of his resurrection Acts 1.22 2.32 10.41 as they had been of his actions and passion Luke 1.2 And therefore Paul pleading for his Apostleship useth this argument from a property necessary for an Apostle That hee had seene the Lord 1 Cor. 9.1 and in the relation or story of his calling this particular is singularly added That hee saw that just one and heard the voice of his mouth Act. 22.14 Secondly the name of Apostles keepeth it selfe unmixed or confounded with any other Order It is true indeed that the significancy of the word would agree to other Ministers that are sent to preach but there is a peculiar propriety in the sense that hath confined the title to the twelve Paul as any indifferent eye will judge and censure upon the weighing of it in the New Testament Thirdly when Paul reckoneth the severall kinds of Ministery that Christ left in the Church at his ascension Ephes. 4.11 and 1 Cor. 12.28 there is none that can thinke them all to bee perpetuated or that they should continue successively in the like order from time to time For within an hundred yeeres after our Saviours birth where were either Prophets or Evangelists miracles or healings And if these extraordinary kinds of ministration were ordained but for a time and for speciall occasion and were not to be imitated in the Church unto succeeding times much more or at the least as much were the Apostles an Order much more at least as much extraordinary as they Fourthly the constant and undeniable Parallel which is made betwixt the twelve Patriarchs the Fathers of the twelve Tribes and the twelve Apostles not onely by the number it selfe but also by the New Testament in the fouâ—e and twenty Elders Rev. 4.4 and in the gates and foundations of the new Ierusalem Rev. 21.12 14. doth argue and prove the latter order as unimitable as the first These things well considered if there were no more it will shew how improbable and unconsonant the first inference is that is alledged that because there was such a subordination betwixt the Apostles and Philip that therefore the like is to bee reputed betwixt Bishops and other Miniâ—ters and that Bishops in the Church are in the place of the Apostles A second Quaere and very materiall to the matter in agitation is whethâ—â— imposition of hands were ever used by the Apostles but for ordination to some Office in the Church For whereas their giving of the holy Ghost to Samaritans in this sâ—orâ— and 〈◊〉 others elswhere is adduced as an example and argument for that which is now called confirmation and which hath 〈◊〉 indifferently given to all for it is good cheape that this act of the Apostles aimed not nor intended to any such thing may bee reasonably conjectured and guessed at by these considerations First that the holy Ghost thus given meaneth not his ordinary worke of sanctification and confirming in Grace but his extraordinary gifts of Tongues Prophecying and the like And this is evident by the meaning of that Phrase the holy Ghost in the Scriptures when it denoteth not exactly the Person of the holy Ghost or the third Person in the Trinity For as it is a Rabbinick expression very common in the writings of the Jewes and in the use of the Nation and evermore in their use and sense meaneth only the extraordinary gifts of the Spirit mentioned so doth it constantly signifie in the Scripture and it is very hard if not utterly impossible to find it signifying any other sense Secondly it is yet more evident by the very historicall relation of Luke concerning the matter in hand for in Acts 19.6 telling how Paul laid his hands upon certaine men at Ephesus and they received the holy Ghost hee instantly explaineth what were the gifts of the holy Ghost that they received for they spake with tongues saith hee and prophecyed And it is not possible to thinke but that Simon Magus when hee offered money for this fruit of the imposition of his hands that he might give the holy Ghost saw some visible apparent signe of the gift by the hands of the Apostles which if it were onely sanctifying or confirming grace how could hee have seene it So did they of the Circumcision perceive when the gifts of the holy Ghost fell upon the Gentiles Acts 10.45 For they saw it by their speaking with tongues and magnifying God ver 46. Fourthly it being then thus undeniable that the gifts conferred by the imposition of hands were the extraordinary ones of the holy Ghost it can as little also bee denyed that they were imparted onely to some singular and particular persons and not to all whatsoever without distinction For otherwise 1. It must bee granted that Simon Magus received them as well as others which I know not who will grant for by his familiarity with Philip and the Apostles hee having also beene baptized with the rest and his wickednesse and his villany not yet broken forth hee might have gotten a precedency in this gift before others if it had been generall 2. It would bring Women under imposition of hands which can hardly be dreamed of or ever was of any one It is true indeed that women might did receive some of these extraordinary gifts but it was by immediate influence from Heaven and not by any imposition of hands So that now if wee looke upon this Story and upon others of the like nature through these spectacles it will appeare that this Imposition of the Apostles hands was not upon all the Samaritans but upon some selected number nor upon those selected ones for their confirmation in grace but for their ordination to the Ministery and with the imposition of hands they received the holy Ghost to inable them for that work Vers. 26. Which is desert This is to bee applyed to the way â—o Gaza and not to Gaza itselfe and so the Syriack and Arabick apply it expressely and warrantably seeing the way was through the wildernesse of Iudah and there was but one Gaza Vers. 27. A man of Aethiopia There is mention of a double Cush or Ethiopia in scripture for so is it rendred the one in Arabia and the other in Africk and Homer even in his time speaketh of a twofold Ethiopia Odys 1. but it is questionable whether hee meane the same with the Scripture or no since hee calleth them Easterne and Westerne whereas these were East and South Now this man is held and that upon good ground to bee of Ethiopia in Africk where the name of Candace is renowned even in Heathen Authors Vers. 33. Who shall declare his generation This Prophecy of Esay which the Eunuch was reading is exceedingly much mistaken by the Jewes and this clause of the Prophecy is exceedingly controverted among Christians The Jewes understand it some of them concerning Iosiah others concerning the whole people of Israel but the holy Ghost hath in the place put us out of all doubt of whom it
and truth and evidence of Story require that it should be so read Now why Christ should be said to give commandement through the holy Ghost and what commandement this was that was so given to them is much in controversie There is mention indeed of Christ breathing of the holy Ghost upon them Ioh. 20.22 and of a commandement or two given them afterward as To goe teach all Nations Mat. 28.19 and to abide at Jerusalem till the promise of the Father Act. 1.4 And the exposition and interpretation that is commonly given of these words doth sense them thus That Christ by the vertue of the holy Ghost in himselfe did give them these commands Whereas it is farre more agreeable to the stile and phrase of Scripture to expound them in another sense namely that Christ by the holy Ghost infused into his Disciples did command them not by the words of his owne mouth but by the direction of his Spirit within them and so the Prophets were commanded Zech. 1.6 where the Lxx use the same Greek word For first else to what purpose did hee breath the holy Ghost upon them and bid them receive it Sure they had something besides the Ceremony of breathing bestowed upon them and what can that bee conceived to bee if not the holy Ghost to informe them of what they yet knew not and to direct them what hee would have them to doe Secondly it is therefore observable that on Pentecost day they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8. Luke 24.49 Power and abililities to execute their charge for indeed their charge was given them by Christ before Now Christ was not with them continually to talk with them and to instruct them but came by times among them and away againe and therefore on the very first night that hee appeared unto them hee distributed the holy Ghost among them to bee their constant instructer and injoyner what they were to doe in that calling and employment to which they were ingaged and the fruit of one of these instructions and injunctions by the holy Ghost within them was the choosing of Matthias Vers. III. To whom also he shewed himself alive after his passion by many infallible proofes Sect. The History of the resurrection and Christs severall apparitions after it On the first day of the week very early in the morning when it began to dawne while it was yet darke Mary Magdalen and the other Mary the wife of Cleopas mother of Iames and Ioses and Salome the mother of Zebedees children Ioanna the wife of Chusa Herods Steward and other women that were with them set out to see the Sepulchre and brought the Spices with them that they had prepared And as they went they said Who shall roule the Stone away for us But when they came to the Sepulchre the Sun being by this time risen they found the stone rolled away For there had beene a great earthquake and the angel of the Lord had descended from heaven and rouled backe the stone from the doore and sate upon it as the Women came unto the Sepulchre they saw this angel like a young man sitting on the right hand of the entry in in a long white robe and they were sore troubled But hee said unto them Feare yee not I know that yee seek Jesus which was crucified hee is not here for hee is risen come see the place where they laid him And they entred into the Cave and found not the Body in the Sepulchre but there they see two angels more in shining garments the one at the head and the other at the feet where the body had laine who spake to them Why seek yee the dead among the living The Women having seen this goe in haste and tell the Disciples Whereupon Peter and Iohn runne to the Sepulchre and see the linnen cloaths but see not the angels When they were gone home again Mary Magdalen who had againe followed them to the Sepulchre standing at the doore seeth the angels againe within and turning her selfe shee seeth Jesus without whom at first shee took for the Gardiner So that the first apparition of our Saviour being risen was to her alone Ioh. 20. ver 11. to 19. The same day he appeareth to the two men that went to Emmaus Luke 24.13 the one of them was Cleopas vers 18. the Father of Iames and Ioses and husband of the other Mary Compare Iohn 19.25 Matth. 15.40 and the other was Simon Peter Luke 24.34 1 Cor. 15.5 That night hee appeareth to the twelve as the Apostle calls them 1 Cor. 15.5 or to the eleven and them that were with them Luk. 24.36 39. Iohn 20.19 20. and sheweth them his hands and feet and eateth a piece of broyled fish and an honey-combe with them Luke 24.43 Eight dayes after he appeareth to the Disciples and convinceth Thomas Iohn 20.26 At the Sea of Tiberias hee appeareth againe to seven of his Disciples and fore-telleth Peter of his suffering for the Gospel Ioh. 21. This Iohn calleth his third appearing vers 24. namely which he had made to any number of his Disciples together and which Iohn himself had mentioned On a mountain in Galilee he sheweth himselfe to the eleven Mat. 28.16 and to five hundred brethren at once 1 Cor. 15.6 for so it may bee supposed seeing Galilee and this mountaine was the place of rendevouz that hee had appointed not onely from the time of his resurrection Mat. 28.7 but even before his passion Mat. 26.32 and to this convention seemeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse to have reference of which in its proper place The Apostle mentioneth another appearance of his to Iames 1 Cor. 15.7 But neither doe any of the Evangelists tell when or where it was nor make they mention of any such thing nor doth Paul determine which Iames it was Lastly hee appeared to all the Apostles 1 Cor. 15.7 being gathered to Jerusalem by his appointment Acts 1.4 and thence hee led them forth to Bâ—thany and was taken up Luke 24.50 Sect. By many infallible Proofes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Signes say the Syrian Arabick Arguments saith the Vulgar Latine But the word includeth Signes of undoubted truth and arguments of undoubted demonstration and accordingly hath our English well expressed it By infallible proofes These were very many exhibited and shewed by Christ which evidenced his resurrection and they may bee reduced to these three purposes First to shew that he was truly alive againe as his eating walking conferring and conversing with his Disciples Secondly to shew that hee had a true and reall body as offering himselfe to be handled as Luke 24.39 Thirdly to shew that it was the same body that suffered when hee sheweth the scarres in his hands feet and sides as Ioh.
been and no worke done in it but observe how far and how vilely the Jews did violate it and that law at this time XVI Christ resteth in the grave this day being the Sabbath But the Jews rest not from their villany For on this day they compact with Pilate to make sure the Sepulchre Matth. 27.62 And observe that Matthew doth not there call it the Sabbath but the day that followeth the day of the preparation by the very Periphrasis deriding their hipocrisie who would bee so observant of the Sabbath as to have a day of preparation for it before it came and yet to bee thus villainous on it when it was come This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famous second day in the Passeover week in which the first-fruit sheafe was waved before the Lord Lev. 23.11 and from this day they began to count their seven weekes to Pentecost Deut. 16.9 XVII 1 Christ riseth from the dead and hee becommeth the first fruit of those that slept 1 Cor. 15.20 Hee appeareth first to Mary Magdalen Ioh. 20.15 then to Peter and Cleopas or Alpheus as they goe to Emmaus Luke 24.13 18 34. 1 Cor. 15.5 and at night to all the Disciples Luke 24 33 36. this is the first of the fifty to Pentecost XVIII 2 XIX 3 XX 4 XXI 5 XXII 6 XXIII 7 The Jews Sabbath this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ appeareth again Thomas is present Ioh. 20.26 XXIV 8 XXV 9 XXVI 10 XXVII 11 XXVIII 12 XXIX 13 XXX 14 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 15 The Lords day II 16 III 17 IV 18 V 19 VI 20 VII 21 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIII 22 The Lords day IX 23 X 24 XI 25 XII 26 XIII 27 XIV 28 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XV 29 The Lords day XVI 30 XVII 31 XVIII 32 XIX 33 XX 34 XXI 35 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXII 36 The Lords day XXIII 37 XXIV 38 XXV 39 XXVI 40 Ascension day XXVII 41 XXVIII 42 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXIX 43 The Lords day I 44 II 45 III 46 IV 47 V 48 VI 49 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 50 The Lords day Pentecost day The holy Ghost given Sect. 3. That many if not all of the 120 received the holy Ghost and the gift of tongues on Pentecost day and not the twelve onely For first divers if not all of them were appointed by Christ to bee Ministers of the Gospel as well as the Apostles Luke 10. and for this purpose had received the power of miracles as well as they ver 17. they had received the holy Ghost on the resurrection day as well as they Ioh. 20.22 compared with Luke 24.33 36. had conversed with Christ both before and after his resurrection as well as they had received the promise of the Father as well as they Nay they were to preach to people of strange languages as well as they and then what possible reason can bee given that they should bee denyed this qualification of the gift of tongues fitting them for that purpose any more then the twelve That divers of them were Ministers if not all there can bee no scruple what else was become of the seventy Disciples And that if they must preach they must preach to some of strange tongues there can be as little since experience sheweth Ierusalem it selfe so full of this variety and since a few yeares will let all the preachers loose to preach to the Gentiles as they met with occasion Nay wee shall finde this justified by the practise of certain of them as wee goe along Secondly it is true indeed which is objected by some that these words They were all together do come so neare to the last verse of the former Chapter which mentioneth onely the twelve that it may seem to speake of them onely together at this time yet doth both that verse and this as fully referre to the 120. in the 15 verse For 1. The Evangelist doth lay that number from the very first as the subject of his History though his aime bee more especially at the twelve Apostles as in his history of the twelve Apostles his History sixeth chiefly on Peter and Iohn 2. What should keep and separate the 108 from the company of the Apostles at this time above all others The Text tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding and continuing together in one place and in one society Chap. 1.13 14. and so the progresse of the story giveth us assurance they were till persecution parted them Chapt. 8. and it is very strange that on this day above all dayes the high day of Pentecost the holy day of the christian Sabbath the likeliest day of expecting the promise of the Father that on this day they should bee parted from their society Thirdly look but upon the qualifications of the seven Deacons how they were full of the holy Ghost Acts 6.3 how Stephen was full of power and miracles and wisdome and an irresistible spirit verse 8.10 and how Philip was of the like qualifications Acts 8.6 and when and where and how can it be supposed that these men came by these gifts if not upon Pentecost day and jointly with the twelve Apostles If it shall bee answered that it may bee they received them from Christ when hee sent them to preach before his passion as Luke 10.17 then let it bee shewed how Barnabas came by his variety of languages to bee able to preach intelligibly wheresoever he came if not on this day It being therefore not to bee denyed that there were divers others besides the twelve if not the whole hundred and twenty which I rather thinke that received the holy Ghost in the gift of tongues at this time and that they were Ministers as well as the Apostles it argueth first that there were divers Congregations in Ierusalem from hence forward or else how should so many Ministers there have employment in their calling And secondly that those that went up and downe preaching upon the dispersion by persecution Acts 8.4 11.19 were not ordinary members of the Church or as we have used to call them meere lay-men but these men of the Ministeriall function and of Christs owne designation for that calling Sect. 4. The reason of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in this Story The intent of this word is the rather to bee looked after by how much the lesse it is used in all the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap.
punished with suddaine death at this beginning of the Christian Church as Nadab Abilou and the Sabbath-breaker were at the beginning of the Jewish that future times might learne from this to beware dissembling with God and not to dishonour and shame the gifts of the holy Ghost Vers. 3. To lye to the holy Ghost or rather to belie the holy Ghost It was not the sinne onely barely and simply considered that provoked and procured so fearfull a Judgment upon him but the sinne as it was circumstantiated and aggravated by some respects For it seemeth that Ananias was not a common or ordinary beleever but one of the Ministeriall ranke and one that had received the gift of the holy Ghost as well as the rest of the 120. And considerable to this purpose are these two things First that as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas which was a Preacher in the sale of his Lands hee commeth to the story of Ananias as a man of the same function relateth his wretchednes in the Secondly that though it bee said in vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lied to God yet is hee said in this third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To belie the holy Ghost By which Phrase it seemeth that hee had received the holy Ghost among the rest that did receive it and yet for all that excellent gift in himselfe and the excellent gift that he knew in the Apostles hee durst by this base dissembling belie and shame the gifts that were in himselfe and tempt the power of the holy Ghost that was in Peter And thus was Ananias much like Iudas exceedingly qualified and eminently gifted with the gifts of the Spirit but like him undone with covetousnesse and for it perished by an exemplary end There was none among all the twelve so fit to give sentence upon this fact as Peter as who might hereby shew his owne repentance for his lying and perjury in denying his Master and that hee was intirely repaired and recovered from it when hee durst passe so heavy a doome and judgement upon a lie Vers. 13. And of the rest none durst joyne himselfe unto them It is some difficultie to resolve who these rest were that durst not knit themselves to the Apostles the matter may bee construed so many wayes that it is hard to fix which is the right First it is understood by Beza of such as were as yet out of the Church and yet not strangers to the Kingdome of God but such as for feare durst not shew themselves either because of the Jewes or because of the judgement afflicted on Ananias Secondly it may be understood of those that were within the Church yet durst not joyne themselves in consistory or Presbyteriall societie with the 120. Disciples but kept their distance in regard of judging though they knit with them in communion Or thirdly it may be understood of the 108. Disciples that were appointed by Christ to be Ministers and kept in continuall society and consistoriall association with the Apostles yet durst not joyne themselves to them in the forme or dignitie of Apostleship nor durst offer to parallel themselves to that ranke yet the people magnified them also And this I take to bee the very meaning of the place and that upon these grounds First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import a residue or the rest of their owne company and not the people that were out of the Church for of them it had beene more proper to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the skilfull in the Greeke language will readily judge Secondly the joyning here spoken of in regard of the object to whom is to the Apostles and not to the Church as is apparent by the very Grammaticall construction Especially thirdly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 12. being understood not of the Congregation or whole company of beleevers but of the Apostles as the words immediatly before might argue or rather of the whole number of the 120. as it is taken Chap. 2.1 And so the sense of all redounds to this that besides that terrible and dreadfull worke that was done by Peter upon Ananias and Sapphira all the other eleven Apostles did great and wondrous miracles among the people and the whole Colledge and Presbytery of the 120. were unanimously in Solomons Porch joyning together in association and advancing the Gospel but the rest of the 120. durst not one of them joyne themselves to the twelve in the peculiar office and dignitie of Apostleship properly so called having seene so lately the dreadfull judgement that one of the twelve had brought upon Ananias one of their owne number and seeing the continuall wonders that they did in an extraordinary manner among the people howbeit the people magnified them also they also having the admirable and wondrous gifts of the Spirit upon them Vers. 15. Sect. Peters shadow Many miracles were wrought by the Apostles hands and many as it seemeth by Peters shadow but the Text hath left it so indifferent that it is hard to determine whether it is to be taken in a good sense or a bad and indeed some that have taken it the better way have made it the worst of all Luke saith onely thus They brought forth the sicke into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them But it neither telleth who they were that laid them nor a word at all that those were healed that were laid And it may be thought they were unbeleeving Jewes that laid them as well as otherwise for beleevers might have brought them to the Apostles or brought the Apostles to them And it may possibly bee thought that they laid them there either out of a superstitious blindnesse thinking his shadow to be miraculous as well as his person or out of a cheating perversnesse thinking to gaine by his power though they would none of his doctrine and that none of their sicke were healed because there is no mention of any such healing at all If wee should thus understand the story surely wee should doe lesse wrong to the Text and to our owne understandings then some have done that have taken it in a better sense For be it that God intending to magnifie Peter the minister of the circumcision in the eyes of the circumcised did give him a more extraordinary power of miracles for their sakes that stood upon miracles so much so that not onely himselfe but his shadow also could heale diseases yet how ridiculous and senselesse is that which Baronius would infer hereupon namely That Peter therefore was Prince of all the Apostles and that therefore the shadowes or images of holy men are of holy use and religious worship and that the Pope who is Peters shadow and representation hath Peters power and qualification Vers. 20. All
〈◊〉 whatsoever things and not whatsoever persons so that though it bee true indeed that Jewes and Gentiles are loosed henceforward one to the communion of another yet the proper object of this loosing that is loosed by Peter was that Law or doctrine that tied them up and so concerning the eating of those things that had been prohibited it is true indeed that the Jewes were let loose henceforward to the use of them in diet and to eate what they thought good but this loosing was not so properly of the men as the loosing of that prohibition that had bound them before And this could bee no way but doctrinally by teaching that Christian libertie that was given by the Gospel Now though Peter onely and none but hee had the keyes of the Kingdome of heaven yet had all the Apostles the power of binding and loosing as well as hee and so have all the Ministers of the Gospel as well as they and all in the lame sense namely doctrinally to teach what is bound and loose or lawfull and unlawfull but not in the same kinde for the Apostles having the constant and unerring assistance of the holy Ghost did nullifie by their doctrine some part of Moses Law as to the use of it as Circumcision Sacrifices Puâ—ifyings and other legall Rites which could not have been done by men that had not had such a spirit for there must bee the same spirit of Prophecy to abrogate a Law which had set it in force This matter therefore of Cornelius his calling in as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration as in which are included and involved so many things of note as have been mentioned and divers others that might bee added thereunto and in the consideration of the matter the time of it is not to bee neglected which to the serious and considerate Reader and weigher of things in the ballance of judgement will appeare to bee in this yeare in which wee have laid it especially that being concluded upon which before wee proved undeniable that the Famine was in the second yeare of Claudius And this time is the rather to bee looked upon because that some doe foolishly misconstrue a clause in Daniel 9.27 by missing of the right time of this occurrence of Cornelius For looking no further into the text then in our English translation which there hath not spoken the minde of the Originall they conceive that Christ dyed in the midst of the last seven yeares of the seventy sevens namely when three yeares and an halfe of the seven were gone and that at the end of the other three and an halfe Cornelius was converted and so they will make those seventies to end in that his conversion and not in Christs death which were scarcely worth answering though wee had time and season to doe it seeing it riseth from a mistake in the Text and sets in a mistake of the time Ver. 30. Foure dayes agoe I was fasting c. The Greeke hath it From the fourth day untill this houre I was or have been fasting by which it seemeth that Cornelius had now been fasting foure dayes together as Paul was three dayes at his conversion Chap. 9.9 But it is not much materiall whether wee understand it so or as it is commonly understood of his fasting foure dayes since till such an houre of that day as it was now of this day when he is speaking to Peter unlesse we will make any thing of it that the Jewes especially upon their solemn dayes used to taste nothing till noone and Cornelius herein follows their custome and that it was about noone when Peter comes to Cornelius as it was about noone when Cornelius messengers came to Peter And so the distance betwixt Caesarea to bee a days journey and an half Vers. 36. The Word which God sent Bezâ— supposeth that this verse ought to bee referred and joyned to the verse that went before and they two together to bee construed to this sense Now I know that God is no respecter of Persons but in every Nation hee that feareth him and worketh righteousnesse is accepted of him which is the very doctrine which God sent among the children of Israel by Moses and the Prophets preaching peace by them by Iesus Christ. And one maine induction that hee hath to this construction is because otherwise it would bee improper for Peter to say Cornelius and his friends knew this word when it was Peters very errand to instruct them in it and teach it to them But the words are to bee read and taken in the sense that our English hath wel made of them namely as following the word ye know For all the Country knew that Iesus preached and preached peace and the like and thousands though they knew that hee preached and what hee preached yet did they not beleeve that hee was the Messias nor that hee was risen from the dead and these two last things it was that Peter came to teach Cornelius and not to tell him that Iesus of Nazareth had preached for that hee and all his friends knew Ver. 44. The holy Ghost fell on all them that heard the Word This was a second confirmation of the entertainment of the Gentiles to the Gospel or a miracle added by God to the doctrine preached by Peter that nothing now was to be accounted common or unclean for when God had powred the holy Ghost upon the uncircumcision as well as upon the circumcised it was evidence sufficient that now God made no difference betwixt them How these extraordinary gifts of the Spirit had been confined hitherto onely to the Nation of the Jewes it is not onely cleare by scripture but it is upon that cleerenesse thought by the Jewes that it must be confined thither ever and that neither any Gentile at all nor hardly any Jew out of the Land of Canaan could be capable of them and therefore when they here see the same measure and fulnesse and freenesse of the Spirit upon the Gentiles as had been upon the Jews they cannot but conclude that the difference was in vanishing and that God was setting up a Church among them when hee bestowed the spirit of Prophecy upon them Ver. 47. Can any man forbid water c. Peters thoughts in these words looke backe to those words of our Saviour Goe teach all Nations and baptize them Mat. 28.19 where he meaneth not that none should bee baptized but those that are capable of teaching but his meaning is this that whereas his Disciples had hitherto been limited and confined onely to preach to the Jews to go to none but to the lost sheep of Israel now had the Jews by the murdering of Christ shewed themselves unworthy and had forfeited the benefit of the Gospel and therefore Christ now inlargeth his Apostles and Disciples to goe now and to teach all Nations and to baptize them to preach to the Heathens and to bring them