Jesus who saves his people from their sins See Matth. 1.21 God of old raised Saviours for Israel Judg. 3.9 15. who delivered them from Bodily Bondage and Earthly Miseries but he raised up Jesus to be the Author of Eternal Savlation to all them that obey him Heb. 5.9 to confer the causes means and ways of repentance and to grant time and place and to purchase for repenting sinners a remission of their sins by his Merits and Prayers See what we have said above ch 5.31 24. Preached c. As much as to say John as his fore-runner had prepared his way according to the Prophesy of Malachy c. 3.1 when Jesus was to enter forthwith upon his Office by the Preaching of Baptism to testify repentance of sin which not only includes the avoiding of evil but the following of good or works of Piety Before his coming The Greek hath it Before his entring That is Before the Lord Jesus had entred upon his Office So saith Grotius Lawyers say also to enter upon the Consulship To all the people of Israel That is publickly so that many came to John to be Baptized Matthew 3.5 25. And as John fulfilled his course That is saith Learned Heinsius when John was to execute his Calling This Col. 4.17 is called To fulfil the Ministry that one received from the Lord. Col. 1.25 To fulfil the Word of God Rom. 15.19 Fulfil the Gospel of Christ. Whom think ye that I am To wit The Messiah promised in the Law and in the Prophets Paul related not the very words but the sense which is in John 1.20 There cometh one after me That is There is one to enter upon his Office after me Whose shoes of his feet I am not worthy to loose Petronius said To loose the strings of his shoes The Baptist would express the basest kind of Service Suetonius in his Vitellius He sought from Messalina for a very great Office that she would allow him to pull her shoes off her feet See our literal explanation Mat. 3.11 26. Whosoever among you feareth God See what we have said above v. 16. To you is the word of this salvation sent As much as to say We have a Command from the Lord to Preach to you who are of the stock of Abraham or taken into his Family as Proselytes this saving Doctrine of Jesus the Saviour to which John gave so honourable a Testimony 27. For they This word for is in this place put for but. That dwelt at Jerusalem and their Rulers That is Not only the common people at Jerusalem but also the Priests Scribes and Pharisees and the whole Sanhedrin Because they knew him not To wit To be the promised Messiah See what we have said above chap. 3.17 Nor yet the voices of the Prophets c. As much as to say Neither understanding the Prophesies of the Prophets which used to be read every Sabbath to them in the Synagogues See what we have noted above v. 15. Condemning Viz. To death him to wit Jesus Fulfilled That is brought to pass supply these voices of the Prophets whereby it was foretold that the Messiah should be by 〈◊〉 despised reproached mocked afflicted pierced and slain as Isa 53. Dan. 9.24 c. 28. And though they found no cause of death in him As much as to say Could find no true Crime worthy of death in him who did well explain the Law and bestowed many favours upon the people Yet desired they Pilate that he should be slain That is They persuaded Pilate that he would adjudge him to death 29. And when they had fulfilled all c. As much as to say And when they had brought upon Christ all the punishments and reproaches which the Prophets foretold the Messiah was to suffer Joseph of Arimathea and Nicodemus having taken him from the Cross laid him in a Sepulchre John 19.38 39. 30. But God c. As much as to say The Jews at Jerusalem and those who were chief among them the Priests Scribes and Pharisees delivered Jesus to be put to death unjustly but the just God being against them did bring him back from death to life 31. He. To wit Jesus being raised from the dead Was seen many days That is Fourty days Who are his Witnesses to the people As much as to say The Eye-witnesses who are remaining do to this day openly and publickly profess that Jesus Christ being risen from the dead did appear to them fourty days 32. And we To wit I and my Companion Barnabas Declare unto you c. As much as to say We now Preach unto you the promise made to our Fathers of the Messiah to come because that God hath now fulfilled it to us who are their Children Time therefore persuades and presses us that what he hath fulfilled to us we should declare unto you The promise which was made to the Fathers To wit Abraham Gen. 22.18 Isaac Gen. 26.4 Juda Gen. 49.10 David 2 Sam. 7.12 Isaiah 11.1 33. God hath sulfilled That is Really performed To us their Children That is To us who are their Children In that he hath raised up Jesus Gloriously whom they had undeservedly put to a barbarous and ignominious death My Son c. Although these words in their literal meaning do in some respect agree to David as to the Figure who is as it were begotten again of God that he might be his Son when he was delivered from the snares of his Enemies 2 Sam. 5.12 19.22 The first-born or chief among the Kings of the Earth who are called the Sons of God Psal 82.6 appointed of God Psal 89.27 28. yet upon a far more honourable account were they fulfilled in the first-born from the dead Col. 1.18 Rev. 1.5 in Christ who was shadowed by David called by Davids name Jer. 30.9 Ezek. 34.23 Hosea 3.5 seeing that being risen from the dead all power was given him in Heaven and in Earth Matthew 28.18 This Paul teacheth here and the Author of the Epistle to the Hebrews chap. 5.5 These words saith Camero are not to be so taken as that Christ after his Resurrection had begun to be the Son of God and to be begotten by him but because that God did then most powerfully declare Christ by his Resurrection to be his own Son For this is the manner of Scripture that things be then said to be done or born when they are manifested do appear as when Solomon Prov. 17.17 saith A friend is born in a day of adversity that is he then discovers himself when our streights press us For although the Father also before the Resurrection gave Testimony to him yet because until his Resurrection Christ was as it were incompassed with infirmities and liable to death his calling to the Mediatory Office was somewhat obscure until that day But when having laid aside his Mortality he gloriously rose again and ascended into Heaven then did he properly as it were openly declare unto all that Christ is both
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
That is to say One guilty of Slaughter or some other great Offence The particular says Bochart is here put for the general By which Figure one of the Furies gets the Name of Tisiphone from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishing Murderers And yet she was not thought an avenger of Murder alone but also of all other Offences Vengeance Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice the Goddess Dice was the Name the Ancients gave the Goddess Justice says Bochart Hesiod in his Husbandry v. 254. Dice is a Virgin descended of Jupiter famous and venerable in the Eys of the Gods inhabiting Heaven And whensoever any revile her unjustly she forthwith tells her Father Jupiter the Son of Saturn the Evil Thoughts of such Men. Orpheus v. 349. of the Argonauticks v. 344. Let the Governess Dice with the avenging Furies be witnesses to this Oath In Euripides his Medea Jason curses Medea whose Hands were polluted with the slaughter of the Children with this Imprecation v. 1389. But may Erinnys the Avenger of slain Children and Dice of Slaughter destroy thee Aristotle or whoever passes by that Name in the Close of the Book De mundo speaking of the great God observes that he is attended by Dice the Avenger of the Transgressors of the Divine Law In Orpheus his Hymn on hours Dice is one of the Daughters of Themis and Jupiter the King We are presented with a curious and exact picture of her by Chrysippus in Gellius lib. 14. cap. 4. She is said to be a Virgin which betokeneth her being undefiled and unexorable by the wicked suffering no specious Oration or Prayer or flattery or any such like thing Wherefore she is deservedly painted with a grave and frowning countenance that she may be a terror to the Wicked yielding hope and confidence to the Just since such an aspect is pleasant to the Just and grievous to the Unjust Plutarch in his Book of the late divine Vengeance If there be any that suffer not condigne Punishment for their misdoings in this Life they are given up to Dice after Death to be punisht more severely In Aratus's Phoenomena she is said in the Golden age to have lived familiarly with Men and also in the Silver Age tho more seldom but in the brazen Age when they began to eat the working Oxen she withdrew her self to Heaven First they began to eat the labouring Oxen Then Dice hating the vain Race of Men Went up to Heaven Nazianzen alluding Hereunto in his third Metree Virginity leaving ye shall return to Christ as Dice did of old after the slaughter of the plowing Ox. Nor is it to be wondered that the fame of the Greek Goddess should come to the Inhabitants of Malta the most of whom were Phenicians Forasmuch as before the Romans invasion of Malta the Government of the Island did change by courses so among the Greeks and Phenicians that sometimes the one sometimes the other commanded in chief as we have made appear elsewhere by the testimony of competent witnesses The Worship therefore of this Goddess being borrowed from the Greeks they attribute to her that Paul being delivered from the peril he was in upon the Sea sell into another danger no less than the former Their opinion is so far allowable as they hold it impossible for transgressours to go unpunished Plato spoke a great truth in his fifth Book of Laws where he says that all injustice is attended with Punishment And Horace in the second Song of his third Book The Wicked Man that walks with braz'n Face Is seldom left by Vengeances halting Pace Further that Vipers are used by God for the Punishment of the Wicked is recorded Eccles 39. v. 35 38. The teeth of wild beasts and Scorpions with Vipers and the Sword that dispatcheth the Wicked The Aegyptians were fully of the same mind with reference to the Asp named Thermuthis Aelian lib. 10. cap. 31. They say of her that she does no hurt to the good while as she kills the wicked Which if it be so says Aelian the justice of the Universe has highly honoured this Asp That is The Goddess Dice that punishes a great many by this instrument Therefore there was something in the Barbarians Judgment of Paul not altogether to be despised But yet it 's manifest that they judged amiss in many respects As first in that they do not attribute the Punishment of the Wicked to the true God but to an Idol the Work of Men's hands which by some is named Dice by others Themis by other some Astrea or Erigone as also Nemesis or Adrastia Secondly because by this course they hold that the wicked are always punished in this Life while as they are very often reserved for the future where God makes up the slowness of his Judgments by their Weight Thirdly because they think none falls into any heavy Calamity but he is proportionably Guilty not knowing or considering that affliction is the lot of the best as we find in the instances of Job and him that was born blind though neither he nor his Parents were guilty of any notorious Sin Jo. 9. v. 3. Wherefore Prosperity nor Adversity are not to be reckoned as the measures of any Mans Vertue or Wickedness But the Judgment of what is unrevealed must be left to God alone the great Judge of all Men. Fourthly they also sinned in their rash Judgment of Paul without expecting the event Whereupon they conclude him utterly undone with no less confidence than if they had seen his death in the event Whence they say in the preterit tense Justice or Dice has not suffered him to live As by others it was said of David Ps 41.8 An evil disease cleaveth fast unto him and now that he lieth he shall rise no more Nevertheless David rose out of his Bed beyond their thoughts and expectation Even so it befel Paul at this time For he died not of the Vipers bite which the Barbarians saw hang on his hand Suffereth not him to live Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffered in the Praeterit See what we have but now observed A certain Man suffering Shipwrack got safe to Land in Libya where sleeping on the Shore he is said to have been killed by the biting of a Viper Of whom Statilius Flaccus has a very eloquent Poem Antolog l. 3. c. 2. to this purpose From raging Sea one Shipwrackt seapt to Land And laid him down upon the Libyan Sand Close by the Shore dead Sleep did him ' oretake Naked and wearied after his dire Wrack Where he was killed by a Deadly Snake Why did he vainly with the Waves contend On Land he meets with his deserved End An accident very like this happens to Paul For a Viper assails him when he scarce had escaped from Shipwrack into Malta an Island near Libya but with a very different event For this Encounter was no ways fatal to Paul but to the Viper as immediately follows 5. And he shook off the Beast into the Fire
yet to set down the whole series of what he said and did so as to make a full Narration was an undertaking of that prodigious Labour that St. John in his Gospel tells us cap. 21. v. 25. the World would not contain the Books O Theophilus This Theophilus to whom St. Luke dedicates his Gospel also seems to many to have been a person in high Dignity Luke 1.3 For the Title attributed to him of most Excellent not wont to be given but only to Princes and Persons in great Authority does plainly demonstrate as they alledge that it was the proper name of some Noble Personage The Author of the Books of Recognitions under the name of Clement the first of that name Bishop of Rome says l 10 near the end that this Theophilus was one of the principal Men of Antiochia who being converted by St. Peter to the Faith of Christ Argum. in Luc. set apart his Houses for the publick and solemn Meetings of the Church Theophylactus calls this Theophilus a Consular Person and perhaps a Prince In prolog in Matt. q. 21. A certain author cited by Abulensis conjectures this Theophilus Prince of Antiochia to have been after the departure of Peter Bishop of that City and that upon his persuasion and encouragement both the Gospel and the Acts of the Apostles were written by St. Luke Grotius believes him to have been the chief Magistrate of some City in Achaia and baptiz'd by Luke But though the Additional most Excellent which by several Writers is frequently given to persons in high Authority as for example c. 23. v. 26. c. 26. v. 25 in fin vit suâ—e by Paul to both the Procurators or Vice-Governours of Judaea Felix and Festus and by Josephus to Epaphroditus to whom he dedicates the History of his Life and by Justin Martyr to Diognetus to whom he writes a Compendium of the Christian Religion yet it does not seem to be a Note of Dignity in Theophilus in regard it does not appear likely that St. Luke would have omitted to have given the same Addition to Theophilus while he recommends to him his Acts of the Apostles had it been a Title of Dignity Hoâ— 1. in Luc. Ia Luc. 1. Haer. 51. Origen therefore St. Ambrose and Epiphanius believe it more probable that Theophilus was an Appellative made use of by St. Luke In Luc. 1. as belonging to all that professed the Christian Religion out of a sincere love of God Nor ought it saith Camero to be thought a thing out of practise seeing that Athanasius uses the same sort of Compellation For in his Book of the Incarnation he gives the Titles of Happy and Friend of Christ and sometimes both together without distinction to every pious and true Christian Which Jesus began to do and teach That is which make to the whole of our Salvation from the beginning of the Works and Doctrine of Christ Learnedly the Greek Scholiast observes that Luke wrote of all things from the beginning till Jesus was translated into Heaven Of which St. Chrysostom takes notice also where he says that Luke wrote not simply of all things but of all things from the beginning to the end And this is that which St. v. 3. Luke himself says in the Preface to his Gospel That be had perfect understanding of all things from the very beginning That is what Christ powerful both in deed and word both taught and acted most remarkable while he convers'd upon Earth Others will have these words Which Jesus began to do and teach to be understood according to an usual Hebrew phrase which Jesus did and taught Most excellently therefore Calvin Now saith he we see the sum of the Gospel contain'd in these two parts the Doctrine and deeds of Christ For as much as he not only performed the duty of that Embassy for which he was sent by the Father to Men but effectually discharg'd whatever could be requir'd from the Messiah He laid the Foundations of his Kingdom he atton'd the wrath of God by offering himself he expiated the sins of men with his own Blood he overcame Death and the Devil he restor'd us to our true Liberty and acquir'd for us Justice and Life Eternal And that every thing that he said or did might be ratified among Mankind he proved himself to be the Son of God by his Miracles 2. Vntil the day That is until the 14th day of our May according to Bishop Vsher In which time giving commandment As if he had said Upon which day after he had dictated to his Apostles by him elected lest they should deliver any thing but what was truly Divine through the Inspiration of the Holy Ghost what they should Teach and Preach he was taken up into Heaven The Apostles says the Learned John Lightfoot had cast out Devils and had heal'd the Sick by the Assistance of the Spirit but it is to be doubted whether they had taught any thing which they had not heard verbatim from the lips of their Master He had promis'd 'em that they should bind and let loose the Law of Moses he had told em that there were several things to be reveal'd to 'em which they could not bear in which they should be instructed by the Inspiration of the Holy Ghost Therefore when he arose and had breathed upon their faces saying John 20.22 Receive the Holy Ghost then they were inspir'd with the Holy Spirit like the Prophets of old who dictated to them what they should Preach what they should require and what they should enjoyâ— And now they wanted nothing but the gift of Tongues that they might be able to deliver what was dictated to them in the proper Languages of those to whom they should speak Which he had chosen That is whom he created his Messengers to publish the Doctrine of the Gospel two years before he suffer'd over all Judaea and after his Resurrection over all the world Luke 6.13 These Messengers Christ called his Apostles or Envoys Thus formerly the Emperours of the East and Popes call'd their Legate Envoys as is frequently apparent from Anastasius the Bibliothecarian and others He was taken up That is by the Interposition of a Cloud he was taken from the sight of men as is said below v. 9. 3. To whom c. As if he had said And that the Apostles might be most credible and substantial Witnesses of the Resurrection of Christ upon the Truth of which is founded all the Majesty of the Gospel he being restor'd from the Grave by most solid and uncontrovertible Arguments prov'd himself to be truly risen from the dead as often as he shew'd himself visible to his Apostles during the forty days between his Resurrection and Ascension and discoursed with them concerning the Kingdom of God He shew'd himself alive That is ocularly prov'd himself to be risen After his Passion That is after he had been put to a most ignominious Death for the sake
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
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
person was loth to depart from them either out of affection to those that had cur'd him or out of fear of becoming lame again if he should forsake their company Thus Servius observes that Virgil makes use of the Latin tenere for to stay and embrace To the Porch which is called Solomons So the first Court of the Temple was called which was also the Court of the Gentiles in regard the Gentiles had liberty of entrance into it It was called Solomon Porch because there was in that Court from the repaired Porch toward the East part of the Temple which though never finished and made perfect bare Solomons name Antiq. 20.8 Of which Josephus That Porch belonged to the outward Temple hanging over a steep Valley supported with four hundred Cubits of Wall built of very white foursquare Stones the length of every Stone was 20 Cubits and the depth six The work of King Solomon who first built the whole Temple Upon which place of Josephus the learned Lightfoot makes this observation in his Chorographick disquisition before St. John There is no need of a Commentary upon these words The Eastern Porch was of the first foundation by Solomon He speaks plainly enough which and where the Porch of Solomon was that is upon the out-wall of the Temple toward the East But the Royal Porch stood upon the South Wall Which received its Royal Name from King Herod as Lightfoot upon the same place a little before observes The same famous Author in his Hebraick hours upon the Acts of the Apostles c. 3. v. 11. If you distinguish between Porch and Porch Solomons was the Eastern and the Royal the Southern Porch But if you would have the whole Court to be comprehended under the name of Solomons Porch tho it seems somewhat more obscure why it should be called a Porch and why Solomons yet may it not be incongruously here admitted But whether it take its name from Solomons Porch strictly so called as being the most noble because anciently built by Solomon or whether because Solomon consecrated that Court in his Temple by Sacrifices 1 King 8.53 or whether because Solomon filled up immense Valleys to make a space even for this Court Whatever be the reason we do not deny but this whole Court may be called by that name though as we have elsewhere shewed the Porch itself in a strict sense was only a part and the Eastern Porch of that Court. 12. As though by our Vertue That is as though by any wonder-working efficacy or Vertue inherent or inbred in us Or Power In the Greek and English Version Holiness That is or by any faculty divinely ingrafted in us for our piety toward God We had made this man to walk That is we had been the causes that this lame Person by a supernatural effect should walk upon his feet 13. The God of our Fathers From whom proceeded the true and Heaven born Religion Has glorified his Son That is in the Miracle by us wrought has been pleased to illustrate the glory of Jesus who is the Messias promis'd in the Law and the Prophets This Sirname saith Grotius upon Mat. 14.32 the Son of God appears commonly given to the Messiah John 1.50 For says Nathanael Master thou art that Son of God thou art that King of Israel That is to say from the second Psalm which the Ancient Hebrews interpret according to the mystical meaning of the Messiah Therefore where Christ is by Peter said to be the Son of the living God Mark and Luke content themselves with the word Christ alone Add to these Mat. 26.63 Heb. 5.4 5. But how God the Father called Christ his beloved Son see our literal Explanation upon Mat. 3.17 Whom That is the Messiah promised to you by God and so openly professing himself to be Mark 14.62 You delivered up To be put to death by Pilate This properly belongs to the Jewish Senate See Mark 15.1 John 18.30 And denied in the presence of Pilate This relates to the people of the Jews As much as to say You would not acknowledge him before Pilate to be the King Messiah He determining to let him go That is though Pilate himself a Gentile and an unjust Magistrate adjudged him Innocent and so fit to be acquitted and dismissed 14. But you Born and bred in the true Worship of God to whom this Jesus who is the promised King Messiah was sent Denied the Holy One. That is Dan. 9.24 Jer. 23.6 you abjur'd him who is the Holy of Holies and our just Lord or our Justice And you required a Murderer to be granted unto you That is When it was in your Power and Choice whether you would have released this Jesus a Person of absolute Innocence and Integrity or Barabbas convicted of manifest Murder you required that Homicide to be dismissed in your favour 15. But you killed the Author of life That is by your urgent instigation you compelled Pilate to condemn the Prince of Life to death The Greek word as Erasmus observes consists of words contrary to themselves being compounded of one word signifying Beginning and another word derived from the End as much as to say Beginner and Ender Therefore Christ is said to be the Beginner and Ender of Eternal life For as the learned John Davenant Bishop of Salisbury observes upon Colos 3.4 He promised us this life he merited it he prepared it he will grant it He promised in the name of the Father Luke 12.32 Fear not little Flock for it has pleased the Father to give your the Kingdâ— John 10.28 and in his own name 〈…〉 eternal life 〈…〉 He merited it 1 John 4.9 5.11 God hath sent his only begotten Son into the 〈◊〉 that we might live through him 〈…〉 prepared us for this and this life for 〈…〉 Colos 1.12 He hath prepared and 〈…〉 for this 〈…〉 Spirit He hath made us meet to be partakers of the Lot of the Saints in light He hath enlivened us by Christ through whose â—â—â—e ye are saved Ephes 2.5 He hath also prepared this Kingdom for us by his Ascension John 14.20 I go to prepare a place for you and when I have prepared it I will come again and take you with me c. Lastly He will grant to his own this Crown of Eternal life John 17.2 Thou hast given him power over all flesh that to as many as thou hast given him he should give to them eternal life There is laid up for me a Crown of Justice 2 Tim. 4.8 which the Lord will give me Christ is therefore truly called Our Life Heb. 5.9 that is the Author or Cause of our life eternal And being consecrated he is made the Author of Eternal life to all that obey him You killed Every one is reputed to have done that what another does in his favour Whom God raised from the dead See Annot. on c. 2.24 Whereof we are Witnesses When
1.5 2 Kings 16.9 were carried over into Kir which Samuel Petit himself doubts not but was in Babylonia and he suspects that that City of Babylonia which by Ptolomy in the fourth Table of Asia is called Chiriphe had its name hence But the Prophet does foretel that the Israelites should be carried further than those of Damascus were for these were carried into Babylonia but they should be carried further than into Babylonia to wit into Media See 2 Kings 17.6 44. Tabernacle c. He aggravates the wickedness of the Jews because when they had both the place and manner of Divine Worship prescribed by God both in the Wilderness and in the Promised Land they hankered after External Figures with a preposterous abuse of the true and pure worship As if he had said The Tabernacle indeed was set up by Moses at the command of God but which should bring men back to its Heavenly Archetype whom Moses saw in the Mount Excellently saith Calvin For God does not regard External Rites but precisely as they are Symbols of Heavenly Verity Of Witness They who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle of the Congregation may be reconciled with them who render it Tabernacle of the Witness or Covenant provided it be so called not so much in respect of the people that came together there to God as in respect of God himself who was there made known to the people by the declaration of his Testimonies and Covenant and as it were met there with them For so saith Lud. de Dieu God himself explaineth it Exod. 29.42 where there is a reason given why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'll meet you in that place that I may speak with you there You see that God meets that he may speak and indeed that I may speak with thee to wit Moses which might be done without any assembling of the people Nor was this name given to the Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Porch which was the place the people met in but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy place where was the Ark where God met with Moses and the High-priest whence Exod. 25. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will meet thee there to wit at the Ark and I will speak with thee at the Propitiatory Thus far de Dieu Hence the Ark is called The Ark of the Covenant and the Ark of the Testimony or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony absolutely The Tabernacle is also called Numb 9.15 17.23 the Tabernacle of the Testimony or Witness Also Exod. 28. v. 21. Numb 1.50 The dwelling place of the Testimony According to the fashion that he had seen That Moses is said to have seen a fashion the Spirit of God thereby signifies that we must not devise forms at our pleasure but that all our Senses should be fixed on the form shewed by God that all our Religion may be formed according to it The Godly saith Calvin excellently according as he usually doth receive nothing but from the word of God but others think anything lawful they have a mind for and so they make their own pleasure a Law when yet God approves of nothing but what he himself has appointed I pray God that all that are called by the name of Christians may judge by this most sound Rule in their Controversies about Religion and then all their Judgments and Opinions would easily agree 45. Bringing in That is As the Arabick excellently translates it When they had received that to wit from those who died in the Wilderness So Mat. 26.27 Taking the Cup that is when he had taken the Cup or as it is rendred Mark 14.23 having taken the Cup. See what we have said on Matt. 37.48 Our Fathers with Jesus That is With Joshua who at the Death of Moses succeeded in the Government appointed by God and who in name and deeds performed by him typified Jesus Christ Into the Possession of the Gentiles Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Syriack renders Periphrastically into the Land which God gave them for a Possession among the Gentiles Greek Interpreters promiscuously use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Ablative and 〈◊〉 into with the Accusative because the Hebrews put the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both the Praepositions but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rather signifies the Land it self which is obtained and possessed than the taking or acquisition of it Whom God drove out from before the Face of our Fathers That is At the arriving of our Fathers This manner of speaking is to be seen Deut. 2.21 22. and often elsewhere Which the Authors of the Inscription that Procopius Gazensis saw in Africa have imitated We are those who fled from before the face that is at the coming of Jesus the Robber the Son of Nave that is Nun. Even in the days of David In the Greek as also the English it is unto the days of David As if he had said And so the Tabernacle of the Testimony was flittering and wandring until God declared to David by an Angel from Heaven that he had chosen the Threshing-Floor of Arauna 1 Chron. 21. or Ornan the Jebusite for a sure and fixt Seat for the Ark. 46. Who found c. As if he had said This David obtained by the singular favour of God that when he was earnestly desiring to build a settled Seat for the Ark of the Lord God shewed him the place chosen for that purpose And desired Earnestly and most desirously binding himself with a Vow Psal 132.3 that he would in no time or place lay aside that solicitous care in searching out the place appointed by God for building the Temple until he found it by Divine Revelation This Vow of Davids was according to the will of God in regard God had promised Deut. 12. that he would chuse to himself a certain place which should be the Sanctuary Seat and had added a command that the People should frequent what place soever he should make choice of and there perform the external Rites he had prescribed in the Law But the vows of the Papists are partly ridiculous and foolish or even impossible and partly manifestly impious because they are made out of an opinion of Merit and to Created things therefore Davids vow does in nothing justify them Tabernacle That is A Habitation or place not designed for a short abode as a Tent or Tabernacle properly so called is but like a House intended for a certain and setled dwelling Ps 132. v. 5. Vntil I find out a place for the Lord an Habitation for the mighty God of Jacob. That is until I find the place appointed by God for building the Temple in which as in a certain Seat the Ark of God may be put to the end that he who delivered Jacob powerfully from dangers may be
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
None except Wolves lurking under a Sheep-skin refuseth and turneth from it So far our most learned Anonymus which is most agreeable to his admonition unto the Papists barring the Lay-men from the Holy Cup in the Preface of his forecited answer to the Treatise of the Bishop of Meaux concerning the Communion under both kinds There is no place therefore for cogging in these things for those that pretend the specious Title of received custom for the days practice when Jesus Christ and his Gospel is not the Custom but the Truth From the beginning it was not so says the same Jesus unto them who did object unto him the worst and cursed Custom of their Ancestors when we shall be presented before the Judgment of Christ he will not judge his Disciples by Custom but by the lively and effectual Word of his Gospel Neither should any be taken with a vain hope of framing an excuse from the Authority of the Church because all the Authority of the Church is from Christ granted unto her for that intent and purpose that she might procure a Religious Obedience to his Laws and Heavenly Precepts but not that she might break repeal and cancel them Thus far the Anonymus our Countryman whose sound reasoning hath made the Booksellers generally suppose him to be Monsieur de la Roque the most famous Pastor of the Reformed Church which is at Rouan whom his Writings do shew to be inferior to none in Godliness and Learning Heidegger in his Historico-Theological Anatomy of the Council of Trent p. 2. upon the Canons of 21 Session saith There is in the Church no more power of changing the Rites of the Sacraments appointed by Christ than there is power of changing his Word and Law For as this his Word contains a sign audible so those Rites do contain a visible sign of his Divine Will Let us shut up all therefore with that most Holy Martyr Cyprian in his sixty and third Epistle to Caecilius Verily it becometh us to obey to do what Christ hath done and commanded to be done when he himself saith in the Gospel If ye do whatsoever I command you henceforth I will not call you Servants but Friends And that Christ alone ought to be heard the Father also beareth witness from Heaven saying This is my beloved Son in whom I am well pleased hear ye him Wherefore if Christ alone be to be heard we ought not to give ear to what another before us did think meet to be done but what Christ did first do who is before all for neither ought we to follow the Custom of Men but the Truth of God seeing God speaketh and sayeth by Isaiah the Prophet Without cause they do Worship me teaching the Commands and Doctrines of Men. And again our Lord in the Gospel repeateth the self same thing saying Ye reject the Commandment of God that ye may establish your own Tradition Julius the first Roman Bishop of this name in his Epistle to the Bishops through Aegypt and Paschal the second in his Epistle to Pontius Abbot of Cluny do check those who did give unto the people dipped bread for the perfecting of the Communion seeing that in the first celebration and institution of the Eucharist Christ did give Bread and Wine apart unto the Apostles and Paschal doth absolutely command that they should not depart from that Custom in any thing by a human and new Institution the which Custom Christ did keep and Commend We may see the words of Julius in Gratian De consec Dist 2. cap. cum omne God grant that in like manner all that are called Christians and either ignorantly or simply by a human and new Institution have changed Baptism or retained the change of Baptism dipping that is appointed by Christ into Rhantism that is sprinkling against the Apostolical and Evangelical Discipline observed by our Ancestors by the space of a thousand and three hundred years in all places now having seen the light of the verity clearly may return unto the Root and Original of our Lords Tradition neither may there be any other thing done by them henceforth than what our Lord did first for us and did Command to be done by us in his Gospel See what we have noted above chap. 2. v. 28. And he Baptized him To wit Philip immersed the Eunuch into the Water according to Christs Command 39. And when they were come up out of the Water As if he should say But as soon as the Eunuch had received of Philip Baptism or the Sacred Dipping The Spirit of the Lord caught away Philip. Some Copies have in this place The Holy Spirit came upon the Eunuch but the Angel of the Lord caught away Philip. As also Hierom hath cited in his Dialogue of the Orthodox and Luciferian and Grotius hath noted after Erasmus and Beza If we do follow that it will be needful to acknowledge that without any laying on of hands the Eunuch did receive that extraordinary gift of the Holy Spirit which Cornelius with his Houshold received also before Baptism below chap. 10. v. 44 47. Men did believe of Elias disappearing of old that he was caught away by the Holy Spirit and transported to some other place 1 Kings 18. v. 12. 2 Kin. 2. v. 16. But if this be understood of an Angle the same happened to Philip as the Writer of the last Addition unto Daniel chap. 14. v. 35 38. believed to have happened to Habakkuk the Prophet But Philip was carried by the Spirit or by an Angel of the Lord not out of the body but in the body as Paul speaks 2 Cor. 12. v. 2. The Eunuch seeing it that he might be confirmed in the faith in Jesus Christ by that miracle that was added unto the Doctrine And the Eunuch saw him no more The Christian Religion is said to have been sown in Aethiopia by this Eunuch when he returned thither which Religion is in some measure now retained by the Abyssines though mingled with Errours and Jewish Ceremonies See what I have observed above upon v. 27. and what I have spoken concerning Aethiopia upon Amos 9. v. 7. But he went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for A reason is given why the Eunuch did see Philip no more to wit Because he travelled in his Journey he had entred upon unto Aethiopia rejoycing in the knowledge of the Gospel which he had attained unto by Philips means who was offered to him by a special Providence of God but now Philip was carried to another place where there was need of his Ministry 40. Was found That is did appear and was seen Esth 1. v. 5. Who were found That is were present Exod. 35.23 With whom were found That is were or did appear Mal. 2. v. 6. And iniquity was not found in his lips 1 Pet. 2. v. 22. Neither was guile found in his mouth that is it was not We have the Verb find for to see Gen. 4. v. 13 14. and
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
it is the Gr. Text above c. 22. v. 6. In the way To wit When I was not far from Damascus See above c. 9. v. 3. 22.6 I saw c. See above c. 9. v. 3. 22. v. 6. 14. I heard c. See above c. 9. v. 4. 22. v. 7. 15. I c. See above c. 9. v. 5. 22. v. 8. 16. But rise and stand upon thy Feet Because both he and all those who were present with him Companions in his Journey being dazled with the Brightness of the Light which exceeded that of the Sun were fallen down upon the Earth See above v. 14. For I have appeared unto thee for this Purpose That is For this end have I who am taken up into Heaven and there sit at the Right-hand of God whom the Heavens must contain until the times of the Restitution of all things and who must at the last day come down from Heaven I I say Jesus of Nazareth whose Countenance while I was on Earth shone as the Sun Mat. 17. v. 2. now reigning in Heaven have shewn my self to thee in the brightness of Light more resplendent than that of the Sun To make thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may take thee in my hands See what we have noted on this Greek word above c. 22.14 A Minister and a Witness c. As if he had said As him whom I will employ for a Preacher and Witness both of those things which thou hast now seen and also of those things which shall afterwards be shewed thee by me Paul 's many Visions saith Grotius are had respect unto above c. 18.9.23.11 2 Cor. 2.2 See what we said above c. 22.15 17. Delivering thee from the People and the Gentiles That is Promising my Protection whereby thou shalt be delivered from those Dangers which shall attend thee from the Jewish People and strange Nations for the discharge of that Ministry Vnto whom now I send thee First indeed to the Jewish Nation but especially afterwards to the Gentiles of which I peculiarly make thee an Apostle See above c. 22.21 18. To open That is That by the Preaching of the Gospel thou mayest open Their Eyes Not of the Body but of the Mind a Metaphor taken from the Body as Isa 42.7 Eph. 1.18 To turn them from darkness To wit Of Ignorance and Wickedness See Col. 1.13 To light That is To the perfect Knowledg of Gospel Truth and Godliness flowing thence In the Gr. in is again put for ad as in the Verse immediately preceding And from the Power of Satan Which wicked and envious Spirit while he maliciously fights against God and Men by his Errors that he sows and Vices that result from them he keeps Men that are ignorant of the Truth Revealed by God in his own Power and Dominion as under Tyranny in miserable Slavery drawing them into utter Destruction To God That is To the true and sound way of worshipping God That they may receive c. As if he had said That Believing in me they may receive a free Pardon of their Sins and be Partakers of the everlasting Inheritance which God hath appointed to those who are separated from the Multitude of the Profane Lot That is As it is in the English Inheritance because Inheritances used to be distributed by Lot By that Lot or Inheritance is understood everlasting Communion in that Heavenly Beatitude which God himself enjoys Among the Holy Gr. In the Sanctified That is as it is in the English Among them that are Sanctified or among them who by the Efficacy of the Holy Spirit are separated to God from the Ungodliness and Ignorance of worldly Men. By Faith Excellently saith Calvin Some read wrong in one Context Among those that are Sanctified by Faith because this Particle is extended to the whole Complex therefore the meaning is That by Faith we come to the Possession of all the good things that are offered in the Gospel That is in me Faith in Jesus Christ or Confidence reposed in him as a Saviour and in his Promises and that lively and working by Charity and Obedience to his Commands joyned with a sincere Repentance of their by-past Life of which below v. 20. and above c. 20. v. 21. This Faith I say is the Means by which through the Grace of God are obtained those excellent Benefits above mentioned viz. Remission of Sins deliverance from the Punishments deserved by them especially from the second or everlasting Death the Gift of the Heavenly Inheritance and everlasting Life See Gal. 5.6 Jam. 2.17 22 26. Joh. 3.23 But that Faith in Christ and Hope joyned therewith through Christ goeth to the same God whom the Jews profess themselves to be Worshippers of See Joh. 12.44 1 Pet. 1.21 19. Whereupon That is Wherefore as Heb. 3.1.7.25 Incredulous In the Greek as also the English it is Disobedient to wit By Stubbornness and Inflexible Obstinacy As powerful as that Call was says Grotius yet it did not take away the Power of Resisting God will have voluntary Obedience not forced See Isa 50.5 Psal 95.7 Heb. 3.7 8 15. 4.7 Vnto the Heavenly Vision That is The divine Will which I learned from Christ shewing himself to me above v. 16. 20. But. Obedient to the Heavenly Revelation in all things First unto them of Damascus See above c. 9.19 20 22. And at Jerusalem Ibid. v. 28. And throughout all the Country of Judea That is Through other Cities of Judea besides the Metropolis yea also without Judea among the Jews that inhabited other Countries See above c. 13.5 14 16.14.1.17 2 10.18.4 19.19.8 And the Gentiles Strangers to the Jewish People See above c. 13.42 48.14.1 15 21 25 26.15.35.16.13 32.17.17 c. 18.4.19.10 Declared The Evangelical Doctrine of Christ That they should Repent That is That they might be sorry that they have offended God And be turned To wit From the Wickedness of their Ways To God To wit The true God who is to be worshipped devoutly and piously Works meet for Repentance That is Works agreeable to Virtue and becoming a Person who repents sincerely of a Vicious and Flagitious Life See what I have said on Mat. 3.2 8. 21. For this cause That is Because I Preached these things among the Jews and other Nations The Jews caught me while I was in the Temple See above c. 21. v. 27 30. Went about to kill me Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they attempted to kill me with their hands That is by Force and violence to kill me uncondemned 22. But having obtained help Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore as also the English instead of the adversative Particle but as Mat. 12.12 Of God Who verily according to Christs promise above v. 17. having a design to deliver me from the snares that were laid for me out of his Mercy provided those means for me to escape out of the hands of my Enemies of which see above c. 21. v. 31 32 33.22 23
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
Whence the Apostles Argument would have been less stringent especially among the Greeks and Philosophers For to the Question What shall they do who so purge dead Bodies the Answer might have been obvious that there were several Reasons without respect to the Resurrection and they might have produced the forenamed 3. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken passively for Bodies that are washed it were absurd to say of them What shall they do For an Action of the Living left behind and that on the account of the Dead is pointed at Nor is this Question of the Apostle to be confounded with the other What shall become of them He might have said significantly Otherwise to what purpose are the Dead washed baptized 4. Nor is that less wrested to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dead or after Death Why might not the Apostle have expressed the latter by an usual speech But none of the Greeks ever expressed it so By the like wresting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it governs the Genitive and as the Accusative in which latter case it only denotes a passive Subject 5. Where did ever Bullinger and Beza read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the signification of the Verb Medium or Active I grant by an Atticism the Passive is frequently put for the Active and contrarily In Homer also the Passive is frequently put for the Active But besides that there is a different manner of Poetical Phrase and License that Anallage is seldom used in Prose by the Atticks except in the Future But here Paul speaks in the Present But why should he affect such an Atticism in this one place in that word which he never used in that Form but in a Passive signification where he or any of the Writers of the New Testament intend an Active sense they always use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Paraeus has rightly observed that it does not admit the former sense of the words otherwise agreeing with Beza as to the meaning of the place There is a place produced Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash but it 's plain that that is spoken passively unless they are washed or in a Reciprocal signification as in the Hebrew Hithpael except they wash themselves 6. But grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to wash why might not Paul have spoken simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing the dead Why would he say ambiguously and barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead if he understood the washing of the dead Bodies IV. The Opinion of Estius and others of a Vicarious Ablution But admitting that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to be washed purified another Interpretation will take place much more probable than that former I omit for brevities sake that which Estius approved of before others and which others have mentioned on this place To wit that Paul argues from a Practice of the Jews to wit some Lotion of the Pharisees For they say that it was a Custom amongst them if any were dead in Legal uncleanness to wit by touching the dead that another person washed for him for purging it By which Practice they testified the Belief of the Immortality of Souls Refuted and Resurrection of Bodies But that is too absurd For neither is there any Evidence in the Writings of the Jews for such Practice nor could the ignorant Corinthians have knowledge of it being for the greatest part Greeks nor could it have been of any force to prove the Resurrection it being a superstitious practice V. The Opinion of the Ablution used to those that touched the dead The next Conjecture is of the Legal Rite of Ablution or Levitical Lustration which the Apostle might have respect to It is described Numb 19.11 12 c. and the sum of it is this They were declared unclean by the Law who had touched the dead either its Body Bones or Sepulchre or entred into that House or Tent where it was Hence a Legal washing was appointed which being performed they might enter into the Tabernacle of God Moreover none will deny but this Rite was Mystical and why might it not represent the Resurrection And some of the Rabbies understood this very Mystery of the Jewish Rite R. Bechai * Cit. Lightf ad h. l. expressing on this matter that the Legislator by this Institution had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Resurrection of the Dead as also others Whence not a few Interpreters have confidently avouched that Paul in this place had respect thereto among whom are Bertram Cloppenburgius †c. 8. Lightfoot * Hor. Hib. in 1 Cor. Sebastianus c. And to pass by others Joh. Cocceius whose words in his sum of Theology are these That Baptism which is enjoyned Numb 11.19 by which they were admitted to Holy things and Places could signifie nothing else but a Return from Death to Life even as the Legal Pollution contracted by touching a dead Body signified the common Law of Sin and Death and exclusion out of Heaven by sin from whence death issues That which the Son of Syrach c. 31. v. 27. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Apostle denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for VI. Nor do they all explain the Apostles meaning the same way Sebast Schmidius * Disput An. 1656. Thes 37. is singular in this he thinks that this Mosaick Rite was instituted because sometimes the dead were undecently used by the Living especially by the Gentiles who did not believe the Resurrection That God therefore would forbid his People from this dishonouring of the dead that the only Foundation was the Resurrection of the Dead by which there is a very great difference betwixt common Earth and the Body of Man Whence is shewn by the Law of Purification how grievously they sinned who offered Indignity to the Bodies or Ashes of the Dead At least that they testified that they did not touch the Dead out of lightness but by chance or necessity and that hence they did pray to God that as they washed his Body so God for the Messia's sake the only Mediator would purge his Body and Soul from all sin And hence the force of Paul's Argument was this What shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead To what end was that washing for them in the Old Testament and their decent Sepulture These things are in vain if the Dead rise not VII We will not now examine Paul's respect to this Legal Rite But whether this was the reason of its Institution which this Learned man asserts is more doubtful He supposes it to be instituted on this account because the Dead were irreverently treated by the Living which
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉