have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
use of for some great work Which is as much as to say saith Calvin as that the best natures excellency is weak except God endue them with peculiar gifts to whom he intrusts any great and noble Office Perhaps this manner of speaking alludes to that notable place of Moses Deut. 18.15 which Peter cited above in his first Sermon ch 3.22 Whom ye slew and hanged upon a Tree That is whom ye put to a shameful death upon the Cross In allusion to that place Deut. 21.22 23. 31. Him hath God exalted a Prince and a Saviour There is an Ellipsis here of the Praeposition In so that the sense may be that Christ whom you have condemned to be shamefully hanged him hath God exalted to be a Prince and a Saviour or hath constituted in the supreme degree of honour that he might be more fully and perfectly the Prince of life to wit eternal and the Captain of Salvation See above ch 3.15 Heb. 2.10 5. v. 9. With his right hand That by the right hand of God here being a metaphorical expression is understood his Power and great Vertue is clear unto all If over since the Creation God did manifest it surely it was in this work of Christs exaltation Whence Paul doth deservedly Celebrate it in these words Eph. 1.19 20. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places For what can be conceived more noble than to endow with immortality a Man that was born like other Men subject also to the same infirmities with them except only sin and then set him above all the Heavens and to put all things under his Feet as well in Heaven as in Earth that he might govern and manage them at his pleasure For it appears by the circumstances that all these things are comprehended under Christs Ascension and exaltation to Heaven and not a meer lifting up to Heaven such as was Enoch's before the Law and Elias 's under the Law who neither died before they were lifted up nor attained to any dominion after For these Curcel instit lib. 5. c. 15. n. 16. although they were Preludies and Types of Christs Ascension as of ours also yet were they infinitely short of it To give c. As much as to say That of his great mercy he might bring his people to repentance and by forgiveness of sin which follows repentance quickned by faith reconcile them to himself Calvin saith well Repentance is indeed a voluntary Conversion But whence cometh this willingness except that God change our heart that of stony it may become fleshy of hard and stubborn tractable and lastly of crooked straight But this is done when Christ by his Spirit renews us neither is this the gift of one moment but must be daily increased all our life till we fully adhere to God which will be at last when we shall have put off our flesh It is indeed a beginning of Repentance when a man who first was averse from God renouncing the World and himself begins a new life But because though once upon the way we are far from the mark we must daily be advancing Both which we obtain by Christ For even as he beginneth Repentance in us so he gives us perseverance This is indeed an inestimable Grace but it would profit little unless joyned with remission of sins For Christ first found us Enemies to God and the Corruptions which make the dissention between him and us do always stick to us so that he might justly be displeased with us rather than favourable to us But Justification consists in this if God impute not our sins to us Therefore this latter Grace ought never to be separated from the former Yea the Gospel will be lame and corrupt unless it consist of these two Members That is unless men be taught that they are reconciled to God by Christ by the free imputation of his Righteousness and by the new birth of the Spirit transformed to newness of life Thus we have in short how Salvation is to be obtained in Christ 32. And we are his witnesses of these things As much as to say Now it becomes us not upon any account to suppress these things which I have spoken seeing we are constituted witnesses of them so by vertue of our Office are bound to publish and proclaim them openly to all See above ch 1.8 Luke 24.48 John 15.27 The Greek hath words here for things but the sense is the same for by words Peter understands things themselves after the Hebrew manner of speaking to wit those things of which he briefly spake before that is whatever respecteth the Dignity and Office of Christ or Mans Salvation depending thereon And so is also the Holy Ghost As much as to say Nor indeed do we the Apostles only witness these things but also the Holy Ghost himself who is a witness beyond exception to whom by right ye are bound to assent however ye refuse to give credit to us The Apostles alone for integrity and innocency of life were worth credit but lest the stubborness of men might have any pretext to cloak their unbelief God would add to this testimony another greater to wit the testimony of his Spirit This very testimony of the Spirit is joyned elsewhere with the testimony of the Apostles John 15.26 27. Heb. 2.3 4. but we must not think that the holy Spirit did bear witness apart from the Apostles but by the Apostles to wit by their Miracles and Divine Discourses proceeding from his Inspiration Such an Inspiration also did at that time most evidently manifest itself in the Apostles while with such readiness of mind they spoke of so wonderful things no ways fearing the power or threatnings of the great men After the like manner it 's said Rev. 22.17 And the Spirit and Bride say Come That is the Bride inspired by the Spirit saith Come Whom God hath given That is the gifts of which Holy Spirit God hath given largely and plentifully To all that obey him To wit Christ that is to all that believe in Christ and endeavour to frame their conversation hereafter according to the rule of his Word 33. They were cut to the very heart That is they were ragingly angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word here and also ch 7.54 saith Hesichius is They raged with anger they were very angry Took counsel to slay them That is they consulted among themselves to kill the Apostles who were personally present and took notice of it 34. A Pharisee The Sect of the Pharisees was in greatest esteem among the Jews and was gentler than the rest in punishing Gamaliel a Doctor of the Law Or a publick Professor Concerning this Judge of the great Sanhedrin Lightfoot saith thus Rabban Gamaliel the first called
appears from that form of the Covenant Levit. 26.12 I will be your God and ye shall be my People which Paul cites 2 Cor. 6.16 and from the peculiar Covenant made with Abraham Isaac and Jacob Gen. 17.7 8. Now they had some good things measured out unto them in this life but mixed with many troubles For neither had they any settled place of their own but wandred up and down with their Families and Flocks and were also frequently tossed with the Injuries of Men and Fortune Hence also Jacob called himself a Stranger and Pilgrim when he spoke to Pharoah which the Author to the Hebrews very pertinently insisteth on c. 11. v. 13. It remains therefore that God was the God of Abraham Isaac and Jacob not only when they lived on Earth but also when God spoke these things to Moses For as I said nothing had befallen them in this Life which could answer the magnificence of so great a name But besides we much more do good to him if we can for whose sake we do good to others God wants not power and he says that he will bless their Posterity for the sake of Abraham Isaac and Jacob much more therefore will he do good to them But they who are dead are not capable of a Benefit if they are always to continue in the state of death It follows therefore that they are to be restored unto Life as Christ from hence evinced against the Sadduces Matt. 22.32 Mark 12.27 Luke 20.38 that he may in a peculiar and special manner be the God of Abraham Isaac and Jacob that is may be beneficial to them Moreover Abraham Isaac and Jacob as we have observed on the forecited place of Matthew do not signify the Soul which is only a part of Abraham Isaac and Jacob but the Person consisting both of Soul and Body to which Life and Death are properly attributed But seeing the Promises of God are no less certain than things that are now in being in Gods account who is both willing and powerful to raise them from the Dead they are reckoned as risen already according to that Luke 20.38 For all live to him Origen Book 4. against Celsus saith that the names of Abraham Isaac and Jacob joyned with the name of God had so great Virtue that not only were they intermixed by their Posterity with their holy Frayers and the God of Abraham Isaac and Jacob called upon in driving away evil Spirits but were also made use of by all Charmers and those that dealt in Magick Durst not consider That is Behold as it is in the English or Contemplate For as Grotius observes words belonging to the internal and external senses are applied promiscuously to both In the Hebrew Exod. 3.6 it is And Moses hid his Face because he was afraid to look upon God 33. Then said the Lord unto him That is The Angel sent by God Philo saith that God in the promulgation of the Decalogue spoke not by himself but filling a certain rational mind with a clear knowledge which forming the Air and attenuating it as it were in likeness of flaming Fire uttered a distinct voice as the breath does through a Trumpet Put off c. This Exod. 3. is declared to have been said to Moses before that God told him by the Angel sent by him that he was the God of Abraham Isaac and Jacob. See what we have said on Eccles 5.17 34. I have seen I have seen As if he had said With my Eyes intently fixed I have stedfastly looked upon it God is said to see the affliction and hear the groans of a People when he raiseth them up and refresheth them when they are sorely perplexed and almost spent with grief as on the contrary he is said to shut his Eyes not to hear their cry to turn his Back when he seemeth to neglect them when they cry Thus when God is said to descend saith Calvin there is no need that God should move himself locally to bring help to his People for his hand is stretched out through Heaven and Earth but this is spoke with respect to our Sense for when he did not regard the affliction of his People to our apprehension he might seem to have been absent and to have had his care exercised about some other thing in Heaven Now he declareth that the Israelites shall be sensible that he is near them And now I am come c. As if he had said Go therefore to Amenophis Father to Sethosis or Ramesis and Armais and Son to Ramessis Miamun who succeeded his Father who died in the 67 year of his Reign in the Kingdom of Egypt 19 years ago and shew thy self a Leader in restoring thy People to their Liberty That the same Man whom the Egyptians called Amenophis Father to Sethosis or Ramessis and Armais was by the Greeks called Belus the Father of Egyptus and Danaus Bishop Vsher hath most clearly collected out of Manethon on the year of the world 1494. And truly the time assigned to Belus by Thallus the Chronographer 322 years before the destruction of Troy according to the relation of Theophilus of Antiochia and Lactantius does exactly jump with the age of our Amenophis Although the Mythologists confounding Belus the Egyptian and Belus the Assyrian Ninus's Father do Fable that this Belus who was drowned in the Red Sea transplanted Colonies from Egypt into Babylonia Thus far the most renowned Vsher in the now cited place 35. This Moses c. Moses who was appointed by God to be a Saviour to the Israelites is at the first rejected by them in this typifying Christ whom at his first coming the greatest part of the Israelites refused to acknowledge Nor in any other respect is Moses here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer but because after many and strange Miracles wrought by him in Egypt when at last the First-born of the Egyptians were slain by the destroying Angel he preserved the People of God by the Blood of the Lamb and brought them safe out And so saith Lud. de Dieu he gave a Type of that true Price and that true Redemption which Believers rejoyce to have been purchased for them by the Death of the First-begotten of all the Creation and by the Blood of Christ the immaculate Lamb. Sent by the hands of the Angel A Hebraism That is giving him a command by an Angel He brought them out He largely publisheth both the good deeds Moses did for the people and the honours conferred on him by God that so the stubbornness of the People against him might appear the more base and it might be less to be wondered at if those who were come of such ungrateful Parents were so unnatural and inhuman towards Jesus Christ Shewing Wonders and Signs in the Land of Egypt The Royal Palace of Egypt was at that time Tzoan that is as the Chaldaean Paraphrast Interprets it Isa 19.13 Tanis whence has its name the Tanitish Mouth of Nilus which some
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
is no wonder therefore if Saul who was born out of the Land of Israel and was a Roman should have a Roman name together with his Jewish name And it is worth observation that he being now made the Apostle of the Gentiles does always call himself by his Gentile never by his Jewish name and that Luke writing his Acts doth call him Saul while the scone of the History was among the Jews but Paul while among the Gentiles Filled with the Holy Ghost As much as to say Finding himself full of a Prophetick Spirit that he might foretel Gods vengeance against Elymas 10. Subtilty The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth easiness of doing from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work and so it is taken here by Erasmus for craftiness but by others for a ready boldness for any wickedness Thou Child of the Devil As much as to say Thou who resemblest and imitatest the perverse inclinations and wicked temper of the Devil even as if thou hadst been born of him See John 8.39 40 41 44. Enemy of all righteousness As much as to say Who art contrary to all just and righteous things Wilt thou not cease to pervert the right ways of the Lord. As much as to say Wilt thou always with thy blasphemous Cavils traduce the Righteous Doctrine which came from God full of equity and goodness as deformed vitious and full of unrighteousness Paul seems to allude to Hos 14.10 where see our Literal Explanation 11. And now That is And now therefore as above ch 10.5 Behold Beside your expectation The hand of the Lord is upon thee That is The terrible hand of a revenging God is lifted up against thee to give thee a terrible blow And thou shalt be blind not seeing the Sun The same thing expressed with a double phrase beats the more strongly upon the Ears of the hearers and demonstrates the efficacy of him that speaketh For a season Defined and limited And immediately As much as to say Paul had scarcely foretold the imminent stroak of God upon Elymas when the prediction took effect 12. Then c. As much as to say When Sergius Paulus saw the Doctrine of the Gospel Preached by Paul confirmed by the sudden blindness of Elymas its great Opposer he believed the Gospel being struck with admiration that this Doctrine of Christ was joyned with such marvellous Vertue 13. Now when Paul and his Company That is His Companions When saith Calvin he saith that Pauls Companions loosed from Paphos he in the first place means Paul himself then the rest excepting one Thus by observing that ones delicateness he praised others who with unwearied constancy followed Paul They came to Perga in Pamphilia Perga was one of the most famous Cities of Pamphilia which the Temple of Diana called by Cicero Verrina sexta The most Holy and most Ancient did beautify To this Temple as Strabo tells us lib. 14. there was a Sacred Gathering every Year Appollonius Pergeus whose four Books of Cones are extant in Greek and Latin as Andreas Quenstedt saith de patriis illust vir whence he was called by the Men of that Age The Great Geometrician owes his Birth to this City Of Pamphilia we have spoken above ch 2.10 John Mentioned above v. 5. Departing from them Perhaps shunning the pains and the danger of the rest of the Journey See below ch 15.38 Came to Jerusalem To his Mother 14. They came to Antioch in Pisidia Which was called the Caesarean Colony as Pliny saith Nat. Hist. lib. 5. c. 27. He added saith Beza the name of Pisidia to distinguish this Antioch from that other in Syria from whence they went Pisidia was to the North of Pamphilia and it had Lycaonia upon the East which of old was a part of Pisidia upon the West Phrygia Pacatiana being situated between these two Provinces it was formerly governed by a President then by a Praetor under Justinian Nov. 24. And went into the Synagogue That is Into the meeting place of the Jews On the Sabbath day The Evangelists in Greek use to call the Sabbath day Sabbata in the plural according to the Custom of the Septuagint See their Translation Exod. 20.10 And sate down To wit To hear something taken out of the Law and Prophets read as was usual to be read in the Synagogues according to the most Ancient Jewish Custom as may be seen below v. 27. ch 15.21 15. And after the reading of the Law The reason why the five Books of Moses only are called the Law are given by the Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because these Books of Moses were given to all Ages But the Prophets Sermons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they received every Prophesy from the Holy Ghost according to the exigence of the time or of any fact Whichreason saith Ludovicus de Dieu is not altogether to be despised But the five Books of Moses being divided into fifty four Sections which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are read yearly by the Jews in their Synagogues They begin the reading of them the next Sabbath after the Feast of Tabernacles and thenceforward they read one Section every Sabbath day except two whereon they join two lesser Sections to be read together at once that so in a years time all may be read over and may be finished the ninth day of the Feast of Tabernacles which therefore the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gladness of the Law There are some that do not read over the whole Law but once in three years but this is not the common Custom saith Maimonides In summa Talmudica tract de precibus Benedict sacerdotum cap. 13. And the Prophets Every Sabbath-day the Jews read a Section taken out of the Prophets in their Synagogues answering to the lesson read out of the Pentateuch And they call it the Dismission because the Prophetical Section being read the People are dismissed Antiochus Epiphanes saith Elias in his Thisbi did by an Edict forbid the Israelites the reading of the Law What did the Israelites do They took one Section out of the Prophets whose matter was like the things which were treated of in that Section of the Law which was assigned for that Sabbath As for example upon that Sabbath whereon that Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be read they read out of the Prophesy of Isaiah ch 42.5 Thus saith the Lord the Lord that created the Heavens c. but when the Section of Noah Gen. 6.1 was to be read they substituted a Section answering to it out of Isai 54.9 For this is as the waters of Noah unto me And so also of the rest of the Sections But now though this Decree of Antiochus be void yet that Custom of reading Sections taken out of the Prophets accommodated to the Sections of the Pentateuch is not taken away for even to this day they read such Sections as these of
in Athenaeus esteemed things strangled amongst their chiefest Dainties that is such flesh wherein the Blood was carefully preserved and kept in That the same might be boiled together and so eat more delicately which thing was also against the Law of not eating Blood And that in Africk in Austines time as he tells us in his 32. Book against Faustus the Manichee Ca. 13. those were laught at who made it a Religious scruple to eat things strangled Is no Argument saith Curcelleus excellently of their Error but rather of the prophaness of those who mock't them and undervalued and contemned the Commands of God as often we see happen at this day So those that desire Baptism might be administred not by sprinkling but as in the ancient Church it was used by an Immersion of the whole Body into the Water are scofft at And because they are thus derided by men that have very little or no Religion others are ashamed to approve and practise it tho Convinced it ought so to be done And Fornication This Sin was prohibited to the Israelites In some Copies there is added Deut. 28.17 And those things which ye would not should be done to your selves do not you do to others As we noted before v. 20. From which keeping your selves you shall do well The most Ancient Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancient Interpreter of Irenaeus renders walking in the Holy Spirit And Tertullian in his Book of Pudicitia You being born or carried by the Holy Ghost Fare well As the Latines at the close of their Epistles use the Imperative Vale or Valete so the Greeks the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is wanting in those Ancient Books wherein are the last mentioned Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. So when they that is Paul and Barnabas were dismissed that is by the Synod of Jerusalem they came to Antioch the Metropolis of Syria They delivered the Epistle Synodical of the Council of Jerusalem to the Brâ—thren of the Church at Antioch being assembled together 31. Which when they that is the Brethren of Antioch had read they rejoyced for the Consolation That is they rejoyced for the Comfort received by that Epistle whereby they were freed from the Burthen of all Legal Ceremonies and only to observe those things which were altogether necessary 32. Being Prophets also themselves That is instructed with the Gifts of the Holy Spirit whereby they were able to apprehend and interpret the true Sense of the Word of God where it was not to every one obvious they being thus qualified as well as Paul and Barnabas Did with many Words exhort and confirm the Brethren As much as to say They did more largely from the Word of God propose to the Antiochean Christians Comforts against Dangers and Difficulties that neither their Faith nor Piety might waver or fluctuate with uncertain Errors 33. And after they had tarried c. When those sent from the Church of Jerusalem had for some time continued at Antioch they had leave from the Antiochians to return back to those that sent them with wishes of Peace in which Word the Hebrews comprehend all things happy and prosperous But whereas it is commonly read even in the Greek Copies That they were let go in Peace from the Brethren unto the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrine Manuscript and many others read it more truly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who had sent them As also the Vulgar Latin has it I conceive saith Beza that in this place by Apostles ought to be understood the Church of Jerusalem in general not those peculiarly so called of whom 't is probable very few were then at Jerusalem and perhaps none but James For this was some pretty while after the Synod held there 34. Notwithstanding it pleased Silas to continue there still As much as to say Yet after they had leave to return Silas thought fit of his own accord to remain a little longer with Paul and Barnabas And Judas returned alone to Jerusalem These Words in most Common Greek Copies are only understood but in some they are expressed 35. Paul also and Barnabas continued c. That is they stay'd at Antioch after the departure of Judas where with many others mentioned before Ch. 11. V. 19 20 27 and 28. and Ch. 13. V. 1. they daily preached the Doctrine of Jesus Christ contained in the Gospel and inspired unto them by the Holy Ghost 36. In every City where we have Preached Viz. of Syria Pamphylia Pisidia Lycaonia and Lycia And see how they do That is whether they continue stedfast in the Faith received and grow and profit in Godliness 37. And Barnabas determined to take with them John c. To be their Companion in this Journey proposed by Paul 38. â—ut Paul thought not good to take him with them The Ethiopick translates it But Paul desired Barnabas not to take Mark. Concerning this John Mark. See before Ch. 12. V. 12. Who departed from them from Pamphylia See Ch. 13. V. 13. And went not with them to the Work Viz. of Preaching the Gospel through the several Towns of the lesser Asia 39. And the Contention In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sharp Commotion or stirring up That is by an eager dispute between Paul perswading what was more Just and Barnabas desiring what was more kind there arose an incensing to Anger and an Offence but without any Hostile Hatred or Malice They departed asunder As Abraham and Lot did yet conserving still their Friendship Gen. 13.9 This Contention arising by humane weakness between these two Apostles otherwise most agreeing did by the Divine Providence produce this Good That those two Eminent Preachers of God's Word being separated and taking different Journeys into Places remote from each other they the more promoted the Common Work of their Lord and Master and further propagated the Doctrine of the Gospel Barnabas took Mark. Who was his Sister's Son Col. 4.10 Yet the suppositious Dorotheus Tyrius in his little Book of the Life and Death of the Prophets Apostles and Disciples of Christ distinguishes this Mark from him mentioned Col. 4. making one Bishop of Byblos the other of Apollonias 40. And Paul chose Silas That is for the Companion of his Journey and Ministry and departed that is from Antioch Being recommended c. That is commended to God by the Prayers of the Christians there that God would bless his Journey and Labours with prosperous Success We may saith Calvin from the Context collect that in this Contest Paul's Conduct was most approved of by the Church For when Barnabas went away with his Companion there is no mention of the Brethren as if he had privately withdrawn himself without taking leave of them But Paul is recommended by the Brethren to the Grace of God whence it appears that the Church rather took part with him than with Barnabas in this
Sadduces denyed the Resurrection of the Dead and stifly avouched that there was no Angel and Spiritual or Incorporeal Substance but that those things that went under the Denomination of Angel or Spirit were nothing else but either the Motions which God implanted in Men or the Demonstrations he exhibited of his Power the Pharisees on the contrary stoutly maintained the Resurrection of the Dead and the Existence of Angels and Spirits or substances distinct or separate from Matter Nor Spirit Some restrict this to the Spirit of Man or the Soul which also elsewhere is called a Spirit C. 7. v. 59 Mat. 27.50 Luk. 23.46 Heb. 12.23 as you may see above This say they the Sadduces conjecture not to be any spiritual Substance which could subsist separate from the body but only to be a certain crasis and Temperament of the Body and its Humors and therefore that when a Man dies it is destroyed vanishes and dies with the Body Others by Spirit here understand the Holy Spirit as John 3.5.4.24 Rom. 1.4.8.14 Haer. 14. 15.19 1 Cor. 3 4. Epiphanius truly writeth thus of the Sadduces But they are ignorant of the Holy Spirit for they are unworthy of him And Theophylact reciting these words of the verse immediately following But if a Spirit or an Angel hath spoken to him saith It is manifest that he was taught the Resurrection either by the Holy Spirit or by an Angel Joseph Scaliger declares that as Angel in this verse is put indefinitely for all Angels so Spirit is to be taken indefinitely For Angel is the species Spirit the Genus forasmuch as Angels are comprehended under it St. Luke 's meaning saith the most Learned Scultetus according to Scaliger will be They are so far from believing the existence of an Angel that they do not indeed believe there is any Spirit This opinion doubtless is the truest For they who affirmed God himself to be Corporeal as Nicolaus writeth On Act. 13. and Theophylact Possibly they did not so much as know God being too gross And therefore by Consequence must altogether deny a Spiritual Creature Theodor. Beza observes that there are some among the Jews who are not ashamed to say that Angels are natural causes performing the Will of God or producing good or evil Effects But the Pharisees confess both viz. That there is to be a Resurrection of the Dead and that Angels and the Soul of Man or a Spiritual substance subsist separate from the Body Because Angels which are a Species of Spirit or Incorporeal substance and the Soul of Man are comprehended under the same Genus whosoever grants the existence of Angels seems by the same confession acknowledge that of Souls or of a substance separated from the Body 9. There arose c. There being a great outcry among the enraged Multitude the Rabbins or Doctors and Interpreters of the Law who maintained the opinion of the Pharisees rising up from their Seats out of a hatred to their opposite Sect the Sadduces vindicated Paul's Integrety and Innocence to the utmost of their Power Certain of the Pharisees In the Greek it is Those of the Scribes that were of the side of the Pharisees For there were other Scribes and Doctors of the Law who had espoused the Tenets of the Sadduces Strove That is Contended against the Pharisees We find no evil in this Man To wit Paul who was brought before their Judgment If a Spirit That is Some Incorporeal Substance Or as Theophylact will have it the Holy Spirit Hath spoken to him That is to say Hath revealed something to him about the Resurrection Or an Angel In the Greek is added as also in the English Translation Let us not fight against God viz. by despising an Angel speaking in his name things agreeable to the Holy Scriptures Here saith Beza the word Angel as more familiar seems to be added to explain the Word Spirit 10. A great Dissesion That is A most fierce contention betwixt the Pharisees and Sadduces touching Paul's Innocence The Chief Captain fearing lest Paul should have been pulled in pieces by them Chiding and Scolding one with another He Commanded Soldiers That is a Company of Soldiers Into the Castle As being a place where he might be free from danger of the Pharisees and Sadduces who were contending most Spitefully and Maliciously 11. The Lord stood by him That is The Lord Jesus who has all Power in Heaven and Earth given him appeared to Paul unawares Be of good Cheer That is Trust with a firm confidence For as thou hast testified of me in Jerusalem c. As if he had said For as you have bore witness the day before to the Jews of me and my heavenly glory at Jerusalem the Metropolis of Judaea by far the most Famous City of the East so must you give the same Testimony C. 22. v. 6 seq in the most Famous City of Italy Rome which at this day has extended its Dominion over most Countries of Europe Asia and Africk Hence saith the most Learned Lightfoot Paul had both Liberty and intimation of appealing to Caesar It was very seldom that a Jew appealed to an Heathen Tribunal and it bewrayed the height of Malice that the Sanhedrin delivered our Saviour to a Gentile Judge Paul therefore is instructed by this vision what he must do when he saw no means or way of escaping 12. And when it was day But when the day was risen that succeeded that Night in which Jesus said these things to Paul Certain of the Jews banded together That is some of the Jews especially the Sadduces Paul's fiercest Enemies met and entered into a Conspiracy And bound themselves With a curse to wit that they would neither eat nor drink till they had murdered Paul whom they Judged to be a vile Apostate from the Law of God The form of this Oath as says Tertullian was a Solemn Imprecation of Divine Vengenance in these or the like words God do so to me and more also 1 Sam. 14.44.20.13.25.22 2 Sam. 3. v. 8 35.19.13 c. The Acts of St. Valerian and Tiburt Num. 14. Then Maximus bound himself with a Vow saying Let me be struck with Thunder if c. o 13. Had made this Conspiracy To kill Paul before they would either Eat or Drink 14. Of the Priests That is Of the Families of the Priests And Elders That is to say Some of the rest of the Senators of the Great Council or Sanhedrin With a Vow we have Vowed A Hebraism that is as it is in the English Translation We have bound our selves under a great Curse Josephus calls such Imprecations of Divine Revenge horrible Oaths That we will tast nothing viz. Either of Meat or Drink Till we have slain Paul Now was the time in the which they that killed the Disciple of Christ did think they did God good service as Christ himself had foretold John 16.2 15. Now therefore ye Chief Priests and Senators of the Great
of our Salvation By many Proofs An Hebraism that is by many evident signs that had the force of a most powerful and irresistible Proof The Greek calls Theses proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth says Beza as Quintilian affirms out of Aristotle l. 5. c. 9. signs necessary and indubitable as these actions speaking walking eating drinking are undoubted signs of life To appear publickly in sight and to be felt by the Hands are certain signs of a real natural Body Also the wounds of the hands feet and side were indubitable signs that the same Body rose that was crucified and Pierced with the Lance. The Blood and Water flowing from his wounded side was for a certainty a sign of the parts about the heart being wounded and of Death These were therefore the signs by which St. Luke affirms that Christ confirm'd his Resurrection of which he treats more fully in his Gospel Being seen Often and long together For it was but necessary that Christ in regard of the infirmity of his Disciples should converse with them both frequently and for a good while together to the end they might have a full assurance of his Resurrection For we know how difficultly they were induc'd to believe it and how at first when he appeared to them they thought it only a delusion of the sight and that it had been only some Apparition that deceiv'd them And speaking of the Kingdom of God That is of the Spiritual Kingdom the possession of which Christ was to take upon his ascent into Heaven The Apostles were as yet but ignorant in many points of Faith which before the suffering of Christ being blinded by their own prejudices they could not sufficiently apprehend tho they had frequently heard them from his mouth Therefore after his Resurrection he delay'd his Ascension forty days and took in that Interval as much time as he thought to be sufficient to instruct his Disciples in what was necessary for them to know to the end they might the more faithfully perform the Function which they were to undertake 4. And being assembled together The Greek word is using one common Table or eating the same Salt and Meat together Whence the Proverb To have eaten many Bushels of Salt with any one is the same thing as to have had long converse with any one In his Critica Sacra Says the most Learned Sir Edward Leigh There are some that endeavour to prove by Examples that the Greek word signifies properly the rallying of Souldiers dispers'd in pursuit after a Battel won Or as when a Shepherd gathers his scatter'd Sheep into one Fold Which significations agree very exactly to the sense of this place because Christ doth recollect his Disciples dispersed like scatter'd Sheep and gave them Instructions for the Spiritual Warfare which they were to undergo The same Author in the same place affirms the Greek word to be a Military word and to signifie the pitching of the Victor Captain in the Field of Battel The most Learned Lightfoot deduces the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from Hals which signifies Salt but from Halia which signifies an Assembled Congregation But whereas Christ after his Resurrection never appear'd to his Disciples but of a suddain and when he was least expected Mat. 28.6 but only upon the Mountain of Galilee where he had appointed a meeting that most learned man refers this verse to that meeting as if this were the sence of the words Jesus a little before his ascent into Heaven being met in an Assembly of five hundred of the Brethren upon the Mountain of Galilee according to his own appointment 1. Cor. 15.6 finding his Disciples not willing to return to Jerusalem still as it were reaking with his Blood without his express order he commanded them to repair thither forthwith and not to stir from thence until they had receiv'd the Holy Ghost according to his promise They should wait for the promise of the Father Esa 44.3 Ezek 36.26 27. Jod 2.28 Thus he calls both here and Luc. 24.49 the gift of the Holy Ghost promised by the Father to all Believers Which saith he ye have heard from my mouth As if he had said The performance of which promise I have told you that I will make good to you Luc. 24.49 A passing like to this from an Oblique to a Direct Speech is frequent in History 5. Because John c. As if he had said Because within a few days ye shall find by experience how truly my Forerunner John said formerly that he Baptiz'd indeed with Water but that I would Baptize with the Holy Ghost See our Literal Explication on Mat. 3.11 Shall be Baptiz'd The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colour In which Sense the Apostles may be truly said to have been Baptized For the House in which this was done was filled with the Holy Ghost So that the Apostles may seem to have been plunged into it as into a large Fish-pond Hence Oecumenius upon Act. 2. v. 2. A Wind fill'd the whole House that it seem'd like a Fish-pond because it was promis'd to the Apostles that they should be Baptiz'd with the Holy Ghost Not many days hence Christ seems as it were to point out with his Finger those few days between the time wherein he had charg'd his Disciples not to stir out of Jerusalem and the approaching Pentecost 6. When they therefore were all met That is All the Apostles at Jerusalem They ask'd him When he appear'd to them upon the very day of his ascent into Heaven as appears out of the 1 Cor. 15.7 Luk. 24.50 51. compar'd together Wilt thou at this time restore again the Kingdom of Israel That is Now thou art again risen from the dead wilt thou reign over the Israelites after the manner of other Kings and free them from the Yoke of the Heathens Christ had really propos'd to restore the Kingdom of Israel but not the Earthly and Worldly Kingdom as both now and at other times the Apostles imagin'd but by recalling that People from their incredulity to the knowledg of himself that he might rule in the midst of them by the power of his Gospel Rom. 11.25 c. which St. Paul foretells shall be but by reason their minds were clouded with worldly thoughts they could not yet understand this Mystery Christ therefore contenting himself to restrain their Curiosity as to the point of time when it should come to pass and which it nothing concern'd them to know adds to his answer But you shall receive the Power of the Holy Ghost upon you As if he had said That Heavenly Doctor whom I shall send to you shall instruct you as to that which now ye seek from me that is to say what that future Restitution of the Kingdom of Israel shall be which you expect Tho as to the time that is
go and prepare a place Let him go that he may not be seen let him be conceal'd that he may be believ'd For then the place will be prepar'd when our life is according to Faith Let us desire him in whom we believe that being desired he may be enjoyed The desire out of love is the preparation of the Mansion He was lifted up Supply out of Luke 24.51 While he blessed them Thus Plautus uses the word Take this Stone saith he L 2. Hist Saâ— and lift it up Sulpitius Severus hath these words This is wonderful saith he that the place whereon Christ set his last foot-steps when he was taken up in a Cloud into Heaven should still continue marked out and could not be paved with the rest of the place about it For whatsoever else was apply'd the Earth disdaining Humane Workmanship refus'd while the stones flew in the faces of them that attempted it Yea it is such a lasting Monument of the Dust being trampled by Divine feet that the impression of the footsteps still remain And though the multitude of Believers every day carry away some parcels of the place where our Lord set his feet yet the Sand is not diminished and the Earth that received the mark of the footsteps still preserves the same form That men have endeavoured in vain from time to time to cover or pave the place still preserving the footsteps of our Lord (a) Lib. de loc Act. Apost Pseudo-Jerom (b) In Ep. ad Sever. Paulinus and Beda (c) De Loc. Sanct. c. 7. have deliver'd in their Writings But in regard there is no mention made of any such Miracle either by Eusebius Socrates Theodoret Sozomenus or Nicephorus we may thence conjecture the Liberty which former Ages took to frame little stories of their own meerly to impose upon the ignorant people Neither do the Mythologists agree in this Fable For Baronius following Burchardus A. D. 34.11.232 will have these footsteps imprinted in Stone Paulinus in the green Truf Sulpitius Severus in Dust or Sand Pseudo-Jerom and Beda upon the Ground in the Earth it self Which of these must we believe Certainly none of them Nor does Pseudo-Jerom affirm that he ever saw these imprinted footsteps but only says as is reported But one Eye-witness is better than ten hear-say Testimonies Hornius believes this Fable arose from the words of Eusebius misunderstood L. 3. de Vit. Const c. 41. For he speaking of Helena's arrival in Judaea Then saith he she gave decent Reverence to the places where the steps of our Saviour had trod Which was not spoken particularly of Mount Olivet but in general of all Judaea where Christ as man was born Optat. Mâ—levit l. 6. contra Parmen where he set his sacred footsteps where walked his adorable feet where so many and so great miracles were wrought by him A Cloud received him out of their sight Not that the Cloud which having received Christ took him from the sight of the Apostles was to him any assistance in his Ascension for a Cloud is no solid body that can afford any such help besides that the highest Clouds do not arise above a Mile or two above the Earth as being only nourished by the Exhalations of the Land and Water but it was for state and grandeur Thus it is said of God himself Psal 104.3 Who maketh the Clouds his Chariot And that other Psal 18.11 He maketh darkness his secret place For obscurity and gloominess gets devotion and reverence to sacred things 10. And while they looked That is with more eager Eyes and diligent marking As he went up That is into Heaven as appears by the following verse Behold two men That is to say Angels in Humane shape In white Apparel White of all colours is the most pure and spotless it admits no defilement and borrows nothing from any other mixture Therefore is it the most proper Emblem of candour of Mind Justice and Sanctity Matth. 28.3 Mark 16.5 John 20.12 Rev. 3.4 5 c. 4. v. 4.6.11.7.3 13. l. 2. de Vest Sac. Heb. c. 26. n. 34. Thus the Angels both here and in other places as also the Martyrs and all the Saints in Heaven where there is nothing of contamination to be found are said to be cloathed in white Garments And indeed saith the most Learned Brannius the Hebrews themselves confessed that White was a symbol of Cleanness and Sanctity and consequently of Justice and Integrity For whoever among the Priests was polluted by the Law was bound immediately to put off his white Garments as being unworthy to wear them and after he had put on black to depart out of the Temple To which that of St. Rev. 3.4 John seems to have relation where he says They who have not defiled their Garments shall walk in white because they are worthy And for that reason the white colour in the Garments of the High Priest signified the Innocency Rev. 19.8 Justice and Sanctity of Christ Therefore white Linnen is called the Righteousness of the Saints And though the holy Garments were mixed with Scarlet and Purple yet there was also a mixture of white and some of the Garments were white altogether So that although Christ were laden with our sins Isa 1.18 which were signified by the Scarlet colour and sprinkled for our sins with blood which was signified by the Purple yet was he most holy and just 11. Ye men of Galilee The Disciples of Christ are called Galilaeans as being Natives of Galilee though all the Christians were generally so called by the Jews and Ethnicks Matth. 2.22 as we have observ'd upon these words of St. Matthew into the parts of Galilee Julian the Apostate in an Epistle saith That the Religion of the Galilaeans encreased by their kindness to strangers Why stand ye gazing up into Heaven That is in vain do ye now expect the return of Christ with your Eyes fixed upon Heaven L. 2. Quaest Evang. 38. â— 9 Saith St. Austin The Angels by those words Why stand ye gazing up into Heaven What did they mean else but to infer That it was impossible for humane Eyes to penetrate into that secret place whither Christ went when he was carryed up to Heaven in the sight of his Disciples This same Jesus c. The Particle This same is Emphatical and denotes that the Angels pointed with their fingers towards the Lord Jesus Cease therefore to doubt Ep. 187. alias 57. ad Dardan n. 10. saith St. Austin that the man Christ Jesus is now there from whence he shall come but diligently get by heart and faithfully retain the Christian Confession that Christ rose from the dead ascended into Heaven sits at the right Hand of the Father and that he shall come from thence and from no other place to judge the quick and the dead And so shall he come according to the Testimony of that Angelic Voice as he was seen
English Law phrase to enter upon or to take upon one the Inheritance And this Interpretation adds the same Author seems to me more agreeable to reason than that of those who understand the words as spoken of Judas as if Luke would say that Judas went into his place that is into Hell Nor can I believe that ever any such thing entred into the thoughts of the Evangelist But I admire with Chrysostom the prudence of the Evangelist who does not reproach nor insult over any person Which argues that Chrysostom did not believe that St. Luke had adjudged Judas to Hell For what more reproachful could Luke have said than that he was gone to his place if he meant Hell Neither was it for an Historian or an Evangelist to give his own Judgment so severe but to have left Judas to the condemnation of God It was enough for him to relate matter of fact as he promised in the beginning of his Gospel as they delivered them to us who from the beginning were Eye-witnesses But who was an Eye-witness of Judas 's being in Hell Thus far the most accomplish'd with all manner of Learning Sir Norton Knatchbull Knight and Baronet 26. And they gave forth their Lots That is according to the Interpretation of Grotius they put their names together into an Vrn and into another Vrn a small Roll of Paper having the word Apostle wrote within it together with another Blank then out of both Vrns they equally drew two Rolls as in the Division of the Land Of this way of casting Lots in the choice of a King whose Election God would have to depend upon himself there is a notable example to be found 1 Sam. Josh 7.13 c. 10.20 Likewise for the discovery of Achan See our Annotations upon the 11th verse of the Prophet Obadiah And the Lot fell upon Matthias That is Divine Providence so disposing the Lots the name of Matthias with the word Apostle came forth See our Literal Explanation upon Jonah c. 1. v. 7. He was number'd The Greek word implys that this Event of the Lot was approv'd by the common consent of all the rest as they who from thence were certainly assur'd that it was the Will of God that Matthias should succeed in Judas's room and from thenceforth was to be called not by the common Name of Disciple but to be dignified with the noble Title of Apostle CHAP. II. 1. AND when the day of Pentecost was fully come According to the Greek in the fulfilling the day that is the time of the Quinquagesima The space of fifty days from the Paschal day to the Festival day it self which the Christians vulgarly call'd Pentecost is by the Greek and Latine Writers generally called Pentecost or the time of Pentecost By Ferrand the Deacon as also by Cassian it is call'd Quinquagesimâ— * c. 214. l. 2. de Caenob Instit c. 〈◊〉 By Rabanus * l. 1. de Institâ—t Cler. c. 41. 43. l. 3. gen Anim. c. 148. Honorius of Augustodunum Quinquagesima Paschalis to distinguish it from the other Quinquagesima which is before the Quadragesima Lent The sense therefore of Luke is the same as if he had said When the day came or Presently after it was past wherein the Paschal Quinquagesima was compleated For the words of Luke admit either of the two Interpretations as we have observ'd in our Annotations upon Matth. 21.1 They were all That is those hundred and twenty of which that most noble and most holy Colledge of Disciples of Christ at that time consisted as is said before c. 1. v. 15. With one accord The Greek word by Beza is render'd with one accord as in the English but by the Latine Vulgar Interpreter here c. 1. v. 14. together above unanimously Nevertheless we must confess that the self-same word is often made use of by the Greek Interpreters of the Scripture to express the simple meaning of the word together even where cannot be any agreement of mind In the same place That is in the same Dining-room or Upper-chamber c. 1.13 into which the Disciples ascended upon their return from Mount Olivet to Jerusalem See what we have said upon the same place 2. And there came That is upon the first day of the week the fiftieth from the Resurrection of Christ and the tenth from his Ascent into Heaven which that year according to Vshers Chronology fell upon the 24th of May. This day by the Christians is call'd from the Greek word Pentecost c. 29. but by the first Council of Orleans c. 17. and by the second of Tours Quinquagesima Suddenly The Ears are the more surpriz'd with a sudden and unexpected noise A sound from Heaven In Greek a sound reverberated or resounding As if he had said The Sky by the divine power resounded with a sudden noise as if a violent Wind had suddenly began to blow with unusual violence But as the four Evangelists neither of them say that a Dove descended upon Christ at his Baptism so it is not here said that there was heard the sound of a vehement Wind but as it were of a vehement Wind. In the same manner in the following Verse the Tongues that were seen were said to be seen as it were like fire to the end that we may understand that all these things were only visional Serm. 1. de Pentecoste which St Chrysostom observes and as we from him have noted upon Mat. 3.16 And fill'd c. See what we have already said upon c. 1.5 13. Where they were sitting That is where they remain'd together or where in a quiet and sedate posture Luke 24.49 Acts 1.24 by the command of Christ they expected from him the gift of the Holy Ghost promised by the Father to all Believers 3. And there appeared unto them cloven Tongues like as of fire Isa 5.24 The Tongue is liken'd to Fire and Flame by reason of its resemblance to the shape for the aspiring flame of Fire is like the Tongue put out of the mouth and next because of its resemblance in action for that as the creatures take hold of and lick in their food with the Tongue so the Fire casting forth its flame is said to devour the combustible matter And it sate c. That is and this Fire resembling cloven Tongues visibly rested upon every one of the hundred and twenty who with conjoyn'd hearts and unanimous wishes expected the Holy Ghost which was to be sent by Christ 4. And they were all filled The Women also who were then present in the same place as appears v. 17 18. With the Holy Ghost That is with the most excellent gifts of the Holy Ghost who being promis'd by Christ made it undoubted to the hearing by the noise of the Wind and visible to the sight by means of the Fire resembling the cloven Tongues that he was now come Those visible gifts Upon John 7.30 saith Beza
predestinate as the Divines do speak but only foreknew De Predest SS c. 10. Predestination saith St. Austin cannot be without fore-knowledge but foreknowledge may be without predestination For by predestination God foreknew those things which he was to act but he may foreknow those things which he himself does not do as all manner of sins For though there are some which are in such a manner sins as to be the punishment of sins Rom. 1.28 Hence it is said God gave them over to a reprobate mind to do those things which are not convenient yet there is no sin in what is attributed to God but Judgment Thus far St. Austin And by the hands of the wicked In the Greek of the Lawless The Jews call'd those Lawless and Sinners which are vulgarly call'd Pagans But here Peter means the Roman Souldiers who are call'd Sinners Matt. 26.45 Mark 14.41 Luke 24.7 See 1 Cor. 9.15 Ye slew He that is the Author and Abettor of Murder is said to commit the Murder 24. Serm. 8. de Verb. Dom. Whom God hath raised up Most excellently St. Austin No dead person is the raiser of himself He could raise himself who was not dead tho his Flesh were dead For he rais'd that which was dead he raised himself who liv'd in himself but was dead in the flesh that was to be raised For the Father alone did not raise the Son of whom it is said by the Apostles For which God raised him but also the Lord raised himself that is his own body therefore said he Destroy this body Jo. 2.19 and in three days I will raise it But who is so mad saith the same St. Austin Contra Ser. Ar. c. 15. as to say that the Holy Spirit did not operate in the Resurrection of Christ seeing that he operated the man Christ himself Having loosed the pains of Hell The Greek has of Death as in the English Version that is having loos'd the bands of the Sepulcher or which is the same thing having broken the strong Cords of Death with which Christ had surrender'd himself to be bound laying down his Soul that he might reassume it John 10.17 alluding to the swathings of the Dead or to the Cords with which Malefactors are bound when led to Execution to prevent their crafty means to escape From these Bands God set Christ at Liberty recalling him to a life never to be ended The Hebrew word Chebel saith Sir Edward Leigh In Supplent t. Crit c. Sac. signify's two things a Cord or a Fetter or the Torments or pangs more especially of a Child-bearing Woman Hence this word occurring to the Seventy Interpreters Psal 18.2 where it certainly signifies Cords or Bonds they turn the word Sharp pains and so in other places 1 Kings 20.31 c. And here St. Luke following their example uses the words the pains of Death or as some of the Ancients with the Syriack Interpreter have read of Hell Where both additions of the words Loosing and Holding shew Bonds or Cords to be here denoted by Pains It was impossible c. As if he had said He might be bound with the Cords of Death but he could not be detain'd bound by those Bonds tho never so strong who had power to lay down his life and power to resume it John 10.17 18. and only laid it down that he might resume it Of it That is either of Death or of Hell In whose bonds being held and bound he was free to break the Cords For Hell in this verse is taken either for the Grave or for the common receptacle of all Souls separated by Death from the Body which most of the Ancient Interpreters both Jews and Christians believe to be signified in Scripture by the word Hell Hence that of Hilarius in Psal 138. This is the Law of Human necessity that the bodies being buried the Souls descend to Hell which descent to the full finishing of all what belonged to a true man the Lord himself did not refuse Moreover this word Hell taken for the common place of separated Souls the Hebrews call Sheol the Greeks Hades and both divide the place into two parts of which the Hebrews call the one Paradise the Greeks Elysium the other is by the Greeks call'd Tartarus by the Hebrews Gehenna Therefore Christ saith Ja. Windet was in Paradise and by the same way in Hell Therefore St. Austin labour'd in vain and might have spar'd himself the trouble which he spends upon that question propounded in his Epistle to Dardanus and elsewhere And when we believe according to the Creed in Christ descending into Hell those are deceived who believe the meaning to be that he descended into the place of Torment commonly called Hell 25. For David speaketh concerning him As if he had said For the Holy Ghost who spake by the mouth of David representing the person of Christ looking upon Christ as being dead spake these words Psal 16.8 c. I foresaw the Lord always before my face That is the Majesty of God represented it self before my Eyes day and night that I might submit my self wholly to his power and disposal For he is on my right hand that I should not be moved As if he had said By his help and assistance I overcome most difficult Labours To be at the right hand saith Genebrard is to be prepared and ready to assist 26. Therefore That is because I have God to assist me in overcoming any hardships or dangers whatsoever Did my heart rejoice That is I rejoyce with all my heart Preterperfect Tenses saith Vatablus among the Hebrews are used for Futures and Presents And my Tongue was glad The Hebrew has it my glory or honour That is and my gladness excites me to sing an Hymn Honour or Glory saith Moller is taken for the Tongue As Gen. 49.6 My Honour be not thou united that is I did not approve their Crimes with my Tongue See Psalm 30. v. ult Psal 57.12 Nor did I by my command excite them to perpetrate evil Therefore then is the Tongue so called as being that member particularly framed to celebrate the Honour of God and the praises of men And for that reason they who revile God or Men their Tongues are deservedly called dishonour and infamy Moreover also my flesh shall rest in hope The Hebrew has it in safety As if he had said Although it may happen that my body maylie prostrate in the cold Arms of Death enclosed within the Sepulchre yet my confident hopes of returning from death to life affords me tranquillity and security of mind Saith Kimchi in Psal 16. v. 9. While I live my flesh shall remain in safety because he shall deliver me from all harm But in a mysterious sense he believes it to be as if he had said After Death my flesh shall lie in the Grave secure from Worms because they shall have no power over it 27. For thou wilt not
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
to come Matt. 3.7 See our Annotations upon the place And he shall send The Construction requires that with the most learned Ludovicus de Dieu Heinsius and Lightfoot after the Syriack and Arabick Interpreters we render the Greek Aorist in this place by the present tense May send That is may reveal by the comfortable preaching of the Gospel than which nothing can be more pleasing and grateful to afflicted and trembling Consciences What saith Lightfoot in the place fore mentioned can be more fully and plainly said if our Interpretation be admitted to answer the Conceptions of the Auditors had they objected against those things which Peter said Is it so Is Jesus whom we crucified the true Messiah Then all hopes of Refrigeration by the Messiah are vanished since the Messiah himself is vanished and gone There 's an end of the expectation of Israel's comfort if there be an end of him that should be the Comforter Not so says Peter for the Messiah and Comfort shall be restored to you upon your Repentance yet so that the Messiah is still to remain in Heaven He shall be sent to you in his comforting and refreshing word and in his graces and benefits if ye repent The Parallel is that of Acts 13.47 We turn to the Gentiles For so has the Lord commanded saying I have appointed thee to be a light to the Gentiles I have appointed thee whom Paul or Barnabas No but thee Christ sent and shining in the Doctrine of Paul and Barnabas So c. 26.23 Christ risen from the dead is said to shew light unto the people and to the Gentiles So Ephes 2.17 It is said of Christ after he had suffered the death of the Cross for Mankind that he came and preached peace to those that were afar off that is to the Gentiles and to them that were nigh that is to the Jews Who was preached unto you In the Greek and English Who was before preached unto you St. Chrysostom reads it Who was before ordained as the ancient Greek Copies which Beza says he has read which the Arabick and Syriack Interpreters seem to have followed while they turn the words Who was prepared and Tertullian rendering it Who was pre-designed The Ethiopick seems to have read it otherwise in his Greek Copy seeing that he renders it Who was fore-Anointed But the first and vulgar Lection is to be preferred He who was before preached For saith Lightfoot in his Hebraick Hours upon this place the Discourse and Meaning of Peter relates to preaching for he shall send you Christ by preaching as he was preached before Now you are to understand that the Apostle in this Discourse speaks of a threefold time 1. Before the coming of Christ he was promulgated by Moses and by all the Prophets from Samuel 2. When he came at what time God shewed him to the world v. 26. raising him up a Saviour then he sent him to you first of all by his Doctrine to convert you from your iniquities 3. When he ascended into Heaven there to remain yet then he shall send him to you again upon repentance by the preaching of his word as before he was made known by preaching Jesus Christ That is Jesus who is the Messias or Christ promised in the Law and the Prophets for the Redemption and Consolation of Israel 21. Whom the Heaven must receive These words carry an Ambiguous sense if you look upon the Grammatical Construction and may signify as well that Heaven is received by Jesus as that Jesus is received into Heaven But when you consider the meaning of the Speaker and the context of the words it is not probable they should admit of the first Exposition For Peter speaking of the Jews by whose importunity Christ was put to death disswades them from expecting his Corporal presence upon Earth 1 Epist 3.22 Who as the same Peter says is gone into Heaven and sits at the Right-hand of God and whom the Heaven must receive not as a Prison but as his own most glorious Palace and Mansion more befitting his Divine Majesty than the Earth wherein he lived during the time of his Mortality Now by Heaven is meant not that part of the Sky which is visible to our sight but the Third Heaven Paradice the Seat and Habitation of God that inaccessible light which God inhabits For Christ ascended above all the visible Heavens Ephes 4.10 and sits at the Right-hand of the Majesty of God in the highest Altitudes to prepare a place for us in the House of his Father John 14.2 Vntil the times of Restitution According to the Greek as Hesychius Interprets it until the times of a full finishing or atchieving Tertullian translates it until the times of Exhibition and thus he cites this place Vntil the times of the Exhibition or setting forth of all things Lib. de Resur Carnis which God spake by the mouths of his Holy Prophets In like manner Oecumenius explains it 'Till all things be finished or performed Lightfoot also admirably expresses the Sense of this verse in these words Heb. horis upon Mat. 17.11 Jesus the Heavens both contain and shall contain as to his person till all these things be brought to pass or effect Therefore do not continue in the Errour of the Generality of our Erring People to expect his personal presence upon Earth Hence it is apparent that Peter meant the time that Jesus should abide in Heaven according to what he with the rest of the Apostles had heard from the Angels before As if he had said c. 1.11 Christ being gone into Heaven shall there remain till all the predictions of the Prophets shall be fulfilled and those being fulfilled he shall return from Heaven to Earth to judge the Quick and the Dead Since the world began That is of old Isa 64.4 Jer. 2.20 of ancient times 22. For Moses c. Although this place in the first and more gross sense may be understood from Dent. 18.15 of any Prophet endued with foreknowledge whom God should raise up at any time after Moses among the people to the end they might obey him as speaking by a Divine Inspiration so he did not seduce them from the Worship of the true God and from true Piety Yet in the more exquisite and mystical sense it contains the Prophecy of Christ the Head and chief of all the Prophets to whom all the rest were but fore-runners and then whom there was none more glorified by those Signs by which God was pleased to have his Prophets distinguished Which mystical sense of this place in the time of Christ and his Disciples was also admitted by the Jews as appears by this Text and below c. 7.34 and by many places of the Gospel and particularly by the words of the Samaritan John 4.25 John 6.14 and those other of the People who were about to Crown Christ This is really that Prophet that should come into the world For the Messias was
c. As if he had said That they being permitted to give way to their own passions whatever thou hadst ordained in thy Eternal Wisdom might come to pass that is to say that thy Son should be brought to the shameful death of the Cross by the hands of the wicked for the salvation of Mankind The wicked saith Junius execute the will of God when they least dream of it They execute the will of God nevertheless they are not exempted from fault For God contributes nothing to the Impiety of the wicked though he let loose the Reins of their malice and out of his most profound Wisdom direct their fury rather against one than another and give them the power to execute Thy hand That is thy Power God in regard of his Omnipotency wills nothing but what he can do and when it is his pleasure to defend in vain the Enemies of Truth lay their Ambushes against the Professors of it Therefore there is nothing done unless the Omnipotent will have it done either by permitting it to be done or by doing it himself Saith St. Austin Enchirid. c. 95. And thy Counsel The Counsels of Men often come to nothing because they cannot effect what they have a desire to do but the Counsels and determinations of God never fail For as Austin says Enchirid. c. 96. As easy as it is for the Omnipotent to do what he pleases so easy is it for him not to permit what he has no mind should be done Determined to be done In the Greek prelimited to be done For saith Simon Grynaeus a Person excellently well read in the Greek and Latin The Greek word signifies to prelimit or to circumscribe as it were within a space or circle Moreover it is to be observ'd that this whole eight and twentieth verse may be aptly joyned with the words of the verse last preceeding whom thou hast anointed in this manner For Pontius Pilate and Herod have really gathered together with the Gentiles and People of Israel in this City against thy Holy Child Jesus whom thou hast anointed to do what thy hand and Counsel decreed to be done Which is an egregious sense of the words and most exactly agrees with the series of the context ' For thus saith the famous Divine of our Age Stephen Curcellaeus the Apostles were desirous to shew their confidence in God by openly professing that all the endeavours of the Enemies of Christ to disturb the propagation of the Gospel should be of no effect nor should they be able to hinder but that what God had decreed should be done by Christ and his Servants for the Salvation of the World should be duly performed and executed Neither ought that transposition of the words offend any one or seem unusual seeing that there be many such in the Scriptures Of which it will be sufficient to bring two or three examples Rev. 13.8 we read And all that dwell upon the Earth shall worship the Beast whose names are not written in the book of life of the Lamb slain from the foundation of the world Where the last words from the foundation of the world are not to be connected with the preceeding words the Lamb slain but with the more remote words thus whose names are not written from the foundation of the world in the book of life of the Lamb slain See also an harder trajection Luke 2.34 35. Where the last words That the thoughts of many hearts may be revealed are to be connected with these and for a sign that shall be spoken against though there be an interposition of these words between Yea a Sword shall pierce thorough thy own Soul also See also c. 4.5 where you are to read And the Devil taking him up into an high Mountain in a moment of time shewed him all the Kingdoms of the Earth not as it is vulgarly pointed he shewed him all the Kingdoms of the Earth in a moment of time For that could not be done besides that it was contrary to the design of the Devil which was to detain the Lord Jesus for some time at least in the contemplation of the Glory and Splendour of those Kingdoms to excite his desire and Ambition not to shew him passant as it were a flash of Lightning Lastly where you find any Parenthesis's inserted in Scripture there those Transpositions are always to be found Which is so frequent in the Epistles of St. Paul that you meet with three or four in the seven first Comma's of his Epistle to the Romans Concerning which thing Interpreters may be consulted and among the rest Beza and Piscator under the word Trajectio 29. And now The Adverb of time and now is a collective or rational Conjunction inferring a conclusion out of what precedes and is here used for therefore or for this reason As Gen 4.11.21.23 and in other 〈◊〉 Lord behold their Threatnings c. As if he had said asswage the Threats of the Magistrates lest they break forth to the oppression of the Truth and that thy Servants boldly and intrepidly in defyance of those threats may preach the Doctrine of Christ shew thy Might and Power to work Miracles as often as we shall humbly beseech thee to do it for the sake of thy Holy Son Jesus This manner of inspiring Fortitude into the Ministers of Christ ceases at this day seeing that the force of the Miracles formerly wrought by the Apostles still remains in its full vigour and efficacy 30. And when they had prayed In the Greek while they were yet praying That is they had scarce finished their Supplications The place was shaken To the end the Disciples might know that God was at hand by this testimony of his Divine Presence and certainly understand that their Prayers were heard according to the promise of Christ Jo. 14.13 Whatever ye shall ask the Father in my Name that is trusting in my promises and merits that will I do that is I will take care that ye shall obtain it and John 16.23 Verily verily I say unto you whatever ye shall ask the Father in my Name he will give it you Something like this passage of the shaking of the place Aen. 3. v. 89. c. you find in Virgil. See where the Omen comes by Heaven distill'd Into your breasts with fear and horrour fill'd Scarce had I spoke when on a sudden all The Massy Pile seem'd ready just to fall The Temple Thresholds Sacred Lawrel shook The Mountain too a quivering Ague took And they were all filled with the Holy Ghost That is they felt the power and efficacy of the Holy Ghost more vigorously operating in their hearts at that time than before and found themselves possessed of the promises of Christ Whosoever hath to him shall be given Matth. 13.12 and he shall have more abundance and every Branch in me that beareth fruit my Father purgeth it John 15.2 that it may bear more fruit And they spake the Word of God with
whose influence it is evident that we speak Men then are opposed to the Holy Ghost they are also opposed to God therefore the Holy Ghost is God For he to whom Ananias chiefly lyed or whom he chiefly indeavoured to deceive the same is God v. 4. v. 3. but the Holy Ghost is he whom Ananias chiefly endeavoured to deceive or to whom he lied it follows then that the Holy Ghost is God saith Learned Christopher Wittichius in his learned Book called Causa Spiritus Sancti Thou hast not lied unto Men but unto God That is to say thou hast not endeavoured to deceive men only but above all the Holy Ghost who is God and who reveals to us things secret See such expressions in Exod. 16.8 1 Sam. 8.7 Luke 10.16 Thes 4.8 5. And Ananias hearing these words Tract 8. upon Matth. And not being able to endure their sharpness as Origen excellently noteth Fell down and gave up the ghost Ananias and Sapphira fell dead at Peters feet because that mocking the Apostles inspired by the Holy Ghost they mocked the Holy Ghost or God himself So Corah Dathan and Abiram Numb 16. were swallowed up by the Earth because they rose up against Moses And of those Children mentioned 2 Kings 2.24 two She-bears out of the Wood destroyed forty and two not so much for mocking Elisha as bald as for mocking him being the Prophet of the true God Also Elimas for resisting Paul Acts 13.11 is struck with blindness Now whether Ananias and Sapphira were by the Righteous Judgments of God condemned to eternal punishment seeing Scripture is altogether silent we cannot determine Tertullian and Ambrose affirm it Ortgen and some other Fathers deny it but we judge it pious ignorance to be willing not to know what God was not willing to make known to us And great fear came upon c As much as to say As many as heard that God punished the Lying and Hypocrisy of Ananias with sudden death were seized with great reverence to the Majesty of God that they might very earnestly shun the heinous offences so punished 6. And the young men arose Supply who were of lusty Bodies as Apuleius speaks And carried him out The Greek word for carried him out signifies they trussed him together because as the famous Lightfoot saith They not having Grave-Cloaths ready they trussed the dead Body together as well as they could and having carried him thence buried him 7. His Wife not knowing what was done Hence Lightfoot observes the reason why the Greek word to truss together is used in the verse preceeding For if saith he they who carried him out of the room where he fell down dead had carried him to his own House or Lodging there to get him a winding sheet his Wife could not be ignorant of what came to pass but Synesteilan auton they bound and trussed him up as he was in his cloaths and so carried him out and buried him Came in That is where Peter and the rest of the Believers were gathered together 8. Whether ye sold your Land for so much As much as to say Whether or not did ye sell your Possession for any more then that sum of Mony which your Husband gave to us Yea for so much That is for no more 9. How is it c. As much as to say To what end did ye invent this deceit as if you would put it to tâ—â—d whether the Holy Ghost dwelling in us and who by us governs the Church did know all things God is said to be tempted in Scripture as often as any thing is done with an evil Conscience for then tho it be not so designed and intended yet the deed itself seems to be as it were of set purpose to try whether God be Just All-knowing and Omnipotent Behold c. In these words Peter does not imprecate Sapphiras death as Porphyrius falsly alledges but by his gift of Prophesying he foretels the Judgment of God that was coming upon her 10. Then fell she down That to wit the present revenge executed upon her and her Husband might be an example to others 11. And great fear came c. As much as to say The whole Church and all who heard the report of this present Judgment upon Ananias and Sapphira were seized with a high reverence of God See above v. 5. 12. And by the hands of the Apostles An Hebrew phrase common in Scripture that is to say by the Apostles or the Apostles Labour and Muâ—â—ry intervening Among the people That is publickly and openly the people being present and looking on and upon many of the people that they might intice some to the faith and confirm others in the faith And they were All this must be inclosed in a parenthesis till we come to the fifteenth verse where what now hath been spoken concerning the Miracles wrought by the Ministry of the Apostles is continued With one accord That is to say with Brotherly Concord as Livy speaketh All. To wit who were joyned to the Church In Solomons Porch Of which see above ch 3. v. 11. 13. And of the rest To wit who heard the Apostles Preach but had not as yet imbraced the faith of Christ Durst no man join himself to them The Greek hath glew himself to them meaning that none of these hearers durst any way familiarly converse with the Apostles for the fear which they conceived from the prodigious fate of Ananias and Sapphira which as yet was fresh in their memory But the people magnified them As much as to say Yet that put no stop to the progress of the Gospel because the people had a greater esteem for the Apostles 14. The more c. As much as to say yea many of both sexes were daily more and more added to the number of the Believers although none of those that were added durst at that time for fear be very familiar with the Apostles 15. In Beds and Couches Couches in Latin Grabbati are known to have been little Beds in which the Ancients used to rest at Noon and because these Couches were easier carried in them the sick were put when they were to be brought in publick that by a miracle they might be healed The Shadow A. D. 34. n. 275. c. What saith Baronius is the shadow of Peter but the express image of his body And certainly from no other but such Images formed from shadows did the Art of Painting take its Original that from these you may see that the Religious Worship of Images was in that Primitive Church first of all consecrated in Peters shadow by the special Providence of God working by that shadow so many and so great Miracles But this Baronius his shadow of reasoning will as soon vanish as we observe that we no where read that even Peters shadow it self was ever worshipped by those whom by its touch Peter restored to health It is perverse and absurd that the Image of Man should be
Sanhedrin Preach the Gospel of Christ not only sometimes but daily not only from house to house that is privately in every house but also publickly in the most famous place of the City the Temple He saith Calvin that accounts himself happy when he suffers for Christ let him never faint though he should undergo hard Tryals For the Apostles were in a manner armed with stripes that without fear they might hasten to death Wo therefore to our wantonness who as soon as we have suffered the least Persecution like Soldiers discharged from service presently surrender the Torch to others CHAP. VI. 1. THe number of the Disciples That is Of such as believed in Christ and so the Churches Wealth increasing her Affairs increased also Multiplied To wit daily in Jerusalem There arose a Murmuring As it ordinarily happens in a great multitude Of the Grecians The Greek Text hath Hellenists The Holy Writers of the New Testament did call all Gentiles by the name of Hellenes when Religion was treated of And so I am apt to think that they were called Hellenists who either themselves or their Fore-Fathers having been addicted to the Superstition of the Gentiles were being Proselyted ingrafted to the Jewish Nation Against the Hebrews They seem to be called Hebrews here that were sprung from the Jews Line Clemens Alexand. and Chrysostom call them Hebrews from the very first Original Were neglected That is Were not enough supplyed To wit The Hellenists Widows who were either sick or burthened with Children were worse entertained than the Hebrew Widows were in their dayly distributions of necessaries for Food and Raiment Salmasius saith that the Cause of this Murmuring made by the Hellenists was That they lamented their Widows to be passed by in the daily Ministration because doubtless the Jewish Women were chosen and taken to that Office The Aethiopick rendred it Because they saw their Widows serve dayly It seems the despising of the Hellenists Widows consisted in this that the daily labour of serving the poor was laid upon them 2. Then the twelve called the multitude of the Disciples That is The Apostles convened the whole Flock of Believers in Christ that in such a multitude there might be enough out of which the Deacons might be chosen and that the Election might be by the Votes of the whole Church And said To wit To the whole Congregation of the Disciples or Believers It is not reason That is It is neither convenient nor expedient That we should leave the Word of God That is Be less taken up in propagating the Doctrine of the Gospel And serve Tables That is That we should apply our selves to the care of serving the poor among Believers in bodily necessaries Here is a figure called Synecdoche expressing the thing containing for the thing contained Tables for the meat and drink used to be laid on Tables Also of the part for the whole that is even for every thing else beside meat drink that belonged to bodily sustinence And so to serve Tables is the same as to look after things necessary to maintain the bodily life 3. Look ye out That is advisedly choose Men of honest report That is Whose Faith and Uprightness is unquestionable Full of the Holy Ghost and Wisdom That is Abundantly furnished with Spiritual Wisdom or Wisdom proceeding from the Holy Ghost Whom we may appoint over this business That is Whom we may appoint to take care of the poor as the Officers among the Jews called Parnesim in each Synagogue in Mat. 4.23 See Lightfoots Horae Hebratcae But we c. As much as to say We being liberate from this Care of overseeing the poor among the Faithful in things pertaining to the bodily life may with all care attend our Office either pronouncing what the Church must say after us in publick Prayers to God or instructing the people 5. And the saying pleased c. As much as to say And so by the advice of the Apostles were seven Stewards chosen by the common consent of the whole Church to take the care of the poor and of distributing the Churches Mony Their names were Stâ—phen Philip Prochorus Nicanor Timon Parmenas and Nicolas a Stranger or Proselyte of Antioch From their Greek names it appears that in this Election chief respect was had to the Hellenists The first Church of Christ was made up of Jews only none of the Gentiles being as yet either called or admitted to it It consisted of two sorts to wit Hebrews who were such from their first Original and of Hellenists who in respect of their Lineage and Nation were Greeks that is Gentiles but by Circumcision were incorporated to the Jewish Nation The first seven Deacons of the Church saith Salmasius were chosen out of the number of the Hellenists who were all of them except one born at Jerusalem And seeing the Hellenists were Proselytes and six of them born at Jerusalem Luke reckons the seventh last whom he telleth us was a Proselyte of Antioch If it were simply read in Luke and Nicolas a Proselyte it would be no wise doubted but we should understand the other six to have been Jews and not Proselytes but since he adds a Proselyte of Antioch who can doubt but the rest were likewise Proselytes though not of Antioch but of Jerusalem for these things came to pass in Jerusalem 6. Whom they set before the Apostles To wit That by their Authority and Blessing they might be confirmed And when they had prayed they laid their hands on them Here the form of Election is set forth which was also in the Primitive Institution of the Church used in making Bishops or Presbyters The Church presented Men of great Wisdom and Piety to the Apostles or their Delegates who were greatly indued with a Spirit of discerning to be ordained who after having tryed them prayed to God that he would bless them in the new Office to which they were appointed and endue them with such Wisdom as they might with great success manage the same Those Prayers being ended they laid hands on them in token of the Ministries being committed to them Sometimes also the Holy Ghost did by the Prophets point out by name such as he would have chosen to this or that Ministry Acts 13.2 1 Tim. 1.18 4.14 7. And the Word c. As much as to say Such was the power of the Holy Ghost speaking by the Apostles and working Miracles that every day many and among them some even of the Priests in Jerusalem which Christs own Preaching did not bring in to imbrace at least to profess the Faith did now having overcome all respect to carnal fear and vain-glory adjoin themselves to the number of the Believers and obeyed the precepts of Faith or Doctrine of the Gospel 8. Full of Faith and Power That is eminent for the Faith and Vertue of Miracles This manner of speaking is not unusual in Scripture to say they are full of the gifts of God in which
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
into them that each Hogshead might be inclosed all about with a Vail in manner of a Circle But a linnen Cloth did hang upon a Cord put through it before the Priests and his Fellow Ministers who stood on the one hand to Administer the Sacrament that so all things being very modest on every side there might not be any thing censured as folly or filthiness in the Sacrament lest the honester sort of Persons should withdraw themselves from the Sacrament of Baptism for shame sake The Author proceeds declareth the thing yet more clearly in this manner When therefore all did come to be Catechized the Bishop speaking unto them all commonly with a speech that did agree to such setting one sex over against another on the right hand on the left anointed the Catechized with Oil afterward biddeth them go from the Font. Therefore they coming unto the entrance of the Curtain they one by one only did enter in with their Godfathers and presently the Godfathers did receive the Garment with which the Person to be Baptized was clothed and the Taper when he went down into the water and they holding it before their face until they did restore it again to him when he came out of the water But the Priest who did stand at the Hogshead when he had rather heard then seen that there was some body in the water having removed the Vail a little with thrice dipping of his head did perfect what belonged to the Sacrament of Baptism and when he had anointed him with liquor of Chrism on the Crown of the Head and a white Garment being put on him and when he had drawn back the Vail he commanded the Person that was Baptized to come out of the water his Godfathers covering putting on him the Garment which they did hold Neither did the diligence of Otho in the Winter time neglect to find out what was most convenient for the season to wit he celebrated the Sacrament of Baptism in warm Baths and in hot water with the same neatness and observation of Modesty with the Hogsheads set into the Earth and Curtains applyed Frankincense and other odoriferous Species sprinkling all things This most accurate diligence of Saint Otho proveth that the prudence of those Men was contrary unto all good order who after a thousand and three hundred years after Christ did change Baptism that is dipping appointed by Christ into Rhantism that is sprinkling brought into its place with great boldness lest those that were to be Baptized in cold Countries and Seasons if they should be plunged according unto Christs Commandment might fall into diseases or be chilly with cold for the heating of the water might be a sufficient remedy against this evil or danger as the above quoted excellent Divine and Reformer John Bugenhagius in his aforementioned German Book doth urge more at large ' Anciently when Rhantism was not yet substituted to Baptism says the English Chrysostom of this Age Those who were Baptized put off their Garments which signified the putting off of the body of sin and were immersed and buried in the water to represent the death of sin and then did rise up again out of the water to signify their entrance upon a new life and to these Customs the Apostle alludes Rom. 6. c. Thus the very Reverend John Tillotson D. D. Dean of Canterbury a Man of great liberality toward the poor which I my self profess with a grateful mind that I have oftentimes had experience of it commended by all good Men for the excellency of his Wit the uprightness of his Mind the Purity of his Manners and Doctrine in a grave and famous Sermon on 2 Tim. 2. v. 19. Christians says another Doctor in Divinity who excels in every sort of Learning zeal of true Piety being plunged into the water in Baptism signifieth their undertaking and obliging themselves in a spiritual sense to die and be buried with Jesus Christ which death and burial consists in an utter renouncing and forsaking of all their sins that so answerably to his Resurrection they may live a holy and godly life So that Reverend Minister of the Gospel Edward Fouler Canon of Glocester in his admirable Book concerning the scope of the Christian Religion doth interpret the force of the words of the Apostle Rom. 6.4 Deservedly therefore that most learned Anonymus Protestant of France who answereth to that Tractate concerning the Communion under two kinds of my Lord James Benigne Bossuet the famous Bishop of Meaux saith pag. 24. 25. It is most certain that Baptism hath not been Administred hitherto otherwise than by sprinkling by the most part of Protestants but truly this sprinkling is an abuse This Custom which without an accurate examination they have retained from the Romish Church in like manner as many other things makes their Baptism very defective It corrupteth its Institution and Ancient Use and that nearness of similitude which is needful should be betwixt it and Faith Repentance and Regeneration This reflexion of M. Bossuet deserveth to be seriously considered to wit that this Use of plunging hath continued for the space of a whole thousand and three hundred years that hence we may understand that we did not carefully as it was meet examine things which we have retained from the Roman Church and therefore since the most learned Bishops of that Church do teach us now that the Custom established by most grave arguments and so many Ages was first abolished by her this self same thing was very unjustly done by her and that the consideration of our duty doth require at our hands that we seek again the Primitive Custom of the Church and the Institution of Christ The same person there a little afterward Tho therefore we should yield to M. Bossuet that we are convinced by the force of his arguments that the nature and substance of Baptism consisteth in dipping what may he hope for from us but that we profess our selves obliged to him by no small favour and thank him that he hath delivered us from errour when we greatly erred in this thing And as we are resolved indeed to correct and rectify this error so we desire earnestly with humble prayer and supplication of him that he would correct and mend that error of taking away the Cup from the Laicks coming unto the Holy Supper Does Monsieur Bossuet think that the Protestants will have a greater respect of that Custom which they have found not to be lawful that by the most weighty and solid arguments than of the institution of Jesus Christ and that to let Rome get an opportunity of boldly and freely breaking the Laws of Christ by the pernicious imitation of our example Far be that wicked frame of mind from them they are straiter bound by the Authority of their Holy Master then to despise his voice when his sound cometh to their Ears My Sheep follow my voice and again I do know my sheep
putting his hands on him c. See what is noted above ch 8.17 and below v. 17. 13. How much evil he hath done to thy Saints The Christians are frequently so called partly because by the very profession of Christs Doctrine and of their Faith in him they are selected from the common sort of Unbelievers to be Gods peculiar People whom God himself by the Merits and Intercession of Christ appointed to endow with an Heavenly Inheritance partly because by their profess'd holiness of life they are eminent beyond all other Mortals if they be not only Christians in name but really such 14. And here c. As much as to say And omitting his other Villanies he now cometh with power to bind all such as have given up their names to thee From the Chief Priests That is From the Princes of the Saâ—hedrin For it is a Synecdoche whereby the whole great Sanhedrin is designed by its noblest part That call on thy name To call on Christ or the name of Christ is to give up his name to Christ and to profess himself his Disciple So below v. 21. 1 Cor. 1.2 To name the name of Christ is put in the same sense Rom. 15.20 2 Tim. 2.19 15. He is a chosen Vessel unto me An Hebraism That is a most choice instrument a vessel for Gods use saith Rabbi Israel ad Psal 51. Neither saith Grotius did Polybius speaking of Damocles use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel in another sense for this man was a most profitable vessel for service and most fit for business Compare 2 Tim. 2.20 21. To bear my name That is That he might be a publisher of my glory Before the Gentiles and Kings and the Children of Israel As much as to say That by his Preaching my name may be famous among the Nations yea and among their Kings as well as among the Jews This refers to these places Isaiah 49.6 Jer. 1.10 16. For I will shew unto him c. As much as to say I will foreshew him how many things he must undergo for Preaching my name to wit popular hatred the rage of the Gentiles Prisons Stripes Hunger Thirst Shipwrack and a cruel death and yet he will Preach my Name and willingly suffer what he did to others for my names sake 17. He entred into the house To wit Into Judas's where Saul lodged as abovesaid v. 11. And putting his hands on him Putting on of hands is a visible sign of Prayer Whence below ch 28.8 Jam. 5.14 health restored by a Miracle is attributed jointly to both The Lord c. As much as to say Christ sent me who am but a common Disciple not an Apostle to interpret unto you his will that by his Grace you may receive the sight which you lost being dazled with the brightness of the Heavenly light which shall be unto you a sign of an inward vision that you shall receive from Christ himself through the abundant communication of the gifts of the Holy Ghost without any human help as soon as you shall recover your bodily sight 18. As it had been scales Which when Sauls Eyes were dazled with the Heavenly light were congealed and hardened of the humors which fell from his Brain And he arose and was baptized After Christs Institution by Ananias his advice as may be seen below ch 22.16 19. And when he had received meat he was strengthened He did not refresh his Body though spent with three days fasting until he had abundantly satisfied his Soul enlivened through faith by receiving Baptism Certain days Gal. 1.17 For as Paul himself writes he in a short time went out of Damascus which then was under the Dominion of the Arabians unto Arabia which is the first Nation wherein Paul Preached the Gospel being like Moses in this who had his first station in Arabia after he had left Aegypt So the Prophesy Isaiah 42.16 is mystically fulfilled With the Disciples which were at Damascus That is He joined himself with Christs followers there were a good many such at Damascus since the time of that dispersion of which above ch 8. 1 3. 20. And straightway c. As much as to say Without any delay he taught in the Assemblies of the Jews at Damascus that Jesus of Nazareth is the Messiah or Christ promised in the Law and the Prophets by weighty and solid arguments which he learned from no man but from Christ himself Compare v. 22. Gal. 1.15 16. 21. That he is the Son of God He saith presently v. 22. That this is very Christ It seems this Sirname was commonly given to the Messiah John 1.49 For Nathaniel saith Rabbi thou art the Son of God thou art the King of Israel to wit out of the second Psalm which the Ancient Hebrews in the abstruse sense interpreted of the Messiah Therefore where Peter in Matthew Mat. 16.16 calls him Christ the Son of the living God Mark and Luke satisfied themselves with the name Christ And no wonder seeing as Origen saith excellently What was Divine in that Man Jesus whom we understand the very same was the only begotten Son of God Is not this c. As much as to say Is Saul also among the Prophets 1 Sam. 10. v. 11. That destroyed all them that called upon this name in Jerusalem That is raged with great cruelty against all Christs Disciples at Jerusalem The Greek word saith Grotius which is rendred destroyed signifieth to vex Paul useth the same word in this History Gal. 1.13 23. And came hither To wit To Damascus 22. But Saul increased the more in strength To wit In knowledge and liberty of speaking Whence in some Copies is added in speech And confounded the Jews As much as to say And being thus strengthened by the Holy Ghost he confuted reproved and convinced the Jews Proving Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that is teaching them as the Arabian turns it teaching them for certain as the Aethiopick renders it It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred to instruct to cause to understand Isa 40.14 Dan. 9.22 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendred to make known Exod. 18.16 Deut. 4.9 Isa 60.13 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach Exod. 4.12 15. Lev. 10.11 Psal 32.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to join things by art that by an indissoluble tye they may stick together But he who teacheth any other allures him to himself and by persuading and convincing him does as it were knit and glew him to himself Hence in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted persuasion doctrine faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have been taught Hither belongeth that of Paul 1 Cor. 2.16 Who hath known the mind of the Lord that he may instruct him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Lud.
Incense For saith Grotius that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial Levit. and elsewhere And the smoke of the Incense is said to ascend Rev. 8. v. 4. But this Incense was a Type of Prayers Rev. 5. v. 8. 8. v. 3. Prayer say the Ancients is carried up by two wings fasting and the works of mercy 5. And now That is Now therefore The Angel shews him the Apostle and the Apostle shews him Christ 6. He shall tell thee what thou oughtest to do That is as it is expounded chap. 11. v. 14. Who shall speak words to thee in which thou and all thy Family shall be saved As if he should say He will instruct thee in the knowledge of Christ which is the only way to Salvation that thou and thy whole house may be saved God uses no other way but the Instrument of preaching to instil into men the knowledge of the Gospel This is Gods ordinary way which he hath established and we may not expect another most truly saith and proves it from Rom. 10. v. 14. My dearest Wifes Uncle the reverend Samuel Gardner Doctor of Divinity one of his Majesties Chaplains in ordinary in his grave and learned Sermon on the Dignity and Duty of the Ministers of the Gospel Printed in 1672. 7. A Souldier fearing God All the Domesticks of Cornelius feared the Lord as is said before v. 2. but all the Souldiers which were under his Command were not Godly and Religious We have a like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souldiers and Domesticks Matt. 8. v. 9. Of them that waited on him That is They waited before the doors to receive his Commands Ovid speaking of a Lover and a Souldier saith This tends his Mistresses but that his Captains doors 8. When he had declared all these things to them Cornelius explained all things to his Souldier and Servants the more to encourage them to perform a Command which they saw was more Gods than Man ' s. He doubted not saith Calvin to trust those with this great secret whom he had before trained honestly up 9. Peter went up to the house top Gr. to the roof of the house The Jews built the roofs of their houses flat not spire wise Hierom in his Epistle to Sunia and Fretela says that in the Eastern Provinces that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins call tectum For in Palestine and Egypt or in those places where the holy Bible was writ or interpreted their houses are not ridged but flat roofed which at Rome they call Leads or Balcony's that is flat roofs supported by Beams placed across The Vulgar Translation uses this word for a house Prov. 21. v. 9. 25. v. 24. Anselm on Matth. fol. 45. In Palestine they use to make their Roofs flat not copped Even so the Temple of Solomon was made flat above and in the Circuit of the Gallery there were Grates lest any one should unawares fall down and the Doctors had there their Seats that they might from thence speak to the People To pray To wit Secretly and without interruption Suetonius says of Augustus If at any time he desired to do any thing in secret and without interruption he had an apartment above for that purpose c. About the sixth hour That is As the famous Drusius interprets it The time of Prayer which they call The Prayer of Sacrifice or of Oblation which begun at half an hour past six and lasted till half an hour past nine It was also the hour of Dining therefore in the Book whose Title is Principium Sapientiae it is called The time of Refreshment Before this Prayer they tasted not of any thing and it was of great esteem amongst the Ancients See what is said above ch 2. v. 15. ch 3. v. 1. 10. Would have eaten Gr. Tasted That is Eaten A Metonymia of the design'd effect saith Piscator for we tast Meats for this Reason that if they please us we may eat them From hence we may gather that the Jews were wont to Dine at Mid-day which with them was the sixth hour and Josephus in his own Life says that this was the hour of their Dinner on their Sabbath See before ch 2. v. 15. He fell into a Trance That is He was entranced or without himself that he minded not what was done about him neither had he any sense of any outward thing but was wholly intent upon his Internal Idea's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is saith Price as saith Apuleius in his Apology to be astonished even to the forgetfulness of things present and the Memory being by little and little removed from Corporeal Things is made intent upon that Nature which is Immortal and Divine Augustine says of his Mother 9 Confess 5. she suffer'd a defection of mind and for a time was estranged from noticing things present 11. And he saw Heaven opened That is Heaven seemed to him to be divided as it were with a wide opening and that way it opened a covering like a great sheet did descend to him bound at the four Corners hanging from Heaven down to the Earth But saith Grotius that sheet seemed to hang from Heaven to signify our liberty indulg'd from Heaven See what we have said before chap. 7. v. 56. A certain Vessel as it had been a sheet Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I am not ignorant saith the most famous Heinsius how large signification the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heb. and the Vas of the Romans hath yet I had rather in this place call it involucrum a Cloak or something like it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak as it were a Sheet especially since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greeks for a Cloak Hesychius the most learned of Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that serveth to cover It may be he alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrew Shepherds which was either a Cloak or a Satchel in which they used to put their Meat and Cups out of which they drank and their other Necessaries Such a one is that of Zech. 11. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vessel of a foolish Shepherd Although there the Greeks render Vessels in the plural number Knit at the four Corners and let down to the Earth That is Being bound at the four Corners to hang from Heaven to Earth 12. Wherein were Not in reality but in appearance as says Cyrill of Alexandria lib. 9. against Julian All. That is All sorts Four-footed Beasts of the Earth and creeping things Gr. Four-footed Beasts and wild Beasts and creeping things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-footed Beasts in the Vulgar Latin Edition is taken in as large a sense here as amongst the Naturalists But in the Greek Text it only comprehends Domestick Creatures and which are wont to be kept for the common use of Men as Camels Horses Asses Dogs Oxen
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
say There is no kind of Torment which I must bear to perform my duty that I shall either deprecate or shun Neither count I my Life dear unto me That is Neither do I value the loss of my Life The Hebrews say that unto him who spares this temporary Life his Soul is esteemed precious No Man is so fearless of Death as that Man that is Crucified to the World and hath mortified his inordinate desire of Worldly things If in the whole course of our Life we give up our selves to the Laws of Christ if we exercise our selves to patience and self-denial to Meekness and Long suffering to Temperance and Chastity to contempt of the World and an Heavenly Mind we shall find it a very easy task when we shall be required to resign up our Mortal Life for the sake of our Lord Jesus He that obeyeth Christ in all his Holy and strictest precepts will be in great readiness and preparation of Mind to lay down his Life for him He that dares kill his Lusts and crucifie the old Man will not think much to resign this Mortal Life that he may be cloathed with Immortality Thus much that most Famous Man for his Learning and Piety the reverend Canon of Norwich Richard Kidder in Ch. 10. of his Book concerning the grounds of Christian Fortitude which not long ago that patern of an upright and godly conscience the noble Lady Vicountess Katharine Ranelaugh lent me So that I might finish my course with Joy That is That with that chearfulness and earnestness which becomes me I might run toward the mark which Christ the Judge hath prefixed for me And the Ministry c. As much as to say And might discharge my Apostolical Office which Christ from Heaven committed to me that I might bear witness to that joyful and happy Message of the exceeding great Grace of God towards Men to wit of the most happy everlasting Life which is to be received in Heaven of the great and liberal God through mens lively Faith in Christ Jesus without the works of the Law Joh. 1. v. 17. Rom. 6.14 15. Heb. 12.15.13.9 1 Pet. 5.12 Hence the Gospel is called Grace 25. And now behold I know By Revelation from the holy Ghost by whose impulse I go from hence to Jerusalem That After my departure from you now Ye all c. That is None of you shall see me henceforth Among them I have gone That is Through whose Countries and Cities I have travelled Preaching the Kingdom of God That is that most blessed and worthy State which by the Grace of God Believers in Christ are to enjoy in Heaven 26. Wherefore I take you to record this day That is I take you all witness That I am pure from the Blood of all Men. That is That I am not the cause of their Destruction who among you have forsaken the Christian Faith and Godliness See what we have noted concerning this Phrase above Ch. 18.6 27. For c. As much as to say For in my Sermons I unfolded to you all and every thing which God commanded to be by Men hoped believed and done that through Jesus Christ the only Saviour of Men they might attain to eternal Life The whole Counsel of God This universal saying must be restrained to his Office of Apostleship As much as to say All Gods Commands revealed through Jesus Christ about these things which are necessary to be hoped believed and done to Salvation Thus Luke 7.30 Counsel of God is taken for Gods Commandment made to the Pharisees 28. Take heed therefore unto your selves As much as to say Therefore above all listen diligently to your selves how ye live that ye decline not from the true Faith and Piety nor be careless in them A most Learned Anonymus Author in a Theological Treatise called The mischief of Impositions p. 29. edit 2. observed that in the old ordination of Presbyters of the Church of England they were enstated in their whole Office by reading this verse And to all the Flock As much as to say Then be watchful and diligent about the care of the Souls of the whole Company of the Disciples that they may so behave themselves as becomes them The Church of Believers is by a Metaphor called a Flock as of Sheep Luke 12.32 Joh. 10.16 1 Pet. 5.2 that from this Appellation we may learn that Christs Faithful ones should frequent the holy assemblies and not to be wandering all alone Over the which the Holy Ghost hath made you That is See above Ch. 14.23 2 Tim. 1.6 Over which by our Ministry and imposition of hands he did set and constitute you Overseers Augustine saith De civit Dei Lib. 19. Cap. 19. Episcopus is a Greek Word and thence brought because he who is set over oversees them over which he is set to wit taking care of them for Epi is over and Scopus is intention therefore if we please we way call the Office of a Bishop in Latin Superintendere to oversee diligently that he may know he is not a Bishop that delights to be over but not to profit Erasmus in his Ecclesiastes Lib. 1. p. 47. Bishop is a name of an Office not of Dignity also it is a Military Word hence derived because he who professeth himself the Captain of an Army should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is look down that there be nothing wanting to the Soldiers under his Standard Whence also Homer calls Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 2. v. 729. Bishop Further they who above v. 17. were in the same City of Ephesus called Elders or Presbyters the same are now called Bishops because in the Apostles time a Bishop and a Presbyter or an Elder were one and the same and one was the name of their Age the other of their Office as Jerome in his Commentary upon the Epistle to Titus and in his Epistles to Oceanus and Evagrius proves from Act. 20.17 28. Phil. 1.1 1 Tim. 4.14 Tit. 1.5 Heb. 13.17 1 Pet. 5.1 2. 2 Jo. 1. 3. Jo. 1. Therefore the most Learned and incomparable Jewel Bishop of Sarisbury in his Apologie for the Church of England against Harding Part. 2. Ch. 9. Pag. 173. when Harding said They were condemned of Heresie who denyed the distinction of Bishop from Presbyter he sets in the Margine It is false for then S. Paul Jerome and other good Men are condemned of Heresie Neither is Bishop Morton of Durham's answer in his Catholick Apologie Part. 1. Ch. 33. unlike this Jerome says he perhaps was of the same Judgment with Aerius neither did the other Fathers think otherwise Lastly that Theodoret Ambrose Augustine also Chrysostome Primasius and Sedulius had the same opinion as S. Jerome about the equality of Elders or Presbyters and Bishops which opinion was Condemned in Aerius then in the Waldenses and lastly in Wickliff Michael de Medina not only said in his Book of the original and
4. Solin c. 30. Letting down the Vessel That is When we had taken down the Sail-yard with the Sail fastened to it For as saith Seneca when the Wind is grown too strong and too great to bear Sail to the Yard is taken down Hence that of Ovid The Yard let down escapes the Winter Storms It is a Hebraism very frequent in the Scripture whereby any moveable thing is called a Vessel So. To wit having taken in our Sails from the Storm Were driven That is floated on the Waves whithersoever their force drave us 18. And we being exceedingly tossed with a Tempest As if he had said But when our Ship tossed with the furious Tempest now was lifted up as it were to the Heavens anon was tumbled down between the gaping Waves as it were into a Pit or Gulph See a lively description of a dreadful Tempest Psal 107.25 26. which Virgil imitating hath elegantly expressed in these words Aen. 3. v. 564. At Heaven we tilt then suddenly we fell Watry Foundations sinking low as Hell The next day they lightened the Ship That is The Mariners cast out of the Ship the heaviest Lading and the more weighty Merchandise that the Ship being lightened of its burden might draw less water and so might not so easily be overwhelmed by the Waves 19. And the third day To wit From the rising of that dreadful Tempest They cast out with their own hands the tackling of the Ship Gr. as also the English we cast out with our own hands the tackling of the Ship To wit we who were Passengers in the Ship together with the Mariners Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast out To wit the Master and Mariners Now all Marine Utensils wherewith a Ship is accoutred as the Mast Yard Oars Cables and such like are called the Tackling 20. And when neither Sun nor Stars appeared As if he had said But when the Firmament was darkned Night and Day with a black Fog An usual description of a very great Storm So in Virgil Aen. 1. v 92. When from the Trojans sight dark Clouds restrain Heaven and the Day black Night broods on the Main In many days Without intermission And no small Tempest lay over us That is Lay upon us As if he had said And when a Turbulent and Thundring Tempest did now afflict and distress us All hope that we should be saved was then taken away Grotius excellently observeth that this was spoken according to all humane probability such as are many other things in Holy Writ The meaning therefore is the same as if he had said All hopes seemed to be cut off of escaping Death which now all appearances portended to be impending over us 21. But after long abstinence That is And when they who were in the Ship being tossed with the Tempest had endured a long hunger through want of Appetite but not through scarcity of Food as appears afterwards v. 36 38. Paul stood forth in the midst of them With whom he was aboard in that tossed Ship You should have hearkened to me By giving heed to me when I presaged this storm we are now tossed with Not have loosed Supply Anchors And to have gained That is have prevented He that evites the damage that he was like to sustain is said to gain and be fortunate according to Aristotle l. 2. Mag. Moral c 9. Hence by Pliny 7. Nat. Hist 39. Sutorius Priscus is said to have gained an injury which he committed unpunished and suffered no punishments for inflicting it This harm That is This boisterous rage of the Winds And loss To wit of the Merchandize and Tackling or Furniture of the Ship 22. And now That is Now therefore as above c. 5. v. 38. or but now to wit seeing that as Silius expresseth it the cruel storm groweth worse and worse I exhort you to be of good cheer I again and again beseech you who by the event have had experience of the Truth of my former sayings that ye be not dejected in your Minds For there shall be In this Voyage how dangerous soever The loss of no Mans Life That is Person as above v. 10. Among you To wit as appears below v. 31. if ye hearken to me otherwise than ye did before Such Speeches saith Grotius are every where in the Holy Scripture which contain in them a tacit condition easie to be understood either from the words preceeding and subsequent or from the Nature of the thing it self 1 Sam. 2.30.13.13 14. But of the Ship That is But the Ship only shall be cast away An exceptive particle saith Grotius instead of an adversative as Luke 23.28 John 8.10 in the Greek 1 Cor. 11.11 Phil. 1.8.3.16.4.12 Rev. 2.25 Whos 's I am That is To whom I am devoted And whom I serve That is And whom I worship with true Piety Jonas said the same of himself of old when he Sailed in the Company of Heathens Jon. 1.9 24. Thou must be brought before Caesar As if he had said Thou shalt be presented alive before Caesar to whom thou appealedst above c. 25.11 Lo c. As if he had said God has so liberally granted thy request that not one of them that are carried with thee in this Ship shall perish provided they obey thy wholesome advice and use all means that in them lie for their preservation See below v. 31. The Verb give is taken in another contrary sense above c. 25 v. 11. but is used in a like sense to this above c. 3.14 25. For I believe God Without the least doubt or hesitation 26. Howbeit we must be cast upon a certain Island Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall on How this praediction was fulfilled is declared below c. 28. v. 1. 27. Fourteenth Night To wit From the raising of the storm by the Winds As we were Sailing Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driven up and down as it also is in the English tossed hither and thither Plutarch saith Grotius hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be carried hither and thither In Adria That is In the Adriatick Gulph or Sea which is described by the Poets as very tempestuous Adria or Hadria a City belonging to the Picentes or Piceni according to Ptolemy Geog. l. 3. c. 1. was a Colony of the Tuscans who before the Romans attained the Government commanded all by Land and Sea as Livius recordeth in his Book 5. c. 3. Adrian Câ—sars Progenitors had their Original from this City as Aelius Spartianus in his Life declareth The same City after the Tuscan Empire was buried in Oblivion was made a Colony by the Romans as you may see in the Epitome of Livy l. 11. From this City also the Sea which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins call the Adriatick or Adrian Sea or Gulph The Poets also call it Adria after the manner of the Greeks and Adriacum which anciently was called Atriacum as also the
whom the Snake Her devlish Darts at th' Fires approach did shake A Wound by wonted Rage and Poison cold His Hand sustains as all behold Oecumenius also A Viper having thrust her Teeth into the Apostles Hand But the most famous Bochart is with far greater probability of Opinion that the Viper was restrained from fastning her noisome Teeth into the Apostle's Hand by the same God that by his Angel shut up the Mouths of Lions insomuch that they could not hurt with their Teeth the Prophet Dan. 6. v. 22. Which says he Hierozoici p. 2. lib. 3. cap. 3. The words of Luke seem plainly to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sustained no Hurt For he could not be said to sustain no hurt that was stung by a Viper Neither for ought I know do's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import to bite or sting nor to assail or hang but to fasten as the simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having proved by divers Authorities which you may see cited at large in the Latin Edition of this literal Explication on the Acts of the Holy Apostles he concludes thus Wherefore Stephen adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Words of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering it thus she tied herself to his Hand or fastned on it So Basilius thought good to say while he gives account of the same Story in his ninth Homily on the Hexaemeron or six Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Viper having fastned on Paul while he was a gathering of Sticks Nevertheless by othersit is rendered hang because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to hang by or on and here it 's immeâ—â— ately subjoin'd when the Barbarians saw the venemous Beast hang on his Hand Others again choose rather to say did bite or Sting as if it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive Conjugation is to bite yet not with Teeth but with Cavils and scoffing Taunts And indeed Chrysostom on this place for for reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which notwithstanding he takes in another Sense to wit for simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assaulted set upon For he expresseth himself to this Purpose in the subsequent Exposition A Viper coming out of the Fire set on his Hand What follows makes it manifest that he was assailed By all means Chrysostom must be so rendered In regard that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assail a Man as Stephanus makes apparent out of Plato Thucydides and Plutarch Whence it is that a great many render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assail'd his Hand as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there 's no need to change any thing nor to add strange unusual Notions to the common Word since it 's most pertinent to say that the Viper fastned on Paul's Hand For a Serpent is said to tie whatever is compassed with her Windings Hence the Prince of Poets Two Serpents fierce Laocoon assail'd And bound him fast by Windings that prevail'd Nicander likewise in his Thieriacks or Antidotes against Poison v. 475. advises to take care that the little spotted Serpent burn thee not tying fast thy Body by the strokes of her Tail Leo Byzantius also in Boeoticis by the Testimony of Plutarch in his Book of Rivers speaking concerning the Boy Cythaeron insinuates that he was killed by a Serpent that tied him with her windings And Cicero of Roscius in his first Book on Divination The Nurse in the Night being awakned by the Light that was brought saw a Serpent winded close about the Child Again in his second Book It may be an Untruth that Roscius himself was tied fast by the windings of a Serpent This is farther confirmed by Aelian in the sixth Book cap. 21. of his History where he asserts that the Dragon that set upon an Elephant having crept up to his Neck and striking him with one part of his Tail and binding him fast with the other strangled the Beast with an unusual Halter Macrobius in the Description of Hercules 's Knot lib. 1. Sat. cap. 19. Those Dragons tie one another towards the middle by a Knurle called Hercules's Knot 4. And when the Barbarians saw That is The Inhabitants of Malta Those Men says Bochart were accounted Barbarians because the most of them who inhabited the Island Malta were neither Greeks nor Romans but Phenician or Carthaginian Inhabitants as is proved elsewhere by the Testimonies of Scylax Diodorus and Stephanus Wherefore if Credit may be given Orosius in his fourth Book cap. 8. Atilius the Roman Consul in his Sea-Expedition against the Carthaginians in time of the first Punick War passing through Sipara and Malta noble Islands of Sicily quite overthrew them And at the second Punick War T. Sempronius sailed over from Lilibaeum now called Mazara into the Island Malta possest by the Carthaginians As soon as he arrived Amilcar the Son of Giscon Governour of the Garison together with two Thousand Souldiers or thereabouts and the Town of the Island were surrendered to him Thus Livius in his first Book of the third Decade Besides we observed already that Melita is a Carthaginian Name It remains then that the Inhabitants of Malta as also the other African-Carthaginians were a part of the Barbarians from whom the Country itself was at length named Barbary The venemous Beast hung on his Hand On which to wit she had fastned Bochart says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only a Beast in general but also a Serpent or Venomous Beast Ecclesiast c 12. v. 17. Who should shew Pity to an Enchanter bitten by a Serpent or any such as approach to Beasts understand Venomous that is Vipers or Serpents Dioscorides l. 1. c. de vitice or Park-Leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pliny renders thus lib. 24. cap. 9. The Leaves once perfumed or strow'd drive away venomous Beasts Hence in the Books of Physicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are every where spoken of one bitten by a Serpent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such Medicines as cure Men of Serpents Venome In this Sense Josephus in the second Book and fifth Chapter of his Antiquities calleth Ethiopia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it brings forth many Serpents And the Marsi that feed on Serpents are by Galen stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise Dionysius Halicarnasseus calls the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a serpentine Letter because it resembles Serpents hissing Moreover the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing any wild Beast to the Hebrews is a Serpent in the Arabick Language Neither observe the Chaldees much difference in the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former signifying a Beast in general and the latter a Serpent So that Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Serpent and consequently a Viper A Murderer
〈◊〉 〈◊〉 〈◊〉 They were dissolved That is they went from Paul to their own Houses or they began to break up the Assembly After that Paul had spoken one Word That is After that Paul had added for an Epilogue or Conclusion to his preceding Sermon of Christ and his Kingdom this notable saying to denote the stubborn contumacy of the unbelieving Jews Well spake As if he had said Not hyberbolically but most truly The Holy Ghost To wit when he foretold this contempt of the Gospel which I now behold Isa 6.9 10. By Esaias the Prophet Who was purged with the Fire of the Spirit and obtained the Gift of Prophesy Isa 6 7. To our Fathers Contemporary with Isaiah who thus set a brand on their Malicious hearts yet so as that in a Mystical sense he rather denoted those of their posterity who with a greater degree of Malice would reject the light of the Gospel when offered unto them See Joh. 12.40 26. Go unto that People As the Messenger of the Lord who appeared to thee in an August Appearance and full of Majesty as a Judge sitting in an exalted Throne Isa 6.1 But these are the Words saith Pisâ—â—tor of one highly provoked He does not say to my People But he accounteth them strangers because they had estranged themselves And say Not solicitous how the Hearers will entertain thy discourse only do thou discharge thy Message faithfully committing the rest to me As if he had said saith Curcellaeus our Country Man I know the perverse Disposition of this People and that they will not be moved to Repentance by thy Exhortation but will rather thence take occasion to confirm and harden themselves in their Malice But altho it fall out so and that they become more Blind Deaf and hard-hearted by my Word which thou shalt speak unto them do not thou therefore cease from discharging the duty entrusted to thee and admonishing them of their duty if ye can gain nothing upon them by reason of their obstinate Malice yet it may at lest serve for their Conviction Hearing ye shall Hear and shall not Vnderstand That is Ye shall clearly perspicuously and often hear the Ministers of God exhorting you to repent in his Name but ye shall not understand them And Seeing ye shall See and not perceive That is and constantly ye shall see benefits and Miracles performed by God and that by reason of the horrible blindness of your Minds ye shall not see your selves led to Repentance by the Goodness of God being by the alone goodness and long suffering of God and not by some operation of his hardned These words which are here expressed by Futures of the Indicative are in the Hebrew Text of Isaiah expressed by Imperatives In hearing hear ye and understand not and in seeing see ye and perceive not On which place of Isaiah excellent is that of Hen. Moller Pat. Hamburg It is not commanded that they should stop their Ears in the Assembly or that all their senses should of their own accord be stupified but it is a most sad complaint which is expressed after the manner of Men with a kind of Indignation and Imprecation As if he had said Continue ye Hearers to Hear and yet not understand and despise my Teachers and their Threatnings as hitherto ye have done and see what will be the result of these things For ye shall do nothing else by your stubbornness but bring upon your selves lamentable Overthrow and Destruction This is the meaning of this Verse so that it is a complaint and sad expostulation because they knowingly and willingly opposed the Word of God For the Imperatives do not so much command them to do those things as they upbraid them as done already or to be done at all times and they have the force of a threatning Prophesy Therefore the Seventy Interpreters as also Christ in his discourse to his Apostles Mat. 13. resolve them into Verbs of the Future Tense In Hearing ye shall Hear and not Vnderstand Also The Heart of this People is made fat And Paul Acts 20 referreth what is attributed to the Doctrine here to the corrupt affections of the Nation while he saith that the Jews petulantly rejected grace when offered Therefore Clemens 1 Strom. saith rightly where he explains the saying of Christ That seeing they should not see and Hearing they should not hear Mat. 13. They are ignorant not that ignorance is wrought in them by the Lord for it is not lawful to think so but a Prophetical discourse of that which was to be and signified that they would be inadvertant not heeding those things that were spoken For neither does the Prophet Blind any People nor does God when he causeth Blindness in them do this efficaciously But seeing he daily shewed them his Will and moreover did many and that stupendious Miracles yet they despised and made a mock of them all God provoked with their stubbornness withdrew himself from them and so suffered them to wander and perish blindfolded in their Darkness and that by his just Judgment He therefore upbraids them with this that the Justice of God may be conspicuous in punishing and casting off the People But what befel Isaiah to wit that the Jews stopped their ears to his Prophesying the same Christ foretold would be his own lot when he came in the Flesh For Isaiah and the rest of the Prophets are a Type of Christ as to the Office of Teaching See our Literal Explanation Mat. 13.13 14. 27. Waxed gross c. See our Literal Explanation Mat. 13.15 Lest That by the Hebrew Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lest perhaps or lest at any time as the sacred Writers render it in the the New Testament does not alway signifie the intent or purpose of the thing done but sometimes the Event appears from Rom. 11.11 2 Tim. 2.25 c. 28. Be it known therefore unto you That reject the Doctrine of Salvation lest hereafter you should complain that you were not forewarned of it That the Salvation of God is sent to the Gentiles That is That Gospel of Everlasting Salvation that is to be attained by the Grace of God through Faith in Christ and Obedience performed to him I say that Gospel that was first sent to the Jews descended of the Holy Race of Abraham is now for their Incredulity sent to the Profane Gentiles And they will hear it That is they will be attentive and obedient to the Gospel Here respect is not had to the Agreement of Words but of Things and the meaning when a Pronoun of the Masculine Gender is added to a Nown that is of the Neuter Gender in the Gr. and of the Feminine in the Latin as frequently elsewhere See above c. 26. v. 17. Mat. 28.19 20. Rom. 2.14 Yet the Apostle does not says Calvin when he saith that the Gentiles will hear make Faith common to every one of them without