this place The Disciples saith he besought as well the sending of the Holy Ghost as to be freed from all the present Evils with which they were encompassed With the Women Meaning those Women of which mention is made Mat. 27.55 and with them the Wives of the Apostles For saith the famous Beza as it is well observed by others it was requisite that the Wives of the Apostles should be confirm'd whom it behoved either to be the Companions of their Travels or patiently at home to endure their absence An ancient Book of mine adds also And with their Children And Mary the Mother of Jesus Mary is exempted from the common sort of Women as the most excellent of Women According to this Phrase David in the Title of the 18th Psalm is said to be delivered out of the hand of his Enemies and out of the hand of Saul as being the most potent of his Adversaries And in the Hebrew Bibles Reches a most excellent sort of Horses is particularly distinguish'd from all other Horses in general 1 Kings 4.28 And they brought forth Barley and Straw for the Horses and the Reches 15. In those days That is when the Apostles and the rest of the Disciples abode together expecting the coming of the Holy Ghost Peter standing up To whom the Priority of degree was given in regard of his Seniority according to St. Jerom Cassian and several others of the Fathers The number of Men. Some ancient Latin Exemplars together with the Greek read Names as it is in the English version But by Names is to be understood Men. Infrà c. 4. v. 12. Thus the name of Christ is taken for Christ himself The name of God is us'd for God himself Psal 5.12 and in other places Thus in Ciceropro Archia Thou demandest of us why we are so delighted with this Name i. e. this man Tibullus Nor is Woman a faithful Name Near a hundred and twenty So that there were present at this most Noble and Holy Colledge besides the Eleven Apostles and Seventy Disciples Thirty seven others who together with them made up the number of a hundred and twenty 16. The Scripture must needs have been fulfill'd That is according to the Interpretation of Christ from whose lips all the Disciples who were then present had a little before understood the mystical sense intended by the Holy Ghost from the mouth of David Luc. 24.44 45. when he interpreted the Scriptures after his Resurrection Concerning Judas The Rival in wickedness with the Impious Enemies of David Who. In the malice of his Heart Was guide to them Those bloody Murderers of whom John 18.3 17. Who c. In the Gr. because instead of the adversative particle although As if he had said Who seduced by the Devil soar'd to that height of Impiety that he most shamefully betrayed the Lord Christ although among many other benefits he also attain'd this to be enroll'd into our number and Apostolick Colledge Lott That is Ministry or Function That Lott is taken for Office or Employment is apparent out of Livy and the Lexicon Writers Kleros in Greek and sors in Latin Lott is said in the first place to be any thing cast into a little Vessel and then drawn forth again infrà v. 26. Prov. 16.33 In the next place the same words are taken for that portion or property Deut. 3.6 which is gain'd by the Lott cast Lastly they are taken in a diffusive sense for that proportion of any thing which falls to any man by the allottment or appointment of any one or by any other accident and it is said not only of hereditary goods whether they be obtain'd by gift or labour but also of Offices or Functions as here says Brenius Moreover the word Kleros is by long use made proper to those who are in the Ecclesiastical Ministry However in Scripture the Pastors of the Church are never the Flocks but once character'd under this Title 1 Pet. 5.3 where Peter the Apostle joyning himself to the Presbyters as a fellow Presbyter admonishes them not to domineer over the Lotts By Lotts saith the forementioned Daniel Brenius upon this place of St. Peter he understands the assemblies of the faithful congregated out of the Jews and Gentiles to whom through Christ their Lott is fallen among the People of God who being his peculiar and not the property of the Bishops they are therefore to act not according to their will and pleasure but according as they are prescrib'd Allusion being made to the allottments of the Tribes who had their Divisions in the Land of Canaan by Lotts but chiefly for this reason that Israel is said to be the Portion and Inheritance of God Of this Ministry In the Greek of this Deaconry Deaconry signifies the exercise of any Office or Function but below where the word Apostleship is added v. 25. there it is restrained only to the Apostolick Function 18. And this man possessed a field Not as his own possession but as an Eternal Monument of Infamy For still the people cryed as they passed by This is the Field bought with the thirty pieces of silver which Judas took as the price and hire of his detestable Treason And it may probably be conjectur'd that Judas himself was buried in that field appointed for the Interment of strangers for so the sense of the words And this man possessed a field with the hire of iniquity will be the same as if we should say And this man out of his covetousness of shameful gain delivered the Author of Salvation into the hands of the Jews and suddenly snatched away by a severe death got nothing by such a detestable and inhumane Crime but a small pittance of Earth for the burial of his Body in that field which the Priests joyntly bought with the restored hire which they had given to Judas For Luke as Heinsius notes did not say He possessed the little field in reference to the whole field but a little field that is he possessed a little part of the field For when he comes to speak of the whole field or the field it self he does not only say the little field but that little field What then says Heinsius means that word a little field A part of the Earth or place sufficient to contain the body of the dead And being hanged In the Greek and being headlong For the Greek word saith Leigh in his Sacred Criticks does not properly signifie hang'd but prone headlong and with the head downward and signifies the posture of a person suffocated with a halter with the face hanging toward the Earth as Erasmus observes Others render the Greek and being cast down headlong or as the common English Translation hath And falling headlong But that this Version may be reconcil'd with that of Matthew saying c. 27.5 And departing he went and hanged himself as the Antient Latine Interpreter renders the Greek words some turn it thus And departing he was
boldness As if he had said And now no longer terrified or hindered by their fears they spread the Word of God more boldly and freely 32. And the multitude c. As much as to say And among so many thousands who had embraced the faith of Christ such was the Concord and Unanimity of mind that there was not the least appearance of Dissension in the whole number This happy Concord Christ himself declares should be a mark and badge of his Disciples John 13.15 John 17.21 23. And prays the Father to infuse it into them that the world might know that he had sent him Of one Heart and of one Soul A proverbial manner of speech signifying the most perfect consent of minds 1 Chron. 12.38 All the rest of Israel were of one heart to make David King 2 Chron. 30.12 And in all Judah the hand of God was to give them one heart to do the Commandment of the King and of the Princes by the word of the Lord. Jer. 32.39 I will give them one heart and one way that they may fear me That is I will cause them unanimously to profess one Religion Aristotle in Diogenes Laertius putting the Question what a Friend was answers One Soul inhabiting in two Bodies And so Cicero That Law of just and true Friendship is very Ancient in Orat. pro Planc that Friends should always will the same thing Neither is there any more certain tye of Friendship then the consent and Concord of Counsels and Wills Neither any of them c. As if he had said Nay this Sacred and Praise-worthy Concord among Believers brake forth into external Liberality so that none of them privately enjoyed his Estate or Goods which us'd to be estimated at the price of Money without regarding the necessities of others but as their occasions required they also freely granted the use of them to those that wanted Cypr. sub finem lib. de opere eleem This is by a Spiritual Birth to be truly born the Sons of God This is according to the Heavenly Law to imitate the equality of God the Father For whatever is Gods is in common for our use No man is prohibited from the participation of his Benefits but that all Mankind equally enjoys his bounty and goodness Thus the day illuminates all alike the Sun shines the Showers water the Wind blows upon all alike Sleep is the same to all and the light of the Stars and Moon is common to all By which example of equality whoever is a possessor of Land upon Earth and shares his Incomes and Revenues with the Brother-hood while he is common and just in his free and voluntary largesses he is an Imitator of God 33. And with great Power As if he said But the Resurrection of Christ the Foundation of all Christian Religion and of our hopes therein comprehended the Apostles did not only vigorously and constantly maintain in words but also as they had prayed before confirmed by the signal and astonishing Miracles they wrought by the power of Jesus Christ by them invoked And great Grace was upon them all That is The Apostles were pleasing and acceptable to all See c. 5. v. 13. 34. Neither was there The reason is given why the Apostles were so acceptable to all because they were so liberal and bountiful to all That lacked That is who was destitute of the necessary support of human life For as many See our Annot. c. 2. v. 45. Sold them That is their Lands or Farms 35. And laid them down at the Apostles feet To wit according to the custom of those who surrendred any thing to the will and disposal of another From which Custom the manner of speaking is taken Psal Orat. pro Flac. 8.7 Cicero speaking of Mony paidin Court says A hundred pound of Gold was paid down in the Court before the feet of the Praetor The same Author in 3 of his Offices The Fishes were cast down before the feet of Pythius And distribution was made As much as to say whatever was necessary to every one for Food Rayment and Physick was distributed to every particular Person so that in the whole Assembly of Believers there was none neglected or despised for his Poverty or that appeared to be swell'd and pufft up with his Riches 36. And Joses Joses Josetus Josephus and Joseph are one and the same Name with various Terminations as Drusius Grotius and others observe Who was sirnam'd Barnabas This Sirname is a Syriac Composition from the name Bar and Nabia or by abridgment Naba the third person of the future of the verb Bia to comfort And thus Barnaba signifieth the comforting Son the Hebrews and Syrians using often the future for the present Participle as Lud. de Dieu observes Nor was this Sirname given him by the common People but by the Apostles themselves which redounded to his greater praise The names which were given to the Apostles by Christ did not want a happy portending Nor did they doubtless want the same which were given to others by the Apostles being filled with the Holy Ghost Neither is it a small honour to be approv'd and well character'd by Persons eminent in the Church for their Divine Gifts and Piety Wherefore all men ought to labour not so much to be applauded by those most excellent Persons lest it might be lookt upon as the effect of Ambition as to deserve those praises and in the first place to be a cause of Consolation and rejoycing to all pious and holy Men by their Piety and singular good Deeds A Levite We know the Levites had nothing of their own and therefore the Tenths were given them for an Inheritance Numb 18.21 We also know that the Lands adjoyning to the Cities given them in possession could not be sold Levit. 25.34 Therefore the Farm that Barnabas sold was some land which some Virgin of another Tribe brought either to him or his Father in Marriage For as Grotius observes upon Jerem. 32.7 The Women if they had no Brothers were their Parents Heiresses and if the next of Kin would not Marry them they did Marry to others And of the Country of Cyprus Cyprus in the Hebrew Copher an Island famous for having so many Names as also for its Extent Fertility Situation Wealth Colonies Cities admission of Christianity was bounded to the West by the Pamphilian Sea to the South by the Aegyptian and Syrian to the East by the Syrian to the North by the narrow streight of Cilicia according to Ptolomy l. 5. c. 14. by which it seems most probable that it was forc'd away by nature from Cilicia rather then from Syria as Pliny delivers l. 2. c. 88. l. 5. c. 31. Anciently it was the Seat of five Kingdoms as the same Pliny testifies But from the time that the Ptolomies obtained the Government of Aegypt Cyprus also was reduced under their subjection by the frequent assistance of the Romans But when the last Ptolomy the
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
Stephen in this and the following verse have a very near reference Their Hearts turned back again into Egypt saying unto Aaron Make us Gods to go before us c. and they made a Golden Calf l. 4. c. 10. Rightly therefore Lactantius saith of the same Israelites They turned their minds to the profane Rites of the Egyptians For when Moses their Leader went up into the Mount and tarried there forty days they made an Ox head of Gold which they called Apis which might go before them for a Sign And Jerom on Hos 4. It seemeth to me that therefore both the People of Israel made that Calfs Head which they worshipped in the Wilderness and Jeroboam the Son of Nebat set up his Golden Calves that they might retain that which they had learned in Egypt in their superstitious worship to wit that Apis and Mneuis were Gods which were worshipped in the shape of Oxen. And Aug. Psal 73. The Calf which that unfaithful and Apostatizing People worshipped seeking after the Gods of the Egyptians And Basil of Seleucia Orat. 6. They worshipped a Calf in the Wilderness even as they did in Egypt By the way note that instead of an Ox or a Calf Lactantius said an Ox head and Jerom a Calfs head as Tertullian against the Jews c. 1. When the Ox head came forth to them And Cyprian of the excellency of Patience that he might call an Ox head and an Earthly Figment the guides of his Journey And Ambrose of Repentance l. 1. c. 8. casting behind their backs their Faith they worshipped a Calfs head And on Exod. The Calfs head was made Also But the following things will inform us wherefore the Calfs head went out Also Moses brake the Tables of the Law and stamped the Calfs head And Optatus l. 3. In the days of Moses the Children of Israel worshipped a Calfs head And Jerom on Hos 7. They made a Calfs head in the Wilderness And on Amos c. 5. They formed the Gold into the shape of a Calfs head And August in Psal 61. A Calfs head was the Body of the Wicked And Isidorus Orig l. 8. c. 11. where speaking of the Egyptian Apis The Jews made the Image of this head to themselves in the Wilderness And the Sentence of the Fathers of the Seventh Synod about the use of Images When they inconsiderately made a Calfs head And Eutychius of Alexandria L. 1. Hist p. 106. They took their Wives Ornaments and melted them and there came forth out of them a Calfs head Which will excite the Readers Admiration seeing if I mistake not in ten several places of the Scripture it is said that the Israelites made and worshipped a Calf and that Moses bruised the Calf but no where is it to be read the head of a Calf Yet there is no reason why any should imagine that this Idol according to the Opinion of the Ancients had the head only of a Calf the rest of it resembling a Man such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feminine representation of Isis in Herodotus For a head of an Ox or Calf signifies nothing else but an Ox or a Calf So Iliad Ψ v. 260. in the Plays at Patroclus 's Funerals Achilles for rewards to the Gamesters caused to be brought out of the Ships Horses and Mules and the strong heads of Oxen that i◠Periphrastically Oxen as the Scholiast observes there Again in the Hymn on Mercury Apollo's Oxen taken from him by Craft are thrice called Strong Heads of Oxen. Which Virgil Aeneid 5. v. 61 62. imitates thus Alcestes of the Trojan Off-spring gives Of 's bounty every Ship two Heads of Beeves Two Heads of Beeves that is two Oxen. Thus far the universally Learned Samuel Bochartus 40. Make us Gods to go before us No Sentence could contain in it self a greater absurdity seeing they cannot be Gods that are made by men nor could Images be said to go before them which have Feet and walk not yet there is no need of thinking that Monster of Polytheism to be insinuated by this expression for the Plural is used for the singular as when the Israelites say of one Calf Exod. 32.4 These are thy Gods O Israel which have brought thee out of the Land of Egypt So in the Hebrew Original Abraham who acknowledged one only God yet said Gen. 20.13 The Gods made me wander from my Fathers House And Gen. 35.7 Jacob called the place Bethel because the Gods were there seen by him And David Psal 49.2 Let Israel rejoyce in his Makers And Solomon Eccles 12.1 Remember thy Creators The Philistines also tho they knew that they worshipped but one God in Israel yet when they were struck with his Terrors they said Who will deliver us out of the Hands of these mighty Gods These are the Gods that smote the Egyptians * 1 Sam. 4.3 And therefore Jonathan understood these things as spoken of one God So likewise Theodoret Quest 1. on 1 Kings Nor is it to be doubted but the Israelites intended the same in these words These are thy Gods O Israel which the following words plainly shew which brought thee out of the Land of Egypt By which words they did not signify that they were delivered by this Idol which they knew to be void of Life and but lately made but that they might not seem Idolaters they would be believed to worship the true God in this Idol Which very thing Aaron had respect to * Exod. 32.5 when he called the Feast dedicated to that Calf the Feast of Jehovah as if the worshiping of that Calf had been the worshipping of God that Micah also who had the Molten Teraphim and Jeroboam who made the Calves pretended the same appears from Judg. 17 3 13. 1 Kings 12.28 which yet was but a vain subterfuge nor did it acquit them from the Crime of Idolatry before God That the Israelites so understood these words These are thy Gods is evinced by these of Nehemia c. 9. v. 18. They made themselves a Molten Calf and said This is thy God which brought thee out of Egypt that is an Image or Symbol of that onely God who in very deed performed what he promised to our Fathers and delivered thee from the Egyptian Bondage with a strong hand and stretched-out arm For this Moses c. The people took occasion of asking this of Aaron from Moses's stay on Mount Sina whence he did not return till forty days were expired Exod. 24.18 which things tho they are plain in Holy Writ Exod. 32.1 yet are strained to a different sense by the Jews For on the Hebrew words and the people saw that Moses tarried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Talmudists have it thus * Tract de Sabbat c. 9. p. 89. A. Don't read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarried but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Six are come viz. Hours For when Moses went up to the Mount he told the Israelites I will return at
That is For the Lord or for Christs Cause The Hebrews do so use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Lord is not in the Greek Text. CHAP. VIII SAul c. Being about to speak of the Persecution of the Church of Jerusalem forthwith he mentioneth Saul who was the principal Cause of that Persecution therewithal declaring upon what account he was induced to persecute the faithful Members of Christ who lived at Jerusalem viz. because he did consent to the death of Stephen or rather because he was as the Greek Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighted together That is As a Zealous Pharisee together with the stoners of Stephen he was delighted in his death of which in the foregoing Chapter So that truly after he once tasted the blood of the Faithful he thirsted more unsatiably after the same and was the more provoked to lay his hands on them At that time That is About that time In the Church That is Against the Church All. Who had embraced the Faith of Christ and consisted of some thousands Were scattered abroad throughout the Countries of Judea and Samaria That is Through the Towns and Villages of Samaria strictly so called Some of these Believers so scattered abroad not long after went unto Damascus below chap. 9. v. 19. 25. among whom was Ananias a Religious Man according to the Law and having a Testimony of all the Jews that dwelt thereabouts below chap. 22. v. 12. Some unto Rome itself peradventure and among these Andronicus and Junius Kinsmen of Saul the Persecutor and who before him imbraced the Faith of Christ Rom. 16.7 Some finally went even unto Phaenice Cyprus and Antioch preaching the Word of the Lord unto the Jews only below chap. 11.19 to those viz. that were scattered abroad in those places among the Nations Jam. 1. v. 1. 1 Pet 1. v. 1. Except the Apostles Who stayed at Jerusalem that with an invincible constancy they might there profess themselves to be the Witnesses and Preachers by the special appointment of God of those things which they did assuredly know by hearing and seeing of Christ the Saviour of Mankind 2. They took care c. As if he should have said The devout Men took care of Stephens burial together and did witnesss both by words and great store of tears how grievously and bitterly they took his death who did in no ways deserve it at their hand Which notwithstanding it is not once to be doubted but that they did do it moderately enough seeing they were well acquainted with the Precepts of Christ which among other things also did forbid immoderate grief See 1 Thes 4.13 3. Saul c. Luke returneth again to describe the Persecution of the Faithful of the Church of Jerusalem as if he should have said In so great outragiousness of the bloody Jews against the Church of Christ Saul did more waste it then the rest for having received power from the Sanhedrin not only when the Saints were put to death by him did he give his voice against them but also he entring into every house and hailing thence both Men and Women did bind them and commit them into Prison and did beat them often thorow all Synagogues and so for fear he forced some to blaspheme by denying Christ he persecuted others constant in the Faith to death So cruel and furious is the vehemency of the Zeal which is not according to knowledge See below ch 9.13 21. ch 22.4 5 19. ch 26.9 10 11. Gal. 1.13 23. Ihil 3.6 1 Tim. 1.13 4. Therefore they that were scattered abroad For the Persecution raised at Jerusalem Passed over That is Travelled over divers places Preaching the Word of God That is Preaching declaring wherever they came the Doctrine of Christ confirmed by his his Apostles Miracles Which manner of preaching of the Gospel is granted to any Christian that is well Catechized in the Christian Doctrine yea rather Charity which we owe to others estranged from it and the love of spreading the glory of God requireth the self same from every Christian 5. Philip. He who above chap. 6.5 is reckoned the second in the Register of Deacons and below chap. 21.8 is called an Evangelist Going down unto the City of Samaria That is to say Coming down into Sebaste which commonly was called Samaria or if we credit famous Lightfoots conjectures into Sichem which at that time was the Metropolitan or Mother City of all Samaria See what we have spoken of Samaria above chap. 1.6 Did preach Christ unto them That is did bring Tidings of the comfortable Gospel of Christ to the Inhabitants of that City 6. And the people gave heed c. As if he should have said A great multitude of Men and Women with one accord did consent unto the Doctrine preached by Philip having heard the Miracles which elsewhere he had wrought and having seen those which he did work while they did see him 7. Many c. As if he should have said Because many possessed with evil Spirits were released from their Tyranny the Devils themselves shewing that they were thrust out of the possessed against their will and very many others that had Palsies or lame hands or feet were healed 8. And there was great joy in that City Both for the benefit of the Cures and for the Grace of the Gospel 9. But there was a certain man called Simon By Sirname Githeus from Gitta a Village of Samaria where he was born Which before time That is Before Philip the Deacon had come down from Jerusalem to Samaria Was in the City Of which the former verse makes mention A Sorcerer That is working such effects by Diabolical Art which he could not work neither by a Divine nor Natural Power Seducing the Nation of Samaria As if he should have said And by this means it came to pass that he inchanted and bewitched the Nation of the Samaritans Giving out that himself was some great One. That is loftily boasting The Scholiast of Horace upon the first Epistle of the second Book Like a Conjurer let him promise to do great things 10. To whom they all gave heed from the least to the greatest That is All for the most part believed his Inchantments not only the Samaritans of the baser and poorer sort but also of the more worthy and higher sort There is no respect here had by the word of the least and greatest to age but unto the state or condition as Deut. 1. v. 17. Psa 115. v. 13. Saying c. As if he should say That they were so fully persuaded that Simon himself was that power of God which every Nation does Worship as the highest Simon did say says Irenaeus in his first Book ch 20. That he was the highest power that is he who is Father above all things 11. And to him they had regard As if he should say Simon had so great Authority among the Samaritans By his Sorceries That is
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
Damascus that he might there be taught of him what he himself would have him do to whom he should commit that charge from Heaven And the men which journied with him That is They who were Pauls Companions in his Journey to Damascus Stood speechless That is Being astonished at the strangeness of this admirable thing they stood unmoved or that I may use Virgils phrase they stuck immoveable to the ground To stand here denotes not a posture of the body but a meer staying and is opposed to going forward not to lying prostrate seeing below ch 26.14 that Pauls Companions fell upon the Earth So Gen. 19.17 Neither stay thou in all the plain that is do not tarry nor delay Lev. 13.37 If the scall be at a stay that is spread no farther Hearing a voice To wit Sent from Heaven which beat upon their Ears although as it is said below ch 22.9 they understood not the meaning and signification of the words either because they were not skilful in the Hebrew Dialect wherein Christ spake to Saul as may be seen below ch 26.14 or because they indeed heard the sound of the voice but in the mean time did not exactly take up the words of that sound They heard saith famous Lightfoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice but they heard not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word The like happened Jo 12.29 Therefore to hear below chap. 22.9 is put for to understand as Gen. 11.7.42.23 Deut. 28.49 2 Kings 18.26 Isaiah 36.11 Jer. 5.15 1 Cor. 14.2 21. But seeing no man Although they lifted up their Eyes to Heaven whence the voice came that they might see who spake to Saul This saith Beza is the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place For otherwise it were no wonder that they saw none who being struck with fear durst not lift up their Eyes Saul only saw him who spake to him as Dan. 10.7 8. And Saul arose from the earth The Greek hath it he was raised up as Daniel was Dan. 8.18 And when his Eyes were opened he saw no man That is His Eye-lids which were shut being separated he saw nothing at all because his Eyes were dazled with the great brightness of that Heavenly light which shone round about him v. 3. as appears from the verse immediately following v. 12 17 18. and below ch 22.11 But they led him by the hand As blind men are usually led So Saul who intended to lead the Disciples of Christ bound from Damascus to Jerusalem he himself is led as it were bound to Damascus 9. And he was three days without sight It is probable that in these three days wherein he was deprived of his bodily sight the Lord Jesus did make known to him the Doctrine of the Gospel by internal visions that he might truly say that he did not receive nor learn the Gospel from any mortal man but Jesus Christ who sits at the right hand of the Father revealing it to him Gal. 1.12 And neither did eat nor drink Esth 4.16 As the Jews of old for three days This he did partly to give an outward testimony of his inward repentance for his former doings partly to be excited to pray with fervency Adv. Psych For Tertullian saith well We are much more powerful in spirit and lively in heart for spiritual things while fasting then when that dwelling house of the inner man is stuffed with Food and overwhelmed with Wine The Jews were forbidden to drink upon that day wherein they fasted so that it was accounted a breach of their Fast if they should swallow a drop of Wine or Water They allowed one to wash his mouth and wipe it provided he did spit it out again As may be seen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Treatise of a Fast They except from this concession that fast which they keep upon the day of pardon which they call Jom Kippur and upon the ninth day of the fifth month which they call Ab upon these days they think it not lawful to wash the mouth 10. And there was a certain Disciple Oecumenius calls this Ananias a Deacon and thinks him to have been one of the LXX Disciples who adhered to Jesus Christ while he was conversant upon Earth next to the Apostles Augustine will have him a Presbyter Dorotheus writes that afterward he was made Bishop of Damascus In a vision Divinely excited See what we have said above chap. 2.17 Behold I am here Lord. An Hebraism That is I am ready to receive and do thy commands 11. Go into the street which is called Straight That is Into that street of Damascus which is called Straight the Greeks call it Euthia perhaps because it was plainer and straighter than any other street of that City Of Tarsus That is Born in Tarsus that most famous City of Cilicia See below chap. 21.39 ch 22.3 For behold he prayeth Luke shews that Saul during his three days fast was continually taken up in praying 12. And he hath seen a vision To wit Saul with the Eyes of his mind They are the words of Luke telling that Saul saw Ananias laying his hands upon him at that very time wherein the Lord spake to Ananias concerning Saul It is a vision saith Macrobius when one seeth that which falls out in the same manner that it appeared to him Suetonius in the life of Augustus M. Cicero having pursued C. Caesar into the Capitol by chance told his former nights dream to his intimates that a Child of a comely countenance being let down from Heaven in a golden Chain stood at the door of the Capitol and that Jupiter gave him a scourge afterward having on a sudden seen Augustus whom as yet being unknown to the most part of them his Vncle Caesar had called to the Sacrifice he affirmed it to be him whose Image appeared to him in his sleep In the same place a little before of Q. Catulus And the next day having met Augustus being otherwise unknown to him beheld him not without admiration and said he was most like the Boy of which he dream'd Thus Ovidius says As I dreamed to see men by order such do I perceive and see by order Lib. 11. Asin Aurei Apuleius saith I presently perceived one of the Holy Priests beside the mark of his foot also in the rest of his habit and carriage agreeing exactly with a night Image whom afterward I knew to have been called Asinus Marcellus Which places though taken out of the writings of Heathens do most fitly illustrate this Narration For although Luke mentions only his name and the laying on of his hands yet it is probable that Saul did see Ananias as if he did view him with his Eyes To wit his countenance stature and all the rest of his complexion and therefore when he recovered afterwards his sight he knew them to agree perfectly with his vision See what we have said above ch 2. v. 17. And
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
That is to say One guilty of Slaughter or some other great Offence The particular says Bochart is here put for the general By which Figure one of the Furies gets the Name of Tisiphone from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishing Murderers And yet she was not thought an avenger of Murder alone but also of all other Offences Vengeance Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice the Goddess Dice was the Name the Ancients gave the Goddess Justice says Bochart Hesiod in his Husbandry v. 254. Dice is a Virgin descended of Jupiter famous and venerable in the Eys of the Gods inhabiting Heaven And whensoever any revile her unjustly she forthwith tells her Father Jupiter the Son of Saturn the Evil Thoughts of such Men. Orpheus v. 349. of the Argonauticks v. 344. Let the Governess Dice with the avenging Furies be witnesses to this Oath In Euripides his Medea Jason curses Medea whose Hands were polluted with the slaughter of the Children with this Imprecation v. 1389. But may Erinnys the Avenger of slain Children and Dice of Slaughter destroy thee Aristotle or whoever passes by that Name in the Close of the Book De mundo speaking of the great God observes that he is attended by Dice the Avenger of the Transgressors of the Divine Law In Orpheus his Hymn on hours Dice is one of the Daughters of Themis and Jupiter the King We are presented with a curious and exact picture of her by Chrysippus in Gellius lib. 14. cap. 4. She is said to be a Virgin which betokeneth her being undefiled and unexorable by the wicked suffering no specious Oration or Prayer or flattery or any such like thing Wherefore she is deservedly painted with a grave and frowning countenance that she may be a terror to the Wicked yielding hope and confidence to the Just since such an aspect is pleasant to the Just and grievous to the Unjust Plutarch in his Book of the late divine Vengeance If there be any that suffer not condigne Punishment for their misdoings in this Life they are given up to Dice after Death to be punisht more severely In Aratus's Phoenomena she is said in the Golden age to have lived familiarly with Men and also in the Silver Age tho more seldom but in the brazen Age when they began to eat the working Oxen she withdrew her self to Heaven First they began to eat the labouring Oxen Then Dice hating the vain Race of Men Went up to Heaven Nazianzen alluding Hereunto in his third Metree Virginity leaving ye shall return to Christ as Dice did of old after the slaughter of the plowing Ox. Nor is it to be wondered that the fame of the Greek Goddess should come to the Inhabitants of Malta the most of whom were Phenicians Forasmuch as before the Romans invasion of Malta the Government of the Island did change by courses so among the Greeks and Phenicians that sometimes the one sometimes the other commanded in chief as we have made appear elsewhere by the testimony of competent witnesses The Worship therefore of this Goddess being borrowed from the Greeks they attribute to her that Paul being delivered from the peril he was in upon the Sea sell into another danger no less than the former Their opinion is so far allowable as they hold it impossible for transgressours to go unpunished Plato spoke a great truth in his fifth Book of Laws where he says that all injustice is attended with Punishment And Horace in the second Song of his third Book The Wicked Man that walks with braz'n Face Is seldom left by Vengeances halting Pace Further that Vipers are used by God for the Punishment of the Wicked is recorded Eccles 39. v. 35 38. The teeth of wild beasts and Scorpions with Vipers and the Sword that dispatcheth the Wicked The Aegyptians were fully of the same mind with reference to the Asp named Thermuthis Aelian lib. 10. cap. 31. They say of her that she does no hurt to the good while as she kills the wicked Which if it be so says Aelian the justice of the Universe has highly honoured this Asp That is The Goddess Dice that punishes a great many by this instrument Therefore there was something in the Barbarians Judgment of Paul not altogether to be despised But yet it 's manifest that they judged amiss in many respects As first in that they do not attribute the Punishment of the Wicked to the true God but to an Idol the Work of Men's hands which by some is named Dice by others Themis by other some Astrea or Erigone as also Nemesis or Adrastia Secondly because by this course they hold that the wicked are always punished in this Life while as they are very often reserved for the future where God makes up the slowness of his Judgments by their Weight Thirdly because they think none falls into any heavy Calamity but he is proportionably Guilty not knowing or considering that affliction is the lot of the best as we find in the instances of Job and him that was born blind though neither he nor his Parents were guilty of any notorious Sin Jo. 9. v. 3. Wherefore Prosperity nor Adversity are not to be reckoned as the measures of any Mans Vertue or Wickedness But the Judgment of what is unrevealed must be left to God alone the great Judge of all Men. Fourthly they also sinned in their rash Judgment of Paul without expecting the event Whereupon they conclude him utterly undone with no less confidence than if they had seen his death in the event Whence they say in the preterit tense Justice or Dice has not suffered him to live As by others it was said of David Ps 41.8 An evil disease cleaveth fast unto him and now that he lieth he shall rise no more Nevertheless David rose out of his Bed beyond their thoughts and expectation Even so it befel Paul at this time For he died not of the Vipers bite which the Barbarians saw hang on his hand Suffereth not him to live Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffered in the Praeterit See what we have but now observed A certain Man suffering Shipwrack got safe to Land in Libya where sleeping on the Shore he is said to have been killed by the biting of a Viper Of whom Statilius Flaccus has a very eloquent Poem Antolog l. 3. c. 2. to this purpose From raging Sea one Shipwrackt seapt to Land And laid him down upon the Libyan Sand Close by the Shore dead Sleep did him ' oretake Naked and wearied after his dire Wrack Where he was killed by a Deadly Snake Why did he vainly with the Waves contend On Land he meets with his deserved End An accident very like this happens to Paul For a Viper assails him when he scarce had escaped from Shipwrack into Malta an Island near Libya but with a very different event For this Encounter was no ways fatal to Paul but to the Viper as immediately follows 5. And he shook off the Beast into the Fire