The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

CHAP. I. Containing a Narration of the Acts of the Apostles (jointly considered) from Christ's Ascension to Saul's Conversion.* 1.1

SECT. I.

THE Holy Evangelist Luke having in his former Trea∣tise written the History of Our Lord and Saviour, (wherein he had spoken of all things(a) 1.2, that Jesus both did, ••nd taught, so far forth as the Holy Ghost hought fit to dictate to him, and to injoyn ••im to publish) he now proceeds to write the History of his Apostles(b) 1.3. And in the first place, to connect this History with his former, he shews, That after our Saviour was risen from the dead, he continued Forty days on the earth, and in that space of time appeared often to his chosen Apostles(c) 1.4, giving them many sure Evidences, that it was truly He, their Lord and Master; and by the direction of the Holy Ghost (where∣with his Human Nature was full) he gave them many Precepts and Commandments, touching the discharge of their Function and Office; acquainting them with the things appertaining to the Kingdom of God, viz the Kingdom of his Grace, which is erected, and set up in the Hearts of men by the prea∣ching of the Gospel. And having now ga∣thered

them together(d) 1.5, that they might behold his Ascension, he commanded them▪ that they should not disperse themselves, not depart from Jerusalem, but stay the••e, and expect the performance of the Promise made by the Father of a great and plentiful Effusion of his Spirit upon them [Joel 2.28.] of which he had often before told them, as we may see, Luk. 24.29. & Joh. 14. and ch. 15. and 16. And though they had been before baptized by John, who baptized(e) 1.6 with water, but could not confer the Spirit(f) 1.7 with the outward Ordinance, yet now they shouldst be baptized with the Holy Ghost ten days hence; not but that they had received the Spirit before in some measure, but now this Spirit should be poured forth in a more large, and plentiful manner upon them, to confirm them more assuredly in the Doctrine of the Gospel, to sanctifie them more abun∣dantly, to seal to them, and bear witness with their Spirits, that they were the adop∣ted children of God, Eph. 1.13. Rom. 8.16. And lastly, to confer those gifts upon them, which were requisite for the execution of their Office, namely the gifts of Tongues, Prophecies, and Miracles, that they might divulge and proclaim his Doctrine and Gos∣pel not only in Judea, and Samaria, but e∣ven to the uttermost parts of the earth. The Apostles hearing him discourse of this ex∣traordinary effusion of the Spirit, and ima∣gining (as it seems) it would be an intro∣duction to the glorious temporal kingdom of the Messiah, (which still ran in their minds,) they asked him, whether he would at this time restore the Kingdom to Israel or no? having an eye, (as 'tis probable) to that place, Dan. 7 27. And the kingdom, and dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. To whom he replies. That they ought to be contented with the knowledg of such things as the Father hath thought fit to reveal to them: but for other things which he is pleased to keep secret, they should not pry into them, the knowledg of them being neither necessary, nor profitable for them. And this might abundantly satisfie them, that they should shortly be endued with such power, and gifts of the Holy Ghost, where∣by they should be rendred fit to preach the Gospel, and to testifie(g) 1.8 to the uttermost

parts of the earth (even both to the Jews and Gentiles) that he was the true Messias, and Saviour of the world. Having thus spoken unto them, he led them forth to that part of Mount Oli∣vet which is neer Bethany(h) 1.9, and there lifting up his hands, he blessed them, and as he blessed them he was parted from them, and carried up into heaven, a cloud recei∣ving him out of their sight. They standing amazed at this wonderful sight, and earnest∣ly looking after him towards heaven, two Angels(i) 1.10 in white robes appeared to them, and assured them, that he would so come to judgment, as they had seen him go to heaven, to wit, visibly, and in the same bo∣dy with which he ascended; at which time he would appear in the clouds again with great Majesty and Glory.

Acts 1. v. 1. The former treatise have I made, O Theophilus,* 1.11 of a••l that Jesus began both to do and teach.

v. 2. Until the day in which he was taken up, after that he through the holy Ghost had given commandments unto the apostles whom he had chosen.

v. 3. To whom also he shewed himself alive after his passion, by many in∣fallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

v. 4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

v. 5. For John truly baptized with water, but ye shall be baptized with the holy Ghost, not many days hence.

v. 6. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

v. 7. And he said unto them, It is not for you to know the times or the sea∣sons, which the Father hath put in his own power.

v. 8. But ye shall receive power after that the holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.

v. 9. And when he had spoken these things, while they beheld, he was ta∣ken up, and a cloud received him out of their sight.

v. 10. And while they looked stedfastly toward heaven, as he went up, be∣hold, two men stood by them in white apparel,

v. 11. Which also said, Ye men of Gallilee, Why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

SECT. II.

THe Apostles having seen our Saviour thus gloriously ascend into Heaven (worshipping, and adoring him in Spirit, as their Lord, and Saviour, Luk 24.52.) returned to Jerusalem, and according to his command(a) 1.12 conti∣tinued there in joint devotion in an upper∣room for ten days, together with many o∣ther men, (whereof some were of the kin∣red(b) 1.13 of Jesus) and some pious women, who had followed him; among whom was Mary(c) 1.14 his mother; their whole number being about Sixscore; and there they ex∣pected the great, and large effusion of the Spirit, which was promised unto them.

Acts. 1. v. 12.* 1.15 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath days Journey.

v. 13. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholom••w, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James.

v. 14.* 1.16 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

SECT. III.

DUring this time of their abode together, Peter rose up, and made a motion to the rest of the disciples there present, that one should be chosen into Judas's place; who having formerly had the honour to be one of Christs Apostles had by his late treachery against his Lord, and Master* 1.17 (being guide(a) 1.18 to them that took him, as the Holy Ghost(b) 1.19 had long ago predicted by the mouth of the Prophet David, Psal. 41.9.) fallen from that digni∣ty; He tells them that this Judas received from the chief Priests and the Rulers of the Jews a reward for his Treason, yet it did not at all profit him, but only gave occasion to them, with that money, to purchase the Porters field* 1.20 called from thence Aceldama, to his everlasting infamy. He farther shews, that this wretched man having through re∣morse, and anguish of Spirit for that his hainous fact, hanged himself,* 1.21 the rope, or that to which it was fastned breaking, he fell down headlong, and burst asunder, and his bowels gushed out(c) 1.22, and so he went to his own place(d) 1.23. These things having thus happened to Judas, he exhorts them to chuse another into his room, shewing the necessity of such a choice for the fulfilling those Scriptures, viz. Psal. 65.25. and 109.8.(e) 1.24; which foretold he should be spoiled of what he had so wretchedly got, and that his office should be void and conferred on another. And he further declares unto them what manner of Person was to be chosen namely one of those, who had followed Jesus from the time that he was baptized by John, and began to gather disciples (at which time the Baptist gave such a publick testimo∣ny of him, that some of his own disciples, and several others began to follow him) unto the day of his Ascension, that so he might be a more competent and authentick witness, not only of his Doctrine and Miracles, and the other actions of his life, but of his Re∣surrection also(f) 1.25.

The Apostles agreeing to this motion, put two men in election viz. Barsabas and Mathias, and praying unto God to direct the Lot, and to shew which of them he was pleased to chuse, and appoint to this office, the Lot fell on Mathias, and he was accor∣dingly numbred among the Apostles* 1.26.

Acts 1. v. 15. And in those days Peter stood up in the midst of th•• Dis••i∣ples, and said, (The number of names together were about an hundred and twenty.)

v. 16.* 1.27 Men and brethren, this scripture must needs have been fulfilled, which the holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

v. 17. For he was numbred with us, and had obtained p••rt of this mini∣stery.

v. 18.* 1.28 Now this man purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gush∣ed out.

v. 19. And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

v. 20. For it is written in the book of Psalms, Let his habitation be desolat•• and let no man dwell therein: And his bishoprick let another take.

v. 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,

v. 22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

v. 23. And they appointed two, Joseph called Barsabas, who was called Justus, and Matthias.

v. 24. And they prayed, and said, Thou Lord, which knowest the heart•• of all men, shew wh••ther of these two thou hast chosen.

v. 25.* 1.29 That he may take part of this ministry and apostleship, from which Judas by transgression f••ll, that he might go to his own place.

v. 26. And they gave forth their l••ts, and the lot fell upon Matthias, and he was numbred with the eleven ap••stles.

SECT. IV.

THe Apostles, and the forementioned number o•• Disciples having been thus employed for the first ten days after our Saviours Ascension, and Pentecosta 1.30 being now come, as they were with one ac∣cord assembled together, suddenly there came a sound from heaven of a rushing migh∣ty wind (representing the efficacy of the Spirit of God now descending) and an ap∣pearance of cloven fiery tongues(b) 1.31 lighted upon each of them, and they were now all filled with the Holy Ghost, and began to speak with strange tongues, such as they ne∣ver had before learnt (see Mark 16.17.) and other miraculous powers were confer∣red upon them.

The fame of this being instantly spread abroad, and there being present at that time great multitudes of Jews, who had come up from all parts of Judea to the feast; and also many other Jews(c) 1.32 and Profelytes born in divers o∣ther nations, some whereof probably were Students there, and others had come up at this time to worship the true God at Jerusa∣lem; they were all much amazed to hear such unlearned men, as the Apostles were, speak the languages of their several nations. But some among them derided the miracle, and imputed it to drunkenness. Hereupon Pe∣ter standing up with the rest of the Apostles in a grave Oration confuted this calumny, shewing the unre••sonableness of it, seeing it was now but the third hour of the day, or nine a clock in the morning* 1.33; and then declares unto them, that that which was now

done was the completion of a famous Prophecy uttered by the Prophet, Joel cap. 2. from 28. to the end; the meaning of which was this, that in the last days, viz. the days of the Messias there should be a large, and remarkable effusion of the Spirit of God upon all flesh; (that is, upon Gentiles as well as Jews) yea, upon all sorts of persons among them, without distinction, namely, upon old and young, sons and daughters, bond and free; whereby they should be endued with such an excellent measure of knowledg touching the mysteries of salvation, and with such an ability to instruct others, in them, as might well be compared with the Prophe∣cies *,(d) 1.34 Dreams and Visions imparted by God to some of the ancient Prophets; and after this great effusion of the Spirit there should be many fearful stupendous sights and prodi∣gies(e 1.35, and many great slaughters in Ju∣dea, as fore-runners and presignifications of the great and dismal destruction that should come upon Jerusalem, and the people of the Jews for their crucifying the Lord of Life; and that the only way to escape in the time of those fears, dangers, and destructions was to repent, and to own Christ and believe in him, and to call upon the name of the Lord(f) 1.36 in faithful and fervent prayer.* 1.37

Having thus washed off this unjust aspersion of drunkenness by interpreting and applying this Prophecy, he proceeds on to shew them, That Jesus of Nazareth was the true Messias promised by all the Prophets. And first he speaks of his person and life shewing that by those many miracles wrought by him in the midst of them, he was plainly demonstrated(g) 1.38 to be a person sent from God and approved of him; Secondly, he speaks of his Death, how God having determined and decreed he should be put to death for the sins of men; and by his fore-knowledg discerning this the fittest expedient to bring about that great design of saving sinners, he had per∣mitted him to fall into their power: who having maliciously accused, and condemned him* 1.39, at last by their vehement importu∣nity prevailed with the Romans to put him

to death, and so had by their wicked hands crucified him, v. 22, 23. Thirdly, he speaks of his Resurrection how God raised him again, loosing the bands of death, it being impossible as David had praedicted, that he should be holden of it. For though those words, Psal 16.8. &c. in a lower sense had reference to Davids person, yet they were more fully, and ultimately to be fulfilled in the Son of David, The eternal word of God, The Messias of the world; and that not only because David was a Type of him, and did represent his Person, but also because he was now in his loins, according to the flesh. As these words therefore refer to David they may be thus Paraphrased; I have set the Lord always before me, i. e. I have set my thoughts continually on God, as being ever present with me; and because he is at my right hand ever ready to assist and support me, I shall not be moved, that is, not swallowed up of my sorrows nor removed from my constant obedience to his will. And upon this account, my heart is glad and my tongue rejoyceth, my flesh also shall rest in hope(*) 1.40, that is, When my body shall be laid to rest in the earth, it shall not be with∣out hope of a joyful Resurrection. For thou wilt not leave my Soul(h) 1.41 in Hell, that is, my dead body in the grave; nor suffer me utterly to perish in the Pit of corruption so as never to rise again. Thou wilt shew me the path of life, that is, how I shall after my resurrection live for ever in thy glory, Thou wilt make me full of joy with thy countenance, that is, In thy presence I shall have fulness of joy forevermore. But these words in their proper and literal sense could not be spoken of David, because David's body was left in the grave and was there corrupted [See Act. 13.36.37. compar'd with 1 King. 2.10.] and therefore they must needs have refe∣rence to Christ, who (as David saw by the Spirit of Prophecy) was to spring from his Loins. (See 2 Sam. 7. and Psal. 132.) and so by the same Spirit he saw also that he was soon to rise again from the dead, as the head of his mystical Body, and by virtue of his resurrection, his members were to rise also.

And that God had assuredly according to David's Prophecy raised this Jesus from the dead, Peter declares that he and his fellows could, and did bear their Testimony* 1.42. Fourthly, he then speaks to them of his Ascension, and how after his resurrection he was exalted to the right hand of God: the consequent of which was, that having received authority and commission from the Father to prour forth his holy Spirit in a plentiful manner, [which he had often before spoken to them of, as in Joh. 14.26. and 15.26. and 16.13, 14.] he had now accordingly done it, and this strange thing of their speaking divers tongues, (which was so much wondred at by them) was an effect thereof. He further shews that David never ascended, or went bodily to Heaven, and so cannot be said to be exalted to Gods right hand while his enemies were made his Footstool. And therefore the person of whom that was praedicted, Psal 110.1. (and whom David there calls Lord) could be no other than Christ. For Conclusion, he bids all the house of Israel know assuredly that God the Father had ordained, and appointed this Jesus, whom they had crucified, to be the Head, and Saviour of his Church, and had instated him in the true kingly office of the Messiah* 1.43.

A great multitude of the Auditors were so affected with this Discourse, that being touched with an in∣ward remorse(i) 1.44 for their sins, they ask'd Peter and the rest of the Apostles what they should do? Peter exhorts them to repent and to own Christ for the true Messias, and to be∣lieve in him, and to be baptized in his name, and then they should be made partakers of the holy Ghost; and some of them possibly, of those miraculous gifts and powers, which they now saw and admired in the Apostles. For upon their believing in Christ, the pro∣mise made by God in the New Covenant of remission of sins [Jer. 31.34. Zech. 13.1.] appertained to them, and to their children* 1.45, and to as many of the Gentiles and their Chil∣dren, as the Lord should effectually call to faith in his Son, and therefore they ought to receive Baptism the Seal thereof. And with many other words he exhorted them to with-draw, and separate themselves from that untoward generation of the Scribes and Pharisees [See Mat. 3 and ch. 12. and ch. 16.] who so desperately opposed Christ, and his Gospel, and by their autho∣rity and example strove to keep people off from embracing the only way of Salvation opened by him. 'Tis probable, whilst Peter preached thus to the Jews of Judea and Jerusalem in the Syriack tongue others of the Apostles spake at the same time, and to the same purpose * to several there present of other nations,* 1.46 and the success of their preaching was that Three thousand were that day

converted to Christianity, and by their hands immediately bap∣tized* 1.47.

These new converts being now added to the Church, continued and faithfully persevered in the Apostles Doctrine, and fellow∣ship (performing all Christian offices of love one to another) and in the religious exercise of the duties of Gods Worship, such as receiving the Holy Supper, Prayer and Praising God. And a great asto∣nishment seized the people to see the wonderful things that were done by the Apostles. This also is further recorded of these new Converts, that they had their goods (as to the use of them) in common(k) 1.48 in that time of the Churches necessities, and the richer sort sold and par∣ted with some of their possessions and goods to help and relieve the poorer. And fur∣ther their practice was daily to frequent the Temple at the usual hours of prayer, and privately in particular houses to celebrate the Lords Supper. And thus conversing to∣gether with great simplicity and sincerity, they went on cheerfully in their Christian course praising and blessing the Lord for all that he had done for them: and their inno∣cent and harmless conversation procur'd them favour with the generality of the peo∣ple, who had not their hearts prepossess'd with prejudices against Christ, and his Gos∣pel. And thus we have seen what were the first fruits of the Apostles ministry, whose endeavours it pleased God so to bless, that there were daily more and more Converts added to the Church* 1.49.

Act. 2. v. 1. And when the day of Pentecost was fully come, they were all with one accord in one place.

v. 2. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were fitting.

v. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

v. 4. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

v. 5. And there were dwelling at Jerusalem Jews, devout men, out of e∣very nation under heaven.

v. 6. Now when this was noised abroad, the multitude came toge∣ther, and were confounded, because that every man heard them speak in his own language.

v. 7. And they were all amazed, and marvelled, saying one to another, Be∣hold, are not all these which speak, Galileans?

v. 8. And how hear we every man in our own tongue, wherein we were born?

v. 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,

v. 10. Phrygia and Pamphylia, in Egypt and in the parts of Libya, about Cy∣rene, and strangers of Rome, Jews and proselytes,

v. 11. Cretes, and Arabians, we do hear them speak in our tongues the won∣derful works of God.

v. 12 And they were all amazed and were in doubt, saying one to another, What meaneth this?

v. 13. Others mocking, said, These men are full of new wine.

v. 14 But Peter standing up with the eleven, lift up his voice and said unto them, Yemen of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

v. 15. For these are not drunken, as ye suppose, seeing it is but the third hour of the day.

v. 16. But this is that which was spoken by the prophet Joel,

v. 17. And it shall come to pass in the last days, (saith God) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesie, and your young men shall see visions, and your old men shall dream dreams:

v. 18. And on my servants, and on my hand-maidens, I will pour out in those days of my Spirit, and they shall prophesie:

v. 19. And I will shew wonders in heaven above, and signs in the earth be∣neath: blood and fire, and vapour of smoak.

v. 20. The sun shall be turned into darkness, and the moon into blood, be∣fore that great and notable day of the Lord come.

v. 21. And it sh••ll come to pass, that whosoever shall call on the Name of the Lord, shall be saved.

v. 22. Ye men of Israel, hear these words, Jesus of Nazareth, a man ap∣proved of God among you, by miracles, wonders and signs, which God did by him in the midst of you, as ye your selves also know:

v. 23 Him, being delivered by the determinate counsel, and foreknow∣ledg of God, ye have taken, and by wicked hands have crucified and slain:

v. 24. Whom God hath raised up, having loosed the pains of death, be∣cause it was not possible that he should be holden of it.

v. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be mo∣ved.

v. 26. Therefore did my heart rejoyce, and my tongue was glad: more∣over also my flesh shall rest in hope;

v. 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy One to see corruption.

v. 28. Thou hast made known to me the ways of life, thou shalt make me full of joy with thy countenance.

v. 29. Men and brethren, let me freely speak unto you of the patriarch Da∣vid, that he is both dead and buried, and his sepulchre is with us unto this day.

v. 30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne:

v. 31. He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his fl••sh did se•• corruption.

v. 32. This Jesus hath God raised up, whereof we all are witnesses.

v. 33. Therefore being by the right hand of God exalted, and having re∣ceived of the Father the promise of the holy Ghost, he hath shed forth this, which ye now see and hear.

v. 34. For David is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,

v. 35. Until I make thy foes thy footstool.

v. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

v. 37. Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do?

v. 38. Then Peter said unto them, Repent, and be baptized every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost.

v. 39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

v. 40. And with many other words did he testifie and exhort, saying, Save your selves from this untoward generation.

v. 41. Then they that gladly received his words, were baptized: and the same day there were added unto them about three thousand souls.

v. 42. And they continued stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers.

v. 43. And fear came upon every soul: and many wonders and signs 〈◊〉〈◊〉 done by the Apostles.

v. 44. And all that believed were together, and had all things common:

v. 45. And sold their possessions and goods, and parted them to all men, as every man had need.

v. 46. And they continued daily with one accord in the temple, and break∣ing bread from house to house, did eat their meat with gladness and single∣ness of heart.

v. 47. Praising God, and having favour with all the people. And the Lord added to the Church daily such as should be saved.

* 1.50 * 1.51 * 1.52 * 1.53 * 1.54 * 1.55 * 1.56 * 1.57 * 1.58 * 1.59 * 1.60

* 1.61 * 1.62 * 1.63 * 1.64 * 1.65 * 1.66

SECT. III.

ABout the same time Peter and John went up to the Temple about three a Clock in the afternoon (being one of the hours of prayer) and there in the name of Christ they heal(a) 1.67 a cripple lying at the gate of the Tem∣ple (called Beautiful)(b) 1.68 to ask alms,(c) 1.69 who had been lame from his birth, and was now about Forty years old (See ch. 4. 22.) The people being amazed at this mi∣racle flock'd in great multitudes about the Apostles in Solomons-Porch, earnestly gazing on them, and wondring at this strange cure wrought by them; and the man that was cur'd kept close to them, having received so great a benefit by them. Peter seeing this, address'd himself to the people shew∣ing them that they were much mistaken, if they thought that this Miracle was wrought by any power, or virtue, that was in such mean men, as they were. No, they durst not arrogate so much to themselves. He assures them it was wrought by no o∣ther power, than that of Jesus Christ▪ whom they had wickedly crucified (preferring Barabbas a murderer before him): but God had raised him from the dead, and of his resurrection they his Apostles were sure, and faithfull witnesses. He shews them it was

by faith, and relyance on his power(d) 1.70 (which faith was also his gift, and wrought in them by his Spirit) that they had wrought this cure on this Cripple. He tells them that though they had done very hainously in thus putting to death the Prince of life, yet he was perswaded(e) 1.71. that most of them did it ignorantly, not being thorowly convinc'd (though they had evidence enough to have convinced them, had they duly attended to it) that Jesus of Nazareth was the very Messias; yet however hereby they had ac∣complished what was praedicted in the Scrip∣tures concerning the sufferings of Christ. He exhorts them therefore to repent(f) 1.72 and turn to God, laying hold on his Grace and Mercy offered in Christ, that their sins might be blotted out, seeing those blessed(g) 1.73 refreshing Gospel-times, which he had long ago promised, were now come, and he had sent his Son(h) 1.74 into the world, whom the Pro∣phets long ago foretold, and preached of. This Saviour being now ascended he tells them the Heavens must contain (having re∣ceived hi•• Humanity) until the accomplish∣ment(i) 1.75 of all things, which God had spoken by the mouth of all his holy Pro∣phets since the world began; such as are, Christs victory over Satan in the Salvation of all his people, the Calling of the Jews, and his conquest of the last enemy Death, &c. He further sheweth them that Moses had prophesied of this Christ, under the title of the great Prophet, commanding he should be heard and obeyed in all things, Deut. 18.15.18, 19. and that all the Prophets from Sa∣muel as many as have spoken have also fore∣told of these days; They therefore should consider that they were the children of the Prophets, that is, the people to whom God primarily and chiefly sent the Prophets, and the People to whom the promise and cove∣nant which God made with Abraham, That in his seed all the nations of the earth should be blessed (namely, by giving the Messias to spring from his loins) did primarily apper∣tain. And this Jesus, being that promised Messias God had now sent into the world, whom, being put to death, he had raised again, and now in the power and ministry

of his Gospel had first sent again to them, to bless them by turning them from their sins by the powerful operation of his Spirit, and to offer himself unto them as the only Sa∣viour, and Redeemer; and therefore they ought in point of gratitude with all rea∣diness to receive, and embrace him.

Act. 3. v. 1. Now Peter and John w••nt up together into the temple at the hour of prayer, being the ninth hour.

v. 2. And a certain man, lame from his mothers womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entred into the temple.

v. 3. Who seeing Peter and John about to go into the temple, asked an alms.

v. 4. And Peter fastening his eyes upon him, with John, said, Look on us.

v. 5. And he gave heed unto them, expecting to receive something of them.

v. 6. Then Peter said, Silver and gold have I none, but such as I have, give I thee: In the Name of Jesus Christ of Nazareth rise up and walk.

v. 7. And he took him by the right hand, and lift him up: and immedi∣ately his feet and ancle-bones received strength.

v. 8. And he leaping up, stood and walked, and entred with them into the the temple, walking, and leaping, and praising God.

v. 9. And all the people saw him walking, and praising God.

v. 10. And they knew that it was he, which sate for alms at the beautifull gate of the temple; and they were filled with wonder and amazement at that which had hapned unto him.

v. 11. And as the lame man which was healed, held Peter and John, all the people ran together unto them, in the porch that is called Solomons, greatly wondering.

v. 12. And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

v. 13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers hath glorified his Son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

v. 14. But ye denied the holy One, and the Just, and desired a murderer to be granted unto you:

v. 15. And killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses.

v. 16. And his Name, through faith in his Name, hath made this man strong, whom ye see and know: yea, the faith which is by him, hath given him this perfect soundness in the presence of you all.

v. 17. And now brethren, I wote that through ignorance ye did it, as did also your rulers.

v. 18. But those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

v. 19. Repent ye therefore and be converted, that your sins may be blot∣ted out, when the times of refreshing shall come from the presence of the Lord.

v. 20. And he shall send Jesus Christ, which before was preached unto you.

v. 21. Whom the heaven must rec••ive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

v. 22. For Moses truly said unto the Fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things, whatsoever he shall say unto you.

v. 23. And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people.

v. 24. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days.

v. 25. Ye are the children of the prophets, and of the Covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kinreds of the earth be blessed.

v. 26 Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

* 1.76 * 1.77 * 1.78 * 1.79 * 1.80 * 1.81 * 1.82 * 1.83 * 1.84 * 1.85 * 1.86

SECT. IV.

AS the Apostles were thus going on in instructing the People, the Priests, and Sadduces, and Captain of the Roman Band (that was placed in the Tower Antonia(a) 1.87 for the guard of the Temple) came upon them, and being greatly enraged(b) 1.88 at the Doctrine they preached, they took them and put them in custody(c) 1.89 that night; yet Peter's Sermon had had so good an ope∣ration upon the people, that with the Three thousand which were before converted ch. 2.41. the number of believers in Christ was now come to be about Five thousand(d) 1.90 The next day the Council being met toge∣ther (in which were Annas and Caiaphas, and some others, that were descended of High Priests) the Apostles are now called in question about the Miracle, they had wrought, and required to give an account by what power or authority they had done it. Then Peter being filled with the Holy Ghost, and an extraordinary measure of Courage, told them plainly, that by the power and authority of Jesus of Nazareth (whom they had crucified and God had raised from the dead) and by Faith in him, they had wrought this miraculous cure. This he tells them was the Stone* 1.91 spoken of, Psal. 118.22. and Isa. 28.16. (which could be meant of no o∣ther than the Messias) who was now re∣jected and dis-esteemed of them who would be accounted the builders of the Church of God with sound Doctrine; yet notwithstanding their rejecting of him he tells them he is certainly the head of the corner(e) 1.92, and the principal Stone, or chief part of the whole spiritual building, his true Church being the Person in whom the strength of the building lyes, and by whom the two walls of the building, viz. Jews and Gen∣tiles are joined together, and made up into one House and Church; neither is Salvati∣on to be attain'd by or through the mediati∣on of any other person whatsoever. From v. 1. to 13.

The Council much marvelled at this boldness, and freedom of speech, wherewith the Apostles expressed themselves, seeing their education had been such as could not raise them above mean and ordinary men. But then they were told, or else some of them remembred, that they were such as had attended upon Je∣sus in his life time. However though they were convinced of the truth of the Miracle wrought by them, yet after they had debated upon the matter among themselves, they judged it fit strictly to prohibit them to preach any more in the name of Je∣sus; which injunction the Apostles would by no means yeild obedience unto, alledging that it was much more right and fit to obey God, than them; and declared, that they could not choose but proclaim for the benefit of others those truths concerning Christ of so high importance, which themselves had certain know∣ledg of, being eye and ear-witnesses of them. However not∣withstanding this rational Plea, the Council added some further threatnings to terrifie them, and so dismissed them, having no∣thing to lay to their charge, but only that for which the people looked on them with admiration and glorified God for working by them. From 13. to 23.

The Apostles being thus dismiss'd, went immediately to their own company (that is the Society of those Hundred and twenty mentioned ch. 1.15.) and acquainted them with what had happened unto them.

The Brethren being much affected herewith betake themselves, by fervent prayer unto the Lord, ac∣knowledging that what he had long ago praedicted by his Pro∣phet David(f) 1.93 Psal. 2.1. concerning the Messias, was now come to pass. For the Jews had highly opposed him, the anoint∣ed(g) 1.94 of the Lord, and invented false things against him, and the Roman Gover∣nours in Palestine, Herod, and Pontius Pilat had combined against him, and the Jewish Sanhedrin had joined their malicious Coun∣sels to destroy him, and in opposing him, had also opposed God the Father who sent him. All this they had done, and thereby had been instruments to act that which God before determined (h), viz. that his Son should be put to death for the sins of men. And now God having raised him again from the dead, and commanded his Apostles to preach him to the world, these Jews had with great threatnings forbidden them: Whereupon they humbly beseech the Lord

to enable them his Servants, and Ministers to preach his word with all boldness and courage▪ and to give them power to work miraculous cures in the name of Jesus for the confirmation of the Gospel.

Upon this prayer of theirs there came a wind from heaven like to that mentioned Chap. 2.2. and shook the place where they were assembled, and special eminent gifts(i) 1.95 of the Spirit fell upon them, and especially they were indued with a greater measure of boldness to preach the Gospel even in the midst of persecution, and this was such a confirmation to them, that despising the ter∣rors of the Jews, they with greater confi∣dence publish'd the Gospel of Christ than before. This also is further to be observed concerning this infant Church, and these primitive disciples, that they maintain'd a great union and concord(k) 1.96 among them∣selves both in Doctrine and Opinion, in Heart and Affection, and had such enlarged bowels toward one another, that no man esteemed what he had his own when the Churches necessity required it for the help of such among them as were in want.

The Apostles also with great authority and assurance gave testimony to the Resurrection of Christ, and their Doctrine found great favour and acceptation with the People. And those of the disciples, that had possessions sold them(l) 1.97 and laid down the mony received for them, at the Apostles feet to be distributed by their advice, and counsel, to every one as they had need. In which business Bar∣nabas* 1.98 a Levite gave an eminent example, who having a piece of Land of his own (not part of the Levites portion, which he might not alienate, but probably somewhat, which belonged to him in Cyprus where he was born) made sale of it, and brought the full price of it, and put it wholly in the Apostles power to dispose of, and to

distribute as they saw occasion among those of the Church that were in want and necessity.

Act. 4. v. 1. And as they sp••ke unto the people, the priests and the captain of the temple, and the Sadduces came upon them.

v. 2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

v. 3. And they laid hands on them, and put them in hold unto the next day: for it was now even-••ide.

v. 4. Howbeit, many of them which heard the word, believed, and the number of the men was about five thousand.

v. 5. And it came to pass on the morrow, that their rulers, and elders, and scribes,

v. 6. And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kinred of the high priest, were gathered together at Jerusalem.

v. 7. And when they had set them in the midst, they asked, By what power or by what Name have ye done this?

v. 8. Then Peter filled with the holy Ghost, said unto them, Ye rulers of the people, and elders of Israel.

v. 9. If we this day be examined of the good deed done to the impotent man, by what means he is made whole.

v. 10. Be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

v. 11. This is the stone which was set at nought of you builders, which is become the head of the corner.

v. 12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

v. 13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned, and ignorant men, they marvelled, and they took knowledg of them, that they had been with Jesus.

v. 14. And beholding the man that was healed standing with them, they could say nothing against it.

v. 15. But when they had commanded them to go aside out of the council, they conferred among themselves.

v. 16. Saying, What shall we do to these men? For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem, and we cannot deny it.

v. 17. But that it spread no furth••r among the people, let us straitly threa∣ten them, that they speak henceforth to no man in this Name.

v. 18. And they called them, and commanded them not to speak at all, nor teach in the N••me of Jesus.

v. 19. But Peter and John answered, and said unto them, Whether it be right in the sight of God, to hearken unto you more than unto God, judg ye.

v. 20. For we cannot but speak the things which we have s••••n and ••••••rd.

v. 21. So wh••n they had further threatned them, they l••t t••••m go, fi••ding nothing how they might punish them, b••c••use o•• th•• p••ople, for all men glorifi••d God for that which was done.

v. 22. For the man was above fourty years old, on whom this mi••••cle of healing w••s sh••w••d.

v. 23. And b••ing let go, th••y went to th••ir own comp••ny, and rep••rted all that the chi••f priests and elders had said unto th••m.

v. 24. And when th••y heard that, they li••t up their voice to God with

one accord, and said, Lord, thou art God which hast made heaven and earth and the sea, and all that in them is,

v. 25. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

v. 26. The kings of the earth stood up, and the rulers were gathered to∣gether against the Lord, and against his Christ.

v. 27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together.

v. 28. For to do whatsoever thy hand and thy counsel determined before to be done.

v. 29. And now Lord, behold their threatnings, and grant unto thy ser∣vants, that with all boldness they may speak thy word,

v. 30. By stretching forth thine hand to heal: and that signs and wonders may be done by the N••me of thy holy child Jesus.

v. 31. And when they had prayed, the place was shaken where they were assembled together, and they were all filled with the holy Ghost, and they spake the word of God with boldness.

v. 32. And the multitude of them that believed, were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed, was his own, but they had all things common.

v. 33. And with great power gave the Apostles witness of the resurrecti∣on of the Lord Jesus, and great grace was upon them all.

v. 34. Neither was there any among them that lacked: for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold,

v. 35. And laid them down at the Apostles feet: and distribution was made unto every man according as he had need.

v. 36. And Joses, who by the Apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation) a Levite, and of the countrey of Cyprus,

v. 37. Having land, sold it, and brought the money, and laid it at the Apostles feet.

* 1.99 * 1.100 * 1.101 * 1.102 * 1.103 * 1.104 * 1.105

SECT. VII.

ANanias and Sapphira(a) 1.106 his wife pretending to follow this example fraudently kept back by joynt consent part of the price for which they had sold a possession, and yet pre∣tended to lay down all the price it was sold for at the Apostles feet. For which Hypocrisie, and lying to, or in the presence of the Holy Ghost, and thinking to go undiscovered of that Spirit, which wrought so powerfully in the Apostles, and to impose upon God himself, as if he saw not what men secretly did, and presumptuously tempting him, and trying (as it were) whether he would be so severe to punish it, or no, they are stricken dead, and great fear fell on all that heard of these things.

Act. 5.1. But a certain man named Ananias, with Sapphira his wife, sold a possession,

v. 2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles feet.

v. 3. But Peter said, Ananias, Why hath Satan filled thine heart to lye to the holy Ghost, and to keep back part of the price of the land?

v. 4. Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

v. 5. And Ananias hearing these words, fell down and gave up the ghost: and great fear came on all them that heard these things.

v. 6. And the young men arose, wound him up, and carried him out, and buried him.

v. 7. And it was about the space of three hours after, when his wife not knowing what was done came in.

v. 8. And Peter answered unto her, Tell me whether ye sold the land for ••o much. And she said, Yea for so much.

v. 9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them that have bu∣ried thy husband are at the door, and shall carry thee out.

v. 10. Then fell she down straitway at his feet, and yeilded up the ghost: and the young men came in, and found her dead, and carrying her forth, buried her by her husband.

v. 11. And great fear came upon all the church, and upon as many as heard these things.

* 1.107 * 1.108 * 1.109

SECT. VIII.

THE Apostles having thus manifested the power of Christ, and his Justice in this example of Ananias and Sapphira, they also manifested his graciousness and mercy in working ma∣ny miraculous cures in his Name, in healing the diseased, and delivering the possessed; insomuch, that the people brought forth their sick into the streets, and laid them on beds and couches, that at least the Shadow(a) 1.110 of Peter pas∣sing by, might overshadow some of them. And these acts of mercy were as necessary for the propagating of the Gospel, and to invite people to believe in Christ, as those other of severity were for the restraining those corruptions wherewith Satan would otherwise have infected the Church in its minority; and to prevent the intrusion of Hypocrites(b) 1.111. The Apostles and Believers had at this present their place of meeting and assembling to preach the Gospel in So∣lomon's Porch* 1.112, which was the East-Cloy∣ster of the Mount of the Temple [See 1 King. 6.3.], in part of which the Sanhe∣drim used to sit, and yet they are not afraid to come so nigh unto them. But such of their hearers as were not sincere, durst not join themselves to them, having seen the severity on Ananias and Sapphira for their Hypocrisie; yet multitudes of others were added to the Church daily; and the common people seeing the wonders that were done by them, and their eminent gifts and endowments, could not but extol and magnifie them(c) 1.113. From ver. 12, to 17.

Hereupon the High-Priest, and those that were with him (most of them of the Sect of the Sadduces) set themselves ve∣ry zealously against them; and apprehending them, put them into the common Gaol; from whence being freed the night follow∣ing by an Angel, they are commanded by Him to go again, and preach boldly in the Temple the Doctrine of Christ, which de∣clares unto men the right way unto eternal life(d) 1.114. The Council meeting next morn∣ing, sent to the Prison for them, but find them not there; for they were preaching in the Temple; from thence they are brought before them by the Captain and Officers, yet without violence: for they feared the people would stone them, if they used such per∣sons harshly who had done so many cures among them. Being

now again brought before the Council, they are here accu∣sed of two things. 1. Of Contumacy, in persisting to preach the Gospel, notwithstanding they were strictly forbidden. 2. Of Sedition, as if they endeavoured to stir up the people to avenge the blood of Jesus upon the Rulers, perswading them it was by them most unjustly shed. Peter, in the name of the rest, answers to the first of these, acknowledging they had not obeyed them in that their Injunction, because they had commanded that which was contrary to God's Com∣mand; and in such a case it was just and reasonable, that God should be obeyed, and not they. He tells them, That though they had dealt most injuriously and maliciously with Jesus of Nazareth, and had crucified him; yet God had raised him again from the dead, and exalted him(e) 1.115 to his ••ight hand in Heaven, and instated him in his Regal Power, that he might, as a Spiri∣tual Prince, rule and protect his Church; and, as a Saviour, send his Spirit into the Hearts of Sinners, to draw them to Re∣pentance, and belief in himself(f) 1.116 that so they might receive remission of sins, and all the blessed consequents thereof. He de∣clares, that they his Apostles did bear their testimony to the truth of these things; and so did the Holy Ghost* 1.117, who descending up∣on them, and others also (who believed in Christ, and yielded obedience to him), en∣dowed them with extraordinary gifts(g) 1.118, and enabled them to do miraculous cures: And if their testimony were false, certainly it would never have been so confirmed. From Ver. 12, to 30.

These words so enraged(h) 1.119 the Coun∣cil, and cut them to the heart, that they presently entred into consultation of put∣ting the Apostles to death; but were divert∣ed from that wicked intendment, by the advice of Gamaliel, a learn'd and grave Se∣nator, and of much repute among them; who told them, that if this work were of men, it would come to nought; as he proves by two instances, one of Theudas* 1.120, who gave him∣self out to be some excellent person sent of

God for the delivering of the Jews; and the other, of Judas of Galilee* 1.121, who in the time of the Tax laid by Augustus rai∣sed a Sedition, disswading the people from paying it; Both which persons he tells them gathered many followers after them, but miserably miscarried in their enterprize. But he further shews them that if this work were of God, they could not possibly overthrow it, neither ought they to attempt it, least therein they should shew themselves to be fighters against God.

This advice being so rational, it prevailed with them to desist from their former intention. Yet notwithstanding sending for the Apostles again into the Court they appointed them to be scourged* 1.122, and strictly charging them not to preach any more in the name of Christ(i) 1.123, dismissed them. But they were so far from being discouraged(k) 1.124 by these things, that they went away rejoycing, that they were counted worthy* 1.125 to suffer shame for his sake. And daily both in the Temple, and in private houses they ceased not to preach Jesus Christ.

Act. 5. v. 12. And by the hands of the Apostles were many signs, and wonders wrought among the people (And they were all with one ac∣cord in Solomons porch.

v. 13. And of the rest durst no man joyn himself to them: but the people magnified them.

v. 14. And believers were the more added to the Lord, multitudes both of men and women)

v. 15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by, might overshadow some of them.

v. 16. There came also a multitude out of the cities round about unto Je∣rusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one,

v. 17. Then the high priest rose up, and all they that were with him. (which is the sect of the Sadduces) and were filled with indignation.

v. 18. And laid their hands on the Apostles, and put them in the com∣mon prison.

v. 19. But the Angel of the Lord by night opened the prison doors, and brought them forth, and said,

v. 20. Go, stand and speak in the temple to the people all the words of this life.

v. 21. And when they heard that, they entred into the temple early in the morning, and taught: but the high priest came, and they that were

with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

v. 22. But when the officers came, and found them not in the prison, they returned, and told,

v. 23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

v. 24. Now when the high priest, and the captain of the temple, and the chief priests heard these things, they doubted of them whereunto this would grow.

v. 25. Then came one and told them, saying. Behold, the men whom ye put in prison, are standing in the temple, and teaching the people.

v. 26. Then went the captain with the officers, and brought them without violence (For they feared the people, lest they should have been stoned)

v. 27. And when th••y had brought them, they set them before the coun∣cil, and the high priest asked them,

v. 28. Saying, Did not we straitly command you that you should not teach in this Name? And behold, ye have filled Jerusalem with your doctrine, and intend to bring this mans blood upon us.

v. 29. Then Peter, and the other Apostles answered, and said, We ought to obey God rather than men.

v. 30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

v. 31. Him hath God exalted with his right hand to be a Prince and a Sa∣viour, for to give repentance to Israel, and forgiveness of sins.

v. 32. And we are his witnesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him.

v. 33. When they heard that, they were cut to the heart, and took coun∣sel to slay them.

v. 34. Then stood there up one in the council, a Pharisee, named Gamaliel a doctor of law, had in reputation among all the people, and commanded to put the Apostles forth for a little space.

v. 35. And said unto them, Ye men of Israel, take heed to your selves, what ye intend to do as touching these men.

v. 36. For before these days rose up Theudas, boasting himself to be some∣body, to whom a number of men, about four hundred, joyned them∣selves: who was slain, and all, as many as obeyed him, were scattered, and brought to nought.

v. 37. After this man rose up Judas of Galilee, in the days of the taxing, and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed.

v. 38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought.

v. 39. But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God.

v. 40. And to him they agreed: and when they had called the Apostles, and beaten them, they commanded that they should not speak in the Name of Jesus and let them go.

v. 41. And they departed from the presence of the council, rejoycing that that they were counted worthy to suffer shame for his Name.

v. 42. And daily in the temple, and in every house they ceased not to teach and preach Jesus Christ.

* 1.126 * 1.127

* 1.128 * 1.129

SECT. IX.

THe number of Believers now increasing at Jerusalem, there arose (as it commonly happens among a multitude) a murmuring of the Hellenists(a) 1.130 (that is such Jews as were dispersed among the Grae∣cians, and were born, or lived in Heathen Countries, and used the Greek Translation of the Old Testament, and the Greek Tongue, yet savouring something of the Hebrew Phrases and manner of speaking) against the Hebrews (who were such Jews as inhabited Judea, and spake the Syriack Language) because their Widdows* 1.131 were neglected, and received less, than the Widdows of the Hebrews, in the daily distribution of the Churches moneys. The Apostles desiring to have the poor well provided for, yet being them∣selves taken up with dispensing the word, (the food of the soul,) and so not at leisure to attend that other service; by their ad∣vice, and the suffrages of the Church, there were Seven men of good report for wisdom and the endowments of the Spirit, cho∣sen out of the Hundred and Eight, mentioned before, ch. 1. to be Stewards of the Churches stock(b) 1.132, unto which they were ordained by the imposition of hands(c) 1.133. Among those Stephen, and Philip were the most eminent, whose story is particularly related. Thus the Gospel went on successfully, and the num∣ber of the Disciples increased daily, yea some of the Priests(d) 1.134 themselves (formerly bitter enemies to Christ) now embraced the faith, and were joined to the Church.

Act. 6. v. 1. And in those days, when the number of the disciples was multiplyed, there arose a murmuring of the Grecians against the He∣brews, because their widows were neglected in the daily ministration.

v. 2. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

v. 3. Wherefore brethren, look you out among you seven men of honest report, full of the holy Ghost, and wisdom, whom we may appoint over this business.

v. 4. But we will give our selves continually to prayer, and to the ministery of the word.

v. 5. And the saying pleased the whole multitude: and they chose Stephen a man full of faith, and of the holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch.

v. 6. Whom they set before the Apostles, and when they had prayed, they laid their hands on them.

v. 7. And the word of God increased, and the number of the disciples mul∣tiplied in Jerusalem greatly, and a great company of the priests were obe∣dient to the faith.

* 1.135

SECT. X.

STephen being thus chosen to be one of the first Deacons, and being a man full of Faith, and power* 1.136 to work Miracles, he accordingly does many wonders among the people, and stoutly defends the cause of Christ against several persons of the Sy∣nagogue of the Libertins(a) 1.137, and of some other Synagogues, that disputed with him, who when they were not able to resist the wisdom, and spirit, by which he spake, they falsly accus'd him, and bringing him before the Council, set up false witnesses(b) 1.138 a∣gainst him, who declared they heard him speak blasphemous words against Moses, and against God, and that he should say that Jesus would destroy the Temple, and City* 1.139, and change the Customs, and Rites which Moses had instituted,(c) 1.140 and commanded from God.

v. 8. And Steven full of faith and power, did great wonders and miracles among the people.

v. 9. Then there arose certain of the synagogue, which is called the syna∣gogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Steven.

v. 10. And they were not able to resist the wisdom and the spirit by which he spake.

v. 11. Then they suborned men, which said, We have heard him speak blas∣phemous words against Moses, and against God.

v. 12. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the Coun∣cil:

v. 13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place and the law.

v. 14. For we have heard him say, That this Jesus of Nazareth shall de∣stroy this place, and shall change the customs which Moses delivered us.

SECT. II.

STephen being thus brought before the Council, his face(a) 1.141 appeared full of Majesty, and Splendor, not unlike possi∣bly to that which Moses's face had, Exod. 34.30. or such as the Angels appeared with, Mat. 28.3. An argument of a clear consci∣ence, and of the divine assistance, and pre∣sence. Being permitted to speak for him∣self, he in a long and grave oration ap∣plyes himself to answer the charge that was brought against him. And because these his accusers, and others of the Jews (as it seems) imagined that God was so delighted and pleased with the Temple, and the Temple-Service, and the Mosaical, Rites that he in∣tended always to continue and perpetuate them, and that no other way of Worship could be acceptable to him; therefore by an historical deduction he shews them that God was worshipped aright before either Tabernacle or Temple was made, or any of the Mosaical Rites instituted or ordained, and therefore the true Worship of God was not necessarily, and inseparably annexed to any of these things. For the proof of this he begins at Abra∣ham, and shews them how that he living of old at Ʋr of the Chaldeans in the midst of Idolaters [Josh. 24.2, 3.] God was pleased of his free mercy to manifest himself to him* 1.142 about the seventieth year of his age, and effectually to enlighten him by his grace, and savingly to draw him to own, and worship him the true God: and commanding him to leave his native Country, and go into a land which he would shew him, he promised to make of him a great nation, and that in him, all the families of the earth should be blessed. Abraham obeying this command, drew on his father Terah also with him; and so they came from Ʋr to Charran, where he served God till the death of his father, which was about five years after. His father being dead he was again called by God to leave that Country, and to go into Canaan, which accordingly he did, and there God promised that to his seed he would give that land, but they must first endure a long servitude in Egypt. Af∣ter he had a good while sojourned in Canaan, when he was Nine∣ty nine years old* 1.143 God made a Covenant with him, and in∣stituted Circumcision as the Seal thereof, so that from his first Call from Ʋr, when he was seventy years of age to this time when he was Ninety nine, he had served God faithfully, yet without cir∣cumcision to this present time. After this, Abraham begat Isaac, and Isaac begat Jacob, and Jacob the Twelve Patriarchs: and the Patriarchs moved with envy sold Joseph into Egypt, where the Lord was with him, and by his wonderful providence rai∣sed him up to be chief Governour of the country under Pha∣raoh,

so that in the time of the Famine he sent for his father, and his family, being Seventy five souls, to come down into E∣gypt, and nourished them there. Jacob, after some time spent there, died in Egypt, and so all the rest of his sons after him, and in testimony of their Faith, and belief of the Promise, that God had made unto Abraham of giving the land of Canaan to his Seed, they commanded that their bones(b) 1.144 should be carried into the land of Canaan, and buried there.

The Children of Israel now growing, and encreasing to a vast multitude in Egypt, in tract of time, there arose a Pha∣raoh, that knew not Joseph, who fearing the number, and strength of the Israelites, exceedingly oppressed them; and to prevent their encreasing, made a barbarous Edict, that their male chil∣dren should be killed as soon as they were born, or else drowned in the river*. In the time of this Edict, Moses was born to Am∣ram and Jochebed his wife, who being a very lovely child, his Parents hid him three months in their house; but at last not da∣ring to conceal him any longer, they put him in a basket of Bul∣rushes, daubed over with flime and pitch, and laid it in the flags by the side of the River. Here the Kings Daughter finds him; and moved with compassion towards the Infant, nourisheth him up for her own son, putting him out to his own Mother to nurse: and caused him to be educated in all the learning of the Egypti∣ans, so that he proved a person of great abilities above other men, being very able both to give counsel, and to act any great affair. When he grew to the age of Forty, it came into his mind to visit his brethren the Israelites; and among other things that evidenced to him their sad condition, he saw an Egyptian smiting an Israelite, which so stirred up his spirit, that he slew the Egyptian who did the wrong, thereby giving the Israelites the first intimation, that God would deliver them by his hand, (which it seems God had by instinct, or revelation made known unto himself,) but they understood it not. The next day seeing two Israelites at variance, he would have made them friends, and set them at one again. But he, who did the wrong upbrai∣ded him for it, and said, Who made thee a ruler, and a judg over us? wilt thou kill me as thou didst the Egyptian yesterday? Moses

perceiving hereby, that what he had done to the Egyptian was known, and that the King hereupon would seek his life, he fled from thence into the land Midian, where he spent other Forty years of his life, and married Zippora, Jethro's daughter, and by her had two Sons. The children of Israel continuing still under sore bondage in Egypt; it pleased the Lord now at length to com∣passionate them, and to resolve to deliver them. Wherefore, when Moses had been Forty years in Midian, as he was keeping his father-in-laws sheep about Horeb, or Sinai, the Angel of the Lord appeared to him out of a burning Bush, and called him to go to Pharaoh, requiring him to deliver his people Israel. Moses after he had shewed many signs and wonders in Egypt at last brought them out. And leading them through the red Sea, he brought them into the wilderness to Mount Sinai, where God gave them his law, and appointed Moses to make a Tabernacle for his worship according to the pattern he had shewed him in the Mount. So that to this day for above Four hundred years, he shews them, the Fathers had worshipped God without any Tabernacle at all.

He further shews them, that though Moses was a person high∣ly to be regarded, whose memory ought always to be precious to them, having had intimate converse with God, and having received the law from his mouth, yet they might remember to their humiliation how their impious Ancestors would not obey him; but contrary to his mind, during his absence in the Mount, made a golden Calf(c) 1.145 and ador'd it. They might also call to mind how Moses told them before hand, of a great Prophet the Lord would raise up in due time, whom they were to hear, and obey in all things. And this great Prophet, who was no other person than the Messias, was now come. Moreover they might consider how that when the Tabernacle was made by Moses, and all the worship of God appertaining to it appointed, their rebellious Ancestors not∣withstanding, did not long continue faith∣full to it, but God for their sins leaving them to themselves, and to their own hearts lusts, they fell to worship the Host of Heaven* 1.146 the Sun, Moon, and Stars, upon which it was that the Lord so highly expostulates with the people of Israel, Amos 5.25. de∣nying that their Ancestors offer'd such sa∣crifice to him in the wilderness as was plea∣sing in his sight.(d) 1.147 And though they made shew of serving him by carrying his Taber∣nacle, and all things belonging to it, yet they hankred after their Idols, which they not only bare in their hearts, but also car∣ried

about with them representations of them. For it seems they had gotten the Shrines, or Chaplets, wherein the mages of Moloch and Saturn were kept and inshrined, and carried them about with them, and wor∣shipped them. Which Idolatry of their An∣cestors not sufficiently bewailed, and repent∣ed of, together with the consequent sins of their children in succeeding ages, at last pro∣voked God to bring the captivity of Babylon upon them(e) 1.148. But to return to the Ta∣bernacle, (where God used to witness, and evidence his glorious presence, and where the Ark of the Covenant was, and the Law, and the Testimonies, evidences of Gods will how he would be served) he shews, their Fa∣thers indeed carried it with them all along through the wilderness, and at last brought it into Canaan, where it continued all the days of David, and to the beginning of Solomons reign; and then it ended, and gave way to the Temple: which though David desired to build for the Service of God, yet that honour was reserved for Solomon his Son, who accordingly built it in a very sump∣tuous and magnificent manner. Now when the Temple was built, God himself declared by the mouth of his Prophet Isaiah, ch. 66.1, 2. That he delighted not to dwell in Temples made with hands, as if he were in∣cluded therein, and bound thereto. And therefore they were not fondly to conceive that after the Temple was built the worship of God was so tyed to that place as he could not be worshipt ac∣ceptably any where else —. As Stephen was thus going on, and (as 'tis probable) would have spoken much more fully to the point in hand, the Council it seems interrupted him, apprehen∣ding him to speak in a way of diminution of the Temple. There∣fore breaking off his former discourse, and turning his speech to them, he sharply reprehends them for several things* 1.149. 1. For their rebellion, and resisting the Spirit of God, which spake to them by the Apostles and by him. 2. For their imita∣ting their cruel Ancestors, who killed the old Prophets in killing the Lord of life. 3. For their horrible violating the holy law of God given them by the glorious ministry and proclamation of Angels(f) 1.150. At these words they were extreamly inraged at him, and gnashed on him with their teeth. But he being full of courage and faith looked up to Heaven, and had an extraordi∣nary Vision of the glory of God, and of Jesus Christ standing on his right hand, and accordingly declared unto them what he saw. They hearing this, without any more ado, in a violent furious manner ran upon him as a Blasphemer: and though the

Romans permitted them not to put any man to death, yet in a popular rage, they hurried him away out of the City, and there stoned him. And they that witnessed against him* 1.151, (and were therefore by the Law to cast the first stone at him, Deut. 17.7.) put off their upper garments to sit themselves for the work, and a young man called Saul undertook to look to them, who consequently had an hand in stoning of him. Stephen devoutly commending his Soul into the hands of Christ, and praying for his murderers, that this sin might not be laid to their charge so as to obstruct their repentance(g) 1.152, gave up the Ghost.

Act. 6. v. 15. And all that sit in the council, looking stedfastly on him, saw his face as it had been the face of an Angel.

Act. 7 v. 1. Then said the high priest, Are these things so?

v. 2. And he said, Men, brethren, and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

v. 3. And said unto him, * G••t thee out of thy country, and from thy kin∣red, and come into the land which I shall shew thee.

v. 4. Then came he out of the land of the Chaldeans, and dwelt in Char∣ran: and from thence, when his father was dead, he removed him into this land wherein ye now dwell.

v. 5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

v. 6. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and intreat them evil four hundred years.

v. 7. And the nation to whom they shall be in bondage, will I judg, said God: And after that shall they come forth, and serve me in this place.

v. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day: and Isaac begat Ja∣cob, and Jacob begat the twelve patriarchs.

v. 9. And the patriarchs moved with envy, sold Joseph into Egypt: but God was with him,

v. 10. And delivered him out of all his affliction, and gave him favour and wisdom in the sight of Pharaoh king of Egypt: and he made him gover∣nour over Egypt, and all his house.

v. 11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction, and our fathers found no sustenance.

v. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

v. 13. And at the second time Joseph was made known to his brethren, and Josephs kinred was made known to Phraoh.

v. 14. Then sent Joseph, and called his father Jacob to him, and all his kinred, threescore and fifteen souls.

v. 15. So Jacob went down into Egypt, and died, he, and our fathers.

v. 16. And were carried over into Sichem, and laid in the s••pulchre that Abraham bought for a sum of money of the sons of Emor the father of Sichem.

v. 17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

v. 18. Till another King arose, which knew not Joseph.

v. 19. The same dealt subtilly with our kinred, and evil-intreated our fa∣thers, so that they cast out their young children, to the end they might not live.

v. 20. In which time Moses was born, and was exceeding fair: and nou∣rished up in his fathers house three months:

v. 21. And when he was cast out, Pharaohs daughter took him up, and nou∣rished him for her own son.

v. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

v. 23. And when he was full fourty years old, it came into his heart to visit his brethren the children of Israel.

v. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

v. 25. For he supposed his brethren would have understood, how that God by his hand would deliver them: but they understood not.

v. 26. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren, Why do ye wrong one to another?

v. 27. But he that did his neighbour wrong, thrust him away, saying, Who made thee a ruler and a judg over us?

v. 28. Wilt thou kill me as thou didst the Egyptian yesterday?

v. 29. Then fled Moses at this saying, and was a stranger in the land of Ma∣dian, where he begat two sons.

v. 30. And when forty years were expired, there appeared to him in the wilderness of mount Sinai, an angel of the Lord in a flame of fire in a bush.

v. 31. When Moses saw it, he wondred at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

v. 32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

v. 33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

v. 34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them: And now come, I will send thee into Egypt.

v. 35. This Moses whom they refused, saying. Who made thee a ruler and a judg? the same did God send to be a ruler and a deliverer, by the hands of the angel which appeared to him in the bush.

v. 36. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness fourty years.

v. 37. This is that Moses which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren like unto me: him shall ye hear.

v. 38. This is he that was in the church in the wilderness with the angel, which spake to him in the mount Sinai, and with our fathers: who re∣ceived the lively Oracles to give unto us.

v. 39. To whom our fathers would not obey but thrust him from them, and in their hearts turned back again into Egypt,

v. 40. Saying unto Aaron, Make us gods to go before us: For as for this Moses which brought us out of the land of Egypt, we wot not what is become of him.

v. 41. And they made a calf in those days, and offered sacrifice unto the idol; and rejoyced in the works of their own hands.

v. 42. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the prophets, O ye house of Israel, have

ye offer'd to me slain beasts, and sacrifices, by the space of forty years in the wilderness?

v. 43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made, to worship them: and I will carry you away beyond Babylon.

v. 44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen:

v. 45. Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.

v. 46. Who found savour before God, and desired to find a tabernacle for the God of Jacob.

v. 27. But Solomon built him an house.

2.48. Howbeit the most High dwelleth not in temples made with hands, as saith the prophet,

v. 49. H••aven is my throne, and earth is my foot-stool: what house will ye build me, saith the Lord? or, what is the place of my rest?

v 50. Hath not my hands made all these things?

v. 51. Ye stiff-necked, and uncircumcised in heart, and ears, ye do always resist the holy Ghost: as your fathers did, so do ye.

v. 52. Which of the prophets have not your fathers persecuted? And they have sl••in them which shewed before of the coming of the just One, of whom ye have b••en now the betrayers and murderers:

v. 53. Who have received the law by the disposition of angels, and have not kept it.

v. 54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

v. 55. But he being full of the holy Ghost, looked up stedfastly into hea∣ven, and saw the glory of God, and Jesus standing on the right hand o•• God,

v. 56. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

v. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.

v. 58. And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young mans feet, whose name was Saul.

v. 59. And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit.

v. 60. And he kneeled down, and cryed with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

* 1.153 * 1.154 * 1.155 * 1.156 * 1.157

* 1.158 * 1.159 * 1.160 * 1.161 * 1.162 * 1.163 * 1.164 * 1.165 * 1.166 * 1.167 * 1.168

SECT. XII.

STephen becoming thus the Protomartyr, and first, that under the Gospel sealed the Doctrine of Christ with his blood, he was carried to his burial by devout men, who made great Lamen∣tation(a) 1.169 over him. But the spite and cruelty of the Jews was not quenched by the blood of Stephen, but rather inflamed. For immediately after this, they raised a great persecution against the whole Church at Jerusalem, wherein Saul (the young man before mentioned) was very active. This mans Parents were both Jews, so that he was an Hebrew of the Hebrews; he was of the Tribe of Benjamin born* 1.170 at Tar∣sus(b) 1.171 in Cilicia; by Sect a Pharisee, and the Son of a Pharisee* 1.172, and studied at that time (as it seems) at Jerusalem, and frequented the School of Gamaliel a famous Doctor among the Pharisees. He was a ve∣ry strict observer of the Law of Moses, and of the Traditions delivered to the Fathers, but a bitter, and fierce enemy against the Doctrine of Christ, and all those that owned him, and professed to believe in him. This man having received Commission from the Chief Priests impowring him to do this wretched work, made miserable havock of the Church: for entring into Houses, he ha∣led thence both men and women, that be∣lieved in Christ, and bound them, and put them in Prison, and often caused to be bea∣ten and scourged in the Synagogues; and used all scourged in the Synagogues; and used all rigid means to make them deny Christ, and blaspheme him (as it seems) he himself did [1 Tim. 1.13.]: And such as were constant to the faith, he forced to fly to heathen Cities, and then pursued them thither also.

Act. 8. v. 1. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem, and they were all scattered abroad thorowout the Regions of Judea, and Samaria, except the Apostles.

v. 2. And devout men carried Stephen to his burial, and made great la∣mentation over him.

v. 3. As for Saul, he made havock of the church, entring into every house, and hailing men and women, committed them to Prison.

Phil. 3. v. 5. Circumcised the eighth day, of the flock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the law, a Pharisee.

v. 6. Concerning zeal, persecuting the church: touching the righteousness which is in the law, blameless.

Act. 22. v. 3. I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zea∣lous towards God, as ye all are this day.

v. 4. And I persecuted this way unto the death, binding and delivering in∣to prisons both men and women.

v. 19. And I said, Lord, they know I imprisoned and beat in every syna∣gogue them that believed on thee,

v. 20. And when the blood of thy martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him.

Act. 26. v. 9. I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth:

v. 10. Which thing I also did in Jerusalem, and many of the saints did I shut up in prison; having received authority from the chief priests, and when they were put to death, I gave my voice against them.

v. 11. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Gal. 1. v. 13. For ye have heard of my conversation in time past in the Jews religion, how that beyond measure I persecuted the church of God, and wasted it:

v. 14. And profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

v. 23. But they had heard only, that he which persecuted us in times past, now preacheth the faith, which once he destroyed.

Act. 9. v. 13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

v. 21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this Name in Jerusalem, and came hi∣ther for that intent that he might bring them bound unto the chief priests?

SECT. XIII.

THis persecution dispers'd in a manner the whole body of the Church, and scattered both the Members and Tea∣chers thereof, (excepting the Apostles(a) 1.173) into divers Countries, which tended greatly to the advantage of the Gospel. For the Apostles (who had an extraordinary Functi∣on, and therefore were bound to shew more than ordinary courage) remaining at Jeru∣salem, and sticking to their work there, till they should be more manifestly called by God from thence; the rest of the Disciples (of which there were now some thousands, as appears Act. 2.41. and ch. 4.4.) were scattered some into the Regions of Judea and Samaria, who spread the Gospel wheresoever they came; some went to Da∣mascus, among whom was Ananias a devout and religious per∣son, Act. 9.10. & 22.12. Others, it's like, went to Rome, and among them Andronicus and Junia, who were of note among the Apostles, and kinsmen of the Persecutor Saul, and had em∣braced the faith before him, as himself testifieth, Rom. 16.7. Others travelled as far as Phoenice, and Cyprus, and Antioch, preaching the Gospel to the Jews only [Act. 11.19.] namely to those Jews, that were dispersed among the Gentiles, as may be gathered from Jam. 1.1. and 1 Pet. 1.1. Among them that went to Samaria, Philip was one, (the second in order after Stephen among the seven Deacons). He coming into that City, preached Christ so effectually, that the people with one accord gave heed to the Doctrine he delivered, and seeing the Miracles(b) 1.174 wrought by him, they were perswaded to embrace the Gospel. For out of many that were possessed, he cast un∣clean Spirits who at their coming out, made loud acknowledg∣ments of the irresistableness of the power by which he acted. And others, that were taken with Palsies, or were lame he cu∣red. Before this time, there had been in the City, one Simon a Magician, who had by Sorcery, and the help of the Devil done some strange things among them, which so affected the igno∣rant people, that they cryed him up as a person in whom the great power of God did wonderfully manifest its self. But they now seeing far greater Miracles done by Philip, they were converted to Christianity, and many among them, both men and women be∣lieving, were baptized by him in the name of Christ. And a∣mong others Simon Magus himself was convinced, and belie∣ved(c) 1.175, and was also baptized.

Act. 8. v. 1. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusa∣lem, and they were all scattered abroad throughout the regions of Ju∣dea, and Samaria, except the Apostles.

v. 4. Therefore they that were scattered abroad, went every where prea∣ching the word.

v. 5. Then Philip went down to the city of Samaria, and preached Christ unto them.

v. 6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

v. 7. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with Palsies, and that were lame, were healed.

v. 8. And there was great joy in that city.

v. 9. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one.

v. 10. To whom they all gave heed from the least to the greatest, saying, This man is the great power of God.

v. 11. And to him they had regard, because that of long time he had be∣witched them with forceries.

v. 12. But when they believed Philip preaching the things concerning the kingdom of God, and the Name of Jesus Christ, they were baptized, both men and women.

v. 13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondred, beholding the miracles and signs which were done.

* 1.176 * 1.177 * 1.178 * 1.179

SECT. XIIII.

THe Apostles which remained at Jerusalem hearing of the success of Philip's preaching at Samaria thought fit to send Peter(a) 1.180 and John, to confirm the new Converts there in the Faith, and to settle all convenient order among them. They accordingly coming thither, by their prea∣ching and exhortation confirmed them in the Doctrine of the Gospel. These believing Samaritans had received the grace of the Spirit, whereby they were enabled to believe in Christ; but the miraculous gifts of the Spirit were not as yet fallen upon any of them; whereupon the Apo∣stles by their earnest prayer unto God obtained this mercy for them, and accordingly by the imposition(b) 1.181 of their hands upon certain persons among them, whom they were directed by the Holy Ghost to lay their hands upon (as those God had appointed to be prea∣chers, and ministers of the Gospel, and whom by these their gifts he would enable to understand the language and sense of the Scripture, and to be instructors of the peo∣ple) those miraculous powers were confer∣red on them. Simon Magus seeing this, and being touched with a secret Ambition to get this power of conferring these miracu∣lous gifts of the Holy Ghost upon whom∣soever he pleased, (which would have made him famous and renowned in the world) he offered the Apostles a sum of (c) money to inable him to do it. Peter inflam'd with an holy indignation at this wretched moti∣on, said unto him, Thy mony perish with thee. Assure thy self, No share, or portion of so glorious a priviledg as this is, belongs unto thee.(a) 1.182 For I perceive thou art not upright before God, but thy hypocrisie and ambiti∣on, by which thy heart is as it were bound and fettered, is as odious to him as the bitterness of Gall can be to any mans taste. Repent therefore, and humble thy self un∣feignedly before the Lord for this wicked project of thine, and earnestly seek his pardon, which if thou wilt do sincerely 'tis not impossible but thou mayst obtain it. Simon at this besought them that they would pray for him, that God would pardon this wick∣edness of his, and not inflict on him such punishments as they see∣med to intimate, were like to fall upon him.

When these two Apostles had finished their ministry in those parts they returned to Jerusalem preaching, and disseminating

the Gospel, in the Villages of Samaria as they passed along.

Act. 8. v. 14. Now when the Apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John.

v. 15. Who when they were come down, prayed for them, that they might receive the holy Ghost.

v. 16. (For as yet he was fallen upon none of them: only they were bapti∣zed in the Name of the Lord Jesus)

v. 17. Then laid they their hands on them, and they received the holy Ghost.

v. 18. And when Simon saw that through laying on of the Apostles hands, the holy Ghost was given, he offerred them money,

v. 19. Saying, Give me also this power, that on whomsoever I lay hands, he may receive the holy Ghost.

v. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

v. 21. Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God.

v. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

v. 23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

v. 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things, which ye have spoken, come upon me.

v. 25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

* 1.183 * 1.184 * 1.185 * 1.186 * 1.187 * 1.188 * 1.189

SECT. XV.

FRom Samaria, Philip is warned of an Angel(a) 1.190 in a Vi∣sion, that he should go to Gaza, but he must not travel the ordinary road; but the other way which was through the desart, and lay through the mountains. In this way he meets with a great man an Eunuch, Treasurer of Can∣dace Queen of the Aethiopians(b) 1.191 return∣ing in his Chariot from Jerusalem where (being as it seems a proselyte) he had been to worship(c) 1.192 at the feast of Pentecost. Philip by the instinct, and motion of the Spi∣rit joining himself to his Chariot, finds him well imployed(d) 1.193 namely reading the Fifty third Chapter of the Prophet Isaiah, and being courteously invited by him to come up into his Chariot(e) 1.194 and to in∣terpret that Scripture to him, (which he acknowledges he did not well understand) Philip accordingly expresses himself ready to serve him therein. The words(f) 1.195 the Eunuch was reading are the seventh and eighth verses of that Chapter. He was led as a sheep(g) 1.196, so opened he not his mouth. The next clause in the Hebrew Text was this. He was taken from prison, and from judg∣ment(h) 1.197, that is, hurried from thence to execution; but the Septuagint (which Luke follows, and possibly the Eunuch at this time read) hath inlarged the sense, by change of the phrase, reading it thus, In his de∣pression, or humiliation, his judgment was ta∣ken away, that is, his right was taken away, and no right at all done him, and Who can sufficiently declare the wickedness of that ge∣neration, which dealt so unjustly with him, as to take and cut him off from the land of the living, who was so innocent a person. Philip shews him that the Prophet in this place speaks not of any other person but the Messias, who was now come into the world, and had done and suffered all that was prophesied of him. And having large∣ly instructed him in the Doctrine of Christ, and (as 'tis proba∣ble) concerning Baptism also, the Eunuch desired to be baptized, professing his Faith in Christ. Thereupon Philip immedi∣ately baptized him, which when he had done, he was strait-way transported, and carried out* 1.198 of his sight by the Spirit(i) 1.199

of the Lord (which might be an evidence to him, that he was sent to him of God, and was no mercenary person, seeing he staid not to receive any reward) and found himself set down at Azotus or Ashdod, one of the five Cities of the Philistins [See Josh. 15.47.] The Eunuch went on his way rejoycing at this won∣derful mercy of God in revealing Christ to him, in whom he be∣lieved for the remission of his sins; But Philip passing through the Country, whither the Spirit had carried him, he prea∣ched the Gospel in all the Cities and Towns thereof, through which he went, till he came to Caesarea Stratonis ••here it seems he stayed a great while. For fourteen years after t•••• ••ul coming with the collections of Asia, and Achaia to carry t•• 〈◊〉〈◊〉 o Jeru∣salem he found Philip there with his whole Family, 〈◊〉〈◊〉 lodged with him, See Act. 21.8.

Act. 8. v. 26. And the angel of the Lord spake unto Philip, saying, Arise, and go toward the South, unto the way that goeth down from Jerusalem unto Gaza, which is desert.

v. 27. And he arose, and went: and behold, a man of Ethiopia, an ••unuch of great authority under Candace queen of the Ethiopians, who h••d the charge of all her treasure, and had come to Jerusalem for to worship;

v. 28. Was returning, and sitting in his chariot, read Esaias the prophet.

v. 29. Then the Spirit said unto Philip, Go neer, and joyn thy self to this chariot.

v. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?

v. 31. And he said, How can I except some man should guide me? And he desired Philip, that he would come up, and sit with him.

v. 32. The place of the Scripture which he read, was this: He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so o∣pened he not his mouth:

33. In his humiliation, his judgment was taken away; and who shall de∣clare his generation? For his life is taken from the earth.

v. 34 And the Eunuch answered Philip, and said, I pray thee, Of whom speaketh the prophet this? of himself, or of some other man?

v. 35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.

v. 36. And as they went on their way, they came unto a certain water: and the Eunuch said, See, here is water, what doth hinder me to be bapti∣zed?

v. 37. And Philip said, If thou believest with all thine heart, thou mayst. And he answered, and said, I believe that Jesus Christ is the Son of God.

38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the Eunuch, and he baptized him.

v. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoycing.

v. 40. But Philip was found at Azotus: and passing thorow, he preached in all the cities, till he came to Cesarea.

* 1.200 * 1.201

Notes

• * 1.1

  Anno Christi 33 Tiberii 18.
• (a) 1.2

  Non dicit se scripsisse omnia sed de omnibus: de singulis nimirum tan∣tum, quantum ad spiritualem aedificati∣onem sufficit: Et haec est sufficientia Scripturae, quam credimus contra Pon∣tificios. Non credimus omnia in Scrip∣turis esse, sed de omnibus id, quod ad salutem sufficit.
• (b) 1.3

  Dicit se de actis Apostolorum nunc scripturum, licet de aliquibus tantum Apostolis scribit, nec omnia eo∣rum acta. Nihil scribit de Thomâ, Bartho∣lomaeo, Andreâ &c. nec de eorum pro∣fectionibus in Indiam, Galliam, Germa∣niam, neque de eorum morte; nimi∣rum, quia Spiritui sancto visum non est, plura scribi, quam nobis ad aedificatio∣nem opus erat. In iis quae scripta sunt nos diligentèr exerceamus, de caeteris ne simus curiosi. Stres.
• (c) 1.4

  Ministri sivè officiarii Christi sunt hi, ut videre est, 1 Cor. 12.28. Eph. 4.11. Rom. 12.5. Primi sunt Apo∣stoli qui à Christo ipso vocati non pote∣rant errare in Doctrinâ, missi in uni∣versum orbem ad ecclesias plantandas. Juxta hos, erant 2. Propherae, qui h••∣bebant dona praedicendi futura, et in∣terpretandi Scripturas; et alii extraor∣••••••••••••, qui habebant dona linguarum, & miraculorum. 3. Evangelistae, Apo∣stolorum comites, & administri. 4. Docto∣••es & Pastores, qui ordinariè vocati erant ad explicandam Scripturam & pascen∣dam disciplinâ unam aliquam particula∣rem ecclesiam, cui erant praefecti cum his erant. 5. Rectores 1 Cor. 12.28. item∣que Diaconi, Act. 6. Christus tanquam Doctor supremus, & Academicus in pa∣storibus formandis fuit occupatus, qui deinde ecclesias docerent. Quo plus re∣verentiae habeat quod illis praecipit Christus, addit, hoc spiritûs directione factum. Non quod aliundè regi opu•• ha∣buerit Filius Dei, qui aeterna est sapien∣tia, sed quia homo quoque erat, ne quis putaret humano ingenio tradidisse ••po∣stolis, quod tradidit, nominatim ad di∣vinam authoritatem nos revocat; sicuti toties Dominus ipse nihil se tradere affir∣mat nisi quod à Patre accepit. Calv. in loc.
• (d) 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ip∣sos in unum recolligens qui dispersi fue∣rant. vid. Joh. 21.2. est, Attico more, passivum sono, sensu activum, Grot.
• (e) 1.6

  Solent Theologi quatuor species baptismi recensere 1. Eluminis, seu aquae. 2. Flaminis, seu spiritus, Mat. 3.11. igne baptizabit. 3. Sanguinis seu Martyrij Mat. 20.22. Mar. 10.38. 4. Luminis seu verbi, Act. 18.25. Quatuor igitur sunt res, quas sacrum baptismatis nomen solet insignire. 1 Sacramentura regeneratio∣nis. 2. Ipsam regenerationem. 3. Mar∣tyrium. 4. Doctrinam Evangelii.
• (f) 1.7

  Hoc non ideo dicitur, quod Jo∣hanni•• baptisma fuerit ceremonia vana, vacua, in efficax, quae Spiritum sanctum non habuerit conjunctum, vid Mar. 1.4. Act. 19.4. Sed dicitur Johannes so∣la aquâ baptizasse, quia ipse non potuit dare Spiritum sanctum, sed tantum de∣dit externum spiritûs sacramentum, & sigillum; Christus autem dedit Spiritum.
• (g) 1.8

  Ministri de Christo testantur tri∣bus modis. 1. Christum praedicando. 2. Secundum Christum vivendo. 3, Propter Christum patiendo.
• (h) 1.9

  Some think our Saviour led his Dis∣ciples as far as Bethany, and there having taken leave of some that were dear to him came back with them to the Mount of Olive••▪ which lyeth between Bethany and Jerusa∣lem, and from thence ascended to heaven. Lucas dicit cap. 24.50. eduxit eos foras ad Bethaniam usque. h. e. ad eam Bethaniae partem, quae in monte erat Oliveti in quo monte Christus saepè preces, & la∣chrymas ad Patr••m fuderat, ut qui locus submissionis ipsius testi•• fuerat, idem es∣set & gloriae.
• (i) 1.10

  An tanta sit Angelorum vis, ut suâ virtute possint efficere corpus vero simile, an verò divinâ virtute ipsis cor∣pus aptetur, non disput••bimus. Id certum quod non verum corpu•• ex semine hu∣mano hypostaticè sibi unia•••• sed tantum figuram corporis sormatam ex materiâ remotâ geste••t, quale & Christus in praeludium incarnationis saepè assumpsit. Aliud antem est illud corpus, quod deinde p••r incarnationem induit. Stres.
• * 1.11

  Chap 1: ver. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ponitur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣structione Graecis familiarissimâ, quâ sequens casus à praecedenti regitur. Deinde verba inchoativa, completivè sunt intelligenda; Quae coepit facere, & docere, h. e. quae fecit, & docuit.
• (a) 1.12

  Tuit ha••e non simplex obedientia, fed obedientia contra consilium carnis & sanguinis [Gal. 1.16.] Sciebant Hie rosolymis perpetuas infestationes Judae∣orum esse metuendas, Joh. 20.••9. sed, congregatio habenda erat in una domo centum & viginti hominum, & carnis consiliis abnegatis, strictè Christi man∣dato adhaerent. vid. Mat. 16.24.
• (b) 1.13

  Intelliguntur cognati Christi, non tantum ex parte Josephi, quem aiunt ex priori uxore plure•• habuisse silios, sed etiam ex parte Mariae. Uxor e•• im Cleo∣phae, quae Mariae soror erat tre•• filios, ha∣bebat, Jacobum, Josen, Simonem Judam. Mat. 13.55.56. comp. cum Joh. 19.25. & Mat. 27.56. Enere plures eo tempore, qui in Christum credebant. Nam 1 Cor. 15. mentio est, de pluribus quam quingentis fratribu•• quibus Christu, apparuit, sed videntur caeteri in Galilaea mansisse, & illi praeci∣puè Christum secuti, qui erant de Christi sanguine, quibus tamen aliqui potuerunt accedere, qui Hierosolymis habitab••nt.
• (c) 1.14

  This is the last mention of Mary the mother of Christ, that we meet with in the Scripture. Voluit Spiritus sanctus reliquam ejus vitam silentio involvere, ut futura circa ejus personam fabulosa super∣stitio nihil praetextûs in Scripturâ inveniret.
• * 1.15

  v. 12. Iter Sabbati duo millia passu∣um habuit, eaque supp••tatio congruit cum l••co Johannis ubi dicit Hierosolymam distare a Bethani•• 15 ferè stadiis, quae mille, & nonginto•• circitèr passus continet. Iter Sabbati a lege praescriptum non erat: simplicitèr enim quietem Dominus in lege praecipit: sed quia non facilè continebantur Ju∣daei, quin Sabbato ad sua negotia excurrerent, ideo credibile est ad cohibe••dam ejusmodi lasciviam communi sacerdotum concilio edi•• um fuisse ne ultra duo millia Sabbato conficere lice••et. Tametsi Hieronymus in responsis ad Algasiam hanc traditionem a duobus Rabbinis fluxisse commemorat, Atribà Scil. & Simone Heli. Calv. in loc A Sabbath days journey] •• is probable that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations when they had done the publick duties of the day. Now not only on the Sabbaths, but also on other holy days it was not lawful to walk above two hundred cubits, as we have observed out of the haldee Paraphrase, and therefore the Evan∣gelist may be conceived to use this expression for the measure betwixt it and the City [A Sabbath days journey] because it was remarkably so, not only upon obligation but for delight, and the peoples common Sabbath days walk. Lightf. in loc.
• * 1.16

  •• 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] est vox deducta a nomine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sen robur, & notat talem perseverantiam, qu•• quis multo labore, & magnà vi seipsum tenet, & constantem reddit in aliquâ occupatione difficili. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] vi••. 2 Cor. 1.11. Precati sunt animis in amore conjunctis & nullo odio divifis, 1 Tim. 2.8.
• * 1.17

  Mat. 26.47, 48:
• (a) 1.18

  Non est gravius peccatum quam aliis esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peccati: vae Ministri, vae Parentibus, vae Magistratibus, qui hoc faciunt.
• (b) 1.19

  Ergo Spiritus Sanctus est vera persona, et non qualitas, & ex propriâ scientiâ praedicit. Nam futurorum prae∣dictio Deitatis signum est infallibile, Isa. 44.6, 7. & 41.22, 23. & quamvis di∣citur, Joh. 16.13. ab a••io audire ista fu∣tura, quae nobis praenunciat, tamen hoc non ita intelligendum, quasi opus habeat a Patre aliquid discere, quid ipse nesci∣at, sed quod revelationem suam quam dat hominibus, instituat secandum vo∣luntatem Patris, & Filii, revelans ea, quae Pater, & Filius volunt revelari. Haec enim est voluntaria oeconomia tri∣um Personarum inter se.
• * 1.20

  See Zech. 11.13.
• * 1.21

  See my Harmony of the four Evan∣gelists, chap. 6. Sect. 15
• (c) 1.22

  Simile exemplum habemus in hi∣storiâ ecclesiasticâ de Arrio haeretico, qui fecedens ad onus ventris deponendum, dicitur crepuisse, & omnia viscera effu∣disse.
• (d) 1.23

  In locum suum, & factis suis dig∣num, quémque malitiâ suá meritus est. Sicut in unaquâque Repub. est Carcer, & locus supplicii erectus in terrorem improborum, ita Deus etiam impiis prae∣paravit Infernum, Mat, 25.41.
• (e) 1.24

  In utroque psalmo agit David de Aulicis Saulis. Sicut enim David in pas∣sionibus, & persecutione suâ fuit Typus passionis Christi, ut patet passim ex hi∣storiâ Evangelistarum; ita isti ••ulici Sau∣lis qui Davidem persequebantur fuere typ••istorum Sacerdotum & aliorum ho∣stium, qui Christum persecuti sunt: Et speciali••èr iste Doeg, pastor pecudum Saulis, qui Davidem prodidit, fuit typus Judae, quem Christus Apostolum, & Pa∣storem ovium suarum elegerat, sed qui Christum prodidit. Et haec est rati•••• quod isti textus, qui alioquin de hosti∣bus Davidis propriè loquuntur, hic ad Judam accommodantur. Duo autem sunt quae David D••••gi, & hostibus suis impre∣catur, atque duo sunt, quae in hâc suâ imprecatione de Judâ vat ••matur, nem∣pe quod spoltatus omnibus bonis quae per avaritiam, fraudem, & furta corraserat, depositus erit ab officio.
• (f) 1.25

  Articulus de resurrectione Christi includit omnes alios articulos fidei de Christo. 1 Cor. 15.13. Si enim resurrexit, mortuus est, si mortuus est, natus est, &c. Est etiam signum, quod pro peccatis no••ris exactè satisfecit. Deus enim sponsorem nostrum non exolvisset vincul•••• mortis, nisi lytum sufficiens ab eo accepisset.
• * 1.26

  Apostoli non habent suc∣cessore••. Apostolat••s enim fuit officium extraordinari••m ad primam Ecclesiae. ••onstitutionem ••re∣ctum. ••tr••s.
• * 1.27

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Pa•• erat, Judae simile quid e∣venire, quale Achitopheli evenerat, cujus perfidiam Judas erat imitatus. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••aepi•• sumi diximus ad Mat. 1.22. Grot.
• * 1.28

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. monu∣mentum ••••e∣leris sui reli∣quit.
• * 1.29

  v. 25. Ad lo∣cum propri∣um] i. e. qui ipsi melius conveniebat, quàm Apostolica functio.
• a 1.30

  Vocatur Pent••••ost••, quia celebr••∣tur d••e Quinquagesim•• post pas••ha, L••v. 23.16. V••••atur etiam f••s••um Septima∣narum, Exod. 34.22. quia inter pasch••▪ & hoc festum septem septimanae inter∣cedebant: hoc festo praeter ordinaria sa∣crificia fiebat sacrificium primitiarum tritici, Exod. 34.22. unde vocatur fe∣stum primitiarum. Num. 28.26. Tria festa magna habebant Hebraei. (1) Pas∣chatis, cujus secundo die etiam primitiae frugum offerebantur Deo, Lev. 23.10. Sed & primitiae hordei, quod citius ma∣turescebat quam triticum, Exod 9.31. Ruth. 2.23. (2) Festum Pentecostes, quo offerebantur primitiae tritici, Deut. 16.9. &c. (3) Festum Tabernaculorum post messem, & vindem••am quoque per∣actam, Deut. 16.13. Quae tr•••• festa e∣gregiè repraesentant tres gradus nostrae salutis, quae sunt. 1. Redemptio nostra, quam repraesentat fe∣stum paschatis, quo agnus Dei eaesus. 2. Regeneratio nostra, & sanctificatio per primitias Spiritus quam repraesentat festum primitiarum. 3. Glorificatio nostra, quam repraesentat laetissimum festum tabernaculorum, quo in sine anni post peractum laborem in plenitudine horreorum, & cella••um sub umbrâ frondium laetitiam exercebant Israelitae. Pentecoste igitur erat festum inter haec tria medium. Finis hujus festi erat rememo••atio duorum beneficiorum magnorum, viz. 1 Promulgatae legis in monte Sinai. 2. Ingressûs in terram Canaan, ejusque possessionis, Deut. 26.1, 2. &c. Offerebantur quidem primitiae in festo paschatis, sed quae non a singulis Israelitis adferebantur, sed unus manipulus hordei viridis nomine totius Israelis offerebatur. Pentecostes autem festo singuli Israelitae, saltem ex singulis civitatibus aliqui deputati, primitias omnium frugum, & fructuum cum cantu, & tibii•• H••ero∣solymam mittebant, ac Domino offerebant, quo alludit Isa. 33.29. Die•• ultimus septem septimana∣rum erat dies latae legis, ut colligitur, Exod. 19.1.11. vocaturque ob id festum legis. Eodem die caepit praedicari ab Apostolis lex nova, complementum veteris.
• (b) 1.31

  Hae figurae nos docent modum operandi, quo Spiritus sanctus in nobis utitur. Operatur per modum igni••, & venti. Per modum ignis, quia emollit, illuminat, accendit, purgat cor. Per modum venti, quia refrigerat, ac reficit tempore angustiarum per solatium, & initia vitae aeternae, & quia mo∣vet per efficacem suam operationem sicut ventus impellit naves.
• (c) 1.32

  The text speaketh ver. 9. of Jew•• of all nations under heaven now dwelling at Jerusalem, and yet it reckoneth but fif∣teen here, which were not all the nations in the world, no not all that were in the Ro∣man Empire. To say nothing of the Hyper∣bole's the Scripture frequently useth, as Ci∣ties walled up to heaven, &c. the Lan∣guages here spoken of took up all the nation where it is imaginable any Jews were scat∣tered at this time through the world. Lightf. in loc.
• * 1.33

  Vid. 1 Thes. 5.7. Hora tertia erat tem∣pu precum matutinariè, ad qua ho••ines vel medi••eritèr ••••i•• iba t n••si jeju∣ni. Imò sieb•• ••••stis ••d sextam usqu•• horam jejunatum, ••ocet nos Josephus de vi•••• suá. Gr••t.
• (d) 1.34

  Per istas prophetationes, visiones, & somnia, intelliguntur omnis generis dona spiritualia. Ergo effusio Spiritûs paritura est abundantiam notitiae, fidei, sanctitatis, sapientiae, inter omnis gene¦ris homines. Sic impletur abundantèr illud Isa. 54.13. Jer. 31.33, 34. Joh. 6.45. Heb. 8.11. Dicuntur haec omnia comparativè ad V. T. Non docebunt. i. e. non tantoperè opus habebunt docere, ac s••b V. T. non tantâ inculcatione indige∣bunt, sed leviore negotio addiscent. Stres. See knowledg and practice. p. 151. Shall see Visions, &c. that is, shall be enabled through the operation, and revela∣tion of the Spirit, both to understand and explain the mysteries of the gospel. These ex∣pressions are borrowed from the state and condition of the Old Testament wherein God used to reveal himself to the Prophets by Dreams, and Visions. See Numb. 12 6.
• (e 1.35

  The Sun shall be changed into darkness, and the Moon into blood. These expressions signifie the strange, fearful, and general troubles, miseries, and desolations which shall befall the Jewes before the destruction of Jerusalem, See Mat. 24 Nunquam futilibus excanduit ignibus aether.
• (f) 1.36

  Per invocationem hic intelligitur totus cultus internus, & externu••, qui à precatione denomi∣nationem habet propterea quod precatio est compendiosum exercitium omnium motuum Spirituali∣um quibus Deus colitur. Preces sunt motus humiliationis contritionis, fidei amoris, & omnium vir∣tutum. Qui nomen Domini invocaverit, &c. sensus est Quicunque Dominum Jesum agnoverit, rece∣perit, & coluerit secundum id, quod Scripturae de ipso revelant, & testantur, is servabitur, Stre••.
• * 1.37

  From ver. 1. to 22.
• (g) 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h. e testimo∣nio irrefrag••bili & incontradicibili ho∣noratum; ornatum ejusmodi testimonio de quo nullus dubitandi locus relictus; tàm certò ut nulla certior sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pricaeus. Est Sermo imcompletus, & hoc modo complendus Vir •• Deo de∣monstr••tus esse aliquid aliud quam vir nudus. Demonstratus enim à Deo est, esse vir justu••, & sine peccato [vid. Joh. 8.46.] demonstratus est esse filius Dei, Rom. 1.4. & missus à Patre. Streso.
• * 1.39

  Omnibus adscribitur, quia omnes (paucis exceptis sidelibus) in mortem Chri•• i consenserant, Luc. 23.18. Joh. 18.40.
• (*) 1.40

  Hope is here ascribed to the dead body figuratively.
• (h) 1.41

  Thou wilt not leave my soul in Hell] Soul sometimes is taken properly, some∣times improperly for the whole person, Act. 27.37 Sometime•• for the dead car∣kass, Lev. 19.28. and 21.1. Num. 6.6. and 5.2. in all which place•• the Hebrew word rendred dead carkass is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken here. Animamque Sepulchro Condimus, Virgil: The word Sheol here rendred Hell does also signifie the Grave Psa. 55.15. and 141.7. Gen. 42.37. and not for a place of Souls under the earth. See Dr. Rey∣nolds Praelect. 81. and 82. upon the Apo∣cryphal Books, and Robert Parker upon Christs Descent into Hell. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ta∣ken for Death, or the state of the dead, or the invisible place in reference to the Soul, or the Grave in reference to the body. The Papists would from this place conclude, that the Soul of Christ imme∣diately upon his Death did locally des∣cend into Hell the place of the damned. But without any ground. For the words speak evidently of a deliverance from a paenal condition, whereas the Papists themselves hold that Christs Soul was triumphant in Hell. And the Apostle in this place plainly proves, that David was left in that Hell from whence Christ was raised so that it is clear he understood the words of Christs rising from the Grave: as the second clause doth more plainly express, Thou wilt not suffer thine holy One to see corruption. The Scope of the Apostle therefore in citing thi•• place is not to deal about the deliverance of Christs Soul out of Hell, but punctually of Christs resurrection; and the resurrection is properly of the body, not of the soul. The true meaning and sense therefore of the Article of Christs descent into Hell (as the Latines im∣properly translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) seems to be this, He went into the place of invisible Souls. For his body remained in the Grave, and his Soul passed to Paradise. And thus the Articles go on methodically without any Tautology. That after Christs death his body was buried in the Grave, his Soul went to the place o•• blessed Souls, and the third day both Soul and bo∣dy were re united in his Resurrection, See Dr. Richardsons notes on Psalm. 16.
• * 1.42

  from v. 24. to 33.
• * 1.43

  from v. 33. to 37.
• (i) 1.44

  Regeneratio hominis incipit à tali tertore, per quem cor seu anima hominis it•• compungitur, conteritur, vulneratur, ut imbuat r vivo & aeri sensu miseriae suae. Probandum est; an habe is, effecta hujus contritionis, sci∣licet Cor flexile, quod ve••bo Dei facilè movetur, & ducitur ad bonum. Triplex Spiritus, seu tres gradus donorum Spiri∣tua ium ••lectis dantur. 1. Spiritus Ser∣vitutis, q o anima conteritur, vulne∣ratur, & sensu miseriae oueratur, ut gra∣tiam anhelet, & d••side et, Rom. 8.15. 2. Spiritus Regen••rationis, quo ex Deo gignimur, & Christo unigen••to Dei per fidem i••ferimur, ut filii Dei fi••mus, Joh. 3 5 Spiritus Adoptionis, quo de pater∣no Dei in nos amore certiores reddimur, quod simus filii Dei, accendimurque fili∣ali amore in Deum, quo clam ••mus Ab∣ba, Pater, Eph. 1.14. Gal. 4.6. Rom. 8.15.
• * 1.45

  Promissiones, quae ad Parentes fi∣deles pertinent etiam eorum liberis de∣bemus applicare, quamdiu facto contra∣rio & propriâ infidelitate seipsos non ex∣cludunt. Streso.
• * 1.46

  See Lightfoot in loc. p. 47. 48
• * 1.47

  from 37. to 42.
• (k) 1.48

  This community was not of all their goods, but of that part which every one would voluntarily consecrate for the publick or particular necessities of the Saints (See Act. 5.4.) and was used only in Jerusalem in those first be∣ginnings of Christianity, and we do not read it was made a praecedent for other times, and places.

  Videtur ipsis jam tum revelata fuisse futura destructio terrae, & urbis Judai∣cae, & necessitas exulandi. Usi igitur sunt prudentiâ; maluerunt bonis suis ecclesiae consulere, quam omnia perde∣re. Quod fecerunt, non fecerunt ex praecepto, sed liberè: si inter Christia∣nos nullae privatae possessiones licitae, sed omnia deberent esse communia, non foret locus praeceptis contra surtum, non locus praeceptis de eleemosynis. Nam quo fine jubemur de nostris dare pauperibus, si nihil nostrum est, sed om∣nia communia. Streso.
• * 1.49

  from v. 42. to the end.
• * 1.50

  Chap. 2. v. 1. Cum complerentur dies Pentecostes] verbum completivum sumitur in∣choativè ut etiam Luc. 2.21. Numerus quinquaginta dierum propriè loquendo non e∣rat completus ineunte primo Pentecostes. Sed currente eo complebatur; erat enim ip∣se quinquagesimus. Sensus est, quum tempus quinquaginta dierum, quod incidebat in diem Pentecostes compleretur, currente adhuc eo, quo completur, venit Spiritus Sanctus. De Dieu.
• * 1.51

  v. 3. Seditque supra singulos eorum] scilicet, iste ignis. Poena linguarum disper∣sit homines, Gen. 11. Donum Linguarum dispersos in unum populum recollegit.
• * 1.52

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Judaei peregrini illie commorantes religionis & studiorum causâ. Judaei verò dicuntur non tam natione quam religione. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viri religiosi] In∣telliguntur quidem viri religionem Judaicam sectantes, verum qui non essent circumcisi. Quicunque enim circumcisionem assumpserant, illi non jam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebantur.
• * 1.53

  v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Dei potentiam, quae Jesu resuscitato apparuit. Id enim praecipuum argumentum fuit, quo conversus est mundus, vid. cap. 1. 22. 2. 24. 3. 15.
• * 1.54

  v. 17. Sequitur Lucas in hujus loci, ut & aliorum productione, LXX interpretes non tamen ad amussim, verbis interdum mutatis, & transpositis, quod & Moses fecit, De∣calogum in Deuteronomium recitans.
• * 1.55

  v. 19. Sanguinem, & ignem, & vaporem fumi] per Sanguinem intelligo bella, & caedes; per ignem, & vapores fumosos multa incendia oppidorum, virorum, & vil∣larum; per obscurationem Solis obscurationem gloriae, & faelicitatis populi Judaici; per mutationem Lunae in sanguinem grassationem haeresium, & turbulentorum, ac saepè sanguinolentorum scismatum in Ecclesiâ. See our Harmony of the Four Evangelists. pag. 172.
• * 1.56

  v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] dies terribilis. Sic truculentus ille Antiochus dictus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terribilis potius quàm Illustris. De Dieu. Omnes dies beneficiis aut poenis illustres, Dies Domini vocantur, ut benè notavit Maimonides Ductore dubitantium, 2.29. Grot.
• * 1.57

  v. 21. Pii eripientur communi exilio.
• * 1.58

  v. 22. Jesum Nazarenum] appellant eum eo nomine, quo vulgò vocatus fuit.
• * 1.59

  v. 24. Solutis doloribus mortis] Petrus hic respicit ad locum, Psal. 18.6. ubi Christus in personâ Davidis queritur quod Cheble Sheol i. e. funes sepulchri & Mokeshe maruth ipsum eumdederint. In Graeco est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucas igitur in citando se∣quitur versionem Graecam tum receptam. At nomen funium his magis quadrare vide∣tur. Non erat possibile] Scilicet, ut Christus superaretur, seu vinceretur, à morte; Id enim verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè significat.
• * 1.60

  v. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] de eo sic apud Hebraeos saepe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usurpatur, ut Psal. 91.11. vide Eph. 5.32.
• * 1.61

  v. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i e me Frequens Hebraismus. videre corruptionem] meta∣phora ab animato ad exanime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] s••ilicet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Inferni do∣mo. Fnallage praepositionis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  v. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] & omnibus qui procul adhuc absunt Idem vult quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Constat enim praepositionem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ejusmodi adverbiis adjunctum saepè vacare, Talia sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 statim; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eras, &c, De Dieu.
• * 1.63

  v. 40. Deserite hujus improbae gentis mores. Schisma est separatio à bonis seu à verâ ecclesiâ p••opter rem nullius momenti; sed Separatio est à malis ob corruptam doctrinam salvificam, & cum non licet manere sine communione mali.
• * 1.64

  v. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Unum communem scopum habebant, nimirum abnegatio∣nem sui ipsorum, & promotionem regni Christi. They continued in the same confessi∣on and practice of the duties of religion, though possibly they were divided into several companies and congregations according to their several nations and languages.
• * 1.65

  v 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Privatim, & sic ••poonitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non enim in templo, sed per domos privatorum coenam Domini participabant. Salmasius.
• * 1.66

  v. 47. Erant gratiosi apud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ob bonitatem, modestiam, patientiam, qua∣rum virtutum ea vis est, ut amorem etiam à disparis vitae hominibus extorqueat. Par∣ticula itaque univers••lis hic re••ringenda est ad eos tantum qui licet à Doctrinâ Apo∣stolorum atque Ecclesiae essent alieni; animum tamen gerebant sincerum, non odio, & malevolentiâ in Apostolos, eorumque doctrinam, vitiatum. Apud Sacerdotes enim, & Scribas tantum abest, ut gratiosi extiterint, ut potius in summo fuerint odio.
• (a) 1.67

  Prophetae, V. T. qui Legem ma∣gis, quam Evangelium praedicaverunt plura terribilia, & vindicativa fecerant miracula, quam beneficia Ignem ex coelo fecerunt descendere, impiorum manus fecerunt ex••rescere, leprâ afflix∣erunt, tenebris, grandine, ranis, occi∣sione p••imogenitor••m, inundatione a∣quarum, &c. puniverunt. Sed in N. T. pauca habemus miracula vindicativa, sed pleraque omnia benefica. Praeser∣tim de Christo no••andum, quod quan∣tum vis plurima fecerit miracula, tamen nullum fecerit terribile, ac vindicativum in vitâ suâ, sed omnia benefica, ut ve∣rè de illo dicatur quod est Act. 10.38. Unum autem miraculum vindicativum. de Christo legimus verum non in homi∣nibus, sed in ficu exercitum, Mat. 21.18.19.

  Cum mancos, caecos, mendicos vi∣demus, ne dicamus sicut discipuli, Joh. 9 2. sed agnoscamus esse hoc meritum totius natura•• humanae; & quod nos prae∣servati sumus, speciali & impromeritae gratiae esse tribuendum, qu•• obligamur ad specialem gratitudinem.
• (b) 1.68

  Erat haec in primo Templi am∣bitu sivè Atrio gentium, quod Herodes caeteris adjecerat: alta erat cubitorum 30 tota aere Corinthi••co, (quod auro pretiosius fuit) inducta, vid. Joseph. de bello Jud. lib. 6. c. 6. Quistorpius.
• (c) 1.69

  Exemplum hic habemus libertatis divinae in dispensandâ gratiâ. Hic homo accepit, quod non non quaerebat. Ipse non nisi eleemosynam captabat, & accepit Spiritualem, & Corporalem sani∣tatem; sicut Saul quaerens asinas inuenit regnum. Con••••mat hoc illud Paulimum, Rom. 9. Non est currentie neque volentis. Hic homo petit eleemosynam, quam non accipit; accipit autem quod melius est.
• (d) 1.70

  Per virturem, & Potentiam Je∣su Christi, quâ eum credo mihi assiste∣re, do tibi, ut surgas, & ambules. Per nomen Jesu intelligitur virtus, vis, ac potestas Jesu, secundum promissionem, Mar. 16.18.
• (e) 1.71

  Petius dicit se scire, quod fecerint ignorantes. ••••••eri•• scilicet per judi∣cium ch••ritatis, vid. Luc. 23.34. 1 Cor. 2.8. Non erant convicti, quod Ch••istus esset ille ipse Messias à Deo promissus. Pe∣tri Scopus ergo est non Judaeorum pec∣catum excusare, sed tantum ••is ostendere, quod non commiserint illud peccatum, quod non habet spem veniae. Peccare in Spiritum Sanctum non est facere quod scimus malum esse, sed est ideo aliquod facere, quia scimus malum esse, vel ideo aliquod persequi, quia scimus bonum esse.
• (f) 1.72

  Contritio non justificat, sed fides; sed tamen nulla fides justificat, nisi qua•• ex contritione prosiciscitur.
• (g) 1.73

  Peccata delentur ex libro justi∣tiae divinae per oliterationem, & in∣ductionem sanguinis Christi. Ex libro nostrae conscientiae, per Spiritum san∣ctum, Heb. 10.22. cordibus purgatis a mal•• conscientià Series argumenti haec est. Moses, & omnes Prophetae, quotquot locuti, hos die•• annunciarunt, & Christo testimonium dederunt, volueruntque, ut eum audiretis, & vos ad eum converte∣retis. Vo••autem estis filii prophetarum, ideoque obligati ad eos audiendos, & filii istius foederis, quod Deus cum Abra∣hamo pepigit, & quo totius mundi salu∣tem in hoc ••hristo promisit.
• (h) 1.74

  Erasmus, & Beza, ad primum Christi adventum haec referunt: hunc versum ergo hoc modo reddit Beza, Resi∣piscite, & conver••te vos, ut deleantur pec∣cata vestra post quam venerint temporare frigerationis a conspectu Domini & miserii prius praedicatum vobis Jesum Christum. Glassius etiam dici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poni pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quum sen postquam: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usur∣patur etiam pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Thucid. & Xen.
• (i) 1.75

  v. 2••. Ʋntil the restitution of all things] or the accomplishment of all thing••. The Arabick renders it untill the time in which all things shall he per∣fected, or finished. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not only signifie a restitution to a for∣mer estate, but a fulfilling, or accom∣plishing, and the praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not so much stand in the force o Re again as in opposition to α privative in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Matth. 17.11. Elias indeed shall first come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall restore al••: what to their former estate? Nay, that the Bap∣tist did not, for he brought them into a quite different estate to their former: The words therefore may be more fully rendred thus. Elias truly shall fir••t come, and accomplish all things that are writ∣ten. And so must the Son of man do all things that are written of him, as Mark follows the sense, Mar. 9.12. Lightfoot in loc.

  Apud Hesychium, & Phavorinum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ergo in hoc sen∣su non ineptum erit vertere, Act. 3.21. Quem oportet coelum recipere usque ad tem∣pora consummationis omnium, i. e. ad fi∣nem mundi, quando venturus est Judex vivorum, & mortuorum, Ds. N. Knatch∣bull.
• * 1.76

  v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Circa idem tempus.
• * 1.77

  v 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Imperio, & virtute Christi.
• * 1.78

  v. 7. Non sine ra••ione textus addit, quod surgere jubens, simul dextram ejus appre∣hendens, eum erexit. Sic cum ministri hortant••r & jubent peccatores ut surgant & ambulent in bonis operibus, jussio illorum conjuncta est cum potentiâ Christi, quae efficit quod jubetur. Homo igitur semel regenitus potest seipsum movere ad bonum, potest obedire Deo & facere quod Deo gratum est. Quoniam enim vitam habet Spiritualem, vita dat & fert secum vires operandi & se movendi. Tres tamen cautiones hic probè observan∣dae sunt. 1. Non potest sine continuatione gratiae & assistentia ejusdem Spiritus. 2. Non potest perfectè. 3. Non potest sine maculâ. Potest regenitus facere bona opera, sed non quae sunt in seipsis tam bona, ut Deo ex seipsis placeant.
• * 1.79

  v. 11. The Porch called Solomons] Not that the Porch built by Solomon was now standing, for that was burnt and destroy'd by the Babylonians as well as the rest of the Temple; but because this was built in the same place that Solomons was.
• * 1.80

  v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] aut quasi Deus nobis hoc ob nostram pietatem largiretur.
• * 1.81

  v. 13. Glorificare Jesum, est gloriam ejus ad quam exaltatus erat, mundo, & homini∣bus patefacere, ut eum agnoscant. Persona glorificanda tribus titulis proponitur. 1. Vocatur puer Dei. sicut Act. 3.26. & 4.27. ad exprimendum tenerum amorem quo Deus illum complectitur (Est filius in sinu suo, Joh. 1.18.) & ad exprimendum offi••ium Christi: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepè sumitur pro servo, Luc. 12.45. Isa. 42.1. & 52.13. Sed appellatur servus non ratione inaequalitatis, quae est in naturâ, sed ratione liberae sub∣missionis, & obedientiae, quâ se passus est à Patre mitti ad opus ejus expediendum, ad voluntatem ejus faciendam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum de Jesu dicitur filium vertunt Ambrosius & Hilarius, ut notat Erasmus infra, ca. 4.27. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia ipse est sancti∣tas, & justitia essentialis; & auctor Sanctitatis, & justitiae quae est in aliis. 3. Prin∣ceps vitae scilicet, qui vitae imperat. Nam per mortem victor mortis factus est, Heb. 2.14. 1 Cor. 15.54.
• * 1.82

  v. 16. De Apostolorum side hic agitur. q. d. per fidem quâ nos nitebamur poten∣tiâ & verbo Christi cum diceremus In nomine Jesu surge, & ambula, impetravimus hoc miraculum. Ad miracula facienda non opus est aliâ fi••e, quam quae est communis omnium fidelium, sed tantum aliâ promissione.
• * 1.83

  v. 17. Petrus Judaeos appellat fratres. Erant fratres secundum carnem, & propter externam communionem foederis.
• * 1.84

  v. 21. Quem oportet, coeli capiant. h. e. receptum contineant. Ex idiotismo Hebraeorum, quo fit ut ex antec••dente intelligatur consequens, Bez••.
• * 1.85

  v. 24. Samuel is reckoned the first of the prophets after Moses, 1. Because pro∣phesie from the Death of Moses to the rising of Samuel was very rare, 1 Sam. 3.1.2. 2. Because he was the first prophet after Moses, that wrote his prophesie, and 3. Be∣cause the Schools of the prophets were first erected by him, (See 1 Sam. 19.20.) and not that there was no prophet before him. See Dr. Hammond in loc.
• * 1.86

  v. 25. Filii dicuntur, qui alicujus doctrina instituti sunt; sic discipuli prophetarum fili••eorum vocantur 2 Reg. 2. Seu potius quia ad eos primum spectant prophetarum oracula, & promissiones. Sic dicuntur filii Testamenti. Quâ ratione Mat. 8. vo∣cantur silii regni quibus regnum promissum est.
• (a) 1.87

  The Tower Antonia was first built by Hircanus the Armonean but a••ter repaired by Herod, and in honour of Anthony, named Antonia.
• (b) 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Ira, & dolore erant accensi. The distaste and dislike of these men proceeded from several prin∣ciples and causes. The Captains distaste was for fear the business should tend to a tumult The Sadduces because they preached the Resurrection of the dead. The Priests, because the Apostles be∣ing private men went about to teach the people, and because they preached the Resurrection through Jesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. either as verified in Jesus, or by the power and efficacy of Jesus. Sadducaei rigidi admodum in poenis exi∣gendis ut Josephus docet, qui Pharisaeos ait fuisse in iis rebus leniores. Nimirum qui omnem spem in hâc vitâ collocatam habebant, severè occurrendum putabant omnibus iis quae turbare poterant quie∣tem populi, in quâ & ipsorum quies con∣tinebatur, Grot.
• (c) 1.89

  Deus sensim adsuefacit suos ad ferendam crucem, ut crescant cum cru∣ce vires.
• (d) 1.90

  Prior concio convertebat 3000. nunc accedunt 5000. aut saltèm tot, ut utriusque concionis effectus conjun∣ctim producat 5000. Quòd numerus credentium circitèr ad 5 millia crevisse dicitur non de novâ accessione intelligo, sed de totâ ecclesiâ, Calv. in loc.
• * 1.91

  See my Harmony of the Four Evan∣gelists, ch. 5. p. 144.
• (e) 1.92

  Deus eum constituit in lapidem angularem, i. e. in fundamentum cui in posterum tota ecclesiâ superstrueretur.

  Duplex est cujuslibet aedificii funda∣mentum 1. Externum, & naturale, viz. fundus, vel terra apta. 2. Inter∣num, & artificiale, quod ab architectis ponitur, & est pars aedificii. Sic ecclesia christiana duplex habet fundamentum. 1. Externum, viz revelationem Dei per prophetas, & Apostolos in Scripturis sa∣cris; Haec est principium, & fundamen∣tum cui innititur fides ecclesiae, & prop∣ter quod Ecclesia credit quae credit. Non enim testimonium aliquod humanum, non authoritas Papae & Ecclesiae, neque rationis humanae scientifica demon••••ratio est illud funda∣mentum, & principium, propter quod credimus quae credimus, sed sacra Scriptura, Joh. 5. Illae sunt, quae testificantur de me. 2. Habet etiam Ecclesia Christiana fundamentum internum quod est pars aedi∣ficii. Sicut enim architecti in ipsâ terrâ ponere solent lapidem quadratum, vel Petram aliquam in an∣gulis aedificii, quae muros ••ustineat, Ita in aedificio Ecclesiae primò omnium ponitur lapis ille angula∣lis, & Petra, quae cum sit ipsa pars aedificii, caeteris aedificii partes sustinet, atque portat. Hic lapis est Jesus Christus. Ille est cum suis meritis cui innititur sides nostra, & sicut s des habet duas quasi par¦tes, 1. Assensum mentis. 2. Fiduciam cordi••. Ita duo habet fundamenta. Scripturae authoritas est fundamentum assensûs: Christi merita, fundamentum fiduciae. Fides in Christum non est mera imaginatio salutis, sed est fiducialis amplexus Christi, repositio Cordis in Christum, quâ ei adhaere∣mus cum sensu miseriae nostrae premimur. Stres. in loc.
• (f) 1.93

  The second Psalm which owne not its author in the Title, the Holy Ghost ascribeth here to David, and seemeth thereby to intimate, that eve∣ry Psalm that declareth not its Author in the Title is to be ascribed to David, Lightf. in loc.
• (g) 1.94

  A Patre unctus, ut esset servus, & legatus Dei▪ haec unctio consistit 1. In datione potestatis, & authoritatis. 2. In datione Spiriti Sancti, qui humanam na∣turam ad hoc faceret aptam. Hac uncti∣one roboratus est ad perficiendam om∣nem justitiam, quae à nobis requirebatur. Unctus est Spiritu Sancto, ut ex ejus ple∣nitudine Ecclesia sumeret, & hauriret sua dona. Unctio ergo notat commissionem officii & adaptationem ad illud. Hoc au∣tem officium Christi triplex est. 1. Prophe∣ticum consistens in Doctrinâ sive mediatâ, sive immediatâ, miraculis etiam ad con∣firmationem Doctrinae facie••tibus. 2 Sa∣cerdotale, consistens in oblatione Sacrifi∣cii, & Intercessione Huc pertinet bene∣dictio, quâ impetratur benedictio po∣puli. 3. Regium, consistens in rectione ecclesiae per Spiritum suum, & defen∣sione contra hostes.

  Particula Ʋt latens in constructione Graec•• hic non est nota intentionis, sed eventus

  Voluntas Dei, & interdictum Dei non pugnant. Deus en••m saepe prohibet quod vult fieri, sed distinctione hic opus est: alia est voluntas eligens, alia voluntatas approbans. Deus non vult quod prohibet, i. e. non approbat, sed odit, ac detestatur. Deus tamen vult quod prohibet, i. e. eligit sibi in medium, quoad bonum aliquem finem perveniat. Quânam autem in re consistit ille concur∣sus divinae manûs cum pec••atis hominum? solet vulgò in sequentibu•• constitui. 1. Deus permittit non Ethicè quasi non prohibeat, sed hysicè, quia non impedit, sed sinit homines ire viis suis. Relinquit eos sui•• libidinibus, nec coercet Satanam. 2. Sustentat creaturam peccantem. 3. Dirigit malitiam cre••turae in talia objecta, & in tales fines, in quos vult, & eam limitat ne agat pro mensurâ malitiae, sed ad mensuram divinae sapientiae. Deus non praedefinit, & ordinat malas impiorum actiones in quantum malae sunt, verum ordinat bonum illud quod inde elicit, & quod illi malo adversum est.
• (i) 1.95

  Repleti sunt Spiritu Sancto, i. e. augmentum donorum acceperant sicut d••e Pentecostes receperant bonum ini∣tium. Repleti sunt Spiritu Sancto, ut scilicet in persecutione loquantur ver∣bum Dei cum fiduci••. Unde Chrysost. Reaccensi sunt Spiritu Sancto, & reac∣censum in ipsis Charisma. De. Lightfoot thinks, that upon the Twelve now sell that wonderful gift of conferring the Holy Spirit.
• (k) 1.96

  Duplici medio sibi contra hostes consulunt. 1. Precibus. 2. Strictâ in∣ter se unione, dilectione, & concordiâ. Et specialitèr in hoc consenserunt, ut ar∣ticulum de Resurrectione Christi effica∣citèr urgerent. 1. Ex vaticiniis ••crip∣turae demonstrabant verum Messiam de∣buisse resurgere. 2. Potentiâ suae do∣ctrinae suorumque operum miraculoso∣rum, quae in nomine Jesu faciebant, con∣vincebant homines, Jesum eos roborare, & proindè non mortuum esse, sed vi∣vere.
• (l) 1.97

  Such was the state of the Church at this time, as was never like to be a∣gain. It was but newly born, it was all in one city, the most of the peo∣ple far from their own houses, all in a possibility to be soon scattered by per∣secution. Therefore this example can∣not be a copy for after times to follow as a command or to imitate as a per∣fection, Lightfoot in loc.

  Re••quae erat temporariae alicujus ne∣cessitatis, & liberi arbitrii, Act. 5.4. non debet hodiè in exemplum trahi, mul∣tò minu•• ut necessaria obtrudi. Freid. lib.
• * 1.98

  ••arnabas dictus est a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 filius, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro quo contractè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consolans ••••••riaco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consolatus est. De Dieu.
• * 1.99

  v. 5. Seniores] idem quod Senatores, & consules urbium. Scribae, qui apud Jere∣miam Juris-consulti, & interpretes legis, qui in medio consessûs responsa dabant de ju∣re. Quidam Scribae erant interpretes legis forensis, & potius politicae vocationis quam ecclesiasticae.
• * 1.100

  v. 6. Quotquot erant ex genere Pontificio] h. e. Quorum majores summo sacer∣dotio non ita pridem functi fuerant; Quae magna nobi••itas fecerat ut Synedrio mag∣no ascriberentur, Grot.
• * 1.101

  v. 9. De beneficientiâ hominis infirmi] h. e. in eum collatâ. Genitivus modo causam efficientem, modo rem, aut personam recipientem notat, ut hic.
• * 1.102

  v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in Psal. 118.22. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stone, whom they refused. So 'tis also Mat. 21.42. and that according to the Hebrew text. But here the Apostle heightens the expression, that he may set home their re••using Christ the nearer to their hearts.
• * 1.103

  v. 12. Non est aliud nomen] nomen pro ipsâ personâ, aut re ponitur: sic nom••n Christi est Christus ipse, quod etiam Ethnicis in usu. Tibullus, nec fidum foemina no∣men. Sic Virgil. 6. Aeneid. Silvius Albanum nomen h. e. Albanus homo. Nomen aliquando ponitur pro dignitate, & eminentiâ. ut Phil. 2.9, 10.
• * 1.104

  v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic opponitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. peritis, & intelligentibus.

  Agnoscebant eos cum Jesu fuisse] Non mirum, cum Senatorum quidam interdum Jesum suis discipulis comitatum adiissent, & allocuti essent, Mat. 21.23. Luc. 18.18. Joh. 12.42.
• * 1.105

  v. 20. Non possumus, quae vidimus, non loqui] h. e. Non debemus silere verbum potest••tis non raro pro verbo d••biti, & juris accipitur; non possum, i e. non jure, ligetime, honestè, & bonâ conscientiâ. Id possum, quod jure p ssum.
• (a) 1.106

  They had the for∣mality to sell their lands as others did, but had not the sincerity to part with the money, as others had: their double deal∣ing both in word and deed is fear∣fully punish∣ed with sudden death at the beginning of the Christian Church, as Nadab, and Abihu, and the Sabbath-breaker were at the beginning of the Jewish, that in future times others might beware of dissembling with God, Lightfoot. in loc.

  Nota in quibus peccaverit Ananias praecipuè. 1. Non propter Dei gloriam, & proximi utili∣tatem vendidit agrum, sed ut venaretur sibi sanctitatis, & pietatis laudem. 2. Asseverat quod to∣tum pretium deposuerit, cum tamen partem ejus maximam sibi reti••uisset. Concurrunt igitur hic Dei contemptus, ambitio, dissidentia, mendacium, hypocrisis, Freidl.

  Quod Ananias voto jam ante totum agrum Deo consecraverit, votoque illo violato sacrilegus evascrit, ex textu colligi non videtur; sed tantum quod cum per ambitionem totius pretium don••sse videri voluerit partem ejus suppresserit, quod hypocriseos erat, & mendacii, De Dieu.

  Petrus antehac majestatem, & exaltationem Christi testatus est per miraculum beneficentiae in ho∣mine clando. Nunc eam testatam reddidit per miraculum severitatis in homine hypocritâ. Inter∣pretes vulgo hunc actum comparant cum facto Pauli, Act. 13 9, 10, 11. & cum facto Eliae, 2 Reg. 1.9, 10.

  Peccatum Annaniae erat peccatum nullius necessitatis, quod facillimè potuisset omittere. Non o∣pus habebat quicquam dare, & potuisset totum retinere. Hinc videmus quod bona vendere, & da∣re omnia pauperibus, non fu••t res necessitatis in primitivâ Ecclesiâ, sed libertatis. Carebat tum tempo∣ris Ecclesia protectione Magistratûs, & propriis armis Spiritualibus se defendebat, quae cum ordinariè funt invisibilia, tunc visibilia fuerunt ad majorem terrorem impiorum, tum intra, tum extra Eccle∣si••m.
• * 1.107

  v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Verbum factum ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seorsim, notat clam, & callidè quip∣piam surripere, & suffurari.
• * 1.108

  v. 3. Quare implevit Satanas cor tuum] h. e. Cur occasionem praebuisti Satanae, ut veneno suo cor tuum impleret, & ad hoc mendacium impelleret? Quare te ita re∣gi, & impelli passus es à Satana? Implere cor alterius est audacem eum reddere, implere cor suum audacem fieri. Confer Esth. 7.5. Quis est hic, qui implevit cor suum (vel quem implevit cor ejus) ad faciendum est? i. e. qui tam audacis animi sit, ut hoc facere sustineat. Vide etiam, Eccles. 8.11. Nihil enim metuit cor Spiritibus ple∣num, De Dieu.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. in Spiritum Sanctum.

  Elipsis praepositionis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc elicitur Testimonium ad demonstrandam Spiri∣tus Sancti Deitatem. v. 4. Non es mentitus hominibus tantum, sed cum primis Deo. Idem est mentiri Deo, & Spiritui Sancto. Mentiri Deo aut Spiritui Sancto is dicitur, qui sperat se Apostolos fallere posse Spiritu Sancto instructo••, Grot.
• * 1.109

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scilicet in tuâ possessione, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad tuos usus manebat, & venundatum in tuâ erat potestate.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scilicet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quid est quod potuisti, &c.
• (a) 1.110

  Pontificii super hanc umbram Petri aedificant superstitionem suam circa reliquias Sanctorum. Si sola, in∣qu unt, umbra Petri tot morbos potuit sanare, quid non possint reliquiae ve∣stimentorum, vel corporis? Si Pauli su∣doriola, Act. 19. Si Christi fimbria, Mat. 9, fanarunt morbos; Si ossa Elisae mor∣tuos excitarunt, 2 Reg. 13. Quid non poterunt lignum crucis, sepulchrum Christi, tunica Christi, lac & crines Mariae, caligae Josephi, &c.? vid. Stres. in loc. Christus simbriae tactu sanavit morbos; Petrus etiam umbrae contactu: sic impletum est quod dixerat Christus, Joh. 14.12. Grot.
• (b) 1.111

  Poena Ananiae, & Sapphirae non parum valebat terrendis impiis, nè te∣merè prorumperent in eorum coetum, ubi Deus tam severum vindicem se o∣stenderat. Calv. in loc.
• * 1.112

  See chap. 2. ver. 46.
• (c) 1.113

  Erant, (inquit Chry∣sost.) Apostoli sicut Angeli, admirabiles, interriti ad minas, & pericula, & deliciis superiores, spirantes ignem divinum, gravitate & vultu venerabiles, affabilitate amabiles, charitate fervidi, oratione coelestes, moribus divini. Corn. a Lap. in loc.
• (d) 1.114

  Vocat Evangelium verbum vitae hujus: non hujus terrenae, sed q. d. hu∣jus vitae propter cujus spem captivi erant Apostoli.
• (e) 1.115

  Ante exaltationem Christus erat Salvator, quia salutem pro nobis me∣rebatur: post exaltationem est Salvator, quia salutem in nobis operatur. Chri∣stus erat Rex noster in med••â sua exi¦nanitione, ut de se fatetur, Joh 18.37. Erat enim unctus in Regem sed tamen, durante exinanitione, non ita eviden∣tèr functus est ••fficio Regio, ac post ex∣altationem. Sicut David erat Rex ab ipso unctionis momento, 1 Sam. 16.13. Sed tamen dium exilio passus est, an∣tequam Regium solium ascendit; ita Christus, &c.
• (f) 1.116

  Religio piorum in V. T. nullâ alia in re fuit posita quàm, 1. In humili confessione propriae indignitatis, & cor∣ruptionis, & impotentiae. 2. In con∣fugio fiduciali ad misericordiam Dei, in sacrificio & satisfactione promissi Me∣diatoris sundatam. 3. In sincero studio emendationis, & gratitudinis, ac pati∣entiâ, ac spe resurrectionis & vitae ae∣ternae: Conversio ergo generalitèr sumpta dividitur in tres partes, viz. contritionem fidem, & emendationem.
• * 1.117

  See Joh. 15.26. and 16.13, 14.
• (g) 1.118

  Spiritus Sanctus duplici modo de Christo testatur. 1. Inartificialiter per modum testis; cum ita operatur in animos fidelium, ut eis persuadeat de veritate verbi divini, & verbum illud, quod ipse re∣velavit, esse veritatem. Spiritus Sanctus non tantum est Auctor verbi, sed Testis verbi. Verum hoc testi∣monium est internum, quo non p••ssunt uti fideles ad convincendos alios, & quod non potuissent allegare Apostoli ad convincendos hos judices. 2. Artificialiter, per modum argumenti, cum scilicet iis qui Christo obediunt, largitur tam mirabilia dona, ex quibus tanquam certissimo argumento possunt omnes homines concludere, Christum non esse nunc mortuum, sed vivum, & exaltatum. Hoc testimonium hoc loco alle∣gant Apostoli ad convincendos hos judices.
• (h) 1.119

  Haec concio Petri eadem est quan∣tum ad substantiam eum istâ, Act. 2. tamen longè alius effectus illius ac hu∣jus. Illam a••diente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣pung: bantur, hanc audient••s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dissecabantur.
• * 1.120

  Fuerunt duae Theuda; alter prior, de quo hic Lucas; alter posterior, de quo Josephus scribit, lib. 20. c. 2. Is de quo hic agitur exstitit paulò ante fi∣nem Herodis, ut notat Casaub. Exerc. 17 Ostendens ita sensisse & O••igenem, Non est mirum, diversis temporibus plures extitisse factiosos homines ejusdem no∣minis. Grot.
• * 1.121

  Dictus fuit Gaulonites cujus memi¦nit Josephus, lib. 18. c. 1. lib. 20. c. 5 Hic cum Cyrenius Praeses Syriae mittere∣tur ad censendum populum, seditionem concitavit, docens non alium esse Do∣minum quam Deum agnoscendum; cen∣sum nihil aliud esse quam manifestam servitutis professionem; & libero Judae∣orum populo indignum. Faciebat autem ista Judas ministerio Sadociae Pharisaei, quem sibi adjunxerat.
• * 1.122

  Non autem Apostolos intactos dimit∣tunt: quod tamen aequum fuerat, & con∣gruens iis quae dixerat Gamaliel.
• (i) 1.123

  Potest mundus impius ferre con∣cionatores, qui praedicent legem, repre∣hendant vitia, hortentur ad virtutem. Illos tamen doctoret non possunt ferre, qui concionantur in nomine Jesu, & docent, in solo Jesu esse omne id, quod ad salutem requiritur, in tantum ut ne∣mo possit salvari misi per justitiam Chri∣sti, & per tractionem, & conversionem, Spiritûs Sancti.
• (k) 1.124

  Persecutio piorum est comoedia, quae triste habet initium, tristesque processus, sed semper laetam catastrophen. Martyrium, & amissio vitae corporalis non est exitus & finis, & catastrophe hu∣jus fabulae, sed coronatio, martyrium sequens. Tum demum finitur, cum caesus coronatur, & cae∣dens in ignem conjicitur.
• * 1.125

  Magna virtus ipsam contumeliam honori ducere ob bonam causam, Ita in Apostolis, per elegans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, combinantur summa dignitas, & indignè propter Christum tractari.
• * 1.126

  v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Nemo eorum, qui extra ecclesiam erant, & fidem Christi nondum amplexi essent auderet se adjungere consortio Apostolorum, ob recentem ad∣huc ex prodigioso Ananiae interitu metum; id tamen progressui Evangelii non ob∣fuit.
• * 1.127

  v. 20. Omnia verba vitae hujus] Vitae nomine intelligit doctrinam, quae ad vitam aeter∣nam ducit, Joh. 12.50. & 17.3.
• * 1.128

  v. 34. This Gamaliel was Pauls Tutor, Ast. 22.3. the Son of Simeon, that took Christ in his Arms, Luc. 2. and the Grandchild of the famous Hillel, Lightf.
• * 1.129

  v. 19. Ne cum Deo pugnare comperiamini] ante 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: subintelligitur Cavendum est.
• (a) 1.130

  Horum plerique Hebraica non intelligebant. Quorum fuit & Philo, quanquam Judaeus ex Judaeis ortus.
• * 1.131

  Quod vi∣duae Helleni∣starum aut ae∣grotae, aut in∣fantibus one∣ratae, minus acciperent quam viduae in Judaeâ na∣tae. Id autem accidebat quod (ut vi∣detur) Apo∣stoli ad hanc distributio∣nem uteban∣tur Judaeis in Judaeâ natis.
• (b) 1.132

  Exem∣plo scilicet eorum qui in synagogâ di∣cebantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epiphanio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Totum primae Ecclesiae regimen conformatum fuit ad formam Synagogae. Quae bene se habebant nihil opus erat mutari, Grot.
• (c) 1.133

  Signum mandati ministerii.
• (d) 1.134

  Casaubonus existimat vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic deesse. Legendum igitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut sen∣tentia sit, Multam populi turmam credidisse, & aliquos etiam è sacerdotibus. Nam insolens (in∣quit) videtur, ut dicatur sacerdotum multa turba doctrinam Christi veram propter hoc factum esse amplexa.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nihil nonnunquam praeter eos qui, in numero aut turbâ, designat. Quomodo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luc. 19 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnes praeter elassium principes dicebantur. Vide Joh. 12.42. Heinsius.
• * 1.135

  v. 5. Cum Nicolaus dicitur fuisse ab Antiochiâ proselytus, intellige 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. cir∣cumcisum, & legi, suâ voluntate, subditum. Hic est Nicolaus à quo nomen traxêre Nicolaitae, Apoc. 2.6.15. à Patribus memorati, Iren. lib. 1. c. 27. Euseb. hist, l. 3. c. 29. vid. Grot.

  This Sect mis-construed the Doctrine of Christian community, to all licentiousness: but whether it began to be so mis-construed by Nicolas himself, or some of his followers, as the Sadduces abused the good Doctrine of Sadoc to a damnable Here∣sie, it is difficult to determine, Lightf.
• * 1.136

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelliguntur Incitati∣ones, & impulsus Spiritûs Sancti ex qui∣bus poterant observare praesentiam, & promptitudinem Spiritûs ad perpetra∣tionem miraculorum. Vide phrasim Scripturae, Jud. 14.6, 19. & 15.14. 1 Sam. 10.10. Cum Spiritus per hos vo∣lebat facere miraculum non solebat ex∣terno verbo prom••ssionem edere, sed ir∣ruoba•• in eos, i. e. Aliquo motu, & inci∣tatione aliquâ praesentiam, & prompti∣tudinem suam ad miraculum ipsis insi∣nuabat & sic promissionem miraculi ip∣sis dabat. Cum homines huic promissi∣oni credebant, & illius fiduciâ miracu∣lum edebant, fiebat miraculum. Cum autem ejusmodi incitationes Spiritus non fiunt, etiamsi adsit fides, miracula tamen non fiunt. Tales igitur virtutes, i. e. tales impulsus, & incitationes Spi∣ritus crebras fuisse super Stephanum di∣cit Evangel••sta, quibus Stephanus cre∣dens & confidens, multa in populo fecit miracula, quibus doctrinam suam confirmavit, vid. 1 Cor. 12.28. Stres.
• (a) 1.137

  Illi qui Stephanum adorti sunt fuerunt homines de Synagogis seu Scholis, studiosi, scilicet qui in Academiâ Hierosolymitanâ, vel instituebant, vel instituebantur. Erat Hierosolymae Acade∣mia constans diversis collegiis & variarum nationum Judaei hic erexerant collegium aliquod pro suâ quaque juventute. Libertini vocantur filii eorum Judaeorum qui à Pompeio abducti, & in ser∣vitutem venditi, à Tiberio manumissi erant, iisque concessum partem urbis inhabitare. Judaeus er∣go manumissus vocabantur libertus, filius autem liberti Libertinus, vid. Stres. in loc.

  Libertini Romae multi Judaicae religionis. Eorum fuit Cicilius ille in quem est divinatio Ciceronis. Tocitus Annal. 2. ait, Quatuor millia libertini generis, superstitione Judaicâ infecta, missa in Sardiniam. Horum sumptu structa Hierosolymis haec synagoga, & positi in eâ magistri eruditi.
• (b) 1.138

  Mixing true and false things together, as those, who bare witness against Christ. Stephen might speak of the desolation of the City, and destruction of the Temple, from Dan. 9.26.27. and Christs own praediction, Luk. 19.43.44. Mat. 23.37. He might speak that the Ceremonies and Shaddows must vanish, now the Substance is come, and of the disanulling of the Mosaical rites to give way to a more excellent spiritual Worship, and yet not speak these things with any abomination of the Temple or the Service thereof, as they possibly suggested.
• * 1.139

  Vide similem accusationem, Jeremiae, c. 26.9.11.
• (c) 1.140

  Unde observamus quam facilè corda hominum externis ceremoniis ad haereant in cultu. Nulla acrior contentio ecclesiam exercuit, quam quae est de Sacramentis, & externis ceremoniis. Ratio est, quia homines, ad verum, internum, & spiritualem cultum minimè proclives sunt, tamen ad colendum Deum obligati, in externo ceremoniarum cultu, qui corporalis est, & animalis, adeo∣que naturali homini possibilis ac facilis, acquiescunt, & in eo fiduciam ponunt, Streso in loc.
• (a) 1.141

  Hoc de nativâ facie non dlcitur, sed potius de praesenti vultu, Calv. De∣us coelesti fulgore, & splendore faciem ejus induit, ut ita testimonium daret esse suum ministrum. utque hosles terreren∣tur. Sicut Mosis faciem fecit splendere, Exod. 34.29, 30. & Christi faciem in transfiguratione, Mat. 17. Probabilior tamen est sensus, quod animus Stephani incredibili solatio Spiritûs fuerit adeo r••∣pletus, ut nullos terrores aliquo saciei pallore proderet, sed potius laetitia ip∣sius in ipso vultu resulgeret, non secus ac si omni tristitiâ exemptus inter Angelos Caeli in plenâ gloriâ fuislet constitutus. Sic potest Deus tristitiam ex hominibus tollere, cum nondum vult homines ex tristitiâ, vel miseriâ tollere, Streso.
• * 1.142

  Gen. 12.
• * 1.143

  Gen. 17.
• (b) 1.144

  Ex omni∣bus Patribus in Egypto mortuis, solus Josephus Sichemam transl••tus videtur, & Sichemae sepultus, vid. Heb. 11.12. Ergo hic est Synecdoche pluralis pro singulari scilicet translati & positi, pro translatus & positus fuit in Sichem, prout doce∣mur, Josh. 24.32. H••nc opinionem amplectitur Calvinus, & multis exemplisillustrat Lorinus, nimirum, Mat. 26.8. murmurabant discipuli, plurale hoc intelligitur de uno singulari Judâ Iscariote, qui fo∣lus indignabatur ob profusum unguentum prout exponit Johannes, cap. 11. & 12. Sic etiam Mat 27.44. Latrones dicuntur obloqunti Christo in cruce; quod verum non suit nisi de uno Latrone. Josephus Antiq. lib. 2. ca. 4. post historiam de morte Josephi patriarchae haec subjungit de fratribus. Sed & obie∣runt fratres ipsius cum in Egypto faeliciter vixissent: atque eorum quidem corpora cum post aliquod tempu•• posteri exportassent, Chrebone sepeliverunt. Quod ex vetustiorum Judaeorum traditione hausit Josephus, quamvis in eo fallatur quod Chebronem scripsit pro agro Sichemitarum.

  Hieronymus testatur Jacobi duodecim filios Sepulchra habuisse prope Sichemam cum Epistolâ 27 ad Eustachium, scribit de Paulâ matre. Transivit Sichem, &c. atque inde divertens vidit duodecim Patriar∣charum sepulchra. Merito igitur Stephanus de Patriarchis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translati sunt Sichemam, id est, p opè Sichemam ut Heb. 9.4. In arcà erat urna aurea, & virga Aaronis, i. e. prope arcam. Nam praecisè loquendo, nihil fuit in arcâ praeter duas legis tabulas, 1 Reg. 8.9. Bochart••s.
• (c) 1.145

  v. 39. Certum est Judaeos dum Egyptiis serviebant, eorum quoque Diis serviisse. In quam rem diserte, Josh. c. 24.14. & Ezek. 20.7, 8. & 23.3, 8. Ex quibus videtur sequi, Judaeos ad Egypti∣orum exempla se composuisse cum vitu∣lum aureum in deserto fusum adorârunt. Recte igitur de iisdem Lactantius, lib. 4. c. 10. Ad prophanos Egyptiorum ritus ani∣mos tranitulerunt, & aureum caput Bovis, qu••m vocant Apim, quod eos signo praecede∣rent, figur••runt. Et Heron. in Oseae 4. Videtur mihi populus Israel in solitudine sibi fecisse caput vituli, quod coleret, & Jero∣boam vitulos aureos frabricatus, ut quod in Egypto didicerant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui sub figurâ boum coluntur, esse Deos, hoc in suâ superstitione servarent. Hi sunt Dii tui, O Israel. Ibi plurale pro singulari usurpatur, quod saepè fit cum de Deo re•• est, vid. Gen. 35.7. Psal. 149.2. Eccles. 12.1. vide etiam, Neh. 9.18. Hic est Deus tuus qui eduxit te ex Egypto, i. e. imago seu symbolum illius unici Dei, Boch p. 347.
• * 1.146

  See Deut. 17.3. 2 King. 23 5. 2 King. 17.16. Jer. 19.13.
• (d) 1.147

  Hoc contigisse videtur, cum po∣pulus appulit ad terram Moab. Psal. 106.28. Numb. 25.2. ••ornicatus est populus cum f••liabus Moab quae vocaverunt eos ad sacrifieia sua. At illi comederunt, & a∣doraverunt Deos earum. In his erat Mo∣loch, qui Deus erat Moabitarum uti & Ammonitarum, à quibus illi acceperant, & loci & sanguinis propinquitate con∣juncti, Glass

  Sicut Baal in genere de omnibus Diis dicitur, ita Melech vel Moloch est nomen Diis omnibus commune. In Amoso ex∣tat vox Chiun, quae Saturnum designat. Cum autem nomen hoc minus fortè no∣tum, & sacrorum tantum esset, LXX sub∣stituerunt appellationem ejusdem Dei Saturni magis notam & familiarem, quae in promiscuo usu esset apud plebem, sci∣licet Rephae. Salmasius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in linguâ Egyptiacâ Saturnum significare testatur. Capellus putat intelligi Regem Egypti Remphin quem existimat eundem esse cum Pharaone cujus tempore vixit Jo∣seph, qui quòd Egyptum servasset. ab E∣gyptiis intra astra fuerit collocatus, & pro Deo cultus, & fortè etiam à quibusdam Israelitarum Idolatris. Ut id hoc loco dicatur, Sacrificia illa quae in deserto ob∣tulistis, non mihi, sed idolis vestris, & Diis fictitiis, quos occultè animo fovebatis, & colebatis, obtulistis. Tabernaculum quod ibi∣dem humeris bajulastis non meum fuit, sed Molochi vestri, i. e. Non me in eo Taberna∣culo colustis, sed Idolum, quod vos tacitè agitabatis, vid. Freidl. in loc.
• (e) 1.148

  Amos 5.27. Migrare vos faciam trans Damascum, hic v. 43. id ita effer∣tur, Transferam vos ultra Babylonem, u∣trumque est impletum. Neque enim in Syriam tantum, cujus Metropolis Da∣mascus est, sed etiam trans Babylonem in Persiam, & Caspiam Israelitae fuere ab∣ducti ut ex Ezra 8.17. constat. Minùs ergo dixit Amosus, plus significavit. Assyria, & Media quae ultra Babylonem sunt, multò magis sunt ultra Damas∣cum.
• * 1.149

  Cum animae pericliantur, non lenitate, sed sale, & a∣core opus est, quod non ma∣gis repugnat charitati, quam cum medicus in extremitate morbi adhi∣bet rodentia. Qui metuit acritudinem reprehensio∣nis, caveat putredinem malitiae.
• (f) 1.150

  Inter quos erat ca∣put Angelo∣rum, ipse Fili∣us Dei, Stres.
• * 1.151

  See ch. 6.13.
• (g) 1.152

  That this prayer was heard ap∣peare by Gods special mercy to Saul.
• * 1.153

  Chap. 7. v. 2. Videtur Ʋr fuisse in Mesopotamiâ. Mesopotamiam Stephanus vocat non modo eam regionem, quae Euphrate, & Tigride includitur, sed etiam Babylo∣niam cujus pars est Chaldaea, Beza. So that Chaldaea was also reckoned to Mesopota∣mia.
• * 1.154

  v. 5. Abraham was forc'd to buy a place of Burial, though all the land was given him by promise. Duo mihi Stephanus contribulibus suis in Patriarchâ Abrahamo consi∣deranda proponere videtur, quibus fidem ejus Deus vehementèr exercuit. Primum, quod in terram Canaan & in Judaeam eum transtulerit, neo tamen ullam possessionem, ne vestigii quidem pedis ei dederit. Alterum, quod hanc terram ipsi, & semini ejus obti∣nendam promiserit, quum semen non haberet, De Dieu.
• * 1.155

  v. 6. There is a double summ of years mentioned concerning the seed of Abraham's sojourning, namely Four hundred years, Gen. 15.13. and Four hundred and thirty Exod. 12.40. Gal 3.17. The Four hundred are to be reckoned from the birth of Isaac, who was born in the hundreth year of Abraham, and had Jacob when he was sixty years old. Jacob when he was an hundred and thirty went into Egypt, from thence to the delivery out of Egypt reckon two hundred and ten years, and the summ will be four hundred. To which add twenty five years of Abraham since he came from Haran (for he came from thence in the seventy fifth year of his age) and five more since he came from Ʋr of the Chaldees to Haran, and the sum will be four hundred

  

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  and thirty. The Septuagint on Exod. 1••.40. thought fit to express their sense in this Paraphrase. The sojourning of the children of Israel, which they and their fathers sojourned in the land of Egypt and Canaan was four hundred and thirty years. So that Stephen must be understood to say, that the children of Israel were to suffer, and be oppressed till the end of four hundred years from the birth of Isaac.
• * 1.156

  v. 14. Joseph accersivit Patrem suum Jacob & omnem cognationem ejus in anima••us Sep∣tuaginta quinque. Scilicet, constantem, conscriptam ex animabus 75. Multum torsit interprete•• conciliatio hujus loci eum illo, Gen. 46.27. & Deut. 10.22. ubi 70 solum animas domûs Jacobi, quae intrarunt in Egyptum commemorat Moses. At difficultatis parum est, si dicamus non esse loca Parallela. Moses enim catalogum texit in quo unà cum Jacobo soli ejus posteri, & quidem ex sa••mere ejus egressi, exceptis diserte filiorum uxoribus, v. 26. comprehenduntur: Ob quam causam non ii solum qui cum ipso Egyp∣tum actu sunt ingressi, sed & Joseph eum duobus filiis Ephraim, & Manasse in septua∣genario numero continentur, etsi jam ante in Egypto essent, quia ex faemore Jacobi n••ti, & è terr•• Canaan orti, peregrini in Egypto degerent, adeoque merito haberen∣tur quasi cum Jacobo Egyptum intro iissent: Specialisque in eo catalogo rationis est, quod Judae duo nepote•• ••x Phares, Hezrem scilicet & Hamul, etsi post in Egypt•• nati in numerum istum, v. 11. referantur, ut nempe duorum filiorum Judae Er, & Ouan jam desunctorum locum supple••r••nt. At in oratione Stephani non genealogia J••cobi in∣stituitur, sed quosnam Josephus è terrâ Canaam in Egyptum advocaverit, docetur. Plure••enim quam è faemore Jacobi ortos accersivit, neque omnes è faemore Jacobi ortos accersivit. Excludendi ibi sunt primo duo nepotes Judae, deinde ipse Joseph cum duo∣bus siliis: Illos enim, quippe nondum natos, & se suosque filios, quippe jam in Egyp••o degentes, accersere non potuit. Separatis itaque istis quinque, deinde, & p••tre Ja∣cobo, qui seorsim à Stephano commemoratur, restant ex septuagenario Mos•••• numero 64, nempe undecim fratres, una soror Dina, & 52 fratrum filii; quibus si ad∣jungas undecim fratrum, undecim uxores, quas necessariò Josephus ••nà cum maritis accersivit, quaeque ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pertinebant, habes omnem cognationem ejus in 75 animis. Unde consequitur corruptum esse textum LXX interpretum, qui Gen. 46.27. pro 70. habent 75. De Dieu. Non tantum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fuit, quod scriptores sacri, N. T. versionem Graecam LXX sequuti sunt, sed ex purâ necessitate. Nam alitèr impossibile erat, ut allegationes eorum ex Lege, & Prophetis à gentilibus (ut pote Hebraica non callentibus) examinarentur. Et, si Judaeus in manu habens N. T. queratur, & cavilletur quod receditur in allegationibus à textu Hebraeo, in promp∣tu adest, quod respondeatur; Haec ipsa versio, quae citatur, ipsissima vestra est, quam vos exarastis, edidistis, & mundo proposuistis, ut symbolum, & tesseram Legis, & religionis vestrae, ut ipsissima Biblia vestra. Dr. Lightf. in Heb. ad Epist. prima ad Corinth.
• * 1.157

  v. 16. Quomodo Abraham Emeril à filiis Emor monumentum? Cum hoede Jacobo dicatur, Gen. 33.19. & Josh. 24.32. Masius multique alii textum putant à librariis corruptum, & nomen Abrahami irrepsisse, additum à quodam sciolo descriptore, cum nomen Jacobi à prioribus repetitum rectè conveniat cum verbo emerit. Ludovicus Capellus vult loco Abraham legendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nepos scilicet Abrahami Jacobus. Rivetus facit nomen Patronymicum Abraham pro Abrahamides & hujusmodi phraseos varia Salmeron & A Lapide exempla afferunt, tùm ex sacris tùm ex profanis literis. Vide plura in Rob. Bailii opere Hist. & Chronolog. Sunt qui Abrahamum putant ideo pro Jacobo nominari, quia Parentes, & filii idem esse moralitèr censentur, atque i••de esse quod 1 Reg. 12.16. Populus Roboamo insensus, dicit, quae pars nobis in Davide? i. e. in Roboamo Davidis nepote, & quod 1 Reg. 15.6. Perpetuum bellum in∣tercessisse legitur inter Roboamum, & Jeroboamum quamdiu hic suit in vivis. Ubi Roboami nomine, qui pridem obierat, Abias filius intelligitur, qui gravitèr afflixit Israelitas usque ad obitum Jeroboami. 2 Paral. 13.17, 18, 19, 20. Sic Christo tribuitur Davidis nomen, Jer. 30.9. & Ezek. 34.23. Bochartus pag. 435. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verti solet quod emerat Abrahamus cum ex sacrâ historiâ constat non Abrahamum, sed Jaco∣bum eum agrum emisse. At cum articulus non exprimatur tam dativus subintelligi potest, quam nominativus, ut sensus sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod emerat (scili∣cet Jacob de quo commate praecedente) Abrahamo. Etsi enim Abrahamus diem suum jam obiisset, ipsi tamen dici potest emptus iste ager, ad designandum scopum, quem in agri emptione habuit Jacob, qui non suit duntaxat, ut eo pro sepulchreto uteretur (neminem enim istie Jacobus in humavit, nec ipse ibi inhumatus est, sed in s••e∣luneá Maepelae, Gen. 49.30. & 23.16.) sed vel maximè, ut primitiae quaedam essent terrae Canaan cujus totius Haereditatem Abrahamo Deus, & semini ejus promiserat, quippe cui primò ••acta est promissio, ut haeres mundi esset, Rom. 4.13. Atque ibi simul causa latet cur non tantum Josephus sed (quod hic à St. Stephano discimus) reliqui etiam Patriarchae à Posteris haereditatem terrae promissae jam capientibus, Sichemum sint translati, atque in ejus agro sepulti, nempe quia ager iste emptus erat Abrahamo tanquam pignus haereditatis totius terrae, Abrahamo promissae. De Dicu. Gen. 33.19. Jacob emisse legitur partem agri siliorum Hemor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 centum agnis. Fortasse pro ag••is, nummi intelligendi sunt agni effigie signati, quales cudisse legitur Servius Rex Romanorum: Fortassè argenti vel pecuniae nomine eo loco censeri possit quicquid illâ ae∣tate praestabat pecuniae vices. Bochart. lib. 1. cap. 2. de ammalib.
• * 1.158

  v. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Conatui datur nomen effectûs.

  3 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ductu Angeli. Sensus est Deum, quum Mosen mitteret prin∣cipem, & redemptorem & Mosis, & redemptionis per eum praestandae regimen universum commisisse manibus hujus Angeli. Unde liquido constat Angelum istum, qui Exod. 3. apparuit Mosi in rubo, quique ibi aliquoties Jehova, ac Deus patrum nuncupatur, ac qui istie Mosen mittit, ac instruit, non fuisse creatum Angelum, sed ipsum filium Dei, per cujus manum Stephanus ait Deum, nempe Patrem, misisse Mosen; qui Angelus vo∣catur quia in hâc actione, ut & in totâ populi liberatione subserviit Patri. Est ille An∣gelus faciei ejus de quo Isa 63.9. Angelus faderis quem Mosi in deserto comitem fuisse eumque in Monte Sinai esse allocutum, Stephanus infra testatur, v 38. Vere ergo prin∣ceps faederis qui populo Israelis tanquam suo, legem tulit in monte Sinai, qui se principem exercitus Domini meritò vocavit, Josh. 5.14. Ideoque non Angelus modo faedetis, sed & ipse Dominus jure vocatur, Mal. 3.1. Hic Angelus eduxit populum ex Aegypto, Numb. 20.16. & duxit per desertum, Exod. 23.20, & 33.2. quem Christum fuisse testatur Apostolus, 1 Cor. 10.9. De Dieu.
• * 1.159

  v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Respicitur locus, Deut. 32.47. ubi lex dicitur esse vitae, i. e. causa vitae faelicis, quae eximiè vita Hebraeis. Hic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  v 41. Fecere juvencum, ad imitationem Aegyptiorum, apud quos Apidis cultus valdè est vetus, vid. Tacit. Hist. 5 & Herodotum lib. 2.
• * 1.161

  v. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Reg 5.18. Sic Saturnum vocabant Syri, colebantque non in formâ Regis, sed in formâ Stellae, in Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ciiun quod eandem Saturni stellam significat, sed Arabibus. Gro•• Vos porta••tis Saturnum, stellam Dei vestri, idem est ac si dixisset Vos portastis stellam Dei vestri Saturni; figuras quas fecistis, nempe Taber∣naculum Molochi, scilicet imaginem Caeli, in qu•• Sol, sive Moloch magnus ille astro∣rum Rex, tanquam in Tabernaculo continetur, & Saturni stellam, De Dieu. Praeci∣pua Egyptiorum inter quos versati erant Israelitae idolatria erat in veneratione astro∣rum, & praecipuè planetarum, quorum praecipui erant Sol, & Saturnus, vel Mars, qui Aegyptiacè appellabantur Melech & Remphan, vel Rephan, ut observant docti; Simulacra quaedam horum astrorum solebant Sacerdotes includere certis tentoriolis, vel Tabernaculis, & cistis, eaque circumgestare humeris, populo acclamante, cantante, tripudiante. Hoc imitati sunt Israelitae in deserto, Exod. 32.4.5, 6. Etsi enim ibi non legimus nisi vitulum factum, altare aedificatum, lusum, & potum esse, tamen ex inter∣pretatione Amosi, & Stephani clarum est, fuisse ibi quoque quandam circumgestatio∣nem idoli tabernaculo inclusi qualis olim fuit inter Ethnicos, Streso.
• * 1.162

  v. 48. Sensit Origenes, Deum, cum Templum sibi fieri permisit à Solomone, pari id fecisse proposito, quo & altare, & victimas indulsit, nempè ut se populi genio aptaret, ac eos ritus sibi vindicaret, quos alioqui populus falsis Diis erat impensurus. Templum Christianis est corpus purum, altare animus Sanctus, Simulachra verò omnis generis, vir∣tutes. Vocabant ergo Christiani suorum conventuum loca modò Ecclesias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, modò Basilicas, & eodem sensu Domos Dei: Templi autem appellatione, destina∣tò abstinebant. Grot.
• * 1.163

  v 51. Incircumcisi corde, & auribus] i. e. Cor habentes plenum vitiosis affectibus, Lev. 26.41. Jer. 9.26. & quibus pruriunt aures ad ea audienda, quae vitiis favent, Jer. 6.10. Intellectûs stupiditas, voluntatis pertinacia, & indomiti affectus, praepu∣tium sunt, & membrum quod deponendum est, Col. 3.5. & 2.11. Non hic Judaeis ex∣probratur naturalis corruptio, sed corruptio attracta, qua se ipsos magis, magisque in∣duraverant, exc••ecaverant, & praeputium roboraverant per contemptum Evangelii.
• * 1.164

  v. 5•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro inter. Inter medios exercitus Angelorum. Ostendit quam magnificè data sit Lex inter multas Angelorum turmas. Respicitur locus Deut. 33.2. Grot. Accepistis legem ad ordinationes Angelorum, i e. ordinantibus Ange∣lis vel secundum, & juxta ordinationes Angelorum: huic loco parallela sunt, Gal. 3.19. Heb. 11.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respondet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr. Filius Dei, qui quamvis in se Deus, hic tamen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanquam Angelus Dei, Caeterorumque Angelorum praefectus consideratus, è medio Angelorum, qui eum undique stipabant, legem in monte Mosi dedit, De Dieu.

  Deus Pater legem per filium dedit. Filius usus est ministerio Angelorum. Angeli, nomine filii Dei Mosi legem tradiderunt, eique quid docere Israelitas debeat, praecepe∣runt Moses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad ordinationes seu secundum, vel juxta mandata Angelorum Israelitis legem dedit, seu secundum distributiones Angelorum, quibus legem disposue∣runt, vel distribuerunt in decem praecepta, & decem praecepta in duas tabulas, totámque adeo legem in Moralem, Ceremonialem, Forensem. Distinguenda quoque circa legis promulgationem sunt haec tria. 1. Promulgatio legis per vocem, quae facta est, Exod. 19. in monte Sinai. 2. Scriptio legis in tabulis, quae facta est post hanc pomulgatio∣nem, Exod. 31, & 34. 3. Scriptio legis in libro quae Mosi injungitur, Exod. 34.27. ut lex ex isto libro populo quotidiè praelegeretur, dum tabulae lapideae autographae ma∣nebant in arcâ faederis. In solâ promulgatione usus est Angelorum ministerio, non in scriptione.
• * 1.165

  v. 57. Irruerunt concorditèr in eum] quasi ex judicio zeli quod stante repub. usurpare solebant, sed tantum in eos, qui Judaeis auctores essent ad falsos cultus. Ad quod conni∣vere solebant Sacerdotes, vid. Josephus lib. 15 c. 8. etiam cum sub Romanis essent. Peccabant autem isti homines hic duplicitèr. 1. In legem, quae etiam liberâ repub.

  

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  judicium illud populare exerceri noluit nisi in auctores idolatriae, qualis non erat Ste∣phanus. 2. In Romanos, qui ipsis ademerant jus omne capitalium suppliciorum.
• * 1.166

  58. Testium erat, primos jácere lapides, ac sic semet, si quid falsi subesset sontes fa∣cere caedis, populum vero, qui ipsorum auctoritatem sequebatur, absolvere.
• * 1.167

  59. Domine Jesu, recipe spiritum meum] Hinc discamus immortalitatem animae. Est haec inter primas veritates, quod anima humana sit immortalis, vid. Eccl. 12.7. Mat. 10.28. Luc. 12.4. 2 Cor. 5.8. Phil. 1.21, 22. 2 Pet. 1.14.
• * 1.168

  v. 60. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ne statuas illis hoc peccatum, & hoc Domini exemplo Luc. 23.34. Peccata velut ante Deum stant, vindictam petentia. Emman. Saa.
• (a) 1.169

  See Gen. 50.10. Deut. 34.8. 2 Chron. 35.24, 25.
• * 1.170

  He had a double Name, Saul as he was an Hebrew by birth; and Paul as he was a Roman, being born at Tarsus, a free City of the Romans: His Edu∣cation was in the Schools of Tarsus; which as Strabo reporteth, lib. 14. was then famous for the study of Philosophy, and the Liberal Sciences. Here he at∣tained the Greek Language and Learn∣ing, and grew expert in their Philoso∣phy and Poems, his skill wherein he sheweth, in alledging Epimenides, Ara∣tus, Menander. From thence he was sent to Jerusalem for the study of Di∣vinity and of the Jewish Law. In his youth, he learned the handicraft Trade of making Tents.
• (b) 1.171

  This City had among other pri∣viledges obtained of the Roman Empe∣ror Augustus the freedom of the City of Rome, because that in his wars against Brutus and Cassius they held with him, and had suffered much, See Act. 21.39.
• * 1.172

  Act. 23.6.
• (a) 1.173

  In gravi persecutione neque omnes fugere, neque omnes debent, inquit Augustinus. Quando autem fugere fugere lice∣at, quando non liceat, generalibus regu∣lis difiniri non potest, sed prud•••••••• cujusque permittendum est, ut sec••••¦dum circumstantias ita agat ne con••¦entiam laedat.
• (b) 1.174

  Miracula solent comparari cum campanis, quibus homines convocantur ad verbum audiendum.
• (c) 1.175

  Non puto fidem Simonis fuisse meram simu∣lationem, sed fidem historicam, quâ verè convictus credidit Jesum Christum (in cujus nomine Phi∣lippus praedicabat, & miracula faciebat) esse Deum, & se, ac Diabolo (cujus vi ipse suas edebat prae∣stigias) majorem: Sicut Magi Aegyptiaci comparantes sua miracula cum miraculis Mosis, credebant, & fatebantur per Mosen operari digitum Dei, Exod. 8.19. Stres.
• * 1.176

  v. 8. Magnum gaudium factum est in illa civitate non tantum ob tot sanatos obsessos, paralyticos, & claudos, sed praecipuè ob manifestatam aeternae salutis viam.
• * 1.177

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Metalepsis pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.178

  v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] de regno illo, quod hic inchoatur, & consumma∣bitur post resurrectionem.
• * 1.179

  v. 13. Simon qui totam urbem fallaciis suis infatuaverat, Dei veritatem simul cum aliis recipit. Quamquam non tam suâ unius, quam totius gentis causâ illuminatus fuit in Evangelii notitiam, ut scandalum tolleretur, quod imperitos morari poterat. Voluit enim Dominus hunc, quem pro semideo habebant Samaritae in triumpho ducere: quod fit dum excussà inani jactantiâ veris miraculis gloriam dare cogitur. Fides autem Si∣monis erat temporaria cujus meminit Christus, Mar. 4. Sentit veram esse Evangelii doctrinam, & conscientiae suae sensu ad eam recipiendam cogitur, sed deest fundamen∣tum, h. e. sui abnegatio.

  Et Baptizatus est] Hoc Simonis exemplo clarè patet non conferri, omnibus indiffe∣rentèr in baptismo gratiam, quae illic figuratur. Nos sciamus offerri nobis à Domino per sacramenta quicquid sonant annexae promissiones, & non frustrà, & inanitèr offerri, modo side ad Christum directi ab ipso petamus quicquid Sacramenta promittunt.

  Adhaerebat Philippo] Quod cum Philippus admisit, in eo apparet, quam difficile sit hypocritas discernere. Sic Demas temporarius Pauli comes, postea factus est perfidus desertor. Cum igitur interdum improbi, & fraudulenti homines se nobis adjungunt, & se nobis astutè insinuant, sedulo cavenda est facilitas quoslibet sine delectu admit∣tendi, quae saepè ignominiam aspergit Evangelio atque eò prudentius attendere nos de∣cet quando magnos viros deceptos fuisse audimus, Calv. in loc.
• (a) 1.180

  Hoc observatu dignum est, quod Petrus mittitur, & deputatur à caeteris Apostolis. Ubi igitur primatus Petri, cui Papa superstruit suum?
• (b) 1.181

  Frat Apostolica praerogativa per impositionem manuum Ecclesiis impe∣trare charismata Spiritus Sancti ad aedi∣ficationem Ecclesiae necessaria. Hi Sa∣maritani habuerunt quidem antea Spi∣ritum regenerationis, sed non Spiritum Prophetiae, seu dona illa, quae quibus∣dam in Ecclesiâ data erant ad Ecclesiam aedificandam, de quibus agitur 1 Cor. 12.28. Et quum datus esset hic Spiritus, ex∣ercebat se per visibilia effecta, e. g. per eloquutionem variarum linguarum per patrationem miraculorum, &c. Stres. Lucas hic non de communi Spiritûs gra∣tiâ loquitur, quâ nos sibi Deus in filios regenerat, sed de singularibus illis donis, quibus Dominus, initio Evangelii, quos∣dam esse praeditos voluit ad ornandum Christi regnum. Hic autem illorum e∣rat usus, ut quisque pro facultatis suae modo Ecclesiae prodesset, Calv.

  The imposition of the Apostles hands mentioned here and elsewhere, was not upon all that believed, and were baptized, but on some certain persons, whom they were directed by the Holy Ghost to lay hands upon, not for their confirmation in grace, but as those God intended to imploy in the propagating of his Gospel, See Lightf. in loc.
• (a) 1.182

  From this deed of Simons, 'tis called Simony to seek to buy spiritual gifts or offices, with money or gifts.
• * 1.183

  v. 16. In nomen Jesu] i. e. in hunc finem, ut testarentur se credere in Dominum Jesum, nec non in Deum Patrem & Spiritum Sanctum, qui simul hic intelligendi sunt per Synecdochen membri, Mat. 28.19.
• * 1.184

  v. 17. Manus imposuerunt illis] Fuit haec ceremonia antiquitùs usitata cum alicu aliquod bonum apprecarentur, & alicui benedicerent, Gen. 48.14. Non quod in Ce∣remoniâ aliqua vis esset, sed quod esset visibile signum cordialis, ac sincerae compreca∣tionis, vel benedictionis.
• * 1.185

  v. 20. q. d. Apostolus, Malim te, & pecuniam tuam perire, quàm me acceptation•• illius pollui, vid. 2 Reg. 5.16, 17. Pecunia tua tecum maneat in exitium, i. e. tibi ma∣neat, & tibi cedat in exitium, Pisc.
• * 1.186

  v. 21. Non est tibi pars neque sors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro re. Rom. 9.28. Hinc interpretor in hac re, nempe in dono Spiritus Sancti. Tu potestatem tribui cupis etiam aliis donandi Spiritum Sanctum? Absit. Nam ne ipse quidem portio∣nem ullam habes in hac re, De Dieu. Secundum aliquos, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic significat beneficia per sermonem Evangelii promissa.
• * 1.187

  v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] interna cogitatio, consilium, & machinatio cordis.

  Si forte remittatur] Apostolus non docet dubitantèr precari, sed vehementèr precari, & Simonem eò magis ad poenitendi studium inflammat.
• * 1.188

  v 23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amaritudo tanta quanta est sellis, vel veneni. De felle amaritudinis, vid. Deut. 29.18. ubi similis phrasis, & Heb. 12.15. De nexu injustitiae, Isa. 58.6. 2 Tim. 2.26. Hisce verbis describit malitiam Simonis, scilicet, hypocrisin, & ambitionem, qua animus ejus veluti devinctus erat, quâque Deum gravissimè offendebat, ut amaritudo sellis offendit hominis gustum, Pisc.
• * 1.189

  v. 24. Sensit se talem esse intus, qualem Apostoli dixerant. Itaque cum ipsos judi∣cet Deo charos, eorum deprecatione uti vult, ut Jobi deprecationi, qui eum laeserant. Grot.
• (a) 1.190

  Ministerium verbi dignissimum est officium, cum Angelorum interventu ad id vocentur homines. Speciali man∣dato Angeli, & speciali instinctu Spiritus Sancti, v. 29. mittitur Phi∣lippus ad Aethiopem. Sic Petrus speci∣ali visione & instinctu mittitur ad Cor∣nelium, Act. 10. Sic Paulus, & Barna∣bas speciali mandato mittuntur ad Mace∣dones, Act. 16
• (b) 1.191

  Aethiopia est regio inter Arabiam, & Aegyptum, sub zonâ torridâ.
• (c) 1.192

  Fuit vir pius, sed opus habuit ma∣jori illuminatione, & speciali recepti∣one Messiae exhibiti.
• (d) 1.193

  Qui cupit Deum habere comi∣tem itineris, in divinis sit occupatus.
• (e) 1.194

  En signum animi discendi cu∣pidi, & de salute solliciti.
• (f) 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè comprehensio, i. e. pars sermonis, quâ continetur cer∣tum pronunciatum, certá ve pronunci∣ata.
• (g) 1.196

  Christus non tantum passus est, sed patientèr passus est.
• (h) 1.197

  Isa. 53. v. 8. In Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a coarctatione & à judicio tollitur: in LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In ipsius depressione judicium ejus sublatum est. Ju∣dicium aliquando pro jure sumitur, Job 34.5. vid. Lightf. in loc. Aliqui haec verba sic exponunt, De angustiâ, & ju∣dicio sublatus est, hoc est, à passionis. vin∣culis, & morte solutus est, & liberatus per Patrem suum, cum à mortuis resur∣geret: & in depressione ejus, i. e. cruce & morte, judicium ejus, h. e. jus, seu causa ejus asserta est à Deo, vid. Freidl. in loc.
• * 1.198

  See 1 King. 18.12. & 2 King. 2.16.
• (i) 1.199

  Insigne exemplum quod ministri mittantur à Spiritu Sancto, quippe qui Philippum non tantum inspiratione suâ ad Eunuchum perduxit, sed & deindo transportavit in alium locum ubi conci∣onari debebat.
• * 1.200

  v. 27. Candaces nomen commune Reginarum Aethiopiae fuisse, à Plinio traditum est, lib. 6. cap. 29.
• * 1.201

  v. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut suprà, v. 23.