to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
that the Apostles did not long after continue their Residence there but divided the Parts of the World between them by Lot in which each of them should repair to preach the Gospel Concerning which may be consulted Origen on Genesis and Eucherius of L on s who write that the East fell to Thomas and Bartholomew The South to Simon and Matthew The North to Philip and Thaddeus The Midland Regions to Matthias and James surnamed the Just The Provinces of the Mediterranean Sea to John and Andrew The West to Peter and James the Son of Zebedee but all the World alike to Paul whence in some Calendars of the Roman Church the separation of the Apostles is celebrated on the Fifteenth of July But as to the year when the same happened there is almost every where a total silence There is another Division of their Work made amongst the Apostles mentioned Gal. 2. v. 7. viz. how the Gospel of the Uncircumcision was committed to Paul and that of the Circumcision to Peter but that relates not to this place This Council at Jerusalem seems to have been holden after that first separation of the Apostles and that there were then no more Apostles residing in that City but Peter and James who also alone are read to have delivered their Sentence in that Council Although I think we ought to add unto them John who is mentioned Gal. 2.9 For that which Paul says there v. 1. that he after fourteen years went up to Jerusalem with Barnabas taking also Titus with them appears by the Circumstances which he there recounts to be meant of this Journey which he made thither that he might be present at this Council whereof we are treating So that at least four Apostles appeared there Peter James John and Paul besides those Apostolical Preachers Barnabas Judas surnamed Barsabas and Silas of whom we find mention Acts 15.22 As also Titus as appears Gal. 2.2 and other famous men of whom consisted the Church at Jerusalem So that there never was a more eminent Convention than this unless when the Apostles were all present Thus Curcellaeus Others conceive all the Twelve Apostles were here actually present and that the distribution of the Provinces of the World which the Ancients speak of was made afterwards amongst the Apostles when the Gentiles all abroad began to flock into the Church And Elders Who are elsewhere called Bishops Presbyters or Elders and Bishops were then the same see what is said before on Verse the second But in this Council besides the Apostles and Presbyters of Jerusalem there were present other Members of the Church viz. meer Brethren as we find afterwards v. 22. and 23. 7. And when there had been much disputing On both sides Peter rose up To make an Oration to the Synod And said to them That is to all the Christians of what Calling or Condition soever that were present in the Synod Men Brethren So Peter calls not only the Apostles and Elders but all other Christians present in the Council being so taught by Christ Matth. 23.8 Ye know that a good while ago According to the Greek from the ancient or first days The famous Lightfoot doubts not but in these Words Peter had respect to what Christ said to him Matth. 16.19 I will give unto thee the Keys of the Kingdom of Heaven which is as he the said Lightfoot Interprets it Thou first shalt open the Door of Faith to the Gentiles Then the Lord chose him that by his mouth the Gentiles might first hear the Word of the Gospel and Believe And this he says was done a good while ago or in the first days that is as he speaks before in the first Ch. v. 21. in the time when the Lord went out and in among us which time is expressed Luke 1.2 by these Words from the beginning Among us Who of the Circumcision believed in Christ That the Gentiles by my mouth should hear To wit first 8. And God who knoweth the hearts c. As if he should say Which when I performed God the searcher of hearts witnessed by a manifest Sign that he had adopted the uncircumcised Gentiles that embraced the Faith of Christ communicating to them the same Gifts of the Holy Spirit which he hath imparted to us who are Believers Circumcised 'T is plain Peter here respects the History of the Conversion of Cornelius by his Ministry set forth at large in the tenth and eleventh Chapters In Diatrib de Esu Sang. Between the Conversion of Cornelius the Centurion saith Curcellaeus and this Council of Jerusalem about twenty years as most Chronologers acknowledge were elapsed and 't is very strange that in so long a space after God by that most illustrious Example had manifested his Will to admit the uncircumcised into his Church and to partake of all Spiritual Blessings yet the Opinion that Circumcision was still necessary to please God would not be rooted out of the hearts of the believing Jews But the Reverence of those Rites of the Law as being divinely instituted had made such Impression on their Minds that it was not easie presently to remove them and to convince them of the Liberty purchased for us by the Blood of Christ For even after this celebrated Council the same Opinion seems to have remained in many of the Church of Jerusalem as appears Acts 21.20 and other Monuments of Ecclesiastical History particularly in Sulpitius Severus who in the second Book of his Sacred History treating of the Emperour Hadrian saith That then almost all did believe Christ to be God under the Observation of the Law Purifying their Hearts by Faith That is when he had cleansed the Minds of these uncircumcised Gentiles from the sins wherewith they were defiled by a lively Faith on Christ with which whosoever is endued presently resolves to renounce all Impiety and worldly Desires and to live soberly justly and godlily in this World 10. Now therefore why tempt ye God That is why do you grievously offend God He that offends God saith Grotius tempts his Patieâ—ce and he offends him who opposes his Will sufficiently revealed To put c. As going about to impose the Yoke of all the Ceremonies of the Law on the Necks of all such Gentiles as have believed on Christ which the Israelites themselves were never able to bear but with the greatest molestation The Yoke To wit of Bondage as Paul calls the Legal Rites Gal. 5.1 because they consisted in things indifferent which of themselves were neither good nor requisite but depended only on the pleasure of the Law-giver so that they seemed suited rather to the state of Servants than to men of a free Condition 'T is true the Precepts of Christ are also called a Yoke but an easie one and a Burthen but a light one Matth. 11.30 For what says Salvian does he require of us what does he command us to follow but only Faith Chastity Humility Sobriety Mercy and Holiness all which do not Burthen
with Caria upon the South being formerly called Maeonia Stephanus also adjoyneth Thyatira to Lydia and saith it was called the furthermost City of the Mysians Plinius saith Vbi supra It is washed by the River Lycus and sometimes surnamed Pelopia and Eurippa Which worshipped God That is devout and as is credible Supra Ch. 13.33 Infra Ch. 17 4. a Proselyte who having left the Ethnick imbraced the Jewish Religion for so were such Proselytes wont to be called Heard To wit our Holy Conference with the Women Whose Religious Woman desirous to be saved Heart the Lord opened As much as to say God did inwardly knock at her heart that she might obey the outward Call which she had by Paul's preaching According to that which the Royal Psalmist saith Ps 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant Jo. 7.17 And Christ Jesus If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self meaning that he who desireth to be certain of the Truth of Religion ought first to be possessed with an ardent desire to do the Will of God and that then God would not suffer him to be tossed with Doubtings but would reveal to him what he ought to follow in order to his Salvation Yet it cannot be said for certain that Lydia alone believed Paul's preaching for that Luke's making mention of her only seems only to tend to shew what moved Paul with his Company to go to her House That she attended unto the things which were spoken of Paul Calvin saith excellently The manner of speaking is to be noted that Lydia 's heart was opened that she might attend to the Words of an external Teacher for as preaching alone is nothing else but a dead letter so upon the other hand we are to take heed that no false imagination nor the likeness of any secret Revelation take us off from the Word whence our Faith depends and in which it resteth For many that they may inlarge the Grace of the Spirit devise I know not what Enthusiasms to themselves that there may be no use for the external Word But the Scripture allows not such a Divorce which joyns the Ministry of men with the secret inspiration of the Spirit Except Lydia 's mind had been opened Paul 's preaching had been but literal yet God does not inspire her naked Revelations only but Reverence to his Word That the Word of man which otherwise would evanish in the Air might penetrate into the Soul endued with heavenly Light These fanatical men are therefore mistaken who under pretext of the Spirit cast off external Doctrine We therefore must observe the temperature made here by Luke that we can profit nothing by the bare hearing of the Word without the Grace of the Spirit and that the Spirit is conferred on us not to beget contempt of the Word but rather to instil the Faith of it in our Minds and write it in our hearts 15. And when she was baptized Calvin saith notably Hence it appears how effectually God in a little moment of time wrought upon Lydia 's heart for it is not to be doubted but she truly imbraced the Faith of Christ and gave up her name to him before she was admitted to Baptism by Paul And her Houshold That is and her Domesticks who believed the Preaching of the Gospel were baptized also Lydia saith Calvin had not the hearts of all her Family in her hand so as at her pleasure to convert whom she would to Christ but the Lord blessed her Holy Endeavours so that her Domesticks became obedient She besought us That is she prayed and obtested us with many Prayers Saying if ye have judged me to be faithful to the Lord. As much as to say Seeing ye have approved my Faith in Christ by the Seal of Baptism The Particle If denotes not doubting but confirming See Acts 49.11.17 Mat. 12.27 Jo. 10.35.13.32.18.8 Gal. 5.25 1 Pet. 1.17 c. 5. Ad Attic. 14. and signifies seeing forasmuch as So Cicero I would have thee if thou think me no less diligent to learn what passeth in the Common-wealth than thou to write to me what ever comes to pass Also If is put for forasmuch as by Virgil 1. Georgick 7. 17. as Servius hath noted Come into my House and abide there That is lodge with me And she constrained us By her Prayer that we should go in and lodge with her So the two Disciples that were going to Emaus constrained Jesus by friendly perswasions Luke 24.29 instantly intreating him to tarry with them So by earnestness of entreaty the Guests were bidden to be compelled Luke 14.23 So Genes 19.23 Lot compelled the Angels to come into his House So also by their Prayers his Servants compelled King Saul to eat 1 Sam. 21.23 So Lucius Apuleius By chance she greatly pressed that I should be with her at her little Supper As Aur. lib. 2. and when I would have excused my self as being chargeable she denied me leave Lib. 3. And again Milo my Host Adjuring me by the great force vertue and power of this day that I should engage to sup with him this day neither went he away himself nor suffered me to be gone 16. To Prayer Or to the place of Prayer the Word in the Greek signifieth both A Damsel That is a little Maid Servant Possessed with a Spirit of Divination So the Syriack Interpreter hath it but the Greek hath it A Spirit of Python Plutarch saith That all men that were accused as having a Spirit of Fortune-telling were called Pythons Lib. de def orac Famous Bochart proves that Pethen is an Asp 2 Hieroz 3.5 and seeing in Egypt Asps grew to the smallest bulk of a Dragon which is five foots that the Hebrew Word Pethen was common to the Dragon and the Asp And to this saith he the Greek name Python which the Poets give the Dragon that was killed in Parnassus doth allude Yet Ephorus hath written that it was not a Dragon but a man Lib. 9. from whom Strabo reports that Apollo with Arrows killed a fierce man named Python surnamed Draco after that for a long time he had infested the Inhabitants of Parnassus with Murders and Robberies The same man instead of Python is named Delphynes by Suidas after Apollonius If I see any thing in this darkness Argon lib. 2. v. 708. This man was a great Robber in Phocis whose true Name was Delphynes Python was a Surname given him by the Phoenicians who then inhabited the neighbouring Boeotia because of the tumults which he stirred up and the robberies he committed Indeed with the Arabians who have Phe instead of Pe because they want the Letter p. the Word Phathana signifieth to stir up Tumults Phithna Sedition Slaughter Phathan Seditious a Thief or Robber but the same man is of a Robber made
Uncle of Cleopatra who reigned in Strabo's time proud and ungrateful to his Allies the Romans expell'd him An Historical digression took the Island into their own Possession and reduc'd it into a Pretorian Province The principal cause of its Ruine was Publius Claudius Pulcher who falling into the hands of the Cilician Pirates then very powerful at Sea and being required to pay his Ransom sent the demands of the Pirates to the King to the end that he should send the Mony and Redeem him He sent indeed but so small a sum that the Pirates were asham'd to receive it and so sending the King his Mony back again they set Claudius at liberty without paying any Ransom Who being thus freed was not unmindful of returning the favours he had received from both So that being made Tribune of the People he obtained that Porcius Cato might be sent to eject the King out of Cyprus Who hearing of Cato's coming prevented the ignominy by laying violent hands upon himself However Cato taking possession of the Island sold all the Kings proper Goods and Furniture and sent in the Mony to the publick Treasury of the Romans which fill'd the Treasury of Rome with a greater Mass of Mony then ever any Triumph of her Commanders Florus l. 3. c. 9. From that time the Island was made a Pretorian Province Some time after that Anthony deliver'd it to Cleopatra and her Sister Arsinoe but Anthony being overthrown all his orders were made utterly void as Strabo testifies l. 14. 37. Having Land That is by Marriage For the Levites had no other Lands of their own except what they had by their Wives as we have observ'd upon the preceeding verse A memorable example to others is this alienation of his Dowry Land by Barnabas not to supply his own but the wants of others For a small Farm of this nature us'd to be very highly valued by the possessours insomuch that they are very unwilling to part with it and they seem to sell their lives to the Purchaser that bought it Therefore it was a high piece of Liberality and Charity to alienate an Estate only to gratify others CHAP. V. 1. BVT a certain Man c. The particle but denotes an opposition and connects the beginning of this Chapter with the latter part of the foregoing For Luke there having declared the liberality of the Believers of the Church in Jerusalem by that eminent and special instance of Barnabas who sold his small Possession which he enjoyed by way of Dowry brought the whole price of it to the common stock Now he illustrateth the same by a different in some respects contrary example by the Divine Vengeance pursuing it As if he should say But Ananias and Sapphira his Wife were otherways affected who having sold their Possession kept back part of the Price c. Sold a Possession The Aethiopick renders the Greek word signifying possession Vine as also he doth the word signifying Land in v. 8. likeways the word signifying Field ch 1.18 the reason is because most of their Possessions in the land of Canaan Prov. 31.16 Hos 2.15 Joel 1.11 1 Chr. 27.27 were Vineyards Hence the LXX render the Hebrew word signifying Vineyards Possessions and Lands 2. And kept back That is to say He through a malicious deceit saved somewhat by stealth His Wife also being privy to it Supply and willingly approving it And brought Ananias alone Sapphira his Wife being absent A certain part Of the price for which he had sold his Land And laid it at the Apostles Feet Dissembling that he had brought the whole Sum for which he sold his Possession hoping also that his fraudulent dissimulation should not be known 3. Why hath Satan filled thine heart As much as to say How couldst thou persuade thy self to give room in thy heart to that most inconsiderate and foolish rashness suggested by Satan From Est 7.5 Eccl. 8.11 To fill the heart in Scripture phrase is to make bold As Ludovicus de Dieu hath demonstrated Boldness saith he filleth the heart and swells it up with burning Spirits which breaking out to the external members especially the Tongue and the Hands drives them on to the most daring attempts for a Heart full of Spirits fears nothing And the same Author a little after saith There is a two-fold fulness one of Faith whereby the heart of Believers being filled with holy Spirits from the most sure promises of God doth considently and without fear despise all adversity The other of Boldness whereby the heart of the Prophane being filled with rash Spirits proceeding from a vain hope of safety dares without fear adventure upon any evil This was Ananias his case here whose heart the Devil had so filled with this Spirit of Boldness that very confidently and without fear he ventured to lie to the Holy Ghost To lie to the Holy Ghost That is to say That thou should labour to deceive the Holy Ghost or as learned John Piscator explains it Vs the Apostles in whom the Spirit acteth and to whom he reveals what is necessary for the edification of the Church by a figure called Metonymia adjuncti So also Grotius He is said saith he to lie to God or the Holy Ghost who hopes that he can deceive the Apostles who are instructed by the Holy Ghost And to keep back part of the price of the Land That is to say laying but a part of the price of the Possession sold by you at the Apostles feet you would in the mean time dissemble you laid the whole thinking your Hypocrisy could be hid and that the Apostles though filled with the Holy Ghost in the day of Pentecost could in no wise discover the Cheat. 4. Whiles it remained c. As much as to say Was it not in thy power either not to have sold thy Possession or having sold it to keep the whole price or a part of it to thy self what then did drive you on thus to obey the Devils persuasions that having secretly withdrawn part of it and laying it aside and laying another part at the Apostles feet that you by Hypocrisy and Lying should dissemble that you brought the whole and laid it at the Apostles feet Do not think that we who are men are only mocked with thy deceitful Hypocrisy seeing this mocking tends to the reproach of the Holy Ghost even as much as if thou hadst intended by thy deceit to mock the Holy Ghost who is God seeing we by the inspiration of the Holy Ghost discover the secrets of the hearts Likewise Paul after he had said what precepts he gave to the Thessalonians by the Lord Jesus and upon what condition God had called them 1 Thes 4.8 he adds He therefore that despiseth these things despiseth not Man but God who hath also given unto us his Holy Spirit That is to say seeing it is he who gave us the Holy Ghost by whom we are governed and by
was held before the first Nicene Synod For we read the name of Basil Bishop of Amasia subscribed to the Neocaesarean Synod who suffered Martyrdom under Licinius as Eusebius writes in his Chronicle Gregory Nazianzen in his 40th Oration which is upon Holy Baptism treating of those who die without Baptism gives us an instance in those to whom Baptism was not administred by reason of Infancy And the self same Nazianzen though he was a Bishops Son being a long time bred up under his Fathers care was not Baptitized till he came to Man's age as he doth teach us in his life In like manner Basil the great that was born of very devout Parents and instructed unto Godliness from his Childhood was not Baptized until he was a Man if any Credit be to be given to his life that goes about under the name of Amphilochius John of Antioch called afterward Chrysostom was born of Christian Parents as the truer opinion is Tutored by the famous Bishop Meletius was yet not Baptized till he was one and twenty years of age Hierom also Ambrose Austin who were born of Christian Parents and consecrated to Christian Discipline even from their Childhood were not Baptized before they were thirty years of age Hence it doth manifestly appear That the wisest of our Fathers in Christ did not come unto Baptism until they were come to a strong and confirmed wit and age as Jeremy Taylor Bishop of Down observeth in the 12th Sect. of the life of Christ in the Sermon on Repentance n. 20. Tertullian in his Book of Baptism chap. 18. gives advice to Infants to come unto Christ to be instructed not to be Baptized before they have understood the force of Baptism Therefore says he For the condition and disposition also age of every Person the delaying of Baptism is more profitable yet chiefly about little ones What need is there of Sureties to be brought in danger who even themselves may break their promises through mortality and be deceived by the increase of an evil disposition Indeed the Lord saith Do not ye hinder them to come unto me Let them come therefore while they grow to years let them come while they learn while they come let them be taught Let them become Christians when they are inabled to know Christ Why doth innocent age hasten to the remission of sins Men will deal more warily in worldly affairs so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly let them know to ask for Salvation that thou mayest appear to have given it to him that desireth Ludovicus Vives affirms None In Aug. 1. Civ 27. except grown to Man or Womans estate were wont to be Baptized The famous Bishop of Meaux J. B. Bossuet in his French Treatise of the Holy Supper under both kinds pa. 127. As touching Infants the pretended Reformed so the Papists in France do call the Protestants who follow Calvins Opinions say that their Baptism is grounded on the Authority of the Scripture but they bring us no place out of it expresly affirming it and what consequences they draw out of the same they are very far fetched not to say very doubtful and too deceitful One nameless Person a very learned Man answering to the Treatise of this learned Bishop saith p. 92. As for the Custom of Baptizing Infants I confess we no where read any thing expresly and particularly written in the Gospel from whence the necessity of Paedobaptism can be shewed and that those places of the Gospel by which it uses to be proved at the most do prove that that custom of Baptizing of Infants is lawful and permitted or rather not impermitted or unlawful If all the Anabaptists rested in that Opinion neither condemned that custom of wickedness and sacriledge reason would be on their side neither would they say any thing which should not be founded on the common Principles of all Protestants The Primitive Churches did not Baptize Infants the learned Grotius hath made plain and proved that in his Notes on the Gospel That doth most plainly appear by the very Rite of Baptizing used in the Roman Church For Baptism is to be asked before the Person to be Baptized enter into the Church which the Surety does in the Infants name a clear and distinct Confession of Faith is required which the same Surety rehearseth in the Infants Name a renouncing of the World its Pomps the Flesh and the Devil is to be promised which the Surety or as they call it the Godfather promiseth for the Infant Is not this a clear argument that of old the Persons who were to be Baptized asked themselves Baptism in their own Name of their own Choice and profess their Faith and were wont to renounce their former life to consecrate the remainder of their life in this present mortal flesh to Jesus Christ Curcellaeus says in his dissertation of Original sin num 56. that the custom of Baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Age after Christ was born in the two former Ages no sign of it doth appear This Custom being brought in was much more frequent in Africa then in Asia and other parts of the world and with a certain greater opinion of necessity unto which they did fall who did expound of Baptism that of Christ John 3. v. 5. Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God as if it did also include Infants whereas notwithstanding our Lord Jesus speaketh unto those that were come to age only in the Person of Nicodemus and doth declare how greatly they stand in need to be born again of the spirit of water that is of the Spirit purifying their Hearts Christ indeed by this metaphor alludeth unto the Baptism of Water that was sometime to be commanded by him but did think only of the Baptism of Persons grown to years of understanding seeing he commanded Mat. 28. v. 19. that those that were to be Baptized should first be instructed in the Faith For it cannot be that the Body receive the Sacrament of Baptism except the Soul receive the verity of Faith before hand as Hierom hath observed on that place of Matthew See what we have noted above upon ch 2. v. 41. With all thy heart That is With an earnest desire of thy Heart and an unfeigned Faith The Scripture says Calvin oftentimes taketh the whole Heart for the sincere and unfeigned Heart unto which is opposed a double Heart So there is no need that we should imagine them to believe perfectly who believe with their whole Heart when there may be a weak and samll Faith in him who notwithstanding shall have an upright Heart and free from dissimulation So it is fit to take that which David glorieth of that he doth love the Lord with all his Heart Philip truly did first Baptize the Samaritans whom as yet he knew
to be far distant from the mark The Faith therefore of the whole Heart is that which having lively roots in the Heart nevertheless endeavoureth to grow dayly Thou mayest Hence we may gather how absurd their Opinion is who think that by Baptism Faith is produced in Infants new born and destitute of the use of all reason For if Baptism cannot do it in those that are come to years it can much less do it in Infants Neither can it be said except very absurdly that they do believe in Christ or in his Gospel when there does not indeed appear even the least shadow of Faith in them They do not know their Parents by any token and know not what difference there is betwixt their right and left hand how then are they able to understand the least thing of the mysteries of the Kingdom of Heaven which are the objects of our Faith They do not consent unto any human thing can they then assent unto Divine things They do frame no resolution in their mind as yet can they then frame that resolution of leading their lives according to the Gospel Neither is their Opinion much sounder who do not ascribe any act of Faith to Infants but yet nevertheless attribute some seeds of Faith For what is that Seed In the Seed lyeth hid the whole strength substance of the thing that is to arise from thence Is there any such like thing in Infants Does this vertue shew itself of its own accord in them when they grow No truly unless they be instructed in the Doctrine of the Gospel But Heb. 11.6 they say Without Faith it is impossible to please God therefore we must judge either that Infants have Faith or that they are damned Eternally if they die in their Infancy 7 institut 8. Famous Curcellaeus says It is a foolish consequence as if truly it did not appear that this at all the rest of the precepts of the Gospel belongs to those that are grown to years only and are capable of instructions either of Vertue or of Vice and that it doth oblige them alone Truly Faith is not more necessary unto Salvation than the observation of the rest of the precepts of the Gospel and to live after the Spirit not after the Flesh Since then Infants can be saved without these why not also without Faith The holy Scriptures do shew 2 Sam. 12. v. 18. that Davids little Son begotten of Bethsheba by Adultery died the seventh day after his birth David did not mourn for him being dead without Circumcision who mourned for him before he died Ambrose says in his Funeral Sermon on the death of Valentinian He did weep that he might not be taken from him but left off to weep after he was taken away whom he knew to be with Christ And that ye may know that to be true which I assert he did weep for Amnon his incestuous Son that was murdered be mourned for Absalom the parricide when he was slain he did not think it needful to mourn for his innocent Son because he knew that they died for their wickedness he did believe that this should live for his innocency This proof of St. Ambrose doth shew that that was no special priviledge revealed to David concerning that Infant but that David did take that ground of consolation from the common Law which doth comprehend all the Infants at least of Believers dying in their Infancy I believe that Jesus Christ is the Son of God As if he should have said I unfeignedly believe from my Soul and Heart that Jesus Christ is the only begotten Son of the Eternal God the Redeemer and Doctor of the world promised in the Law and Prophets who reconciled the Eternal Father to us by the Sacrifice of his death and swallowed up by the shining of his Gospel these sparks which did glister in the Old Testament that whoever should hear him and should lead his life up unto the rule delivered by him should obtain Eternal Salvation by his Intercession and Merits Hence it is manifest That to be Baptized in the name or unto the name of Jesus Christ is no other thing then to be Baptized upon profession of Faith in Christ without Hypocrisy and upon promise that he doth embrace the Doctrine revealed by him in the Scriptures with an earnest desire of heart and will reform and correct his manners according to it 38. And he commanded the Chariot to stand still That is And he commanded the Chariot driver to stop the Chariot And they went down both into the water both Philip and the Eunuch Both he that was to Baptize and he that was to be Baptized went down into the water because he ought not only to sprinkle him with water but to dip him into the water Christ commanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling The Roman Order published with the Writers concerning Ecclesiastical Ceremonies The Presbyters enter into the Fountain within unto the water and the Males are first Baptized and then the Females Luther in his Latin Tom. 1. Printed at Wittenburgh fol. 71. concerning the Sacrament of Baptism The name Baptism is a Greek word it may be turned a dipping when we dip something in water that it may be wholly covered with water and although that Custom be now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little water they ought altogether nevertheless to be dipt and presently to be drawn out again For the etymology of the word seems to require that And the Germans also call Baptism Tauff from deepness which they call Tieff in their Tongue as if it were meet that those be dipt deeply who are Baptized And truly if ye consider what Baptism doth signify ye shall see the same thing to be required for it signifieth this that the old Man and our Nativity that is full of sins which is wholly of flesh and blood may be overwhelmed by the Divine Grace therefore the manner of Baptism ought to answer to the signification of Baptism that it might shew a sure and plain sign of it The same Tom. 2. in Latin concerning Babylons Captivity fol. 79. The other thing saies he which belongs to Baptism is the sign or the Sacrament which is the dipping itself into the water from whence also it hath its name for to Baptize in Greek is to Dip and Baptism is Dipping For it has been said that signs are appointed according to the Divine Promises which resembled that thing which the words do signify or as the later writers say The Sacrament effectually signifieth And a little afterwards That the Minister dippeth a Child into the water signifieth Death That he again bringeth him out of it signifieth life So Paul expounds Rom. 6. And a few words afterwards That therefore washing from sins is attributed to Baptism it is truly indeed attributed but the signification is softer and
Antient Idols together with their New Calf it is said 2 Kings 17.25 33 41. They feared the Lord and they feared not the Lord there being a a small difference between adoring many Gods and no God at all They had a Temple built them at length by Saballnat upon Mount Gerizim Deut. 11.29 where the Bleâ—ssigs were pronounc'd in imitation of the Temple of Jerusalem which Temple Hircan the High Priest of the Jews afterwards destroyed 200 years after it had been built Antiq. l. 13. c. 17. as Josephus reports However though the Temple were destroyed the Samaritans continued their Divine Worship upon the same Mountain still John 4.20 having not by any Scripture Rule as the Jews had for worshipping upon Mount Sion Gen. 12.6 7. Gen. 33.18 20. but by the Example of the Patriarchs design'd that place for the Publick Worship of God Thus Abraham and Jacob are said to have built an Altar near to Sichem threescore furlongs distant from the City of Samaria Judges 9.7 Joseph Antiq. l. 11. c. 8. But seeing that the Mount Gerizim overlook'd Sichem and that the Patriarchs made choice of Mountains for the building of Altars Gen. 22.2 2 Sam. 24.18 2 Chron. 1.3 it is probably conjectur'd that the Patriarchs Abraham and Jacob did rear an Altar to God upon Mount Gerizim Now says Thomas de Pinedo the Portuguez The Samaritans only believed the Pentateuch of the Omniscient Moses and thence arose the hatred between them and the Hebrews For as sin entred the World by the Law so hatred invades particular Societies through diversity of Religion with which distemper men of obscure birth and illiterate labour the Noble and Learned hate the vices not the men because they follow this or that Religion Whence it was that the Samaritans traduc'd the High Priest Eli as a Magician for that he translated the Sacrifices and the Worship of God out of a Schismatical boldness to Shilo contrary to the command of God They also condemned Samuel the Prophet for a Magician as appears by the Samaritan Chronicâ—es c. 41. the â—pitome of which is set forth by Hottinger in his Antimorinian Exercitations upon the Samaritan Pentateuch Nor were the Jews behind hand with the Samaritans For Aben Ezra the most Learned of the Hebrews upon the Book of Esther The Cuthaeans saith he instead of those words of Genesis In the beginning God created have put In the Beginning Asima created which Asima was an Idol in the shape of a Goat Benjamin Tudelensis in his Itinerary reports that the Samaritans wanted the three Hebrew Guttural Letters He Cheth and Ain both which are false for that neither are those Guttural Letters wanting in any of the Samaritan Pentateuchs Neither was Asima 2 King 17.30 but Nergal the Idol of the Cuthaeans of whom consisted the greatest number of the Samaritans Many other such stories the Jews invented in hatred of the Samaritans as how they worshiped a Dove and were circumcised in veneration of that creature and that they worshiped the Images that were brought by Jacob out of Assyria and lay buried behind Shechem under a Turpentine Tree To this the Learned Pinedo I make no doubt saith he but that they worshiped the Image of a Dove in regard they were subject to the Empire of the Assyrians For that the Kings of Assyria always bare in their Ensigns the figure of a Dove ever since the Reign of Semiramis To which Jeremy alludes where c. 25. v. 38. from the face of the anger of the Dove is no more than from the face of the anger of the Kings of Assyria in regard the Kings of Assyria carry the figure of a Dove in their Standards as now the Kings of Spain and the Emperour bear the Lion and the Eagle But the Samarites abolished all worship of Idols from the time that Sanballat built them a Temple upon Mount Gerizim after leave obtain'd from Alexander the Great and made Manasseh his Son-in-law and Brother of Jaddi the first High-Priest to officiate therein And whereas Epiphanius affirms that the Samarites celebrated the Feast of Pentecost and the Paschal Feast in Autumn so Scaliger asserts it to be untrue But this is certain that when the Jews liv'd in prosperity the Samaritans affirm'd themselves to be Jews descended from the Grand-children of Joseph Ephraim and Manasseh but when the Jews were in adversity then they would neither acknowledg themselves to be Jews nor to be ally'd to them by any tye of Blood or Relation whatsoever And unto the uttermost part of the Earth To the intent that the Doctrine of Salvation might be published to all the Corners of the World Thus was fulfilled that Prophecy of Isaiah c. 49. v. 6. with others of the same nature That Christ was given as a Light to the Gentiles and to be the Salvation of God unto the ends of the Earth 9 And when he had spoken these things Supply out of L. 24.50 51. He led out his Apostles as far as Bethany a Village belonging to Mary and Martha the Sisters of Lazarus John 11.18 about fifteen furlongs from Jerusalem and stretching forth his supplicating hands he blessed them Upon Luke 24.50 The Ceremony of Benediction saith Grotius was wont to be solemniz'd with the Imposition of hands Gen. 27.4 7 12 19 21 22. Gen. 48 9 14 15 c. as we find by the story of Isaac and Jacob. But when the Blessing was to be given to many then for the more quicker dispatch only the stretching forth or lifting up of the hands was us'd toward them that were to be blessed Thus Aaron lifted up his hand towards the the people Levit. 9.22 and blessed them that is prayed for their prosperity and success While they beheld He did not disappear nor became invisible privately or remote from company as Luke 24.31 but by degrees while the Disciples beheld the action he was by the Divine Power rais'd or drawn up to a Cloud which soon receiv'd him and convey'd him out of their sight But as Christ after his Resurrection would not be promiscuously seen by all so did he not admit every one to be Witnesses of his Ascension as designing that Mystery of Faith to be rather known by the Preaching of the Gospel than by ocular Testimony This shews the vigor of great Minds saith Leo this the true Light of faithful Souls Serm. 2. de Asceâ—s undoubtedly to believe what they do not behold with the corporeal Eye and there to six their desire where they cannot reach with their most piercing sight Which Piety how should it breed in our hearts should our Salvation consist only in those things which are obvious to the sense Tract 68. in Johan Thus St. Austin The Faith of those who will see God while they are in their Pilgrimage and cleaning their hearts believes what it sees not The Merit accrews by Believing the Reward is seeing afterwards Let the Lord
to ascend into Heaven that is in the same form and substance of the Flesh to which he gave immortality but took away nothing of its nature Yet he is not to be thought to be every where diffus'd according to that form For we must be careful that we do not so uphold the Divinity of this man as to take away the reality of his Body For it is not consequential that what is in God should be every where as God For the most true Scripture speaks also of us that we live move and have our being in God yet are we not every where as he is But that man is after another manner in God and that God is after another manner in man after a manner both singular and proper For God and Man is one Person and one Christ Jesus is both Every where as he is God but only in Heaven as he is Man Again as Leo well observes The Ascension of Christ is our Advancement Serm. 1. de Ascens and whither the glory of the Head is gone before thither also is the hope of the body call'd 12. Then That is to say when the Majesty of Christ was apparently known the Apostles ador'd him as the King of Glory and Judge of the world and he being ador'd as appears out of Luke 24.52 they return to Jerusalem rejoycing in their hearts as now having attain'd to understand that wonderful mean by which the Redemption of Mankind was procur'd and full of expectation of the descent of the Holy Ghost from Heaven upon them now approaching and at hand From the Mount called Olivet That is from the farther side of Mount Olivet to which the Village of Bethany adjoyn'd distant from Jerusalem about fifteen furlongs John 11.18 Antiq. l. 20. c. 6. Whereas the beginning or foot of the Mount was distant not above a Sabbath days Journey or five furlongs as we find in Josephus Moreover lest we should extend the length or latitude of Mount Olivet too far the most famous Ludovicus de Dieu gives us this caution that St. John may be understood of the Jewish furlongs whereas Josephus is to be understood of the Grecian furlongs And so saith he Bethany situated in the farther side of this Mountain will be no farther distant from the foot of the Mountain then the foot of the same Mountain from Jerusalem For since five Grecian furlongs make seven Jewish furlongs and a half that number doubled will make fifteen Jewish or ten Grecian furlongs which make exactly two Jewish miles or a double Sabbath-days Journey In which sense may be taken that of St. Jerome De loc Heb. Bethany a Town two miles from Aelia upon the side of Mount Olivet Now if Bethany did not joyn close to Mount Olivet but were seated beyond it as Adrichomius will have it or some furlongs distant from it as it is in the Jewish Map set forth by the Jews at Amsterdam then the words were to be translated and they return'd by Mount Olivet and from the Mount seems to denote that the Mountain Oliveâ— lay between the Fields of Bethany whither Christ carry d his Disciples being to ascend into Heaven and the City of Jerusalem which they were of necessity to pass over before they could come to Jerusalem As Bethany saies de Dieu is said in the Greek Text to have been near to Jerusalem from almost fifteen furlongs Jo. 11.18 the from signifies the fifteen furlongs lying between which are of necessity to be pass'd over from Bethany to Jerusalem Thus Rev. 14.20 And the blood came out of the Wine-Press unto the Horse-bridles from the space of a thousand six hundred furlongs The vulgar Translation rendring the Adverb from per or by a thousand six hundred furlongs and that rightly for from signifies the adjoyning space lying between Thus Acts 14.24 They coming from Perga the vulgar version translates they coming by Perga Whence it would follow that Christ did not ascend into Heaven from Mount Olivet which nevertheless St. Jerome frequently affirms and which has always hitherto been believ'd as conjectur'd from Acts 1.12 Luc. 24.50 51. where however Luke does not aver it but from the Fields of Bethany which the Gospel sufficiently declares from which Fields of Bethany the Apostles went to Mount Olivet and took the shortest way over that Hill to Jerusalem Which is a Sabbath-days Journey That is the space between the City and the foot of the Hill was a Sabbath-days Journey See our literal Explication upon Mat. 24.20 Saies the lately commended de Dieu The learned easily reconcile this difference with Josephus asserting the Mountain to be five furlongs distant from the City For a Sabbath-days Journey consisted of two thousand Cubits which extent of ground the Hebrews call'd a mile as is manifest out of their writings But a furlong among the Greeks contain'd a hundred paces a pace six foot or four Cubits as appears from the words of Herodotus a hundred just paces are one furlong of six Acres l. 2. but a Pace is the measure of six foot or four Cubits One Foot contains the breadth of four hands and a Cubit six hands breadth Thus far Herodotus You see he measures the Cubit to be a foot and a half Therefore six hundred foot which made a furlong amount to four hundred Cubits and consequently five furlongs two thousand Cubits But how this agrees with the Syrian Interpreter who will have a Sabbath-days Journey to be about seven furlongs the Learned do not so easily resolve For our parts we affirm that the Syrian spake not of the Grecian but the Hebrew furlongs of which seven and a half make a mile or Sabbath-days journey See Baal Aruch upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rus. See the Jewish Mapp set forth at Amsterdam where seven furlongs and a half make an Hebrew short mile and four short miles a long one called Parsa 13. And when they were come in That is into the City of Jerusalem They went up into an upper Room The Greek has it into the upper part of the House But whose House this was is a thing very much controverted among the learned l. 1. Hist c. 28. A. D. 34. n. 236. Nicephorus out of one Euodius affirms it to have been the House of St. John the Evangelist the Son of Zebedeus Baroâ—ius and Beda assert it to have been the House of that Mary who was the Mother of John Sirnam'd Mark of whom Luke makes mention in some Chapters lower Theophylactus believes it to have been the House of Simon the Leper in Mat. 26. Others will have it to have been the House of Nicodemus or Joseph of Arimathea For my part I am apt to believe that this House was the Temple of Jerusalem it self according to the testimony of Luke himself in his Gospel And they returned to Jerusalem with great joy c. 24. v. 52 53. and were continually in the Temple praising and blessing God Observe
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
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
12. 18. And when he had seen c. That is when Simon Magus perceived that those on whom the Apostles laid their hands did as surely receive the gifts of the Spirit as if those gifts had been in the Apostles power he will buy this power of giving those peculiar graces unto them on whom he should lay his hands And indeed because Simon did reckon the Heavenly gift such a vile thing that he first under the Gospel did attempt to purchase it with Money the giving and receiving of an Earthly Price for an Holy and Spiritual Thing is called Simony 1. q. 1 c. Presbyter 1. q. 3. c. Altare The Canonists notwithstanding out of the Opinion of the Schoolmen call the Buyers of Holy Things Simoniacal Persons the Sellers Giezites from Giezi Heb. Gehazi the Servant of Elisha the Prophet 2 Kings 5.20 c. Give ye c. He will not buy the gifts of the Holy Spirit that were commonly given to Believers but that gift wherewith the Apostles alone being indued to wit that at their Prayers those gifts were bestowed on whomsoever they laid their hands as if that could be prised that is dearer than all gold 20. Thy Money c. As if he should say Thy Money offered to such a wicked use being as it were altogether infected and polluted with the contagion of the wickedness of thy prophane mind abide with thee and perish with thee in the same destruction which unless thou repent shall surely befall thee seeing that thou dost so contemptuously undervalue the Spirit of God that thou wouldest set to wicked Sale his inestimable gift given freely unto us to illustrate the glory of Christ by our Ministry Beda and the common gloss have observed that the words of Peter are not so much a Curse as a Threatning or Threatning Prediction but that it is conditionally to be understood in respect of the Person of Simon is made manifest below v. 22. 21. Thou hast c. As if he should say for neither as thou art now disposed canst thou be either partaker or sharer of that eternal life which we do Preach Peter gives an account why he thundered forth a detestable Prediction against Simon Magus so confidently even now in the foregoing verse In this Preaching To wit Preached by us of obtaining eternal life by a sincere and lively faith in Christ This Preaching is every where called the Gospel and the Word of God See above v. 4 14. For thy heart is not right in the sight of God Many who are not of a right heart in the sight of God oftentimes excel in gifts of the Spirit for neither did the perverseness and hypocrisy of Judas the Traitor hinder him to excel in the gifts of the Spirit neither had the gifts of the Spirit been so corrupted 1 Cor. 14. if their hearts had been sincere and estranged from all wickedness Peter therefore doth not give the cause why Simon could not partake of the gifts of the Spirit as those do suppose who do think by the name of Preaching to be signifyed by an Hebraism the gifts of the Holy Spirit but why he could not obtain eternal life promised in the Gospel Preached by the Apostles because truly God is the searcher of hearts who doth not save any except the upright in heart he seeth his heart to be wicked and perverse and by crooked windings or backgoings to have turned from the sincerity of the Gospel 22. Repent therefore c. As if he should have said If therefore thou wilt be acquitted of that punishment which doth abide for thee repent forthwith of thy wickedness and having cast off all perverseness and hypocrisy do thou uprightly and sincerely direct all thy actions up to the rule of the Doctrine of the Gospel Preached by us and come to God to intreat him that he would mercifully pardon that guileful device of thy heart to abuse wickedly the gifts of his Spirit into prophane gain The Particle if perhaps in this place does not signify any doubt but how much difficulty and labour Simon is to have in intreating against the punishment of his wicked deed Therefore says Calvin Peter does not strike a fear upon Simon that might subvert or overthrow this confidence of obtaining in his heart or trouble him but causing unto him an undoubted hope if he should beg it humbly and from his heart only for the cause of stirring up of ferventness putteth him in remembrance that pardon for the hainousness of his offence was difficult It is necessary that our faith shine before us in going to God even that it may be the Mother of praying 23. In the gall of bitterness c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreters take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Accusative Case for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Ablative which elsewhere I confess is necessary whether it may be so here I doubt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may contain a Hebraism as it is Isa 1. v. 31. and the strong shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tow that is as Tow and his work for a spark that is as a spark 2 Cor. 6. v. 18. I shall be unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Father that is as a Father and ye shall be unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Sons and Daughters that is Sons and Daughters So in this place Peter saith more emphatically that Simon is the pure gall of bitterness and a meer bond of Iniquity then to be in the gall of bitterness and bond or band of iniquity As if he should say I see thee wholly how great soever thou art to abound with sins and to be intangâ—ed almost with inextricable vices In the words of Peter there are two very elegant Metaphors whereof the first seems to be taken out of Deut. 29. v. 18. 32. v. 31. the other out of Isa 58. v. 6. See the like phrases 2 Tim. 2. v. 26. Heb. 12. v. 15. 24. Pray ye to the Lord for me Simon did feel that he was such within as Peter did say Therefore when he did judge Peter and his fellow John to be signally honoured with grace and love by our Lord Jesus and to be dear unto God he will use their prayer as they did use Jobs Prayer who did injure him That none of these things which ye have spoken come upon me To wit above v. 20. but although one only Peter is faid to have spoken John notwithstanding did approve of his words or spoke like to them Now says Calvin a Question doth arise what is to be thought of Simon The Scripture leads us no farther then unto a conjecture that he yieldeth unto the rebuke and being touched with the sense of his sin feareth the judgment of God afterward betakes himself unto the mercy of God and commendeth himself to the Prayers of the Church These being certainly not the least signs of penitence therefore we may conjecture he
feet fast The word in the original is he guarded their feet that is made them secure By a Metonymy as Grotius saith for a Guard secures us In the Wood. that is as it is interpreted in the English Translation in the Stokes which Plautus calls a Wooden Guard 25. And at Midnight When men are as it were buried in deep sleep Sang praises unto God Ruff. Presbyter of Aquilia in the Title of the 72 Psalm saith Hymns are Songs which contain the praise of God If it be praise and not of God it is not a hymn if it be praise and of God if it be not sung it is not a Hymn It must therefore that it may be a Hymn have these three things Praise and of God and a Song In Lib. de fide And therefore deservedly doth Gregorius Baeticus Bishop of the City Granata in Spain call David Hymnidicus Paul then and Silas sung Praises to God for the honour put upon them Ch. 5.41 in that they suffered innocently for promoting the Glory of Christ See above 26. And suddenly there was a great Earthquake By the great Power and Might of God So that the Foundations of the Prison were shaken Not only did the Edifice of the Prison it self totter but also the very ground upon which it was built was greatly shaken by such an Earthquake God shews that he himself is present with his Servants and that by his strength they shall be rescued from the Severity of furious Magistrates And immediately That is assoon as by the Earthquake the whole Prison was shaken All the Doors were opened To wit of that Prison And every ones bands To wit who were bound in that Prison 27. And the keeper of the Prison awaking To wit by the great Earthquake He drew out his Sword and would have killed himself For fear of the Magistrate lest by him he should be put to a more cruel death If the Prisoners escaped saith Grotius the Jaylors used to undergo the same Punishment that they were to suffer L. ad Commentariensem C. de custodia Vinctorum 28. Do thy self no harm For fear of a worse Death For we are all Who were bound in this Prison before all its Doors were opened by the Earthquake Here. Perhaps they who beside Paul and Silas were bound in that Prison listning to their unlooked for Songs and astonished with the wonderful Earth-quake did not observe that their bands were loosed nor that all the Prison-Doors were opened 29. Then he called for a light From his Domesticks who were in his house adjoyning the Prison And sprang in To the Prison with Force and Speed to see if all the Prisoners were there And came trembling For fear of Divine Judgment And fell down before Paul and Silas Worshipping after the custom of the Eastern Kingdoms and thence brought to Macedonia from the time of Alexander the Great when he Conquered Asia 30. And brought them out From the Cloister of the inner Prison to some open place of the Prison where they might more freely breath And said Like those who were moved with Peters Sermons Acts 2.37 Luk. 3.10 12. the People and Publicans converted by John Sirs Thus the Jaylor gave them this honourable Compellation knowing them to be men of great Holiness in that when they were so strictly kept and had deliverance offered them from Heaven their bonds being loosed and the doors set open to them so that they might flee especially if they had suffered him to kill himself as he would have done yet they fled not but were more solicitous for his Life than for their own To call them Sirs whom we would honour saith Grotius was a custom then received both among the Greeks and Romans as witness Martial and others What must I do As much as to say I have heard you declare the way to attain the greatest happiness neither doth the Miracle which God wrought concerning you suffer me to doubt of the truth of it shew me therefore I beseech you what course I shall take that I may attain to this happiness 31. Believe on the Lord Jesus That is rest upon Jesus Christ whom God appointed to be the only Saviour with true confidence of heart firmly believing that repenting of your former conversation and seriously proposing to pass the rest of your life conform to the Rule of his Doctrine you shall be discharged from all your Sins And you shall be saved That is and you shall obtain the chief happiness in eternal life according to Christs promise Job 3.15 16 36.6.47 And thy house That is and your houshold upon the same condition to wit if they also imbrace Christ with the same faith which inclines the heart to repentance and amendment of Life conform to the rule of his Doctrine And they spake unto him the word of the Lord c. That is the Gospel of Jesus Christ what that Jesus the Son of God is what he did upon Earth and suffered for the Redemption of Mankind how great Miracles he wrought how he lived again tho by the Instigation of the Jews he was Crucified and ascended above all the Heavens and was made Lord of all what Promises and Precepts he proposed These things they briefly held out to him For it was usual with the Apostles to declare such things in their Sermons And to all that were in his house As much as to say They not only imparted a clear and distinct knowledge of Christ and of his Doctrine to the Jaylor but also to all his Domesticks who went with him from his house to the Prison to see if any of the Prisoners had escaped the Prison Doors being broke open with the Earthquake 33. And he took them the same hour of the Night and washed their Stripes That is saith Grotius having led them to some Pool which was within the Bounds of the Prison he washed off the Blood which the rods had drawn Blood is washed off with water and by its coldness the flux thereof is stanched also by washing wounds are cleansed and disposed for healing therefore it is usual to wash wounds with Water And was baptized As much as to say Both the Jaylor himself and all his Domesticks who heard the word of the Lord Preached in the next following verse without delay were according to Christs instruction dipped in Water that by this sign they might profess that they would die to Sin and lead a new and godly Life for the future 34. And when he had brought them into his house Joyning to the Prison as Jaylors houses use to be He set meat before them That is he refreshed them with a Treat as Levi did Luke 5.29 Zaccheus 19.6 And rejoyced believing in God with all his house The Participle here gives the reason of his joy as much as to say He rejoyced and was exceeding glad that not only himself but his whole houshold had acknowledged and received the faith of the true God of whom he
Worshipped with a constant reverence by the people frequenting his Worship according to his Institution Deut. 12. It is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacles in the plural number because the Temple had three Divisions Psal 68.36 47. Solomon c. As if he had said The place designed for the building the Temple was indeed shewed to David but not he but his Son Solomon was permitted to build that Temple * 1 Kin. 5. 48. But the most high c. As if he had said But Solomon while he was a building the Temple knew very well that God could not be included in such a structure and he expresly prefaced in that solemn Prayer which he made 1 Kings 8.27 which afterwards is more clearly expressed Isa 66. v. 1 2. to wit that all things are filled with the Majesty of God and that they wrong him who dream that he is tied to a Temple made with hands and after a Childish manner think that they deserve at his hands by doing of things of nothing 49. The Heaven c. As much as to say I who am every where and govern all things have no need of a Temple made by men I called indeed the Temple which Solomon set about at my command my rest Psal 132.14 not that my Glory is comprehended in its narrow bounds or that I delight in a visible and fading Building but that I would have that to be the sign and pledge of my presence to those who Worship me with an inward purity of heart and a sincere affection of Godliness See our literal Explication Mat. 5.34 on these words Is God's Throne 50. Hath not c. The meaning is All things which ye behold any where are made by me and are therefore at my disposal By these words saith Calvin the Prophet intimateth that God has no need either of Gold or Costly Ornament of the Temple or Sacrifices Whence it follows that his true Worship does not consist in Ceremonies For he desires none of those things which we offer to him on their own account but only that he may exercise us in the study of Godliness Which argument is more largely handled Psal 50. For although it is a shameful stupidity to think to feed God with Sacrifices yet if Hypocrites were not overwhelmed therein they would not lay so great a stress on trivial things Whatsoever Worship is not performed in Spirit is unsavoury in Gods account Therefore let us know that God seeketh us not our Possessions which we obtain from him only at his pleasure by his Free-Grace And hence it is also manifest what a vast difference there is betwixt true Religion and the carnal inventions of Men. 51. Of a stiff Neck In the Gr. as also the English stiff-necked That is untractable and refractory See our literal Explication on Hosea 4.16 Seeing Stephen does not give direct answers to the heads of his Accusation I willingly am of their mind saith Calvin who think that he would have spoke more had not his discourse been tumultuously interrupted For we know what a Consistory of Judges he had Wherefore it is no wonder if they forced him to hold his Peace with their tumultuous noise and mad Out-cries And we also see that of purpose he used long Circumlocutions that he might lenify them as wild Beasts But it 's very probable that their Rage was stirred up when he shewed them that they had grievously corrupted the Law that their Temple was polluted with Superstitions that there was nothing that remained pure among them by reason that they resting in bare Types did not Worship God Spiritually because they did not refer their Ceremonies to the Heavenly Type But although Stephen did not immediately go about to vindicate himself but did endeavour by degrees to soften their fierce Spirits yet he spoke very pertinently to purge himself of the Crime they Impeached him for These were the two principal Heads of his Accusation That he had spoke Blasphemy against God and his Temple That he had endeavoured to abrogate the Law Stephen that he might dissolve these Calumnies beginning his discourse from the calling of Abraham sheweth that the Jews had no advantage of the Gentiles by nature by proper right or by Merits for their works but only by free gift to wit because God had adopted them in the Person of Abraham It makes likewise very much for him that the Covenant of Salvation was made with Abraham before there was a Temple Ceremonies or Circumcision itself Which things the Jews so much gloried in that they thought there could be no true Worship performed to God no Holiness without them He afterwards declared how wonderful and manifold the goodness of God had been towards Abrahams Race and on the other hand how wickedly and perversely they had rejected the Grace of God as much as lay in them Whence it plainly appears that it cannot be ascribed to their Merits that they are reckoned the People of God but only because God of his own good pleasure chose an unworthy People to himself and did not cease to do good to them though ungrateful By this means their high and proud Spirits might have been subdued and reduced to humility that being stripped of their foolish pride they were puffed up with they might come to the Mediator Thirdly He shewed that an Angel was Praeses in giving out the Law and that Moses did so discharge his Office that he said other Prophets should arise after him yet of whom of necessity there was to be some Chief and Prince who should put an end to all their Prophesies and Praedictions and bring them to a full accomplishment Whence it is collected that they were not at all Moses's Disciples who did reject that Doctrine that was promised and held forth in the Law together with its Author Finally he shews that all the old Worship which was prescribed by Moses was not to be accounted of for itself but ought rather to be referred to another end because it was made with respect to a Heavenly Archetype But that the Jews were corrupt Interpreters of the Law in that they took every thing in a Carnal and Earthly sense Hence it is evinced that there was no wrong done to the Temple or Law because Christ is brought in as the End and Verity of both But seeing the state of the cause did especially depend upon this point that the Worship of God did not properly consist in Sacrifices and outward things and that all Rites did nothing else but shadow out Christ it was Stephens purpose to insist chiefly on this point if the Jews would have permitted it but when he came to the main point they were highly enraged and would not give audience any further he could not make application of what was spoken and instead of an Epilogue he was forced to conclude with a bitter rebuke Vncircumcised in Hearts and Ears As if he had said Whose Hearts are full of vicious affections and whose
Ears are shut and obturate to all sound Doctrine The Jews are in the same manner upbraided Lev. 26.41 Jer. 6.10 9.26 Ye always resist the Holy Ghost In the Greek it is Ye fall down cross its way That is Ye stubbornly despise the Holy Ghost speaking in the Prophets and you set your selves in opposition to his admonitions as those do who stop one in his Journey This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk across ones way Levit. 26.22 23 24 40 41. Stephen seems to have had respect to Isa 63.10 With this agreeth that sharp upbraiding of Jeremiah c. 7.24 c. Ezek. 20. from v. 5. to the end of the Chap. Nor is the promiscuous multitude only accused of Rebellion before God but the Priests Princes and Prophets are upbraided with the same Crime Jeremiah 2.8.5.31.6.13.8.10.10.20 21.22.21 22.23.1 2 9 11-31 32.30 32. Ezek. 8.12.22.25 Hos 4.1 Mic. 3.5 c. Zeph. 3.1 Zech. 7.11 Mal. 2.8 11.3.7 As your Fathers did so do ye As if he had said You Children have succeeded your Fathers in the same Wickedness 52. Which of the Prophets have not your Fathers persecuted Excellently Luctantius * 1 Instit 4. Prophets were therefore sent by God both that they might be setters forth of his Majesty and Chastisers of Mens Wickedness But the Precepts of Justice are unpleasant to the vicious and evil livers Therefore they who were both accused of sin and forbid to do it put them to death after they had most cruelly tormented them 1 Kin. 19.10 Elias complaineth thus They have slain thy Prophets with the Sword and I even I only am left to wit of all those who came to the knowledge of Ahabs Court and they seek my life to take it away Nehem. 9.26 They slew thy Prophets which testified against them to turn them to thee See Mat. 5.12 21.35.23.31 33. Luke 6.23.13.34 Heb. 11.37 And they killed To wit your Fathers degenerated from the Piety of our Fathers Abraham Isaac and Jacob. Which shewed before of the coming of the Just One. That is the Messengers that were sent before the Face of Christ that was to be born who as Drusius expresseth it is here in a peculiar manner called the Just One possibly because he was Innocent when he was put to death For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Law Term signifying a supposed guilty person that yet is innocent to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Person that is accused as guilty and is so indeed as in that place of David * Psal 109.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall be judged that is when he shall contend in Judgment let him be condemned Of whom ye c. As if he had said But ye with a combination of wickedness did most wickedly conspire against Christ himself the Author of Righteousness and Salvation nor left ye any means unattempted to bring about his death See above c. 3. v. 13. 53. By the disposition of Angels Gr. At the appointment of Angels that is Angels in the Name of God ordaining and enjoyning the observation of the Law So the Law is said to have been ordained by Angels * Gal. 3.19 And Heb. 2. v. 2. it is called the Word spoken by Angels And although the Law was given principally by one Angel sustaining the Name and Person of God yet because this was done in a stately manner many Troops of Angels having attended him as Apparitors the promulgation of the Law in Mount Sina is rightly ascribed to Angels 54. They were cut to the Heart As if he had said They were enraged with a mad fury and that unruly and head-strong fury against Stephen broke forth into a gnashing of Teeth as a vehement and violent Fire does into a Flame See what we have said above c. 5. v. 33. 55. But he being c. As much as to say But Stephen armed with an invincible power of the Spirit lift up his Eyes to Heaven and straight saw a certain resplendency representing the Divine Majesty and Jesus triumphing in that Flesh in which he was abased 56. I see the Heavens opened The opening of the Heavens is a sign previous to Visions Ezek. 1.1 some of the Hebrews will have nothing else signified by the opening of the Heavens but that any thing is done or shewed by a Heavenly Power But the Pagans thought that the Heaven was also opened by Heavenly Portents Livy l. 17. saith That the Heavens were divided as it were with a great gaping and that a great light shined out where it was open And on that of Virgil * Aeneid 9. v. 20. I see Heavens part asunder in the middle Minellius saith That it was divided and opened with a great Chasma or gaping Servius * In Augural lib. among other Prodigies Heaven was also said to have parted asunder And the Son of Man c. An Hebraism as if he had said I see that Man Christ Jesus whom as despised and the lowest of men you think destroyed by death enjoy the Government of all things in Heaven Christ appears to Stephen not sitting but standing on the right hand of God that he may thereby signify that he is ready to afford him help in that conflict of his for his Name Yet in most other places the phrase of sitting on the Right-hand or Right-hands of God is used as more fitting to signify the glorious state of Christ to wit that Majesty and Power of ruling all things which he obtained after his Ascension into Heaven before which all must stand and be judged Augustine saith that Christ is said to sit as a Judge and to stand as our Advocate with the Father 57. Then they cryed out with a loud voice c. As if he had said Those of the multitude who were standing by when they heard this Declaration of Christs Glory breaking out with a horrible Noise as if it had been intolerable Blasphemy they shut their Ears either by putting their Fingers therein or the flap of the Ear I mean that lowest and soft part of the Ear which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take because the Ancients pulled the Ear on that part that they might give any a Caution Hence the Poet * Virg. Ecl. 6. v. 3 4. Then Phoebus thus Nipping my Ear advis'd The Hebrews call this part in a Sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 3.12 in a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.20 and frequently in Leviticus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tail in the Writings of the Rabbins Humanists call the flap of the Ear Lana Lanna or Lamna the Ancient Glossary Lana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glossary of St. Benedict Lannae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philoxenus 's Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamna Of the flap of the Ear the Talmud * In Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5.2 speaketh thus Wherefore is the whole Ear hard but the Flap soft That