psalm which the Ancient Hebrews in the abstruse sense interpreted of the Messiah Therefore where Peter in Matthew Mat. 16.16 calls him Christ the Son of the living God Mark and Luke satisfied themselves with the name Christ And no wonder seeing as Origen saith excellently What was Divine in that Man Jesus whom we understand the very same was the only begotten Son of God Is not this c. As much as to say Is Saul also among the Prophets 1 Sam. 10. v. 11. That destroyed all them that called upon this name in Jerusalem That is raged with great cruelty against all Christs Disciples at Jerusalem The Greek word saith Grotius which is rendred destroyed signifieth to vex Paul useth the same word in this History Gal. 1.13 23. And came hither To wit To Damascus 22. But Saul increased the more in strength To wit In knowledge and liberty of speaking Whence in some Copies is added in speech And confounded the Jews As much as to say And being thus strengthened by the Holy Ghost he confuted reproved and convinced the Jews Proving Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that is teaching them as the Arabian turns it teaching them for certain as the Aethiopick renders it It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred to instruct to cause to understand Isa 40.14 Dan. 9.22 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendred to make known Exod. 18.16 Deut. 4.9 Isa 60.13 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach Exod. 4.12 15. Lev. 10.11 Psal 32.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to join things by art that by an indissoluble tye they may stick together But he who teacheth any other allures him to himself and by persuading and convincing him does as it were knit and glew him to himself Hence in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted persuasion doctrine faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have been taught Hither belongeth that of Paul 1 Cor. 2.16 Who hath known the mind of the Lord that he may instruct him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Lud.
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
Jesus who saves his people from their sins See Matth. 1.21 God of old raised Saviours for Israel Judg. 3.9 15. who delivered them from Bodily Bondage and Earthly Miseries but he raised up Jesus to be the Author of Eternal Savlation to all them that obey him Heb. 5.9 to confer the causes means and ways of repentance and to grant time and place and to purchase for repenting sinners a remission of their sins by his Merits and Prayers See what we have said above ch 5.31 24. Preached c. As much as to say John as his fore-runner had prepared his way according to the Prophesy of Malachy c. 3.1 when Jesus was to enter forthwith upon his Office by the Preaching of Baptism to testify repentance of sin which not only includes the avoiding of evil but the following of good or works of Piety Before his coming The Greek hath it Before his entring That is Before the Lord Jesus had entred upon his Office So saith Grotius Lawyers say also to enter upon the Consulship To all the people of Israel That is publickly so that many came to John to be Baptized Matthew 3.5 25. And as John fulfilled his course That is saith Learned Heinsius when John was to execute his Calling This Col. 4.17 is called To fulfil the Ministry that one received from the Lord. Col. 1.25 To fulfil the Word of God Rom. 15.19 Fulfil the Gospel of Christ. Whom think ye that I am To wit The Messiah promised in the Law and in the Prophets Paul related not the very words but the sense which is in John 1.20 There cometh one after me That is There is one to enter upon his Office after me Whose shoes of his feet I am not worthy to loose Petronius said To loose the strings of his shoes The Baptist would express the basest kind of Service Suetonius in his Vitellius He sought from Messalina for a very great Office that she would allow him to pull her shoes off her feet See our literal explanation Mat. 3.11 26. Whosoever among you feareth God See what we have said above v. 16. To you is the word of this salvation sent As much as to say We have a Command from the Lord to Preach to you who are of the stock of Abraham or taken into his Family as Proselytes this saving Doctrine of Jesus the Saviour to which John gave so honourable a Testimony 27. For they This word for is in this place put for but. That dwelt at Jerusalem and their Rulers That is Not only the common people at Jerusalem but also the Priests Scribes and Pharisees and the whole Sanhedrin Because they knew him not To wit To be the promised Messiah See what we have said above chap. 3.17 Nor yet the voices of the Prophets c. As much as to say Neither understanding the Prophesies of the Prophets which used to be read every Sabbath to them in the Synagogues See what we have noted above v. 15. Condemning Viz. To death him to wit Jesus Fulfilled That is brought to pass supply these voices of the Prophets whereby it was foretold that the Messiah should be by 〈◊〉 despised reproached mocked afflicted pierced and slain as Isa 53. Dan. 9.24 c. 28. And though they found no cause of death in him As much as to say Could find no true Crime worthy of death in him who did well explain the Law and bestowed many favours upon the people Yet desired they Pilate that he should be slain That is They persuaded Pilate that he would adjudge him to death 29. And when they had fulfilled all c. As much as to say And when they had brought upon Christ all the punishments and reproaches which the Prophets foretold the Messiah was to suffer Joseph of Arimathea and Nicodemus having taken him from the Cross laid him in a Sepulchre John 19.38 39. 30. But God c. As much as to say The Jews at Jerusalem and those who were chief among them the Priests Scribes and Pharisees delivered Jesus to be put to death unjustly but the just God being against them did bring him back from death to life 31. He. To wit Jesus being raised from the dead Was seen many days That is Fourty days Who are his Witnesses to the people As much as to say The Eye-witnesses who are remaining do to this day openly and publickly profess that Jesus Christ being risen from the dead did appear to them fourty days 32. And we To wit I and my Companion Barnabas Declare unto you c. As much as to say We now Preach unto you the promise made to our Fathers of the Messiah to come because that God hath now fulfilled it to us who are their Children Time therefore persuades and presses us that what he hath fulfilled to us we should declare unto you The promise which was made to the Fathers To wit Abraham Gen. 22.18 Isaac Gen. 26.4 Juda Gen. 49.10 David 2 Sam. 7.12 Isaiah 11.1 33. God hath sulfilled That is Really performed To us their Children That is To us who are their Children In that he hath raised up Jesus Gloriously whom they had undeservedly put to a barbarous and ignominious death My Son c. Although these words in their literal meaning do in some respect agree to David as to the Figure who is as it were begotten again of God that he might be his Son when he was delivered from the snares of his Enemies 2 Sam. 5.12 19.22 The first-born or chief among the Kings of the Earth who are called the Sons of God Psal 82.6 appointed of God Psal 89.27 28. yet upon a far more honourable account were they fulfilled in the first-born from the dead Col. 1.18 Rev. 1.5 in Christ who was shadowed by David called by Davids name Jer. 30.9 Ezek. 34.23 Hosea 3.5 seeing that being risen from the dead all power was given him in Heaven and in Earth Matthew 28.18 This Paul teacheth here and the Author of the Epistle to the Hebrews chap. 5.5 These words saith Camero are not to be so taken as that Christ after his Resurrection had begun to be the Son of God and to be begotten by him but because that God did then most powerfully declare Christ by his Resurrection to be his own Son For this is the manner of Scripture that things be then said to be done or born when they are manifested do appear as when Solomon Prov. 17.17 saith A friend is born in a day of adversity that is he then discovers himself when our streights press us For although the Father also before the Resurrection gave Testimony to him yet because until his Resurrection Christ was as it were incompassed with infirmities and liable to death his calling to the Mediatory Office was somewhat obscure until that day But when having laid aside his Mortality he gloriously rose again and ascended into Heaven then did he properly as it were openly declare unto all that Christ is both
his Son and called to the Priestly Office But God until that very day as he saw becoming his own Wisdom delayed to make this mystery known Hence it is that Paul saith in this place that God at last after Christs Resurrection said to him Thou art my Son this day have I begotten thee Justin in his Colloquy with Trypho Saying he was born from thence whereof it was to come to pass he should be born From this place of Justin and from Rabbi David Kimchi it appears that the Jews of old looked upon the second Psalm as upon a Prophesy concerning the Messiah 34. That c. As much as to say But that he raised Jesus from the dead not to die again as they which Elijah and Elisha raised did die that he might be the eternal King of his people whom he should make eternal partakers of glory with him so he said in Isaiah the Prophet ch 55.3 I will give you the sure mercies of David The LXX render in Isaiah the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies but 2 Chr. 6.42 they render it mercies Therefore holies and mercies are the same in both are understood the free promises of God made to David For which saith Ludovicus de Dieu he will not wonder that the Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holies who knows when they would call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful they call him holy Psalm 17.28 and render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently mercy and righteousness and lest any should think that they mean any other thing by righteousness then they do by mercy they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes righteousness by mercy and alms as justice is also frequently put by the Arabians for bounty therefore by the custom of the Hellenists the holies the righteous and the mercies are the same Now that by David in the place of Isaiah cited here by Paul is understood the Messiah is well observed by the Rabbins Kimchi and Abenesra Therefore saith famous Lightfoot the Resurrection of Christ as the Apostle interprets it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also by the Prophet from whom these things are taken promiseth a Resurrection and the benefits of the Resurrection of Christ He promised and foretold his death chapter 53. But what inercies are to be expected by a dead Messiah if he should be always dead His benefits are weak and infirm if death should put an end to them Therefore he promiseth benefits and mercies which are firm stable and shall never end which shall flow from his Resurrection Sure The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hesychius's interpretation firm and stable In that very sense this Greek word is used by the Hellenists 1 Sam. 25.28 1 Kings 11.38 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to confirm and establish 1 Chron. 17.14 35. Wherefore also in another Psalm To wit Psal 16.10 He saith To wit David himself by the Spirit of Prophesy concerning the promised Messiah which was to come of his Seed and to Reign for ever 2 Sam. 7.13 2 Chron. 6.42 directing his speech to God Thou shalt not suffer See what we have said above Rel. Christ Institut lib. 5. cap. 3. n. 7. ch 2.27 Although saith Curcellaeus I deny not but these things were in some respect fulfilled in David as in the Type when God delivered him from the hands of his Enemies and suffered them not to take away his life that he might afterward 〈◊〉 in his â—race yet doth it far more eminently 〈◊〉 to Christ who was but for a short time left in the grace in which he felt no corruption nor did he afterwards return any more unto it when David who though he felt 〈◊〉 corruption at that time when his Enemies 〈…〉 death yet afterward he as all other men 〈…〉 to the necessity of nature 36. After he had served his own Generation by the will of God That is In governing his People and advancing Religion in some measure Fell asleep and was laid unto his Fathers That is died and was buried even as his Fathers were And saw corruption That is And his Corps rotted in the Grave Whom c. As much as to say But Jesus Christ was in so short a time restored from death to life that his Body laid in the Sepulchre was no ways vitiated with rottenness 38. Through this man is preached unto you remission of sins As much as to say It is preached to you by me and Barnabas that the Penitents shall have a free pardon of their sins from God being reconciled by this only Mediator betwixt God and Man the Man Jesus Christ 39. And by him That is By the merits and intercession of this Man to wit Jesus Christ All that believe are justified That is Whosoever shall by a lively faith adhere to Christ as to a Teacher sent from Heaven the Redeemer and Mediator of Men shall by his Merits and Intercession obtain pardon and remission of his sins from God From all things c. As much as to say Seeing the Law of Moses gives no hope of pardon except of sins committed through infirmity or ignorance but denounceth the punishment of death without mercy upon greater Crimes Numb 15.22 c. Heb. 10.28 but if any man repenting of his former life will with a sincere faith imbrace Christ he shall through him be absolved from any sins whatsoever committed against the law of God Be justified That is Purged and expiated as Daniel 8.14 or freed as Rom. 6.7 40. Beware c. As much as to say Therefore take heed lest if ye imbrace not the faith of Christ the same happen to you which of old happened to your Fathers foretold by Habakkuk in the Book of the smaller Prophets to have your City and Temple overthrown and your selves carryed away for your contempt of Heavenly Admonitions 41. Behold ye despisers The Hebrew Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habbak 1.5 Most Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a double diction compounded of a Praeposition and a Noun among the Heathen But the LXX whom the Apostle seems to have followed here as also the Syrian Interpreter taking it for one single diction rendred it despisers Not. Misc ad portam Mosis cap. 3. arrogant or insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith incomparable Pocockius for a plural taken from the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bago termined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kano a Zealot namely from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we do not find elsewhere in the Hebrew Bible which is the only treasure of the pure and Ancient Hebrew that remains among us yet the use of the Arabick Language added to the Authority of these Interpreters doth abundantly confirm me that it hath been used by the Hebrews of old And a little after I believe saith he it will trouble no man more that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
predestinate as the Divines do speak but only foreknew De Predest SS c. 10. Predestination saith St. Austin cannot be without fore-knowledge but foreknowledge may be without predestination For by predestination God foreknew those things which he was to act but he may foreknow those things which he himself does not do as all manner of sins For though there are some which are in such a manner sins as to be the punishment of sins Rom. 1.28 Hence it is said God gave them over to a reprobate mind to do those things which are not convenient yet there is no sin in what is attributed to God but Judgment Thus far St. Austin And by the hands of the wicked In the Greek of the Lawless The Jews call'd those Lawless and Sinners which are vulgarly call'd Pagans But here Peter means the Roman Souldiers who are call'd Sinners Matt. 26.45 Mark 14.41 Luke 24.7 See 1 Cor. 9.15 Ye slew He that is the Author and Abettor of Murder is said to commit the Murder 24. Serm. 8. de Verb. Dom. Whom God hath raised up Most excellently St. Austin No dead person is the raiser of himself He could raise himself who was not dead tho his Flesh were dead For he rais'd that which was dead he raised himself who liv'd in himself but was dead in the flesh that was to be raised For the Father alone did not raise the Son of whom it is said by the Apostles For which God raised him but also the Lord raised himself that is his own body therefore said he Destroy this body Jo. 2.19 and in three days I will raise it But who is so mad saith the same St. Austin Contra Ser. Ar. c. 15. as to say that the Holy Spirit did not operate in the Resurrection of Christ seeing that he operated the man Christ himself Having loosed the pains of Hell The Greek has of Death as in the English Version that is having loos'd the bands of the Sepulcher or which is the same thing having broken the strong Cords of Death with which Christ had surrender'd himself to be bound laying down his Soul that he might reassume it John 10.17 alluding to the swathings of the Dead or to the Cords with which Malefactors are bound when led to Execution to prevent their crafty means to escape From these Bands God set Christ at Liberty recalling him to a life never to be ended The Hebrew word Chebel saith Sir Edward Leigh In Supplent t. Crit c. Sac. signify's two things a Cord or a Fetter or the Torments or pangs more especially of a Child-bearing Woman Hence this word occurring to the Seventy Interpreters Psal 18.2 where it certainly signifies Cords or Bonds they turn the word Sharp pains and so in other places 1 Kings 20.31 c. And here St. Luke following their example uses the words the pains of Death or as some of the Ancients with the Syriack Interpreter have read of Hell Where both additions of the words Loosing and Holding shew Bonds or Cords to be here denoted by Pains It was impossible c. As if he had said He might be bound with the Cords of Death but he could not be detain'd bound by those Bonds tho never so strong who had power to lay down his life and power to resume it John 10.17 18. and only laid it down that he might resume it Of it That is either of Death or of Hell In whose bonds being held and bound he was free to break the Cords For Hell in this verse is taken either for the Grave or for the common receptacle of all Souls separated by Death from the Body which most of the Ancient Interpreters both Jews and Christians believe to be signified in Scripture by the word Hell Hence that of Hilarius in Psal 138. This is the Law of Human necessity that the bodies being buried the Souls descend to Hell which descent to the full finishing of all what belonged to a true man the Lord himself did not refuse Moreover this word Hell taken for the common place of separated Souls the Hebrews call Sheol the Greeks Hades and both divide the place into two parts of which the Hebrews call the one Paradise the Greeks Elysium the other is by the Greeks call'd Tartarus by the Hebrews Gehenna Therefore Christ saith Ja. Windet was in Paradise and by the same way in Hell Therefore St. Austin labour'd in vain and might have spar'd himself the trouble which he spends upon that question propounded in his Epistle to Dardanus and elsewhere And when we believe according to the Creed in Christ descending into Hell those are deceived who believe the meaning to be that he descended into the place of Torment commonly called Hell 25. For David speaketh concerning him As if he had said For the Holy Ghost who spake by the mouth of David representing the person of Christ looking upon Christ as being dead spake these words Psal 16.8 c. I foresaw the Lord always before my face That is the Majesty of God represented it self before my Eyes day and night that I might submit my self wholly to his power and disposal For he is on my right hand that I should not be moved As if he had said By his help and assistance I overcome most difficult Labours To be at the right hand saith Genebrard is to be prepared and ready to assist 26. Therefore That is because I have God to assist me in overcoming any hardships or dangers whatsoever Did my heart rejoice That is I rejoyce with all my heart Preterperfect Tenses saith Vatablus among the Hebrews are used for Futures and Presents And my Tongue was glad The Hebrew has it my glory or honour That is and my gladness excites me to sing an Hymn Honour or Glory saith Moller is taken for the Tongue As Gen. 49.6 My Honour be not thou united that is I did not approve their Crimes with my Tongue See Psalm 30. v. ult Psal 57.12 Nor did I by my command excite them to perpetrate evil Therefore then is the Tongue so called as being that member particularly framed to celebrate the Honour of God and the praises of men And for that reason they who revile God or Men their Tongues are deservedly called dishonour and infamy Moreover also my flesh shall rest in hope The Hebrew has it in safety As if he had said Although it may happen that my body maylie prostrate in the cold Arms of Death enclosed within the Sepulchre yet my confident hopes of returning from death to life affords me tranquillity and security of mind Saith Kimchi in Psal 16. v. 9. While I live my flesh shall remain in safety because he shall deliver me from all harm But in a mysterious sense he believes it to be as if he had said After Death my flesh shall lie in the Grave secure from Worms because they shall have no power over it 27. For thou wilt not