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
Incense For saith Grotius that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial Levit. and elsewhere And the smoke of the Incense is said to ascend Rev. 8. v. 4. But this Incense was a Type of Prayers Rev. 5. v. 8. 8. v. 3. Prayer say the Ancients is carried up by two wings fasting and the works of mercy 5. And now That is Now therefore The Angel shews him the Apostle and the Apostle shews him Christ 6. He shall tell thee what thou oughtest to do That is as it is expounded chap. 11. v. 14. Who shall speak words to thee in which thou and all thy Family shall be saved As if he should say He will instruct thee in the knowledge of Christ which is the only way to Salvation that thou and thy whole house may be saved God uses no other way but the Instrument of preaching to instil into men the knowledge of the Gospel This is Gods ordinary way which he hath established and we may not expect another most truly saith and proves it from Rom. 10. v. 14. My dearest Wifes Uncle the reverend Samuel Gardner Doctor of Divinity one of his Majesties Chaplains in ordinary in his grave and learned Sermon on the Dignity and Duty of the Ministers of the Gospel Printed in 1672. 7. A Souldier fearing God All the Domesticks of Cornelius feared the Lord as is said before v. 2. but all the Souldiers which were under his Command were not Godly and Religious We have a like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souldiers and Domesticks Matt. 8. v. 9. Of them that waited on him That is They waited before the doors to receive his Commands Ovid speaking of a Lover and a Souldier saith This tends his Mistresses but that his Captains doors 8. When he had declared all these things to them Cornelius explained all things to his Souldier and Servants the more to encourage them to perform a Command which they saw was more Gods than Man ' s. He doubted not saith Calvin to trust those with this great secret whom he had before trained honestly up 9. Peter went up to the house top Gr. to the roof of the house The Jews built the roofs of their houses flat not spire wise Hierom in his Epistle to Sunia and Fretela says that in the Eastern Provinces that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins call tectum For in Palestine and Egypt or in those places where the holy Bible was writ or interpreted their houses are not ridged but flat roofed which at Rome they call Leads or Balcony's that is flat roofs supported by Beams placed across The Vulgar Translation uses this word for a house Prov. 21. v. 9. 25. v. 24. Anselm on Matth. fol. 45. In Palestine they use to make their Roofs flat not copped Even so the Temple of Solomon was made flat above and in the Circuit of the Gallery there were Grates lest any one should unawares fall down and the Doctors had there their Seats that they might from thence speak to the People To pray To wit Secretly and without interruption Suetonius says of Augustus If at any time he desired to do any thing in secret and without interruption he had an apartment above for that purpose c. About the sixth hour That is As the famous Drusius interprets it The time of Prayer which they call The Prayer of Sacrifice or of Oblation which begun at half an hour past six and lasted till half an hour past nine It was also the hour of Dining therefore in the Book whose Title is Principium Sapientiae it is called The time of Refreshment Before this Prayer they tasted not of any thing and it was of great esteem amongst the Ancients See what is said above ch 2. v. 15. ch 3. v. 1. 10. Would have eaten Gr. Tasted That is Eaten A Metonymia of the design'd effect saith Piscator for we tast Meats for this Reason that if they please us we may eat them From hence we may gather that the Jews were wont to Dine at Mid-day which with them was the sixth hour and Josephus in his own Life says that this was the hour of their Dinner on their Sabbath See before ch 2. v. 15. He fell into a Trance That is He was entranced or without himself that he minded not what was done about him neither had he any sense of any outward thing but was wholly intent upon his Internal Idea's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is saith Price as saith Apuleius in his Apology to be astonished even to the forgetfulness of things present and the Memory being by little and little removed from Corporeal Things is made intent upon that Nature which is Immortal and Divine Augustine says of his Mother 9 Confess 5. she suffer'd a defection of mind and for a time was estranged from noticing things present 11. And he saw Heaven opened That is Heaven seemed to him to be divided as it were with a wide opening and that way it opened a covering like a great sheet did descend to him bound at the four Corners hanging from Heaven down to the Earth But saith Grotius that sheet seemed to hang from Heaven to signify our liberty indulg'd from Heaven See what we have said before chap. 7. v. 56. A certain Vessel as it had been a sheet Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I am not ignorant saith the most famous Heinsius how large signification the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heb. and the Vas of the Romans hath yet I had rather in this place call it involucrum a Cloak or something like it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak as it were a Sheet especially since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greeks for a Cloak Hesychius the most learned of Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that serveth to cover It may be he alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrew Shepherds which was either a Cloak or a Satchel in which they used to put their Meat and Cups out of which they drank and their other Necessaries Such a one is that of Zech. 11. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vessel of a foolish Shepherd Although there the Greeks render Vessels in the plural number Knit at the four Corners and let down to the Earth That is Being bound at the four Corners to hang from Heaven to Earth 12. Wherein were Not in reality but in appearance as says Cyrill of Alexandria lib. 9. against Julian All. That is All sorts Four-footed Beasts of the Earth and creeping things Gr. Four-footed Beasts and wild Beasts and creeping things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-footed Beasts in the Vulgar Latin Edition is taken in as large a sense here as amongst the Naturalists But in the Greek Text it only comprehends Domestick Creatures and which are wont to be kept for the common use of Men as Camels Horses Asses Dogs Oxen
but with clamours as also the Papists do theirs this day And the whole City was filled with confusion The whole multitude of the People running together to such crying as above Ch. 2.6 They rushed with one accord That is And they run in together with Force Into the Theatre Where Shows Comedies and Tragedies used to be acted Having caught Gaius This Gaius or Caius is reckoned with the Macedonians because although he seems to have been born in Derbe which is a City of Lycoania Below Ch. 20.4 yet he dwelt in Macedonia And Aristarchus A Thessalonian of whom below Ch. 20.4 27.2 Col. 4.10 Philem. 24. Men of Macedonia Paul 's Companions As much as to say Who went from Macedonia that they might accompany Paul See 2 Cor. 8.19 who wandred and Travelled over divers Coasts Preaching the Gospel 30. And when Paul would have entred in unto the People That with vehement discourse he might defend his followers The Diciples suffered him not That is The Christians which Paul by the Doctrine which he Preached converted to Jesus Christ at Ephesus disswaded his going into such a Tumult of the incensed and raging People where he might hazard his Life without doing any good 31. And certain of the chief of Asia These Asiarchae or chief Men of Asia were Men chosen by common consent of the Asiatick Cities for managing their publick affairs Strabo Lib. 14. This Word is used in Law Books as also of Syriarchs for so were some Priests called whose Office was to act Stage-plays in honour of the Gods whom therefore Ruffinus in Eusebius interprets makers of shews as Câ—jacius a learned Lawyer observeth Their Office was called Asiarchia as that of the Bithynarchs Bithynarchia and Lyciarch Lyciarchia they also were called Presidents Also Princes partly from their name and partly from their Dignity which was more eminent and of greater honour the same word frequently signifieth as well Princes as Priests Hence at Athens the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome the King managed holy things See Seldens Marmora Arundeliana Which were his Friends Although they did not wholly assent to the Doctrine of Christ so as to joyn themselves to his Disciples That he would not adventure himself into the Theatre Whither the raging multitude tumultuously did run together 32. Some therefore cryed one thing and some another As it useth to be in Tumults For the assembly was confused That is a mixed multitude without any order 33. They drew Alexander That is Some drew him out to a place whence he might be heard by all Alexander Some think this to be him of whom Paul afterwards complains that he made Shipwrack of Faith 1 Tim. 1.20 2 Tim. 4.14 there he is called the Copper-Smith Out of the Multitude That is Out of the multitude of the People The Jews putting him forward Some think this Man being a Jew as in the following Verse he is called that therefore he was by the Jews thrust forward into the midst of the Assembly that by pleading the common cause he might pacifie the Multitude But others that seeing he was of a Jew become a Christian and at that time Paul's Companion the Jews being inraged against Paul and the Christians would expose him to the incensed Multitude to be abused and that they though otherwise Enemies to the Idols of the Nations might shew themselves averse from Paul and his Companions and free from those things which were objected against them Lastly others that they would that he to excuse the Jews in this matter though in a common cause with the Christians should lay the whole accusation upon Paul and the Christians his Companions And Alexander beck'ned with his hand See above Ch. 12.17 and Ch. 13.16 Would have made his defence unto the People To take away the accusation 34. But when they knew that he was a Jew By birth and as others also would have it by Religion All with one Voice cryed out That is all the Ephesian Idolaters cryed out together For the space of two hours That they might deafen such as opposed their Idolatry Great is Diana of the Ephesians See what we have said above v. 28. 35. Clerk That is The publick Notary of the City or skilful in the Law as it were an Advocate a Man of no small Authority among the Citizens and as appears by his Speech both a Wise Man and a Friend to Paul and his Companions V. 31. as those Asiarchs of whom above Yee Men of Ephesus So their Orators used to accost them What Man is there c. As much as to say Ye have no reason to mutiny seeing none calls it in question but that the Ephesians are the Wardens of the great Goddess Diana and of her Image which was not made with hands but fell down from Heaven That the City of the Ephesians is a Worshiper The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City of A diles or the adorner of the Temple It is so called because the care of sweeping and cleaning the Temple was committed to its Citizens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adorn or sweep with Beesoms Cicero saith of Enna a City in Sicily That they seemed not to me Citizens of that City but all of them Priests all of them Neighbours all of them Rulers of Ceres Grotius addeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in this sense upon the Marbles of Arundel and often upon Coins Of the Image which fell from Jupiter It is common with the Greeks to put Jupiter for Heaven Hence Horace said also sub Jove frigido which is rendred under the cold Heaven The Idolatrous Priests promoters of Diana's Idols feigned that its Idol which was possessed and Worshipped in Ephesus was not made with humane hands but that it miraculously fell from Heaven as was reported of the Trojan Palladium or the Image of Pallas Cicero of the Image of Ceres at Enna saith It was such that Men thought either they saw Ceres her self or an Image of Ceres not made with humane hands but fallen from Heaven Lib. 16. Nat. Hist Cap. 40. Plinius admires that Mutianus who was three times Consul says That the name of the Artist who ingraved Diana's Image at Ephesus was Demonicos seeing he said that this Image was not only ancienter then Father Bacchus but then Minerva also whose figment they report not being made by the hands of any Artist to have fallen from Heaven Many of the Ancients doubted what matter the Ephesian Idol of Diana was made of many gave out that it was of Wood but differed about the kind of Wood. But Xenophon reported it was of Gold which is made the more probable seeing that when Diana's Temple at Ephesus was burnt that Image was not consumed by the fire neither was it ever changed though the Temple was seven times repaired 36. Seeing then that those things cannot be spoken against As much
of the Particle Yet rendring yet not that and he hath taken notice of the like Ellipsis of the same Particle Mat. 2.6 20. For this cause therefore As if he had said Lest ye should think I am disaffected towards my own Nation Have I entreated to see you and speak with you That is I have humbly prayed that ye would visit me that I might have occasion to discourse with you For the hope of Israel That is For the Messiah who is hoped for and desired by the Israelites As if he had said Because I teach and bear Witness that he who is hoped for by the People of Israel hath been already exhibited when Jesus of Nazareth was exhibited whom with all asseveration I affirm to be that Messiah who is promised in the Law and the Prophets and who is desirously looked for by the Israelites I am bound and fastened with this Chain which ye see as if I had been a Wicked and flagitious Fellow Christ Jesus 1 Tim. 1.1 is called our Hope because we hope through his Merits to obtain the free gift of Eternal Life See also Col. 1.27 See above c. 26. v. 6 7. Paul saith Wolzogenius taught and confirmed that this Hope or thing hoped for is now compleated after so many Ages while the Messiah is really exhibited who is that Jesus of Nazareth By this hope may also be understood the Resurrection of the Dead which Paul confessed above with the Pharisees against the Sadduces See above c. 23. v 6. c. 24. v. 15 21. But this was also to be accomplished by the Messiah That the former of them is chiefly here hinted at seems to appear both from that place c. 26. now cited and by the Words of the Jews below v. 22. With this Chain Wherewith I am tyed to this Soldier See above v. 16. I am bound As if I were guilty of some notorious Crime 21. But they To wit The Jews at Rome Said to him To wit to Paul the Prisoner We c. As if they had said There is nothing written against thee to us by those Jews who dwell at Jerusalem nor hath any of them who are come hither to Rome accused thee to us 22. But we desire Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we vouchsafe That is We do not refuse when we shall have leasure To hear of thee what thou thinkest That is What thou canst bring in defence of thy Opinion about Jesus of Nazareth For as concerning this Sect. To wit That professeth that Jesus of Nazareth is the Messiah promised in the Law and the Prophets We know that every where it is spoken against To wit Because of the Crimes that are laid to the charge of the same Heresie or Sect of the Nazarens as they call it by Letters sent from the Sanhedrin to the Synagogues of the Jews that are dispersed through the several Countries of the World a little after Christs departure from Earth The Jews say saith Grotius that a Copy of those Letters is kept in an ancient Synagogue at Barbetomagum of the Vangiones or as it is called at this day Wormes Justin against Trypho reporteth that there were Messengers sent from the Jews of Palestine to the Synagogues after the Death of Christ publishing that a certain Wicked Sect and contradicting the Law was raised up by a certain Impostor Jesus of Galilee Thus the event has fully proved the veracity of Simeon's Prophesy of Jesus Christ That he should be for a sign that should be spoken against Luke 2.34 23. And when they had appointed him a day Whereon they should come to him and hear his discourse There came to him On the day appointed Into his lodging That is The House where he tarried Very many Besides those who had seen him before To whom he expounded and testified That is He declared with great Asseveration as a certain Evidence See above c. 18. v. 5. and Luke 16.28 The Kingdom of God That is That the Kingdom that was to be erected to God by the Messiah did not consist in ease delight or abundance of other transitory goods as most of the Jews dreamed but in the chief Beatitude whose beginning is holiness or newness of Life upon Earth and its consummation blessed Immortality in Heaven See Luke 17.20 Perswading them That is And proved it to them by perswasive Arguments Concerning â—esus both out of the Law and Prophets That is All things that were foretold or praefigured in the Law or the Prophets of the Messiah the Saviour and Deliverer of the World are fulfilled and accomplished in Jesus See above c. 3. v. 18 24. c. 13. v. 27. c. 15. v. 15. c. 16.22 and Luke 24.27 From Morning till Evening That is For a whole day without intermission 24. And some As if he had said But as it usually falls out some of those Jews who then heard Paul Preaching Christ were perswaded with Paul's invincible Arguments that Jesus of Nazareth was the same Messiah that was foretold and prefigured in the Law and the Prophets but others rejected these Arguments of Paul's with an obstinate and bitter Spirit In like manner the different effects of the Preaching of the same Paul are mentioned above c. 14. v. 4. c. 17. v. 4 5 v. 32 34. of the same Chap. c. 19. v 9. So the same seed of the Word of God when it is sown in different Minds or falls on different parts of the Earth to some it is the favour of Death unto Death to others the savour of Life unto Life as the same Apostle speaketh 2 Cor. 2.16 See also Luke 7.11 c. 25. And when they agreed not among themselves That is The Believing and Unbelieving Jews disagreed and discorded among themselves Excellently saith Calvin The Malice and Wickedness of Unbelievers is the cause that Christ who is our Peace and the only Bond of Holy Unity becomes the occasion of dissension and setteth them by the ears who before kept up a mutual Friendship For loe when the Jews came together to hear Paul they were all of one mind and one Mouth they all profest that they embrace the Law of Moses But when they had heard the Doctrine of Reconciliation a dissension arises among them so that they are divided into several parties Yet we must not think that that Dissension arises from the Preaching of the Gospel but that private Enmity which before lay hid in wicked hearts then began to discover it self as the brightness of the Son does not create new Colours but shew the difference which in the darkness was none at all Therefore the Gospel which enjoyns the most perfect Love amongst all Men does turn the hearts of Believers to Peace and Concord but the Incredulity of them who follow the dictates of the Flesh and have no relish of true Godliness and of the Vertues which the Gospel requireth rebelleth against God and is the Mother of Dissension See our Literal Explanation on Mat. 10.35 They departed G. 〈◊〉 〈◊〉
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
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
he hath both his Shirt or inner Coat and Breeches on him Thus King Saul sung naked before Samuel * 1 Sam. 19.24 Thus Peter was naked in the Boat †Joh. 21.7 who therefore is said to have put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not certainly his innermost Garment or Shirt but as its name intimates that which was put on above the other to wit his Robe which as we said was made fast about them with the Girdle whence it is also said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girded his upper Coat Young Man Saul who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young Man was according to Chrysostom upwards of 30 years of Age when he kept the Clothes of the Witnesses that were laid down at his Feet And truly a little after when he was converted to the Faith of Christ he is called by Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man c. 9. v. 13. Nor is it likely the High Priest would have conferred so much power on a young Man when he was yet under Tutors against the Christians See the same Chap. 9.2 and Paul himself below c. 26. v. 4. testifieth that he spent all his youthful years among the Jews before his Conversion Estius on the Epistle of Philemon saith That Saul the Persecutor was called a youth or rather a young Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age of Youth which reaches to the 35th year or as others say even to the 40th Cicero when he pleaded Sextus Roscius's Cause calls himself a young Man when yet at that time according to Gellius * L. 15. c. 28. he was 27 years of age Antonius Bishop of Grass in France in the life of Paul writeth that he was 33 years of age when he persecuted the Church of Christ From that time to the 11th year of the Reign of Nero when Paul in Bonds writ the Epistle to Philemon by Onesimus his Servant according to Bishop Vshers Chronology were 30 years and therefore Paul then above the age of 60 does rightly call himself Paul the aged seeing as we have noted on Joel 1. v. 2. he was called an old man by the Hebrews who was 60 years old Whose name was Paul This Hebrew born of the Hebrews descended of the Tribe of Benjamin born at Tarsus in Cilicia which City that it was then famous for the study of Philosophick and Liberal Sciences is confirmed by the Authority of Strabo * L. 14. by Sect a Pharisee and the Son of a Pharisee did at this time apply himself to the study of the Law in the Synagogue of the Cilicians at Jerusalem and frequented the School of Gamaliel a Doctor of the greatest repute among the Pharisees being a strict observer of the Law of God as also of the Traditions of their Fathers See below c. 21.39.22 3. 23 6-34.26.4 5. 2 Cor. 11.22 Gal 1.14 Phil. 3.5 6. 59. And they stoned Stephen calling To wit upon the Lord Jesus as is plain by the subsequent words The most Learned Curcellaeus saith * Institut l. 5. c. 21. num 21. There is no small weight in these words of Christ Joh. 14.13 14. Whatsoever ye shall ask And if ye shall ask any thing in my Name I will do it For he could not hear the Prayers of his Servants and grant what they ask if he had no power Hence it appears that that If ye ask any thing in my Name is to be understood of Prayers immediately directed to him as if he had said If ye ask any thing of me relying on my Power and Promise Otherwise there is no Question but we may yea it is our bounden duty to direct our Prayers to God the Father in the name of Jesus Christ as we are taught John 15 16-23 But of such Prayers it is not spoken in this place Therefore also Stephen made no scruple to call upon him even while he was a dying saying Lord Jesus receive my Spirit Where they ridiculously shift who will have the word Jesu to be of the Genitive Case as if Stephen had not directed his Prayers to Jesus himself but to God the Father who is the Lord of Jesus For besides that Jesus Christ in the Writings of the New Testament is always denoted by the name of Lord to distinguish him from God the Father even the use of the Greek Tongue doth not permit that in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the Genitive Case for then it must have had an Article praefixed to it and been exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish the Person of Jesus from God the Father otherwise there is no person skilful in that Language who can take that Phrase otherwise than in the Vocative Case as Rev. 22.20 And he kneeled down As was usual in fervent Prayers especially in dangers Lord c. The blessed Stephen saith Ambrose * Ser. 56. de Tempore by his Faith did not seek Christ upon Earth but viewed him standing on the Right Hand of God there he found him where he sought him with devotion of mind But Stephen not only sees Christ in Heaven but toucheth him also by his Martyrdom For he toucheth the Lord while he prayeth for his Enemies and as it were holding him with his Faith he saith Lord lay not this sin to their Charge Vnderstand therefore how great glory there is in true Devotion Mary Magdalen John 20.17 though standing near our Lord does not touch him Stephen while upon Earth toucheth Christ in Heaven She seeth not a present Christ among the Angels Stephen among the Jews beholdeth his Lord while absent Lay not Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbally rendred saith Grotius it is weigh not So Ezra 8 25-32 Job 28.15 Jer. 32.9 10. Zech. 11.12 This Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account or appoint is instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 1 Kings 20.39 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Exod. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render Isa 55.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Anciently Money was heavy Brass which used first to be weighed and then paid Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek a Weight in Latin libripens impendia expensae pendere pensiones and the like But because in ballancing accounts that which I charge another with does discharge me as much as if I had weighed it that is paid it hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to charge And by reason of the similitude which sins have with Money-debts as he is said to pay punishments who suffers them so he is said to charge or impute who will exact them not to impute who will not exact them But in this place charge not or lay not imports thus much do not make so great account of this sin as to block up their way to Conversion even as in that saying of Christ Luk. 23.34 He fell asleep That is he died In the Lord
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
For this was saith Lud. de Dieu the fashion of their houses in all the Eastern Countries that the first door being opened which looked into the street you presently come to another covered with a Vail which the Arabians call a covering lest he that enters may see into the Bed-chamber where the Master of the Family stays With the people That is a great multitude of the common people following him 14. They rent their clothes Very many Nations had this Custom to rent their Garments in grief or vehement anger first in great grief and sadness as may be seen Gen. 37.29 34. Num. 14.6 Judg. 11.35 1 Sam. 4.12 2 Sam. 1.11.13.19 Then when they heard any especially a Jew blaspheme Hence the learned among the Jews gather that Rabshakeh the King of Assyria's Chamberlain was a Jew and Apostatized to Ethnicism because King Ezechiah rent his cloaths when his blasphemous words were told him 2 King 19.1 So Cajaphas rent his Garment when he believed that by Christs Confession God was blasphemed Mat. 26.65 But they are mistaken who conclude from Lev. 10.6.21.10 that the High-Priest was altogether forbidden to rent his cloaths For the discourse there is concerning mourning over the dead not of the publick and universal mourning of the whole people that in this case it was lawful for him to rent his cloaths is evinced from the example of Jonathan the High-Priest when he was overcome in Battle 1 Mac. 11.71 But the most learned among the Rabbins say that the High-Priest used to rent his Garment from the bottom of it but the rest of the Jews from the top Ran in among the people Earnestly and vehemently to deprecate their too great honour Crying out That is Speaking with a loud voice 15. Men c. As much as to say Ye men of Lystra why would you preposterously worship us mortal men instead of God We are lyable to infirmities of the same nature with you to whom we Preach that casting away all these feigned Deities with which the world hath hitherto been deluded ye may turn to that living God who hath life in himself and communicates the same to others From these vanities That is Idols which are without life strength and profit and therefore are called vain and vanities See 1 Sam. 12.21.15.23 1 King 16.26 Is 66.3 Jer. 2.5.10.14 15.16 19. Amos 2.4 Jon. 2.9 Which made c. The Heathenish Gods did not make Heaven and Earth being all born since they were made See Jer. 10.11 16. Who in times past That is In former Ages Suffered all Nations to walk in their own ways That is Suffered all Nations to live after what manner they pleased not giving them a Law as he did to the Israelites to keep them thereby close to their duty and his Worship seldom sent to other Nations than the Israelites Prophets to recal them from their Errours 17. Nevertheless c. As much as to say Yet God did not at any time let the Nations want a Testimony of his goodness For the benefits which God by nature his ordinary Hand-maid confers upon men do every moment reach their senses and draw the attentive considerers to love and worship the bestower of them For reason imprinted upon mens hearts teacheth them that they ought to be thankfull to such as are most beneficial and liberal to them and to worship and honour God greatly for the benefits they daily receive and expect from him But after what manner God is especially to be worshipped the same reason with which all are indued doth abundantly declare to wit that the best worship of God is a pious honest life with which he is better pleased then with any gifts as Persius saith excellently Sat. 2. Tell me you Priests what profit do the Gods receive of the Gold that is consecrated to them in their Temples Even as little as Venus receives of the Puppets that the Maids being about to Marry offer to her Why don't we offer that to the Gods which the vicious off-spring of great Messala cannot offer out of all their great riches To wit an innocent life conform unto the divine and human laws spotless thoughts of our minds and a heart thoroughly honest and virtuous grant that I bring to the Altars of the Gods true piety and a pure mind and I shall please the Gods with a very small Sacrifice even with a Cake made of meal salt In that he did good Although the power wisdom which shine forth in the works of God are sufficient to persuade his being that he must be loved feared worshipped yet the despisers of that might seem to be excusable had they not experienced God to be so beneficial to them Therefore Paul in this place omitting to mention Gods power wisdom he is content to admonish the Lystrians of his great bounty which they at all times have tasted that they might know how much they were beholden to him upon that account And gave us rain from Heaven Whereby the Earth is made fertile to bring forth fruit And fruitful Seasons Appointed for bringing forth certain fruits as the Spring Summer and Harvest Filling our hearts with food and gladness Some read it in the Gr. your hearts Calvin saith excellently To fill the heart with food is nothing else but to bestow food which may satisfy the desires of men By gladness Paul and Barnabas mean that God according to his great favour bestows more upon men then their necessities call for as if it were said That food is given to men not only to repair their strength but to rejoice their hearts 18. And with these sayings c. As much as to say Paul and Barnabas could scarcely with these sayings restrain the Lystrians from Sacrificing to them 19. From Antioch To wit The Metropolis of Pisidia Jews Obstinately unbelieving who envied Paul and Barnabas Who persuaded the people Some Copies add Saying that they tell no truth but lie in every thing And having stoned Paul c. As much as to say Paul because he was the chief speaker was so violently assaulted with stones that he was thought dead This stoning Paul doth mention 2 Cor. 11.25 20. Howbeit as the Disciples stood round about him As much as to say The Christians came to stand about his Funeral as Apuleius speaketh He rose up and came into the City That is Having recovered from the stupefaction which the many wounds he received by the stones had put him in he raised up himself from the ground where he lay for dead and being by the marvellous vertue of Christ refreshed strengthened and as it were brought to life again he returned to Lystra Pauls words 2 Cor. 1.8 9 10. do seem to relate to this 21. Had taught many The Gr. hath it Had formed sufficient Disciples that is when they had brought a fit number of Auditors over to this that they might receive the faith of Christ and become his Disciples In this
feet fast The word in the original is he guarded their feet that is made them secure By a Metonymy as Grotius saith for a Guard secures us In the Wood. that is as it is interpreted in the English Translation in the Stokes which Plautus calls a Wooden Guard 25. And at Midnight When men are as it were buried in deep sleep Sang praises unto God Ruff. Presbyter of Aquilia in the Title of the 72 Psalm saith Hymns are Songs which contain the praise of God If it be praise and not of God it is not a hymn if it be praise and of God if it be not sung it is not a Hymn It must therefore that it may be a Hymn have these three things Praise and of God and a Song In Lib. de fide And therefore deservedly doth Gregorius Baeticus Bishop of the City Granata in Spain call David Hymnidicus Paul then and Silas sung Praises to God for the honour put upon them Ch. 5.41 in that they suffered innocently for promoting the Glory of Christ See above 26. And suddenly there was a great Earthquake By the great Power and Might of God So that the Foundations of the Prison were shaken Not only did the Edifice of the Prison it self totter but also the very ground upon which it was built was greatly shaken by such an Earthquake God shews that he himself is present with his Servants and that by his strength they shall be rescued from the Severity of furious Magistrates And immediately That is assoon as by the Earthquake the whole Prison was shaken All the Doors were opened To wit of that Prison And every ones bands To wit who were bound in that Prison 27. And the keeper of the Prison awaking To wit by the great Earthquake He drew out his Sword and would have killed himself For fear of the Magistrate lest by him he should be put to a more cruel death If the Prisoners escaped saith Grotius the Jaylors used to undergo the same Punishment that they were to suffer L. ad Commentariensem C. de custodia Vinctorum 28. Do thy self no harm For fear of a worse Death For we are all Who were bound in this Prison before all its Doors were opened by the Earthquake Here. Perhaps they who beside Paul and Silas were bound in that Prison listning to their unlooked for Songs and astonished with the wonderful Earth-quake did not observe that their bands were loosed nor that all the Prison-Doors were opened 29. Then he called for a light From his Domesticks who were in his house adjoyning the Prison And sprang in To the Prison with Force and Speed to see if all the Prisoners were there And came trembling For fear of Divine Judgment And fell down before Paul and Silas Worshipping after the custom of the Eastern Kingdoms and thence brought to Macedonia from the time of Alexander the Great when he Conquered Asia 30. And brought them out From the Cloister of the inner Prison to some open place of the Prison where they might more freely breath And said Like those who were moved with Peters Sermons Acts 2.37 Luk. 3.10 12. the People and Publicans converted by John Sirs Thus the Jaylor gave them this honourable Compellation knowing them to be men of great Holiness in that when they were so strictly kept and had deliverance offered them from Heaven their bonds being loosed and the doors set open to them so that they might flee especially if they had suffered him to kill himself as he would have done yet they fled not but were more solicitous for his Life than for their own To call them Sirs whom we would honour saith Grotius was a custom then received both among the Greeks and Romans as witness Martial and others What must I do As much as to say I have heard you declare the way to attain the greatest happiness neither doth the Miracle which God wrought concerning you suffer me to doubt of the truth of it shew me therefore I beseech you what course I shall take that I may attain to this happiness 31. Believe on the Lord Jesus That is rest upon Jesus Christ whom God appointed to be the only Saviour with true confidence of heart firmly believing that repenting of your former conversation and seriously proposing to pass the rest of your life conform to the Rule of his Doctrine you shall be discharged from all your Sins And you shall be saved That is and you shall obtain the chief happiness in eternal life according to Christs promise Job 3.15 16 36.6.47 And thy house That is and your houshold upon the same condition to wit if they also imbrace Christ with the same faith which inclines the heart to repentance and amendment of Life conform to the rule of his Doctrine And they spake unto him the word of the Lord c. That is the Gospel of Jesus Christ what that Jesus the Son of God is what he did upon Earth and suffered for the Redemption of Mankind how great Miracles he wrought how he lived again tho by the Instigation of the Jews he was Crucified and ascended above all the Heavens and was made Lord of all what Promises and Precepts he proposed These things they briefly held out to him For it was usual with the Apostles to declare such things in their Sermons And to all that were in his house As much as to say They not only imparted a clear and distinct knowledge of Christ and of his Doctrine to the Jaylor but also to all his Domesticks who went with him from his house to the Prison to see if any of the Prisoners had escaped the Prison Doors being broke open with the Earthquake 33. And he took them the same hour of the Night and washed their Stripes That is saith Grotius having led them to some Pool which was within the Bounds of the Prison he washed off the Blood which the rods had drawn Blood is washed off with water and by its coldness the flux thereof is stanched also by washing wounds are cleansed and disposed for healing therefore it is usual to wash wounds with Water And was baptized As much as to say Both the Jaylor himself and all his Domesticks who heard the word of the Lord Preached in the next following verse without delay were according to Christs instruction dipped in Water that by this sign they might profess that they would die to Sin and lead a new and godly Life for the future 34. And when he had brought them into his house Joyning to the Prison as Jaylors houses use to be He set meat before them That is he refreshed them with a Treat as Levi did Luke 5.29 Zaccheus 19.6 And rejoyced believing in God with all his house The Participle here gives the reason of his joy as much as to say He rejoyced and was exceeding glad that not only himself but his whole houshold had acknowledged and received the faith of the true God of whom he
say There is no kind of Torment which I must bear to perform my duty that I shall either deprecate or shun Neither count I my Life dear unto me That is Neither do I value the loss of my Life The Hebrews say that unto him who spares this temporary Life his Soul is esteemed precious No Man is so fearless of Death as that Man that is Crucified to the World and hath mortified his inordinate desire of Worldly things If in the whole course of our Life we give up our selves to the Laws of Christ if we exercise our selves to patience and self-denial to Meekness and Long suffering to Temperance and Chastity to contempt of the World and an Heavenly Mind we shall find it a very easy task when we shall be required to resign up our Mortal Life for the sake of our Lord Jesus He that obeyeth Christ in all his Holy and strictest precepts will be in great readiness and preparation of Mind to lay down his Life for him He that dares kill his Lusts and crucifie the old Man will not think much to resign this Mortal Life that he may be cloathed with Immortality Thus much that most Famous Man for his Learning and Piety the reverend Canon of Norwich Richard Kidder in Ch. 10. of his Book concerning the grounds of Christian Fortitude which not long ago that patern of an upright and godly conscience the noble Lady Vicountess Katharine Ranelaugh lent me So that I might finish my course with Joy That is That with that chearfulness and earnestness which becomes me I might run toward the mark which Christ the Judge hath prefixed for me And the Ministry c. As much as to say And might discharge my Apostolical Office which Christ from Heaven committed to me that I might bear witness to that joyful and happy Message of the exceeding great Grace of God towards Men to wit of the most happy everlasting Life which is to be received in Heaven of the great and liberal God through mens lively Faith in Christ Jesus without the works of the Law Joh. 1. v. 17. Rom. 6.14 15. Heb. 12.15.13.9 1 Pet. 5.12 Hence the Gospel is called Grace 25. And now behold I know By Revelation from the holy Ghost by whose impulse I go from hence to Jerusalem That After my departure from you now Ye all c. That is None of you shall see me henceforth Among them I have gone That is Through whose Countries and Cities I have travelled Preaching the Kingdom of God That is that most blessed and worthy State which by the Grace of God Believers in Christ are to enjoy in Heaven 26. Wherefore I take you to record this day That is I take you all witness That I am pure from the Blood of all Men. That is That I am not the cause of their Destruction who among you have forsaken the Christian Faith and Godliness See what we have noted concerning this Phrase above Ch. 18.6 27. For c. As much as to say For in my Sermons I unfolded to you all and every thing which God commanded to be by Men hoped believed and done that through Jesus Christ the only Saviour of Men they might attain to eternal Life The whole Counsel of God This universal saying must be restrained to his Office of Apostleship As much as to say All Gods Commands revealed through Jesus Christ about these things which are necessary to be hoped believed and done to Salvation Thus Luke 7.30 Counsel of God is taken for Gods Commandment made to the Pharisees 28. Take heed therefore unto your selves As much as to say Therefore above all listen diligently to your selves how ye live that ye decline not from the true Faith and Piety nor be careless in them A most Learned Anonymus Author in a Theological Treatise called The mischief of Impositions p. 29. edit 2. observed that in the old ordination of Presbyters of the Church of England they were enstated in their whole Office by reading this verse And to all the Flock As much as to say Then be watchful and diligent about the care of the Souls of the whole Company of the Disciples that they may so behave themselves as becomes them The Church of Believers is by a Metaphor called a Flock as of Sheep Luke 12.32 Joh. 10.16 1 Pet. 5.2 that from this Appellation we may learn that Christs Faithful ones should frequent the holy assemblies and not to be wandering all alone Over the which the Holy Ghost hath made you That is See above Ch. 14.23 2 Tim. 1.6 Over which by our Ministry and imposition of hands he did set and constitute you Overseers Augustine saith De civit Dei Lib. 19. Cap. 19. Episcopus is a Greek Word and thence brought because he who is set over oversees them over which he is set to wit taking care of them for Epi is over and Scopus is intention therefore if we please we way call the Office of a Bishop in Latin Superintendere to oversee diligently that he may know he is not a Bishop that delights to be over but not to profit Erasmus in his Ecclesiastes Lib. 1. p. 47. Bishop is a name of an Office not of Dignity also it is a Military Word hence derived because he who professeth himself the Captain of an Army should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is look down that there be nothing wanting to the Soldiers under his Standard Whence also Homer calls Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 2. v. 729. Bishop Further they who above v. 17. were in the same City of Ephesus called Elders or Presbyters the same are now called Bishops because in the Apostles time a Bishop and a Presbyter or an Elder were one and the same and one was the name of their Age the other of their Office as Jerome in his Commentary upon the Epistle to Titus and in his Epistles to Oceanus and Evagrius proves from Act. 20.17 28. Phil. 1.1 1 Tim. 4.14 Tit. 1.5 Heb. 13.17 1 Pet. 5.1 2. 2 Jo. 1. 3. Jo. 1. Therefore the most Learned and incomparable Jewel Bishop of Sarisbury in his Apologie for the Church of England against Harding Part. 2. Ch. 9. Pag. 173. when Harding said They were condemned of Heresie who denyed the distinction of Bishop from Presbyter he sets in the Margine It is false for then S. Paul Jerome and other good Men are condemned of Heresie Neither is Bishop Morton of Durham's answer in his Catholick Apologie Part. 1. Ch. 33. unlike this Jerome says he perhaps was of the same Judgment with Aerius neither did the other Fathers think otherwise Lastly that Theodoret Ambrose Augustine also Chrysostome Primasius and Sedulius had the same opinion as S. Jerome about the equality of Elders or Presbyters and Bishops which opinion was Condemned in Aerius then in the Waldenses and lastly in Wickliff Michael de Medina not only said in his Book of the original and
4. Solin c. 30. Letting down the Vessel That is When we had taken down the Sail-yard with the Sail fastened to it For as saith Seneca when the Wind is grown too strong and too great to bear Sail to the Yard is taken down Hence that of Ovid The Yard let down escapes the Winter Storms It is a Hebraism very frequent in the Scripture whereby any moveable thing is called a Vessel So. To wit having taken in our Sails from the Storm Were driven That is floated on the Waves whithersoever their force drave us 18. And we being exceedingly tossed with a Tempest As if he had said But when our Ship tossed with the furious Tempest now was lifted up as it were to the Heavens anon was tumbled down between the gaping Waves as it were into a Pit or Gulph See a lively description of a dreadful Tempest Psal 107.25 26. which Virgil imitating hath elegantly expressed in these words Aen. 3. v. 564. At Heaven we tilt then suddenly we fell Watry Foundations sinking low as Hell The next day they lightened the Ship That is The Mariners cast out of the Ship the heaviest Lading and the more weighty Merchandise that the Ship being lightened of its burden might draw less water and so might not so easily be overwhelmed by the Waves 19. And the third day To wit From the rising of that dreadful Tempest They cast out with their own hands the tackling of the Ship Gr. as also the English we cast out with our own hands the tackling of the Ship To wit we who were Passengers in the Ship together with the Mariners Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast out To wit the Master and Mariners Now all Marine Utensils wherewith a Ship is accoutred as the Mast Yard Oars Cables and such like are called the Tackling 20. And when neither Sun nor Stars appeared As if he had said But when the Firmament was darkned Night and Day with a black Fog An usual description of a very great Storm So in Virgil Aen. 1. v 92. When from the Trojans sight dark Clouds restrain Heaven and the Day black Night broods on the Main In many days Without intermission And no small Tempest lay over us That is Lay upon us As if he had said And when a Turbulent and Thundring Tempest did now afflict and distress us All hope that we should be saved was then taken away Grotius excellently observeth that this was spoken according to all humane probability such as are many other things in Holy Writ The meaning therefore is the same as if he had said All hopes seemed to be cut off of escaping Death which now all appearances portended to be impending over us 21. But after long abstinence That is And when they who were in the Ship being tossed with the Tempest had endured a long hunger through want of Appetite but not through scarcity of Food as appears afterwards v. 36 38. Paul stood forth in the midst of them With whom he was aboard in that tossed Ship You should have hearkened to me By giving heed to me when I presaged this storm we are now tossed with Not have loosed Supply Anchors And to have gained That is have prevented He that evites the damage that he was like to sustain is said to gain and be fortunate according to Aristotle l. 2. Mag. Moral c 9. Hence by Pliny 7. Nat. Hist 39. Sutorius Priscus is said to have gained an injury which he committed unpunished and suffered no punishments for inflicting it This harm That is This boisterous rage of the Winds And loss To wit of the Merchandize and Tackling or Furniture of the Ship 22. And now That is Now therefore as above c. 5. v. 38. or but now to wit seeing that as Silius expresseth it the cruel storm groweth worse and worse I exhort you to be of good cheer I again and again beseech you who by the event have had experience of the Truth of my former sayings that ye be not dejected in your Minds For there shall be In this Voyage how dangerous soever The loss of no Mans Life That is Person as above v. 10. Among you To wit as appears below v. 31. if ye hearken to me otherwise than ye did before Such Speeches saith Grotius are every where in the Holy Scripture which contain in them a tacit condition easie to be understood either from the words preceeding and subsequent or from the Nature of the thing it self 1 Sam. 2.30.13.13 14. But of the Ship That is But the Ship only shall be cast away An exceptive particle saith Grotius instead of an adversative as Luke 23.28 John 8.10 in the Greek 1 Cor. 11.11 Phil. 1.8.3.16.4.12 Rev. 2.25 Whos 's I am That is To whom I am devoted And whom I serve That is And whom I worship with true Piety Jonas said the same of himself of old when he Sailed in the Company of Heathens Jon. 1.9 24. Thou must be brought before Caesar As if he had said Thou shalt be presented alive before Caesar to whom thou appealedst above c. 25.11 Lo c. As if he had said God has so liberally granted thy request that not one of them that are carried with thee in this Ship shall perish provided they obey thy wholesome advice and use all means that in them lie for their preservation See below v. 31. The Verb give is taken in another contrary sense above c. 25 v. 11. but is used in a like sense to this above c. 3.14 25. For I believe God Without the least doubt or hesitation 26. Howbeit we must be cast upon a certain Island Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall on How this praediction was fulfilled is declared below c. 28. v. 1. 27. Fourteenth Night To wit From the raising of the storm by the Winds As we were Sailing Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driven up and down as it also is in the English tossed hither and thither Plutarch saith Grotius hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be carried hither and thither In Adria That is In the Adriatick Gulph or Sea which is described by the Poets as very tempestuous Adria or Hadria a City belonging to the Picentes or Piceni according to Ptolemy Geog. l. 3. c. 1. was a Colony of the Tuscans who before the Romans attained the Government commanded all by Land and Sea as Livius recordeth in his Book 5. c. 3. Adrian Câ—sars Progenitors had their Original from this City as Aelius Spartianus in his Life declareth The same City after the Tuscan Empire was buried in Oblivion was made a Colony by the Romans as you may see in the Epitome of Livy l. 11. From this City also the Sea which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins call the Adriatick or Adrian Sea or Gulph The Poets also call it Adria after the manner of the Greeks and Adriacum which anciently was called Atriacum as also the
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
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
year of our Lord 461. and another John Sirnamed Manzur whom Suidas extols to the Skies the Greeks being very Prodigal in their own praise lib. 2. de hist graecis c. 24. Although indeed saith Vossius Damascenus was a most learned Man and of great Fame yet in many things he was overcredulous His Histories related in his Sermons shew this Baronius doth truly acknowledge that his Writings are of very uncertain credit and that he abounds with many fictions Exercit. 13. adver Baron sect 38. which opinion of his Casaubon confirms where he remarked many and gross Errors In others of his writings he does not appear Judicious as for examples sake when he tells us of Falconillaes Soul that she by the Prayers of S. Thecla the first Martyr was delivered from the punishments of Hell although she died in the Heathens Errors and Idolatry Likewise where he saith that the Soul of the Emperour Trajan was exempted from infernal punishments by the Prayers of Gregory the Great Both which you may read in Damascenus in his Oration of those who dyed in the Faith This man was a great defender of Images against the Emperor Lâ—o Isaurus and his Son Constantine the fifth of that name sirnamed Copronymus in a Synod of three hundred thirty eight Bishops convocated by the same Constantine held at Constantinople Anno Dom. 754. which also was called the seventh Oecumenick Synod he with Germanus and George sometimes Patriarchs of Constantinople was Condemned as an Idolater and Worshipper of Wood and Images as appears from the Acts of that Synod which are inserted in the sixth Action of the Acts of the second Synod of Nice Amongst his own he was called Chrysorrhoas for his Eloquence He dyed Anno Dom. 760. The Damascene Prunes are also famous which were wont to be carried from the City Damascus to Rome together with small Figgs called Cottana of which Juvenal Satyr 3. v. 85. By the way we may observe that this kind of small Figgs was so called as Hesychius witnesseth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Hence Martial saith Elegantly Lib. 13 Epigram 28. These Cottana which have been sent to thee in a round turned Pannier if they were bigger they would be Figgs This name Cottana among the Cretians signified also a Virgin as witnesseth the same Hesychius in the fore-cited place which is deduced from the same Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to wit Giâ—le If you desire to know more of this most Ancient City you may consult the Itinerary of Benjamin Thudelensis and Hoffmans universal Lexicon To the Synagogues How great a multitude of Jews was at Damascus De bell Jud. lib. 2. c. 25. may be gathered from what Josephus saith that under Nero ten thousand Jews unarmed being by chance gathered in the publick Baths were there oppressed and slain by the Inhabitants of Damascus It is very probable that many of the Jews converted to Christ did to avoid the Persecution stirred up at Jerusalem fly to Damascus therefore Paul not being content to have vexed them at Jerusalem he willingly undertook the pains to prosecute them thither For the Governor of Damascus under Aretas the King of â—rabia the Stony and Damascus was a great favourer and abettor of the Persecutors of Christs Disciples as appears from 2 Cor. 11.32 That if he found any c. As much as to say That a License and liberty might be given him to bring all such as he found Professors of the Christian Religion without difference of Sex bound as Malefacâ—ors to Jerusalem The Romans saith Grotius allowed the Sanhedrin the priviledge of taking and beating not only over the Jews of Palestine but also without Palestine where there were Synagogues that willingly acknowledged the Jurisdiction of the Sanhedrin in matters pertaining to Religion Of this way That is Of this Sect and Institution as below ch 19.9 23. ch 22.4 ch 24.14 3. There shined round about him a light from Heaven Like a lightning brighter then the Sun as may be seen below chap. 22. v. 6 26. v. 13. 4. And he fell to the earth Because he was struck and as it were blasted with the brightness of that light sent to him from Heaven He heard a voice To wit Descend from Heaven with that light Saying To wit In an Hebrew Dialect as Paul himself saith below ch 26.14 Saul Saul why persecutest thou me Augustine saith elegantly as his manner is Tract 10. in Epist Joannis The Head being to ascend into Heaven he commended his Members upon Earth and departed Now you do not find Christ speaking upon earth You find him speaking but in Heaven and from Heaven it self Why Because his Members were trod upon on Earth Therefore he said from above to Saul the Persecutor Saul Saul why persecutest thou me I ascended into Heaven nevertheless I lye upon Earth as yet I sit here at the right hand of the Father there I am hungry thirsty and a stranger as yet See Matth. 25.40 45. Luke 10.16 Believers are the Mystical Body of Christ and his Mystical Members hence whatever is done to them Christ takes it as done to himself 5. Who art thou Lord. As much as to say Whose voice do I hear And the Lord said As much as to say Christ who wasin Heaven and spae from Heaven itself answered I am Jesus c. As much as to say You hear the voice of that Jesus of Nazareth whom thou persecutest while you pour out your rage and storms of your wrath upon my Servants It is hard In Trucul Act. 4. sc 2. v. 55. That is It is a very troublesome and vain labour If thou beatest the pricks with thy fists thou hurtest thy hands says Plautus To kick against the pricks The Greek and Roman Writers frequently use this Proverb against such as attempt a thing that will happen ill to them For if Oxen being thrust and galled with the goad while they draw the Plough or Cart should kick while they would hurt the goad they do but hurt themselves because as the Scholiast upon Pindarus in the end of his second Pythia saith they are more sorcly strucken and beating their heel against the sharp goad they are pricked again with its point Therefore by this proverbial phrase the Lord Jesus declares that Sauls wrestling against him was to his own great hurt so that if he desisted not from applying himself to ruine the Christians it would come to pass that he should dye a sad death 6. And he trembling and astonished c. As much as to say But Saul being terrified with the brightness of the Heavenly light and the voice which came from Heaven puts off his Wolf-like fierceness and puts on a Sheep like disposition and also freely and willingly gave himself to do the commands of the great Shepherd of Souls whom he lately despised For the Lord Jesus sends him to the City of
Damascus that he might there be taught of him what he himself would have him do to whom he should commit that charge from Heaven And the men which journied with him That is They who were Pauls Companions in his Journey to Damascus Stood speechless That is Being astonished at the strangeness of this admirable thing they stood unmoved or that I may use Virgils phrase they stuck immoveable to the ground To stand here denotes not a posture of the body but a meer staying and is opposed to going forward not to lying prostrate seeing below ch 26.14 that Pauls Companions fell upon the Earth So Gen. 19.17 Neither stay thou in all the plain that is do not tarry nor delay Lev. 13.37 If the scall be at a stay that is spread no farther Hearing a voice To wit Sent from Heaven which beat upon their Ears although as it is said below ch 22.9 they understood not the meaning and signification of the words either because they were not skilful in the Hebrew Dialect wherein Christ spake to Saul as may be seen below ch 26.14 or because they indeed heard the sound of the voice but in the mean time did not exactly take up the words of that sound They heard saith famous Lightfoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice but they heard not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word The like happened Jo 12.29 Therefore to hear below chap. 22.9 is put for to understand as Gen. 11.7.42.23 Deut. 28.49 2 Kings 18.26 Isaiah 36.11 Jer. 5.15 1 Cor. 14.2 21. But seeing no man Although they lifted up their Eyes to Heaven whence the voice came that they might see who spake to Saul This saith Beza is the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place For otherwise it were no wonder that they saw none who being struck with fear durst not lift up their Eyes Saul only saw him who spake to him as Dan. 10.7 8. And Saul arose from the earth The Greek hath it he was raised up as Daniel was Dan. 8.18 And when his Eyes were opened he saw no man That is His Eye-lids which were shut being separated he saw nothing at all because his Eyes were dazled with the great brightness of that Heavenly light which shone round about him v. 3. as appears from the verse immediately following v. 12 17 18. and below ch 22.11 But they led him by the hand As blind men are usually led So Saul who intended to lead the Disciples of Christ bound from Damascus to Jerusalem he himself is led as it were bound to Damascus 9. And he was three days without sight It is probable that in these three days wherein he was deprived of his bodily sight the Lord Jesus did make known to him the Doctrine of the Gospel by internal visions that he might truly say that he did not receive nor learn the Gospel from any mortal man but Jesus Christ who sits at the right hand of the Father revealing it to him Gal. 1.12 And neither did eat nor drink Esth 4.16 As the Jews of old for three days This he did partly to give an outward testimony of his inward repentance for his former doings partly to be excited to pray with fervency Adv. Psych For Tertullian saith well We are much more powerful in spirit and lively in heart for spiritual things while fasting then when that dwelling house of the inner man is stuffed with Food and overwhelmed with Wine The Jews were forbidden to drink upon that day wherein they fasted so that it was accounted a breach of their Fast if they should swallow a drop of Wine or Water They allowed one to wash his mouth and wipe it provided he did spit it out again As may be seen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Treatise of a Fast They except from this concession that fast which they keep upon the day of pardon which they call Jom Kippur and upon the ninth day of the fifth month which they call Ab upon these days they think it not lawful to wash the mouth 10. And there was a certain Disciple Oecumenius calls this Ananias a Deacon and thinks him to have been one of the LXX Disciples who adhered to Jesus Christ while he was conversant upon Earth next to the Apostles Augustine will have him a Presbyter Dorotheus writes that afterward he was made Bishop of Damascus In a vision Divinely excited See what we have said above chap. 2.17 Behold I am here Lord. An Hebraism That is I am ready to receive and do thy commands 11. Go into the street which is called Straight That is Into that street of Damascus which is called Straight the Greeks call it Euthia perhaps because it was plainer and straighter than any other street of that City Of Tarsus That is Born in Tarsus that most famous City of Cilicia See below chap. 21.39 ch 22.3 For behold he prayeth Luke shews that Saul during his three days fast was continually taken up in praying 12. And he hath seen a vision To wit Saul with the Eyes of his mind They are the words of Luke telling that Saul saw Ananias laying his hands upon him at that very time wherein the Lord spake to Ananias concerning Saul It is a vision saith Macrobius when one seeth that which falls out in the same manner that it appeared to him Suetonius in the life of Augustus M. Cicero having pursued C. Caesar into the Capitol by chance told his former nights dream to his intimates that a Child of a comely countenance being let down from Heaven in a golden Chain stood at the door of the Capitol and that Jupiter gave him a scourge afterward having on a sudden seen Augustus whom as yet being unknown to the most part of them his Vncle Caesar had called to the Sacrifice he affirmed it to be him whose Image appeared to him in his sleep In the same place a little before of Q. Catulus And the next day having met Augustus being otherwise unknown to him beheld him not without admiration and said he was most like the Boy of which he dream'd Thus Ovidius says As I dreamed to see men by order such do I perceive and see by order Lib. 11. Asin Aurei Apuleius saith I presently perceived one of the Holy Priests beside the mark of his foot also in the rest of his habit and carriage agreeing exactly with a night Image whom afterward I knew to have been called Asinus Marcellus Which places though taken out of the writings of Heathens do most fitly illustrate this Narration For although Luke mentions only his name and the laying on of his hands yet it is probable that Saul did see Ananias as if he did view him with his Eyes To wit his countenance stature and all the rest of his complexion and therefore when he recovered afterwards his sight he knew them to agree perfectly with his vision See what we have said above ch 2. v. 17. And