In which time giving commandment. As if he had ſaid, Upon which day, after he had dictated to his Apoſtles by him elected, leſt they ſhould deliver any thing but what was truly Divine, through the Inſpiration of the Holy Ghoſt, what they ſhould Teach and Preach, he was taken up into Heaven. The Apoſtles, ſays the Learned John Lightfoot, had caſt out Devils, and had heal'd the Sick, by the Aſſiſtance of the Spirit, but it is to be doubted, whether they had taught any thing which they had not heard verbatim from the lips of their Maſter. He had promis'd 'em that they ſhould bind and let looſe the Law of Moſes; he had told em that there were ſeveral things to be reveal'd to 'em, which they could not bear, in which they ſhould be inſtructed by the Inſpiration of the Holy Ghoſt. Therefore when he aroſe, and had breathed upon their faces, ſaying, John 20.22. Receive the Holy Ghoſt, then they were inſpir'd with the Holy Spirit, like the Prophets of old, who dictated to them what they ſhould Preach, what they ſhould require, and what they ſhould enjoy • . And now they wanted nothing but the gift of Tongues, that they might be able to deliver what was dictated to them in the proper Languages of thoſe to whom they ſhould ſpeak.

Which he had choſen. That is, whom he created his Meſſengers, to publiſh the Doctrine of the Goſpel two years before he ſuffer'd, over all Judaea, and after his Reſurrection, over all the world. Luke 6.13. Theſe Meſſengers Chriſt called his Apoſtles, or Envoys. Thus formerly the Emperours of the Eaſt, and Popes, call'd their Legate; Envoys, as is frequently apparent from Anaſtaſius the Bibliothecarian, and others.

He was taken up. That is, by the Interpoſition of a Cloud he was taken from the ſight of men, as is ſaid below, v. 9.

3. To whom, &c. As if he had ſaid, And that the Apoſtles might be moſt credible and ſubſtantial Witneſſes of the Reſurrection of Chriſt, upon the Truth of which is founded all the Majeſty of the Goſpel, he being reſtor'd from the Grave, by moſt ſolid and uncontrovertible Arguments prov'd himſelf to be truly riſen from the dead, as often as he ſhew'd himſelf viſible to his Apoſtles, during the forty days, between his Reſurrection and Aſcenſion; and diſcourſed with them concerning the Kingdom of God.

He ſhew'd himſelf alive. That is, ocularly prov'd himſelf to be riſen.

After his Paſſion. That is, after he had been put to a moſt ignominious Death, for the ſake of our Salvation.

By many Proofs. An Hebraiſm; that is, by many evident ſigns, that had the force of a moſt powerful and irreſiſtible Proof. The Greek calls Theſes proofs, 〈 in non-Latin alphabet 〉 , which word ſignifieth, ſays Beza, as Quintilian affirms out of Ariſtotle, l. 5. c. 9. ſigns neceſſary and indubitable, as theſe actions, ſpeaking, walking, eating, drinking, are undoubted ſigns of life; To appear publickly in ſight, and to be felt by the Hands, are certain ſigns of a real natural Body. Alſo the wounds of the hands, feet and ſide, were indubitable ſigns that the ſame Body roſe, that was crucified and Pierced with the Lance. The Blood and Water flowing from his wounded ſide, was for a certainty a ſign of the parts about the heart being wounded, and of Death. Theſe were therefore the ſigns by which St. Luke affirms that Chriſt confirm'd his Reſurrection; of which he treats more fully in his Goſpel.

Being ſeen. Often and long together. For it was but neceſſary that Chriſt, in regard of the infirmity of his Diſciples, ſhould converſe with them both frequently, and for a good while together, to the end they might have a full aſſurance of his Reſurrection. For we know how difficultly they were induc'd to believe it; and how at firſt, when he appeared to them, they thought it only a deluſion of the ſight, and that it had been only ſome Apparition, that deceiv'd them.

And ſpeaking of the Kingdom of God. That is, of the Spiritual Kingdom, the poſſeſſion of which Chriſt was to take upon his aſcent into Heaven. The Apoſtles were as yet but ignorant in many points of Faith, which before the ſuffering of Chriſt, being blinded by their own prejudices, they could not ſufficiently apprehend, tho they had frequently heard them from his mouth. Therefore after his Reſurrection, he delay'd his Aſcenſion forty days, and took in that Interval as much time, as he thought to be ſufficient to inſtruct his Diſciples in what was neceſſary for them to know, to the end they might the more faithfully perform the Function which they were to undertake.

4. And being aſſembled together. The Greek word is, uſing one common Table, or eating the ſame Salt and Meat together. Whence the Proverb, To have eaten many Buſhels of Salt with any one, is the ſame thing as to have had long converſe with any one. In his Critica Sacra. Says the moſt Learned Sir Edward Leigh, There are ſome that endeavour to prove by Examples, that the Greek word ſignifies properly the rallying of Souldiers diſpers'd in purſuit after a Battel won: Or as when a Shepherd gathers his ſcatter'd Sheep into one Fold. Which ſignifications agree very exactly to the ſenſe of this place, becauſe Chriſt doth recollect his Diſciples diſperſed like ſcatter'd Sheep, and gave them Inſtructions for the Spiritual Warfare which they were to undergo. The ſame Author in the ſame place affirms the Greek word to be a Military word, and to ſignifie the pitching of the Victor Captain in the Field of Battel. The moſt Learned Lightfoot deduces the word 〈 in non-Latin alphabet 〉 , not from Hals, which ſignifies Salt, but from Halia, which ſignifies an Aſſembled Congregation. But whereas Chriſt after his Reſurrection never appear'd to his Diſciples, but of a ſuddain, and when he was leaſt expected, Mat. 28.6. but only upon the Mountain of Galilee, where he had appointed a meeting, that moſt learned man refers this verſe to that meeting, as if this were the ſence of the words; Jeſus a little before his aſcent into Heaven being met in an Aſſembly of five hundred of the Brethren upon the Mountain of Galilee according to his own appointment, 1. Cor. 15.6. finding his Diſciples not willing to return to Jeruſalem, ſtill as it were reaking with his Blood, without his expreſs order, he commanded them to repair thither forthwith, and not to ſtir from thence, until they had receiv'd the Holy Ghoſt according to his promiſe.

They ſhould wait for the promiſe of the Father. Eſa. 44.3. Ezek. 36.26, 27. & Jod. 2.28. Thus he calls both here and Luc. 24.49. the gift of the Holy Ghoſt promiſed by the Father to all Believers.

Which, ſaith he, ye have heard from my mouth. As if he had ſaid, The performance of which promiſe, I have told you that I will make good to you. Luc. 24.49. A paſſing like to this, from an Oblique to a Direct Speech, is frequent in Hiſtory.

5. Becauſe John, &c. As if he had ſaid, Becauſe within a few days ye ſhall find by experience, how truly my Forerunner John ſaid formerly, that he Baptiz'd indeed with Water, but that I would Baptize with the Holy Ghoſt. See our Literal Explication on Mat. 3.11.

Shall be Baptiz'd. The Greek word 〈 in non-Latin alphabet 〉 , ſays Caſaubon, is to dip or plunge, as if it were to dye Colour. In which Senſe the Apoſtles may be truly ſaid to have been Baptized. For the Houſe in which this was done, was filled with the Holy Ghoſt. So that the Apoſtles may ſeem to have been plunged into it, as into a large Fiſh-pond. Hence Oecumenius upon Act. 2. v. 2. A Wind fill'd the whole Houſe, that it ſeem'd like a Fiſh-pond; becauſe it was promis'd to the Apoſtles, that they ſhould be Baptiz'd with the Holy Ghoſt.

Not many days hence. Chriſt ſeems as it were to point out with his Finger thoſe few days between the time wherein he had charg'd his Diſciples not to ſtir out of Jeruſalem, and the approaching Pentecoſt.

6. When they therefore were all met. That is, All the Apoſtles at Jeruſalem.

They ask'd him. When he appear'd to them upon the very day of his aſcent into Heaven, as appears out of the 1 Cor. 15.7. Luk. 24.50, & 51. compar'd together.

Wilt thou at this time reſtore again the Kingdom of Iſrael? That is, Now thou art again riſen from the dead, wilt thou reign over the Iſraelites after the manner of other Kings, and free them from the Yoke of the Heathens? Chriſt had really propos'd to reſtore the Kingdom of Iſrael, but not the Earthly and Worldly Kingdom, as both now and at other times the Apoſtles imagin'd, but by recalling that People from their incredulity to the knowledg of himſelf, that he might rule in the midſt of them by the power of his Goſpel; Rom. 11.25, &c. which St. Paul foretells ſhall be; but by reaſon their minds were clouded with worldly thoughts, they could not yet underſtand this Myſtery. Chriſt therefore contenting himſelf to reſtrain their Curioſity as to the point of time, when it ſhould come to paſs, and which it nothing concern'd them to know, adds to his anſwer, But you ſhall receive the Power of the Holy Ghoſt upon you. As if he had ſaid, That Heavenly Doctor, whom I ſhall ſend to you, ſhall inſtruct you as to that which now ye ſeek from me; that is to ſay, what that future Reſtitution of the Kingdom of Iſrael ſhall be, which you expect. Tho as to the time, that is a ſecret, which my Father thinks not proper as yet to reveal to you, in regard that without that Knowledge you may perform the work committed to your charge. Some are of opinion, that the Kingdom of Iſrael was then reſtor'd by Chriſt, when the Church of Chriſt, which is the Spiritual Iſrael, began to be govern'd by Chriſtian Kings and Princes; ſuch as were three hundred years after the Birth of Chriſt Conſtantine the Great, and ſeveral other Emperours; but the firſt Interpretation ſeems to me the beſt. For tho under thoſe Princes, the Church reſted from Perſecution, yet Ambition, Covetouſneſs, and many other evils got footing in it, ſo that the Kingdom could not be then truly ſaid reſtor'd to Iſrael.

It is not your bu ••• ſs to know ••• s, &c. As if he had ſaid, it is not proper nor expedient for you, acc ••• ing to the common Engliſh Verſion, It is not for you. 〈…〉 thing permitted for you to know to what poin • 〈◊〉 Time the ſteſtoration of the Kingdom of Iſrael is 〈…〉 in record this is one of thoſe Myſteries which the H •••• ly Father will have lye hid, and to be at his dipoſal to act as he pleaſes, otherwiſe than men look for, and beyond the reach of Humane Capacity. Mat. 20. v. 23. Mark 13.32. It is the cuſtom of Chriſt, ſaith Grotius, to refer ſecret Diſpenſations to the Father. See our Literal Expoſitions upon thoſe places.

8. But ye ſhall receive, &c. As if he had ſaid, But I will ſupply that power, which I know you want at preſent from Heaven; and will fill your Breaſts with the Celeſtial Spirit; that you may learn with patience to expect the promis'd Reſtoration of Iſraels Kingdom, not the Earthly, as you vainly now dream; but the Spiritual Dominion of the Jews; and in the mean time be zealous to publiſh to all the world the Doctrine of the Goſpel, and by your Teſtimony to confirm my Reſurrection, which not being believ'd, the whole Goſpel falls.

And ye ſhall be witneſſes unto me, Epiſt. 199. N. 49. novae edit. Pariſienſis. &c. St. Auſtin ſaith, it was not ſo ſaid to the Apoſtles, ye ſhall be witneſſes unto me, &c. as if they alone, to whom the words were ſpoken, were to fulfil ſo great a truſt, but as he ſeems to have ſpoken to them alone that other ſaying of his, Behold I am with you to the end of the World, &c. Which nevertheleſs, who does not underſtand to have been promis'd to the whole Church, which, while ſome die, others are born, ſhall remain to the end of Time; As he ſpeaks again to them what does not at all concern them, and yet is ſo ſpoken to them, as if it concern'd no body elſe: When ye behold all theſe things, know ye that it is at the Doors. For whom does this concern unleſs our ſelves who ſhall be then in the Fleſh, when all thoſe things come to be fulfill'd? How much more that, in doing of which they were to bear a great ſhare, tho the ſame Act was alſo to be continued by their Succeſſors?

In Jeruſalem. It behov'd the Apoſtles to begin the preaching of the Goſpel in Jeruſalem, that the Propheſies might be fulfill'd. Eſ. 2.2, 3. Mich. 4.1, 2. See what we have ſaid upon the Word Jeruſalem, Mat. 2.3.

And in all Judaea. The word Judaea is here us'd in the Dilated Senſe; which, when Chriſt was upon the Earth, was divided into ſix parts; to wit, into Galilee, Samaria, and Judaea, ſtrictly taken, which lay on this ſide Jordan, and reach'd to the Mediterranean Sea; & into Trachonitis, Ituraea, or Peraea, and Idumaea, that lye beyond Jordan, and are ſeated in the Midland Country. Chriſt therefore would have the Jews enjoy their Priviledges, till they themſelves through their Impiety and Perverſeneſs forfeited, and loſt them. For he does not indulge the preaching of the Goſpel either to the Samaritans or Gentiles, before it was offer'd to the Nation of the Jews; for that he was ſent by the Father Miniſter of the Circumciſion, to perform thoſe promiſes which were formerly made to the Patriarchs of the Jews. Rom. 15.8. See our Literal Explication upon Mat. 10.5.

And Samaria. As if he had ſaid, Out of all Judaea taken in the dilated ſignification, I do not except Samaria, Mat. 10.5. as formerly: But in expreſs words I enjoyn you to preach the Goſpel as well in Samaria, as in the other Provinces of Judaea. Philip the Deacon, in obedience to this command, was the firſt who Preach'd up Jeſus in Samaria, which was approv'd by the Apoſtles ſending to the Samaritans Peter and John, who by impoſition of Hands communicated the Holy Ghoſt to the believing Samaritans. Infrà c. 8. v. 17. Now Samaria is a Province of • aleſtine, lying between Judaea ſtrictly taken to the South, and Galilee to the North, comprehending the Tribes of Ephraim and Manaſſ • h on this ſide Jordan, ſo called from the Metropolitan City of the whole Country, deriving its name from a Mountain, as the Mountain took its name from one Somer or Shemer, 1 Kin. 16.24. who was Lord of it. In this City of Samaria, built by Amri or Omni King of Iſrael, the Kings who ruled the ten Tribes that were rent from the Houſe of David, kept their ſeat, till Shalmaneſer King of Aſſyria carried away Captive their laſt King Hoſhea, and with him, having taken the City of Samaria it ſelf after three years Siege, all the ten Tribes, and then diſpers'd them over Media, to prevent their revolting. Some years after that, Aſarhaddon, the Nephew of Shalmaneſer, who is alſo call'd Aſnappar the great & noble by Ezra, as alſo Asbazareth; Ezra. 4.10. 3 Ez. 15.69. by Ptolomy Aſſaradin, and by Joſephus Aſſeradoch, the youngeſt Son of Sennacherib, who ſucceeded his Father ſlain by his elder Sons, gather'd a confus'd multitude of Inhabitants together out of the Provinces of the Cuthaeans, Babylonians, Chamathaeans, Sepharvaimites, and Chavaeans, and ſent them to re-people the Country which his Grandfather had empty'd of the Iſraelites, to poſſeſs henceforth Samaria as their own Inheritance, and dwell in the Cities thereof, 2 Kings 17.24. Ezra 4.2. & 10. 3 Ez. 5.69. Theſe new Inhabitants were by the Greeks call'd Samarites, not becauſe the Aſſyrians in their Language call Keepers or Guardians Samarites, as affirms Sulpitius Severus; but becauſe they inhabited Samaria; and Cuthaeans by the Hebrews, becauſe the chiefeſt part of them came out of Cuth, a Province of Perſia, An. l. 9. c. 14. ſo call'd from the River Cuthah, upon which it borders, as Joſephus teſtifies. Theſe Cuthaeans, when they firſt inhabited Samaria, did not worſhip the God of Iſrael, but each of them adored the Idol of his own Country; but many of them having been therefore deſtroyed by Lions, Aſarhaddon took care to ſend to the remnant one of the Prieſts which his Grandfather Shalmaneſer had carry'd away captive. This Prieſt reſiding at Bethel, taught the Inhabitants the Worſhip of God after the manner of Jeroboam. Of the Samaritans thus adoring their Antient Idols together with their New Calf, it is ſaid, 2 Kings 17.25, 33 & 41. They feared the Lord, and they feared not the Lord; there being a a ſmall difference between adoring many Gods, and no God at all. They had a Temple built them at length by Saballnat upon Mount Gerizim, Deut. 11.29. where the Ble • ſſigs were pronounc'd, in imitation of the Temple of Jeruſalem; which Temple Hircan the High Prieſt of the Jews afterwards deſtroyed, 200 years after it had been built, Antiq. l. 13. c. 17. as Joſephus reports. However, though the Temple were deſtroyed, the Samaritans continued their Divine Worſhip upon the ſame Mountain ſtill; John 4.20. having not by any Scripture Rule, as the Jews had for worſhipping upon Mount Sion, Gen. 12.6, 7. Gen. 33.18, 20. but by the Example of the Patriarchs, deſign'd that place for the Publick Worſhip of God. Thus Abraham and Jacob are ſaid to have built an Altar near to Sichem, threeſcore furlongs diſtant from the City of Samaria. Judges 9.7. Joſeph. Antiq. l. 11. c. 8. But ſeeing that the Mount Gerizim overlook'd Sichem, and that the Patriarchs made choice of Mountains for the building of Altars, Gen. 22.2. 2 Sam. 24.18. 2 Chron. 1.3. it is probably conjectur'd, that the Patriarchs Abraham and Jacob did rear an Altar to God upon Mount Gerizim. Now ſays Thomas de Pinedo the Portuguez, The Samaritans only believed the Pentateuch of the Omniſcient Moſes, and thence aroſe the hatred between them and the Hebrews. For as ſin entred the World by the Law, ſo hatred invades particular Societies through diverſity of Religion; with which diſtemper men of obſcure birth, and illiterate, labour; the Noble and Learned hate the vices, not the men, becauſe they follow this or that Religion. Whence it was, that the Samaritans traduc'd the High Prieſt Eli, as a Magician, for that he tranſlated the Sacrifices, and the Worſhip of God, out of a Schiſmatical boldneſs, to Shilo contrary to the command of God. They alſo condemned Samuel the Prophet for a Magician, as appears by the Samaritan Chronic • es; c. 41. the • pitome of which is ſet forth by Hottinger in his Antimorinian Exercitations upon the Samaritan Pentateuch. Nor were the Jews behind hand with the Samaritans. For Aben Ezra, the moſt Learned of the Hebrews upon the Book of Eſther; The Cuthaeans, ſaith he, inſtead of thoſe words of Geneſis, In the beginning God created, have put, In the Beginning Aſima created; which Aſima was an Idol in the ſhape of a Goat. Benjamin Tudelenſis in his Itinerary reports, that the Samaritans wanted the three Hebrew Guttural Letters, He, Cheth, and Ain; both which are falſe, for that neither are thoſe Guttural Letters wanting in any of the Samaritan Pentateuchs. Neither was Aſima, 2 King. 17.30. but Nergal the Idol of the Cuthaeans, of whom conſiſted the greateſt number of the Samaritans. Many other ſuch ſtories the Jews invented in hatred of the Samaritans; as how they worſhiped a Dove, and were circumciſed in veneration of that creature; and that they worſhiped the Images that were brought by Jacob out of Aſſyria, and lay buried behind Shechem, under a Turpentine Tree. To this the Learned Pinedo, I make no doubt, ſaith he, but that they worſhiped the Image of a Dove, in regard they were ſubject to the Empire of the Aſſyrians: For that the Kings of Aſſyria always bare in their Enſigns the figure of a Dove, ever ſince the Reign of Semiramis. To which Jeremy alludes, where, c. 25. v. 38. from the face of the anger of the Dove, is no more than from the face of the anger of the Kings of Aſſyria; in regard the Kings of Aſſyria carry the figure of a Dove in their Standards, as now the Kings of Spain and the Emperour bear the Lion and the Eagle. But the Samarites aboliſhed all worſhip of Idols from the time that Sanballat built them a Temple upon Mount Gerizim, after leave obtain'd from Alexander the Great, and made Manaſſeh his Son-in-law, and Brother of Jaddi the firſt High-Prieſt to officiate therein. And whereas Epiphanius affirms, that the Samarites celebrated the Feaſt of Pentecoſt, and the Paſchal Feaſt in Autumn, ſo Scaliger aſſerts it to be untrue. But this is certain, that when the Jews liv'd in proſperity, the Samaritans affirm'd themſelves to be Jews, deſcended from the Grand-children of Joſeph, Ephraim and Manaſſeh; but when the Jews were in adverſity, then they would neither acknowledg themſelves to be Jews, nor to be ally'd to them by any tye of Blood or Relation whatſoever.

And unto the uttermoſt part of the Earth. To the intent that the Doctrine of Salvation might be publiſhed to all the Corners of the World. Thus was fulfilled that Prophecy of Iſaiah, c. 49. v. 6. with others of the ſame nature, That Chriſt was given as a Light to the Gentiles, and to be the Salvation of God unto the ends of the Earth.

9—And when he had ſpoken theſe things. Supply out of L. 24.50 & 51. He led out his Apoſtles as far as Bethany, a Village belonging to Mary and Martha, the Siſters of Lazarus, John 11.18. about fifteen furlongs from Jeruſalem, and ſtretching forth his ſupplicating hands, he bleſſed them. Upon Luke 24.50. The Ceremony of Benediction, ſaith Grotius, was wont to be ſolemniz'd with the Impoſition of hands, Gen. 27.4, 7, 12, 19, 21, 22. Gen. 48, 9, 14, 15, &c. as we find by the ſtory of Iſaac and Jacob. But when the Bleſſing was to be given to many, then for the more quicker diſpatch, only the ſtretching forth, or lifting up of the hands was us'd toward them that were to be bleſſed: Thus Aaron lifted up his hand towards the the people, Levit. 9.22. and bleſſed them; that is, prayed for their proſperity and ſucceſs.

While they beheld. He did not diſappear, nor became inviſible, privately or remote from company, as Luke 24.31. but by degrees; while the Diſciples beheld the action, he was by the Divine Power rais'd, or drawn up to a Cloud, which ſoon receiv'd him, and convey'd him out of their ſight. But as Chriſt after his Reſurrection would not be promiſcuouſly ſeen by all; ſo did he not admit every one to be Witneſſes of his Aſcenſion, as deſigning that Myſtery of Faith to be rather known by the Preaching of the Goſpel, than by ocular Teſtimony. This ſhews the vigor of great Minds, ſaith Leo, this the true Light of faithful Souls, Serm. 2. de Aſce • ſ. undoubtedly to believe what they do not behold with the corporeal Eye and there to ſix their deſire, where they cannot reach with their moſt piercing ſight. Which Piety, how ſhould it breed in our hearts, ſhould our Salvation conſiſt only in thoſe things which are obvious to the ſenſe? Tract. 68. in Johan. Thus St. Auſtin, The Faith of thoſe who will ſee God, while they are in their Pilgrimage, and cleaning their hearts, believes what it ſees not. The Merit accrews by Believing; the Reward is ſeeing afterwards. Let the Lord go and prepare a place; Let him go, that he may not be ſeen; let him be conceal'd that he may be believ'd: For then the place will be prepar'd, when our life is according to Faith. Let us deſire him, in whom we believe, that being deſired, he may be enjoyed. The deſire out of love, is the preparation of the Manſion.

He was lifted up. Supply out of Luke, 24.51. While he bleſſed them. Thus Plautus uſes the word, Take this Stone, ſaith he, L 2. Hiſt. Sa • . and lift it up. Sulpitius Severus hath theſe words; This is wonderful, ſaith he, that the place whereon Chriſt ſet his laſt foot-ſteps, when he was taken up in a Cloud into Heaven, ſhould ſtill continue marked out, and could not be paved with the reſt of the place about it. For whatſoever elſe was apply'd, the Earth diſdaining Humane Workmanſhip refus'd, while the ſtones flew in the faces of them that attempted it. Yea it is ſuch a laſting Monument of the Duſt being trampled by Divine feet, that the impreſſion of the footſteps ſtill remain. And though the multitude of Believers every day carry away ſome parcels of the place where our Lord ſet his feet, yet the Sand is not diminiſhed, and the Earth that received the mark of the footſteps, ſtill preſerves the ſame form. That men have endeavoured in vain from time to time to cover or pave the place, ſtill preſerving the footſteps of our Lord, Lib. de loc. Act. Apoſt. Pſeudo-Jerom, In Ep. ad Sever. Paulinus and Beda, De Loc. Sanct. c. 7. have deliver'd in their Writings. But in regard there is no mention made of any ſuch Miracle either by Euſebius, Socrates, Theodoret, Sozomenus, or Nicephorus, we may thence conjecture the Liberty which former Ages took to frame little ſtories of their own, meerly to impoſe upon the ignorant people. Neither do the Mythologiſts agree in this Fable. For Baronius following Burchardus, A. D. 34.11.232. will have theſe footſteps imprinted in Stone, Paulinus in the green Truf, Sulpitius Severus in Duſt or Sand, Pſeudo-Jerom and Beda upon the Ground in the Earth it ſelf. Which of theſe muſt we believe? Certainly none of them. Nor does Pſeudo-Jerom affirm that he ever ſaw theſe imprinted footſteps; but only ſays, as is reported. But one Eyewitneſs is better than ten hear-ſay Teſtimonies. Hornius believes this Fable aroſe from the words of Euſebius miſunderſtood. L. 3. de Vit. Conſt. c. 41. For he ſpeaking of Helena's arrival in Judaea, Then, ſaith he, ſhe gave decent Reverence to the places where the ſteps of our Saviour had trod. Which was not ſpoken particularly of Mount Olivet, but in general of all Judaea, where Chriſt as man was born, Optat. M • levit. l. 6. contra Parmen. where he ſet his ſacred footſteps, where walked his adorable feet, where ſo many and ſo great miracles were wrought by him.

A Cloud received him out of their ſight. Not that the Cloud, which having received Chriſt, took him from the ſight of the Apoſtles, was to him any aſſiſtance in his Aſcenſion; for a Cloud is no ſolid body that can afford any ſuch help; beſides, that the higheſt Clouds do not ariſe above a Mile or two above the Earth, as being only nouriſhed by the Exhalations of the Land and Water; but it was for ſtate and grandeur. Thus it is ſaid of God himſelf, Pſal. 104.3. Who maketh the Clouds his Chariot. And that other, Pſal. 18.11. He maketh darkneſs his ſecret place. For obſcurity and gloomineſs gets devotion and reverence to ſacred things.

10. And while they looked. That is, with more eager Eyes, and diligent marking.

As he went up. That is, into Heaven, as appears by the following verſe.

Behold two men. That is to ſay, Angels in Humane ſhape.

In white Apparel. White of all colours is the moſt pure and ſpotleſs; it admits no defilement, and borrows nothing from any other mixture: Therefore is it the moſt proper Emblem of candour of Mind, Juſtice and Sanctity. Matth. 28.3. Mark 16.5. John 20.12. Rev. 3.4. & 5, c. 4. v. 4.6.11.7.3. & 13. l. 2. de Veſt. Sac. Heb. c. 26. n. 34. Thus the Angels both here and in other places, as alſo the Martyrs, and all the Saints in Heaven, where there is nothing of contamination to be found, are ſaid to be cloathed in white Garments. And indeed, ſaith the moſt Learned Brannius, the Hebrews themſelves confeſſed, that White was a ſymbol of Cleanneſs and Sanctity, and conſequently of Juſtice and Integrity. For whoever among the Prieſts was polluted by the Law, was bound immediately to put off his white Garments, as being unworthy to wear them, and after he had put on black, to depart out of the Temple. To which that of St. Rev. 3.4. John ſeems to have relation, where he ſays, They who have not defiled their Garments ſhall walk in white, becauſe they are worthy. And for that reaſon the white colour in the Garments of the High Prieſt ſignified the Innocency, Rev. 19.8. Juſtice and Sanctity of Chriſt. Therefore white Linnen is called the Righteouſneſs of the Saints. And though the holy Garments were mixed with Scarlet and Purple, yet there was alſo a mixture of white, and ſome of the Garments were white altogether. So that although Chriſt were laden with our ſins, Iſa. 1.18. which were ſignified by the Scarlet colour, and ſprinkled for our ſins with blood, which was ſignified by the Purple, yet was he moſt holy and juſt.

11. Ye men of Galilee. The Diſciples of Chriſt are called Galilaeans, as being Natives of Galilee; though all the Chriſtians were generally ſo called by the Jews and Ethnicks, Matth. 2.22. as we have obſerv'd upon theſe words of St. Matthew, into the parts of Galilee. Julian the Apoſtate in an Epiſtle ſaith, That the Religion of the Galilaeans encreaſed by their kindneſs to ſtrangers.

Why ſtand ye gazing up into Heaven? That is, in vain do ye now expect the return of Chriſt with your Eyes fixed upon Heaven. L. 2. Quaeſt. Evang. 38. • .9. Saith St. Auſtin, The Angels by thoſe words, Why ſtand ye gazing up into Heaven? What did they mean elſe, but to infer, That it was impoſſible for humane Eyes to penetrate into that ſecret place whither Chriſt went, when he was carryed up to Heaven in the ſight of his Diſciples.

This ſame Jeſus, &c. The Particle, This ſame, is Emphatical, and denotes, that the Angels pointed with their fingers towards the Lord Jeſus. Ceaſe therefore to doubt, Ep. 187. alias 57. ad Dardan. n. 10. ſaith St. Auſtin, that the man Chriſt Jeſus is now there, from whence he ſhall come; but diligently get by heart, and faithfully retain the Chriſtian Confeſſion, that Chriſt roſe from the dead, aſcended into Heaven, ſits at the right Hand of the Father, and that he ſhall come from thence, and from no other place, to judge the quick and the dead; And ſo ſhall he come, according to the Teſtimony of that Angelic Voice, as he was ſeen to aſcend into Heaven; that is, in the ſame form and ſubſtance of the Fleſh; to which he gave immortality, but took away nothing of its nature. Yet he is not to be thought to be every where diffus'd, according to that form. For we muſt be careful, that we do not ſo uphold the Divinity of this man, as to take away the reality of his Body. For it is not conſequential, that what is in God, ſhould be every where as God. For the moſt true Scripture ſpeaks alſo of us, that we live, move, and have our being in God, yet are we not every where as he is. But that man is after another manner in God, and that God is after another manner in man, after a manner both ſingular and proper. For God and Man is one Perſon, and one Chriſt Jeſus is both. Every where as he is God, but only in Heaven as he is Man. Again, as Leo well obſerves, The Aſcenſion of Chriſt is our Advancement, Serm. 1. de Aſcenſ. and whither the glory of the Head is gone before, thither alſo is the hope of the body call'd.

12. Then. That is to ſay, when the Majeſty of Chriſt was apparently known, the Apoſtles ador'd him as the King of Glory, and Judge of the world, and he being ador'd, as appears out of Luke 24.52. they return to Jeruſalem, rejoycing in their hearts, as now having attain'd to underſtand that wonderful mean, by which the Redemption of Mankind was procur'd, and full of expectation of the deſcent of the Holy Ghoſt from Heaven upon them, now approaching, and at hand.

From the Mount called Olivet. That is, from the farther ſide of Mount Olivet, to which the Village of Bethany adjoyn'd, diſtant from Jeruſalem about fifteen furlongs. John 11.18. Antiq. l. 20. c. 6. Whereas the beginning or foot of the Mount was diſtant not above a Sabbath days Journey, or five furlongs, as we find in Joſephus. Moreover, leſt we ſhould extend the length or latitude of Mount Olivet too far, the moſt famous Ludovicus de Dieu, gives us this caution, that St. John may be underſtood of the Jewiſh furlongs, whereas Joſephus is to be underſtood of the Grecian furlongs: And ſo, ſaith he, Bethany ſituated in the farther ſide of this Mountain, will be no farther diſtant from the foot of the Mountain, then the foot of the ſame Mountain from Jeruſalem. For ſince five Grecian furlongs make ſeven Jewiſh furlongs and a half, that number doubled, will make fifteen Jewiſh, or ten Grecian furlongs, which make exactly two Jewiſh miles, or a double Sabbath-days Journey. In which ſenſe may be taken that of St. Jerome. De loc. Heb. Bethany, a Town two miles from Aelia, upon the ſide of Mount Olivet. Now if Bethany did not joyn cloſe to Mount Olivet, but were ſeated beyond it, as Adrichomius will have it; or ſome furlongs diſtant from it, as it is in the Jewiſh Map, ſet forth by the Jews at Amſterdam, then the words were to be tranſlated, and they return'd by Mount Olivet, and from the Mount, ſeems to denote, that the Mountain Olive • lay between the Fields of Bethany, whither Chriſt carry d his Diſciples, being to aſcend into Heaven, and the City of Jeruſalem, which they were of neceſſity to paſs over, before they could come to Jeruſalem. As Bethany, ſaies de Dieu, is ſaid in the Greek Text to have been near to Jeruſalem from almoſt fifteen furlongs; Jo. 11.18. the from ſignifies the fifteen furlongs lying between, which are of neceſſity to be paſs'd over from Bethany to Jeruſalem. Thus, Rev. 14.20. And the blood came out of the Wine-Preſs unto the Horſe-bridles, from the ſpace of a thouſand ſix hundred furlongs; The vulgar Tranſlation rendring the Adverb from, per or by, a thouſand ſix hundred furlongs; and that rightly, for, from, ſignifies the adjoyning ſpace lying between. Thus Acts 14.24. They coming from Perga, the vulgar verſion tranſlates, they coming by Perga. Whence it would follow that Chriſt did not aſcend into Heaven from Mount Olivet, which nevertheleſs St. Jerome frequently affirms, and which has always hitherto been believ'd, as conjectur'd from Acts 1.12. Luc. 24.50, 51. where however Luke does not aver it, but from the Fields of Bethany, which the Goſpel ſufficiently declares; from which Fields of Bethany, the Apoſtles went to Mount Olivet, and took the ſhorteſt way over that Hill to Jeruſalem.

Which is a Sabbath-days Journey. That is, the ſpace between the City, and the foot of the Hill, was a Sabbath-days Journey. See our literal Explication upon Mat. 24.20. Saies the lately commended de Dieu, The learned eaſily reconcile this difference with Joſephus, aſſerting the Mountain to be five furlongs diſtant from the City. For a Sabbath-days Journey conſiſted of two thouſand Cubits, which extent of ground the Hebrews call'd a mile, as is manifeſt out of their writings. But a furlong among the Greeks contain'd a hundred paces, a pace ſix foot, or four Cubits, as appears from the words of Herodotus, a hundred juſt paces are one furlong of ſix Acres, l. 2. but a Pace is the meaſure of ſix foot, or four Cubits. One Foot contains the breadth of four hands, and a Cubit ſix hands breadth. Thus far Herodotus. You ſee he meaſures the Cubit to be a foot and a half. Therefore ſix hundred foot, which made a furlong, amount to four hundred Cubits; and conſequently five furlongs two thouſand Cubits. But how this agrees with the Syrian Interpreter, who will have a Sabbathdays Journey to be about ſeven furlongs, the Learned do not ſo eaſily reſolve. For our parts we affirm, that the Syrian ſpake not of the Grecian, but the Hebrew furlongs, of which ſeven and a half make a mile, or Sabbathdays journey. See Baal Aruch upon the word 〈 in non-Latin alphabet 〉 , Rus. See the Jewiſh Mapp ſet forth at Amſterdam; where ſeven furlongs and a half make an Hebrew ſhort mile: and four ſhort miles a long one called Parſa.

13. And when they were come in. That is, into the City of Jeruſalem.

They went up into an upper Room. The Greek has it, into the upper part of the Houſe. But whoſe Houſe this was, is a thing very much controverted among the learned, l. 1. Hiſt. c. 28. A. D. 34. n. 236. Nicephorus, out of one Euodius, affirms it to have been the Houſe of St. John the Evangeliſt, the Son of Zebedeus. Baro • ius and Beda aſſert it to have been the Houſe of that Mary, who was the Mother of John, Sirnam'd Mark, of whom Luke makes mention in ſome Chapters lower. Theophylactus believes it to have been the Houſe of Simon the Leper. in Mat. 26. Others will have it to have been the Houſe of Nicodemus, or Joſeph of Arimathea. For my part I am apt to believe, that this Houſe was the Temple of Jeruſalem it ſelf, according to the teſtimony of Luke himſelf in his Goſpel. And they returned to Jeruſalem with great joy; c. 24. v. 52, 53. and were continually in the Temple, praiſing and bleſſing God. Obſerve, that it is there ſaid, they were there continually, which is here ſaid, they were remaining together, which being the ſame in ſignification, you ſhall never reconcile the two places, if they remain'd in any other place than in the Temple. Neither is this Opinion obſtructed, ſaith the famous Lewis de Dieu, by this, that they are ſaid to have aſcended into an upper Room, or according to the Syrian Interpreter, into a Dining Room, for that the Temple had ſeveral upper Rooms built round about the outſide of it, is apparent from the firſt of Chron. the 28.11. and 2 Chron. 3.9. As alſo Chambers and Apartments, ſuch as was the Chamber of Gemariah, where Baruch read the Book of Jeremiah in the Houſe of the Lord. And Baruch read in the Book, Jer. 36.10. the words of Jeremiah in the Houſe of the Lord, in the Houſe of Gemarias, according to the Septuagint; where we are alſo to obſerve that the Temple is not only call'd a Houſe, but alſo that the Chamber is alſo tranſlated a Houſe, both there, and v. 12. 20 & 21. as likewiſe c. 35. v. 4. juſt as the upper Chamber where the Apoſtles were, Acts 1.13. is call'd a Houſe, Acts 2.2. for thoſe Chambers, and Dining Rooms, ſerv'd not only for the Keepers and Miniſters of the Temple, the Prieſts and Levites, and for the preſervation of the Holy things, but alſo for the aſſembling of Devout People to attend to Religious Exerciſes. Hence it was that Baruch read the Book of Jeremiah in the Chamber of Gemariah. In ſuch a Chamber it is probable that the devout women met, and were defil'd by the Sons of Eli, 1 Sam. 2.22. who are ſaid to have had their Lodgings at the door of the Tabernacle. Some ſuch place had Anna the Propheteſs to ſtay in, Luke 2.37. who departed not from the Temple, but ſerv'd God with Faſtings, and Prayers night and day. Nor is it to be queſtioned but that the Apoſtles choſe to themſelves ſuch a place, Luke 24.53 while they are ſaid to have been continually in the Temple praiſing and bleſſing God. Acts 1.13. St. Luke deſcribes the Place, that is to ſay, that it was an upper Room where they remain'd together, and continued with one accord in Prayer and Supplication. And this adds much to the luſtre of that illuſtrious deſcent of the Holy Ghoſt upon the Apoſtles, whereof in the following Chapter, if we agree it to have fallen out in the Temple, where formerly the Majeſtical ſhadow of God inhabited, but was withdrawn ever ſince the Babyloniſh Captivity, and the loſs of the Ark: to the end that laying aſide that Allegorical Type of Gods preſence, they might aſpire to the enjoyment of that real preſence which God was ſhortly to impart to them, in that very place where his preſence was only figuratively repreſented before: And as the Cloud is ſaid to have filled the Houſe, 1 King. 8.10. Acts 2. v. 2. by Solomon dedicated and Conſecrated; ſo the wind of the Holy Ghoſt filled the ſame Houſe, not that from thence forward they ſhould remain fix'd to that Houſe, but that being driven by the ſame wind, they might fill the whole world with the gales of Evangelick Grace: Paraph. ad Act. 2. And thus the Law went truly out of Sion. Wherefore Eraſmus places this upper Room in Mount Sion. For comparing this place with that where the Law was given of Old: In both, ſaith he, there is height of place; but in this there is nothing but a Mountain, which the people alſo are forbid to approach, that is, the dull and Earthly, not capable of Spiritual things; here there is a Houſe upon the Mountain itſelf, to let thee underſtand the Concord of the Church. There was Mountain Sina proper for the promulgation of the Law, which by the multitude of its Precepts curbs a Rebellious People; for it is called Sina from Precept. Here is Mount Sion, which in the Hebrew Language ſignifies a Watch-Tower, from whence all Earthly things are looked on with diſdain. Neither does it make againſt where it is ſaid that the wind filled the Houſe, and not the Temple. For it is known that the Temple of Solomon was called the firſt Houſe, and the Temple of Zerobabel the ſecond Houſe. To all this we may add that noted place: Hag. 2.7, 9. And I will fill this Houſe with glory. The glory of the latter Houſe ſhall be greater then of the former. Which Prophecy was fulfilled upon the feaſt of Pentecoſt, when the Holy Spirit, with which the firſt Temple was adorn'd, but of which the ſecond Temple was depriv'd, according to the Confeſſion of the Hebrews, as alſo of the Ark, the Ʋrim and Thummim, the perpetual fire, and the Typical preſence of the Divine Majeſty, filled that Temple with the ſacred Blaſt, and the Apoſtles with thoſe gifts, which ſtruck all Nations into Admiration. So that from that time the Holy Spirit alone ſupplied the abſence of the Ark, the Ʋrim and Thummim, and the perpetual fire, and converting Type into verity, granted to us the Majeſty of God every where preſent with his Church.

Abode. In the Greek, were remaining, or did remain together.

Peter, &c. See our Explication upon Mat. 10.2, 3.

James. Supply, the Son of Alpheus. This Alpheus is thought to be call'd Cleophas, or Cleopas. Luke 24.18. For that ſhe who is called Mary the Mother of James the leſſer, Mark 15.40. Jo. 19.25. and Joſes, is called Mary the Wife of Cleopas, or Cleophas.

And Judas. Supply, James, as he This per. the Brother of calls himſelf in his own Epiſtle General. ſon, that he might be the more truly diſtinguiſhed from Judas Iſcariot, John 12.4. Matt. 10.3. the Son of Simon, is by St. Matthew Sirnamed Thaddaeus; and from Lebba, l. 5. c. 19. a Sea Town of Galilee, of which Pliny makes mention, called alſo Lebbeus, as Lightfoot conjectures in his Hebraick Hours upon Mat. 10.3. Although in the Hackian Edition of Pliny, in the place cited by Lightfoot, the Town is not call'd Lebba, but Jebba.

14. Theſe all continued with one accord in Prayer: This St. Luke expreſſes by other words in his Goſpel, c. 24.53. And they were continually in the Temple, praiſing and bleſſing God. The words, with one accord, denote, that they did not only agree with hearts and minds among themſelves, and cohabit together without ſtrife or contention, but alſo acted and deſir'd the ſame thing, chiefly in matters of Religion, and more particularly in the duty of Prayer.

4. And they were all filled. The Women alſo who were then preſent in the ſame place, as appears v. 17, & 18.

With the Holy Ghoſt. That is, with the moſt excellent gifts of the Holy Ghoſt, who being promis'd by Chriſt, made it undoubted to the hearing by the noiſe of the Wind, and viſible to the ſight by means of the Fire reſembling the cloven Tongues, that he was now come. Thoſe viſible gifts, Upon John 7.30. ſaith Beza, which in the beginning of the growing Church, ſo vigorouſly flouriſh'd, as Joel had foretold, are metonymically underſtood, under the denomination of the Holy Ghoſt, 1 Cor. 12, &c. Acts 19.2, &c. as being his peculiar effects, according to the Doctrine of St. Paul.

And they began to ſpeak in various Tongues. The Greek has it, in other Tongues, according to the Engliſh Verſion. That is, in other Tongues than they knew before, according to the promiſe of Chriſt, Mark 16.17. They ſhall ſpeak with new Tongues.

As the Spirit gave them utterance. That is, the Holy Ghoſt governing and directing their Tongues, to the end they might ſpeak perſuaſively and awfully the great things perform'd in Chriſt, and through Chriſt, either in this or that, in more or fewer Languages. But it appears out of 1 Cor. 12.10, 28, 30.14.2, 4, 5, &c. that they are under a miſtake, who aſſert that there was any Miracle wrought in the Ears of the Auditory, as if that though the Diſciples of Chriſt ſpake only one ſort of Language, yet that their ſpeech was underſtood by all, as if they had ſpoken diſtinctly in their ſeveral Idioms.

Ʋtterance. In Midul. Evang. The Greek word is interpreted by Tarnovius, ſo to utter a ſpeech, that there ſhould be a great Efficacy in every word, and much wiſdom contained in every period. Paul oppoſes the ſame word to thoſe, who after the manner of Fanaticks, Acts 26.25. talk much, but vainly, and to little purpoſe. Beza ſays alſo, that they are properly ſaid to utter a ſpeech according to the ſignification of the Greek word, who speak things ſententious and enlivening, ſuch as were thoſe which St. Luke ſoon after calls the wonderful works of God. As alſo ſuch as ſpake not their own thoughts, 2 Pet. 1.21. but by the Impulſe of Divine Inspiration; as it is written of the Prophets; which was that which Luke altogether purpos'd to expreſs here by this Greek word; and the Latines uſe to declare by Fari a more ſignificant word then Loqui; though this diſtinction is not always obſerved.

5. But there were dwelling in Jeruſalem. According to the Greek, inhabiting. That is to ſay, as the Learned Mede expounds it, ſojourning together; including thoſe who reſorted together from other Countries to celebrate the Feaſts of the Paſchal Lamb and Pentecoſt; for which purpoſe they took up their Lodgings in the City, as is apparent by what follows. 'Tis true that the Greek words denote a fixed and durable habitation. But among the Helleniſts, whoſe Dialect the Writers of the New-Teſtament imitate, they are indifferently made uſe of for a longer or ſhorter abiding in one place; that is, as well for ſojourning, as for inhabiting; as the two following Examples plainly prove from the Tranſlation of the Septuagint. The firſt is Gen. 27.44. where the Greek word Oikein, and the Latine word Habitare in the Vulgar Verſion ſignifie only to tarry a few days. The latter Example is in 1 Kings 17.20. where Elias ſpeaking of the Widow where he was wont to Lodge, uſes the word Katoikein for ſojourning, with whom I ſojourn. Both the fore-mentioned Greek words anſwering to the Hebrew Jaſhab, which ſignifies any ſort of abiding or tarrying in any place.

Jews. That is to ſay, by Religion and Birth, deſcended from the Seed of Abraham, as appears from verſe 22, 23, & 39. For certain it is that Cornelius the Centurion, was the firſt of the Gentiles that was converted to the Chriſtian Faith.

Devout men. So were they called, who not at all deterred by diſtance of place, or difficulty of travelling, came to Jeruſalem to worſhip God in the Temple, according to the command of the Law.

Out of every Nation under Heaven. That is, out of all Nations where the Jews liv'd up and down diſperſed. For there is no Nation in the univerſal Orb, where ſome of our people do not inhabit, De bell. Jud. l. 2. c. 16. ſays Agrippa the younger, King of the Jews, in Joſephus. The ſcattering and Captivity of the Jews was threefold before the deſtruction of Jeruſalem, and the burning of the Temple by Titus. The firſt was of the ten Tribes under Shalmaneſer, which, ſaith Jerom upon Joel, c. 3.6. even at this day inhabit in the Cities and Mountains of the Medes. Of theſe were the Jews, in the following verſe 9. called Parthians, Medes and Elamites. The ſecond ſcattering was of the Tribes of Judah and Benjamin under Nebuchadnezzar, a great part of which did not return to Jeruſalem, when it was reſtor'd together with the Temple, by Zerobabel. From theſe deſcended thoſe Jews, who are ſaid to have inhabited Meſopotamia. v. 9. The third diſſipation of the Jews was under Ptolomy Lagus, who having deſtroyed Jeruſalem, carried away a vaſt number of Jews into Aegypt, who were called Helleniſts. The Jews by this threefold Captivity diſperſed and ſcattered among the Aſſyrians, Babylonians and Egyptians, fled of their own accords to other places and Kingdoms; ſo that whereſoever the Apoſtles travelled to Preach the Goſpel, they found in every City of the Gentiles a Synagogue of the Jews. And St. James directs his general Epiſtle to thoſe of the twelve Tribes who were diſſipated and diſperſed through almoſt all the Regions of the World.

6. But now report being made of this. That is, the fame of this Miracle being ſpread abroad. Numb. 16.34. 1 Kings 1.40, &c. The Greek word Phone, voice, is not only here, but alſo elſewhere us'd for fame.

The multitude gathered together. That the diverſity of Languages might appear, by comparing them one with another.

And were confounded, &c. As if he had ſaid, The Foreiners ſtood aſtoniſh'd, when they heard the ignorant and illiterate Galileans, that had never travell'd out of their Country, to learn Forein Languages, diſpute with ſo much gravity and profoundneſs concerning ſuch Divine Myſteries in their own ſeveral native Dialects and Tongues.

7. And they were all amaz'd. Here the principal Effect of the Miracle is expreſſed, for that being aſtoniſh'd at the novelty and the wonder together, they began to enquire the more into it. And indeed, ſaith Calvin, ſo it behoves us ever with aſtoniſhment to admire the works of God, that from thence may proceed both conſideration, and a deſire of underſtanding.

Our Language. That is, ſpeaking in the Language and Dialect proper to our ſelves.

9. Parthians. That is, the Jews, who dwelt under the Dominion of the Parthians. That many of the Jews liv'd under the Empire of the Parthians, is apparent out of Joſephus, Prologue to his Book of the Wars of Jews. l. 2. de Bello, Jud. c. 16. Gr. 28. and the abovecited Oration of Agrippa the younger, ſet down by the ſame Joſephus. The Parthians, or Parthyaeans, whoſe Country is called Parthyaea, and Parthyene, were a people, who in a ſearch of new Seats, fled out of Scythia into Media. For, ſaith Trogus, l. 41. c. 1. Exiles in the Scythian Language are called Parthi. Nevertheleſs, it is more proper to think that the Scythians themſelves, and not their fugitives, l. 6. c. 2. laid the foundations of the Parthian people, as Quintus Curtius reports. This Parthia is bounded to the Weſt by Media, to the North by Hyrcania, to the Eaſt by Aria, l. 6. c. 15. and to the South by Caramania the Deſert, as the Coſmographer writes. The Metropolis of Parthia, was called Hecatompylos, and is thought to have ſtood in the ſame place where now ſtands Ispahan, the Seat of the Perſian Kings. Their Kings were ſirnamed Arſacae from Arſaces, either a Scythian, or a Bactrian, who was the firſt that took upon him the Dominion of the Parthians, as the Geographer aſſerts. l. 15. They winter'd at Cteſiphon, but ſpent the Summer in Hyrcania, and at Echatanae, l. 16. c. 1. according to Strabo, whom the Learned call, by way of excellency, l. 2. the Geographer. The ſame Author teſtifies that the Parthians in his time poſſeſſed ſo large and ſpacious a Territory, and rul'd over ſo many Nations, that by reaſon of the vaſtneſs of their Empire, they were almoſt equal in power to the Romans. The firſt among the Romans that triumpht over them, was Ventidius Baſſus, according to Gellius. Noct. Attic. l. 15. c. 4. Extraordinary was their manner of fight, thereforefamous among the Poets, for they fought flying. See Vir. Geor. 3. v. 30. Ovid. de ar. am. v. 211. Parthos or Parthus, is alſo the name of an Illyrian City, whoſe Inhabitants are called Partheni. But Parthis was a Province of Macedonia, whoſe Inhabitants, according to Ptolomy, l. 3. c. 13. called by the Criticks the Coſmographer, l. 3. c. 23. are fam'd by the name of Parthyai; and according to Pliny, by the name of Parthini, whoſe ſingle City Eriboea is celebrated by Ptolomy.

Medes. That is, the Jews, who Inhabited in Media. See what has been already ſaid, v. 5. Media, and the Medes, Gen. 11.2. Joſeph. Ant. 1.5. l. 7. c. 62. were ſo called from Madai the third Son of Japhet. However, Herodotus aſſerts, that they were firſt called Arians, before they were called Medes. Media is bounded to the Eaſt by Hyrcania and Parthia, and ſeparated from it by the Caspian Mountain. To the Weſt lies the greater Armenia and Aſſyria; to the South lies Perſia; and to the North the Caspian Sea. This Media is for the moſt part mountainous and cold, and altogether barren, unleſs that part of the Country which adjoyns to the Caspian Streights, which is fruitful of all things neceſſary for humane ſupport, unleſs Oil. And therefore called Happy, and moſt fertile by the Geographer, and by Virgil the moſt Opulent. l. 11. Georg. 2.136. Formerly the Medes were ſubject to the Aſſyrians, till Arbaces Vice-Roy of Media revolted from Sardanapalus; and having deſtroyed Nineveh, erected the Monarchy of the Medes, which afterwards laſted under nine Kings, 259 years, and was then tranſlated from Aſtyages, the laſt King of the Medes, to the Perſians, by Cyrus, his Grandchild by the Daughters ſide. Thomas de Pinedo obſerves, that the Parthians, Medes and Perſians, are oftentimes indifferently taken one for another by Antient Writers.

Elamites. The Syrian Interpreter calls them Elanaeans, or Elanites, not the Inhabitants of Elane near Heſiongaber upon the Red Sea, which belongs to Arabia the ſtony, but of another Province of the ſame name, which Benjamin Tudelenſis in his Itinerary Printed at Leyden, p. •• . Gen. 10.22. places between Perſia, Choreſan, Meſopetamia, and Armenia. From Elam the Son of Shem takes its name Elimae, a Province of the Aſſyrians joyning to Perſia, near Suſiann, the chief City of which was Elymais, wherein ſtood the Temple of Diana, opulent in Silver and Gold, and rich Preſents, many of which were given by Alexander the Macedonian King. 1 Mac. 6. This City Antiochus Epiphanes would have ſackt for the Riches of the Temple; for which reaſon he was ſtruck from Heaven with ſudden death, ſays Polybius the Megalopolite, Antiq. l. 12. c. 13. mention'd by Joſephus. Though Joſephus relates, that it was more probable that that Accident befell him, becauſe he would have plunder'd the Temple of Jeruſalem. In like manner Menander, an Antient Hiſtorian, cited by Joſephus, attributes the cauſe of thoſe Rains, Antiq. 8.7. which Sacred Hiſtory relates to have fallen upon the Prayers of Elijah the Prophet, 1 Kings 18. to the Supplications of Ithobalus King of the Tyrians. 2 Mac. 9. The ſame Antiochus endeavoured to take Perſepolis, and to have robb'd its Temples; for Gold and Silver are no where ſafe. Whether Perſepolis and Elymais be the ſame, I know not. The Inhabitants of the Province of Elymae called by Luke Elamites, by the Syrian Interpreter, Elanaeans, or Elanites, by Strabo and other Elymaeans, and are deſcrib'd to be fierce and warlike Bow-men by Iſaiah, Jeremy, and Ezekiel, liv'd upon the ſpoil, and were the only neighbouring people that durſt make Head againſt the Parthians, & are ſaid by Strabo lib. 11. to have exacted Tribute from the Kings of Perſia. Theſe Elymaeans were always ſubject to their own proper Kings, of whom Jeremy and Strabo make mention. Two of theſe are upon Record, Gen. 14.1. Judith 1.6. Codorlaomer is one, the other is Arioch. However, though Strabo rightly diſtinguiſheth the Flymaeans from the Suſians, whom Euſtathius and Euſebius derive from Shelach, or Sela, the Son of Arphaxad, and from the Perſians, whom Bochart and Heidegger deduce from Sabtha, the Son of Cuſh; yet Elam is often taken not only ſtrictly for Elymais, but alſo for all the Neighbouring Nations lying upon the River Eulaeus, as the Gabians, Carbians, Maſſabiticks, whoſe Provinces the Geographer attributes to the Elymeans, & the Suſians; for Benjamin Tudelenſis in his Itinerary takes Cuzeſtan, or the Province of Suſia, to be the ſame with Elam. The Arabian Interpreter newly Printed at Paris renders Elam by Chureſtan, Gen. 10.20. c. 8.2. which is the ſame with Chuzeſtan. Hence Daniel places Shuſhan the Metropolis of Suſia, in the Province of Elam; and Ptolomy, Pliny, and Marcian, ſeat the Elymaeans not far from the mouth of the River Eulaeus. 1 Autiq. 6. And from hence laſtly it is that Joſephus makes the Elynaeans to have been the firſt Anceſtors of the Perſians were called by the name of the Neighbouring People Elymaeans. But after Cyrus's time, though they often occur under that name, eſpecially in Sacred Hiſtory, yet commonly Perſia is not called by the name of Elam, but of Paras, which ſignifies a Horſe, becauſe the Perſians, of Footmen, were made to fight on Horſe-back by the appointment of Cyrus, as Xenophon relates.

And who dwell in Meſopotamia. Luke proceeds in a direct Order from Eaſt to Weſt, in the recital of theſe People. But in regard the Inhabitants of Meſopotamia, Judaea, Cappadocia, Pontus and Aſia, are comprehended in the former words, v. 5. that dwell in Jeruſalem, plain it is, that by Inhabitants or Dwellers, is not meant they who had ſettled Abodes, but they who ſojourned for ſome time in Jeruſalem. See the former Annot. upon v. 5. By Stephen of Byzantium, the Inhabitants of Meſopotamia are called Meſopotamites; by Vopiſcus in the Life of Aurelius Meſopotamians. See our Notes upon Hoſea 12.12.

Judaea. Strictly ſo taken, from whoſe Dialect that of the Galilaeans was much different, as appears by Peter's being betrayed by his Tongue. See our Literal Explication upon Matth. 3.5.

Cappadocia. This to the Weſt is bounded by Galatia, to the South by Cilicia, to the Eaſt by Armenia, to the North by part of the Euxine Sea, l. 5. c. 6. according to Ptolomy. The Cappadocians inhabitants of this Country were formerly called Leucoſyrians, as Pliny teſtifies, lib. 6. c. 3. and Syrians, as Herod. witneſſes. l. 1. c. 72. Before the Enlargement of the Roman Emp. they were firſt under the Perſians, & afterwards governed by themſelves in the Reign of Ariaratha, after whom Reigned Archelaus, whoſe Daughter Glaphyra married to Alexander the Son of Herod the Great, l. 1. Them. 2. l. 12. by the relation of Conſtantine Porphyrogennet. The Geographer relates this Story ſomewhat otherwiſe. That when the Royal Line failed, the Romans, in regard of the common League of Friendſhip between both Nations, permitted them to live under their own Laws, but that the Cappadocians, ſending their Embaſſadors, refuſed their Liberty, and deſired to have a King impoſed upon them. The Romans therefore, admiring the Humour of the People, that were out of love with Liberty, ſent them a free permiſſion to chuſe a King among themſelves, who thereupon choſe Arivbarzanes, whom Forphyrogenneta calls Ariaratha; whoſe Line failing alſo after the third Deſcent, Archelaus was impoſed upon them by Antonius, no way related to Ariobarzanes. Formerly the Nation of the Cappadocians was infamous for wickedneſs and fraudulency, as alſo the Cilicians and Cretes, which gave riſe to the Proverb, Three Kappas or K's the worſt, which was afterwards apply'd to the three Cornelius's, Sylla, Cinna, and Lentulus, whoſe proper names were Cornelius. Nevertheleſs, there is no Country ſo bad, which does not produce ſome excellent perſons. Thus Cappadocia gave to the World three moſt renowned Biſhops, Gregory, Sirnam'd the Wonderworker, of Neoceſarea, Baſil the Great of Caeſarea, and Gregory Nazianzene. Formerly it produc'd Pauſanias, who from the place of his Nativity is call'd Caeſarienſis, from his Country Cappadocian and Syrian; in regard that ſome comprehend Cappadocia under Syria. The often prais'd Geographer Strabo was alſo born in a Town of Cappadocia, called Amaſia.

Pontus. The Country of Aſia the leſs, famous for the Renowned Mithridates, and Aquila, that exquiſite Inpreter of the Old Teſtament. This Region is bounded to the Weſt by the River Halys, to the Eaſt by the Country of Colchis, to the South by the leſſer Armenia, and to the North by the Euxin Sea, according to Strabo. Ptoſomy varying in his limits. Pontus, lib. 5. ſaith he, is bounded to the Weſt by the mouth of the Propontis, and the Thracian Boſphorus, to the South by that Country, which is properly call'd Aſia, and to the North by part of the Euxin Sea.

Aſia. Meaning the Proconſular Aſia, which was under the Proconſul, and chief of the ſeven Provinces, which conſtituted the Aſian Dioceſs. The Romans, Strab. l. 13. ſaith Frederick Spanheim the Son, call'd that particularly Aſia, which comprehended the Country belonging to the Pergamen Kings, which lies between the Helleſpont, Lydia, and Caria, and comprehends a part of Myſia, with the Country named Aeolis, extending itſelf on the one ſide to the Adramytick Gulf, on the other ſide to the Fountains of the River Meander. Of this Province, which wasmore ſtrictly call'd Aſia, the Metropolis was Epheſus, the Seat of the Proconſuls of Aſia. The next to Epheſus, in the time of the Apoſtles, was Smyrna; the ſame City being alſo a Metropolis: after that, Pergamus, the Seat of the famous King Attalus, as the moſt learned Spanheim relates in his Introduction to Geography.

And Annas. This preſident of the Sanhedrin is by Joſephus called Ananus, the Son of Seth, advanced to the High-prieſthood, in the room of Joazar, by Cyrenius, Antiq. 18.3. and depoſed by Valerius Gratus. He had five Sons who all enjoy'd the High-prieſthood, which never happened before to any man, Ant. 20.8. as Joſephus obſerves. His Sonin-law Joſeph ſirnamed Caiaphas, was now High-prieſt and Father of the Sanhedrin. For though the Chief Prieſts were generally in the great Sanhedrin, yet they are commonly named in particular by reaſon of their great Authority.

The High Prieſt. Since it is plain that Caiaphas was advanced to the High-Prieſthood by Valerius Gratus about the fourth year of Tiberius, before Pilate came to the Government of Jury; and removed by Vitellius, toward the end of Tiberius's Reign, when Pilate left Judea; it may be deſervedly queſtioned, why Annas here, and Luke 3.2. is called High-prieſt? To which Caſaubon anſwers, becauſe that Annas had already born that high dignity. Scaliger and Bullinger ſay, that Annas was ſo called, becauſe he was next to Caiphas, and his Segan, Vicar, or Lieutenant General in all the Sacred Miniſtry. But Baronius ſays, it was becauſe he was Prince of the great Sanhedrin.

Certainly, ſays Blondel a perſon of inexhauſted Learning, there were among the Jews not only many Prieſts, but many Chief Prieſts, when David had diſtinguiſhed the Poſterity of Aaron into twenty four Families, who were to officiate in the ſacred Miniſtry by turns. Over every one of theſe Families there was a Chief, who is called The Head of the Paternal Houſe, in the Talmud. Mat. 2.3.16.21.20.18.21.19, 23, 25. Mark 8.31.10.33. Jer. 29.1. The ſame perſon was called Chief Prieſt in reſpect of his Claſſis. Hence it is, that they are called Chief Prieſts in the Goſpel, and in Jeremy Elders of the Prieſts.

Thou haſt not lied unto Men, but unto God. That is to ſay, thou haſt not endeavoured to deceive men only, but, above all, the Holy Ghoſt, who is God, and who reveals to us things ſecret. See ſuch expreſſions in Exod. 16.8. 1 Sam. 8.7. Luke 10.16. & Theſ. 4.8.

5. And Ananias hearing theſe words. Tract. 8. upon Matth. And not being able to endure their ſharpneſs, as Origen excellently noteth.

Fell down, and gave up the ghoſt. Ananias, and Sapphira fell dead at Peters feet, becauſe, that mocking the Apoſtles, inſpired by the Holy Ghoſt, they mocked the Holy Ghoſt, or God himſelf. So Corah, Dathan, and Abiram, Numb. 16. were ſwallowed up by the Earth, becauſe they roſe up againſt Moſes. And of thoſe Children, mentioned, 2 Kings 2.24. two She-bears out of the Wood deſtroyed forty and two, not ſo much for mocking Eliſha as bald, as for mocking him, being the Prophet of the true God. Alſo Elimas, for reſiſting Paul, Acts 13.11. is ſtruck with blindneſs. Now whether Ananias, and Sapphira were by the Righteous Judgments of God condemned to eternal puniſhment, ſeeing Scripture is altogether ſilent, we cannot determine. Tertullian and Ambroſe affirm it, Ortgen, and ſome other Fathers deny it; but we judge it pious ignorance to be willing not to know, what God was not willing to make known to us.

And great fear came upon, &c, As much as to ſay, As many as heard that God puniſhed the Lying, and Hypocriſy of Ananias, with ſudden death, were ſeized with great reverence to the Majeſty of God, that they might very earneſtly ſhun the heinous offences ſo puniſhed.

6. And the young men aroſe. Supply, who were of luſty Bodies, as Apuleius ſpeaks.

And carried him out. The Greek word for carried him out, ſignifies, they truſſed him together, becauſe, as the famous Lightfoot ſaith, They not having Grave-Cloaths ready, they truſſed the dead Body together as well as they could, and having carried him thence, buried him.

7. His Wife not knowing what was done. Hence Lightfoot obſerves the reaſon why the Greek word to truſs together, is uſed in the verſe preceeding. For if, ſaith he they who carried him out of the room, where he fell down dead, had carried him to his own Houſe, or Lodging, there to get him a winding ſheet, his Wife could not be ignorant of what came to paſs; but Syneſteilan auton, they bound, and truſſed him up as he was in his cloaths, and ſo carried him out, and buried him.

Came in. That is where Peter, and the reſt of the Believers were gathered together.

8. Whether ye ſold your Land for ſo much. As much as to ſay, Whether or not did ye ſell your Poſſeſſion for any more then that ſum of Mony which your Huſband gave to us.

Yea, for ſo much. That is, for no more.

9. How is it, &c. As much as to ſay, To what end did ye invent this deceit, as if you would put it to t •• d, whether the Holy Ghoſt, dwelling in us, and who by us governs the Church, did know all things? God is ſaid to be tempted in Scripture, as often as any thing is done with an evil Conſcience; for then, tho it be not ſo deſigned, and intended, yet the deed itſelf ſeems to be as it were of ſet purpoſe, to try whether God be Juſt, All-knowing, and Omnipotent.

Behold, &c. In theſe words Peter does not imprecate Sapphiras death, as Porphyrius falſly alledges; but by his gift of Propheſying, he foretels the Judgment of God that was coming upon her.

10. Then fell ſhe down. That, (to wit) the preſent revenge, executed upon her and her Husband, might be an example to others.

11. And great fear came, &c. As much as to ſay; The whole Church, and all who heard the report of this preſent Judgment upon Ananias, and Sapphira, were ſeized with a high reverence of God. See above, v. 5.

12. And by the hands of the Apoſtles. (An Hebrew phraſe common in Scripture) that is to ſay, by the Apoſtles, or the Apoſtles Labour, and Mu •• ry intervening.

Among the people. That is, publickly, and openly, the people being preſent, and looking on; and upon many of the people, that they might intice ſome to the faith, and confirm others in the faith.

And they were. All this muſt be incloſed in a parentheſis, till we come to the fifteenth verſe, where what now hath been ſpoken concerning the Miracles wrought by the Miniſtry of the Apoſtles is continued.

With one accord. That is to ſay; with Brotherly Concord, as Livy ſpeaketh.

All. (To wit) who were joyned to the Church.

In Solomons Porch. Of which, ſee above, ch. 3. v. 11.

13. And of the reſt. (To wit,) who heard the Apoſtles Preach, but had not as yet imbraced the faith of Chriſt.

Durſt no man join himſelf to them. The Greek hath, glew himſelf to them, meaning that none of theſe hearers durſt any way familiarly converſe with the Apoſtles, for the fear which they conceived from the prodigious fate of Ananias and Sapphira, which as yet was freſh in their memory.

But the people magnified them. As much as to ſay, Yet that put no ſtop to the progreſs of the Goſpel, becauſe the people had a greater eſteem for the Apoſtles.

14. The more, &c. As much as to ſay, yea, many of both ſexes were daily more and more added to the number of the Believers, although none of thoſe that were added, durſt at that time for fear be very familiar with the Apoſtles.

15. In Beds, and Couches. Couches, in Latin Grabbati, are known to have been little Beds, in which the Ancients uſed to reſt at Noon; and becauſe theſe Couches were eaſier carried, in them the ſick were put, when they were to be brought in publick, that by a miracle they might be healed.

The Shadow, A. D. 34. n. 275. &c. What, ſaith Baronius, is the ſhadow of Peter, but the expreſs image of his body? And certainly from no other, but ſuch Images formed from ſhadows, did the Art of Painting take its Original, that from theſe you may ſee that the Religious Worſhip of Images was in that Primitive Church firſt of all conſecrated in Peters ſhadow by the ſpecial Providence of God, working by that ſhadow ſo many, and ſo great Miracles. But this Baronius his ſhadow of reaſoning, will as ſoon vaniſh, as we obſerve that we no where read that even Peters ſhadow it ſelf was ever worſhipped by thoſe whom by its touch Peter reſtored to health. It is perverſe and abſurd that the Image of Man ſhould be worſhipped by the Image of God; Lib. 2. div. inſt. ch. 18. for whatſoever he worſhippeth is worſe and weaker, ſaith Lactantius. St. Agobard, Biſhop of Lions, in the beginning of his Book concerning Images, If, ſaith he, the work of God; hands muſt not be Worſhipped, and Adored, even to honour God, how much more the works of Mens hands, are not to be Worſhipped, and Adored, even to honour them, whoſe likeneſſes they are ſaid to be?

Peter paſſing by. Who though he had no greater gift of Miracles then the reſt had, yet he was made better known then they, becauſe he was ſeen to act and ſpeak, when the reſt were ſilent, and ſeem'd to do nothing.

And be delivered all from your infirmities. This is not in the vulgar Greek Copies, neither doth the Syrian Interpreter read it.

2. Then the twelve called the multitude of the Diſciples. That is, The Apoſtles convened the whole Flock of Believers in Chriſt, that in ſuch a multitude there might be enough, out of which the Deacons might be choſen, and that the Election might be by the Votes of the whole Church.

And ſaid. To wit, To the whole Congregation of the Diſciples, or Believers.

It is not reaſon. That is, It is neither convenient, nor expedient.

That we ſhould leave the Word of God. That is, Be leſs taken up in propagating the Doctrine of the Goſpel.

And ſerve Tables. That is, That we ſhould apply our ſelves to the care of ſerving the poor among Believers in bodily neceſſaries. Here is a figure called Synecdoche, expreſſing the thing containing for the thing contained, Tables, for the meat and drink uſed to be laid on Tables. Alſo of the part for the whole, that is, even for every thing elſe beſide meat & drink that belonged to bodily ſuſtinence. And ſo to ſerve Tables, is the ſame as to look after things neceſſary to maintain the bodily life.

3. Look ye out. That is, adviſedly chooſe.

Men of honest report. That is, Whoſe Faith and Uprightneſs is unqueſtionable.

Full of the Holy Ghost and Wiſdom. That is, Abundantly furniſhed with Spiritual Wiſdom, or Wiſdom proceeding from the Holy Ghoſt.

Whom we may appoint over this buſineſs. That is, Whom we may appoint to take care of the poor, as the Officers among the Jews called Parneſim in each Synagogue. in Mat. 4.23. See Lightfoots Horae Hebratcae.

But we, &c. As much as to ſay, We being liberate from this Care of overſeeing the poor among the Faithful, in things pertaining to the bodily life, may with all care attend our Office, either pronouncing what the Church muſt ſay after us in publick Prayers to God, or inſtructing the people.

5. And the ſaying pleaſed, &c. As much as to ſay, And ſo by the advice of the Apoſtles, were ſeven Stewards choſen by the common conſent of the whole Church, to take the care of the poor, and of diſtributing the Churches Mony. Their names were St • phen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas a Stranger, or Proſelyte of Antioch. From their Greek names it appears that in this Election, chief reſpect was had to the Helleniſts. The firſt Church of Chriſt was made up of Jews only, none of the Gentiles being as yet either called, or admitted to it. It conſiſted of two ſorts, to wit, Hebrews, who were ſuch from their firſt Original, and of Helleniſts, who in reſpect of their Lineage, and Nation, were Greeks, that is, Gentiles, but by Circumciſion were incorporated to the Jewiſh Nation. The firſt ſeven Deacons of the Church, ſaith Salmaſius, were choſen out of the number of the Helleniſts, who were all of them, except one, born at Jeruſalem. And ſeeing the Helleniſts were Proſelytes, and ſix of them born at Jeruſalem, Luke reckons the ſeventh laſt, whom he telleth us was a Proſelyte of Antioch. If it were ſimply read in Luke, and Nicolas a Proſelyte, it would be no wiſe doubted but we ſhould underſtand the other ſix to have been Jews, and not Proſelytes; but ſince he adds a Proſelyte of Antioch; who can doubt but the reſt were likewiſe Proſelytes, though not of Antioch, but of Jeruſalem? for theſe things came to paſs in Jeruſalem.

6. Whom they ſet before the Apostles. To wit, That by their Authority, and Bleſſing, they might be confirmed.

And when they had prayed, they laid their hands on them. Here the form of Election is ſet forth, which was alſo in the Primitive Inſtitution of the Church uſed in making Biſhops, or Presbyters. The Church preſented Men of great Wiſdom and Piety, to the Apoſtles or their Delegates, who were greatly indued with a Spirit of diſcerning, to be ordained; who, after having tryed them, prayed to God that he would bleſs them in the new Office to which they were appointed, and endue them with ſuch Wiſdom, as they might with great ſucceſs manage the ſame. Thoſe Prayers being ended, they laid hands on them, in token of the Miniſtries being committed to them. Sometimes alſo the Holy Ghoſt did by the Prophets point out by name ſuch as he would have choſen to this or that Miniſtry. Acts 13.2. 1 Tim. 1.18. & 4.14.

7. And the Word, &c. As much as to ſay, Such was the power of the Holy Ghoſt ſpeaking by the Apoſtles, and working Miracles, that every day many, and among them, ſome even of the Prieſts in Jeruſalem, which Chriſts own Preaching did not bring in to imbrace, at leaſt to profeſs the Faith, did now (having overcome all reſpect to carnal fear, and vain-glory) adjoin themſelves to the number of the Believers, and obeyed the precepts of Faith, or Doctrine of the Goſpel.

8. Full of Faith and Power. That is, eminent for the Faith and Vertue of Miracles. This manner of ſpeaking is not unuſual in Scripture, to ſay they are full of the gifts of God, in which the ſtrength and grace of the Spirit doth notably diſcover, and ſhew forth itſelf.

9. There aroſe. By riſing, Luke means, thoſe of which he ſpeaks to have oppoſed the Doctrine of the Goſpel, not to have dragged Stephen preſently to Judgment, but to have firſt debated with him concerning the Religion he taught. Theſe oppoſers of Stephen were either Hellenists, or Strangers, who lived in Jeruſalem, either about their Affairs, or for Studying. The Jews tell us there were four hundred and eighty Synagogues in Jeruſalem.

Of the Libertines. Suidas. Libertines, the name of a Nation. Moreover in the firſt Collation of Carthage, Mem. 201. is mentioned one Victor Biſhop of the Church of Libertina in Africk or Numidia. Learned Junius ſuſpects ſome Corruption to have been made in the Letters of the Word Libertines; for he notes, that they were thoſe Strangers, who as Epiphanius witneſſeth, called Holy Houſes Lebrathas, and the Pariſhes belonging to it, with the whole Convent Labras; for, ſaith he, all theſe belonging to one Synagogue were called Lebrathenun, and from thence corruptly the Synagogue was called the Synagogue of the Libertines.

And Cyrenians. What Cyrene was, whence they were called Cyrenians, ſee our Literal Explication on Matt. 27.33. and Amos 9.7. Antiq. 16.10. Joſephus teſtifies, that there were many Jews in Cyrenia.

And Alexandrians. Alexandria, the Metropolis of Egypt, whence theſe Alexandrians came, was built by Alexander, from whom it took its Name. Ftolomeus Philadelphus adorned it with a Library of ſeventy thouſand Volumes; but famous men for Learning and Wiſdom who were its Inhabitants, were a greater Ornament to it. Among which were Renowned Philo the Jew, of whom was that Proverb: Either Philo Platonizeth, or Plato • bilonizeth; Appion the Grammarian, whom Tyberius Caeſar called, The Cymbal of the World; and Plinius, the Trumpet of publick Fame; Didymus the Grammarian; Claudius Prolemeus, though ſome ſay that Peluſium was his Country; Appianus the Hiſtorian, therefore called the Alexandrian; Clemens Presbyter ſurnamed Alexandrinus; Origen of whom it is ſaid, Where well none better, where ill none worſe; Athanaſius, Cyril, Dydimus ſurnamed the Blind; and others, whoſe names I do not now remember. Alexandria is now by the Turks, under whoſe Yoak it groans, called Scanderia, by corrupting the name of Alexander, whoſe Corps Quintus Curtius Lib. 10. ch. 10. ſaith, was tranſported thither from Memphis. Ptolomies famous Library, as Ammianus Marccllinus ſaith, Lib. 22. ch. 41. was burnt when the City was deſtroy'd under Julius Caeſar. The Jews had equal priviledges in Alexandria with the Macedonians. See Grotius upon 3 Macchab.

And of them of Cilicia. Cilicia, now Carmania, was one in Conſtantines time, then it was divided into two parts, the firſt of which was called Cilicia, the firſt and Champaign ground and Conſular, ſaith Spanhem, Introd. ad Geog. Sac. It had upon the Weſt Iſauria, upon the Eaſt the ſecond Cilicia, upon the South the Sea of Cyprus; the Metropolis of it is Tarſus, the Head of the Nation, a Colony of the Romans, a free City, having the priviledge of a Roman City; We contradict this, moved by the Reaſons of Grotius upon that place. whence that of Paul of Tarſus below ch. 22.28. The ſecond Cilicia called alſo Trachea, having upon the North Mount Taurus, upon the Eaſt Comagene, upon the South the Iſſick Gulf, which had its Name from the Town Iſſus between Syria and Cilicia, famous for the Victory obtain'd there by Alexander againſt Darius; where alſo Cicero as he reports of himſelf, was called Emperor, and 2. Ep. 10.5 Attic. 20. boaſteth that he had the ſame Tents which of old Alexander had. This was a Province ruled by the Emperours Lieutenant ſent thither with a Garriſon, but its Metropolis was Anazarba, or Anazarbus, otherwiſe called Diocaeſarea. There is mention made of this ſecond Cilicia in the Acts of the Councel of Chalcedon.

And Aſia. See what we have ſaid above, chap. 2.9.