cast devils out of others, and yet to be cast the devils ourselves! to have our ministry blessed to others' comfort and salvation,

and at the same time to minister to our own condemnation! Quis talia fando temperet a lachrymis? Observe, 3. Judas's sin described; He was guide to them that took Jesus, ver. 16. A guide to the chief priests in their counsels, as to the manner of apprehending Christ; and a guide to the soldiers, as to the time and place of his apprehension. Note thence, That there cannot be a greater sin, than for a person to be a guide and leader of others into sin. Woe to magistrates! woe to ministers! woe to parents! that are found guilty of this sin. Observe, 4. Judas's punishment declared: 1. He was hanged or strangled; some think by his own hand, others by the devil's. No doubt that Satan who had so great a hand in his sin, had more than a finger in his punishment. Of all mortals, no wretch ever deserved so direful a fate as this traitor Judas and doubtless it was the dreadfullest that the devil could inflict. 2. It is added that he burst asunder, and his bowels gushed out. The rope, or that to which it was fastened, breaking, he fell down headlong, and burst asunder, and his bowels gushed out. A just and suitable punishment for his want of bowels to his kind and innocent Master. 3. He went to his own place; that is, he went and was sent to hell and damnation, the proper place for the son of perdition; called his own place, because of his own choosing, of his own deserving, of his own procuring; it was what he had purchased to himself by the wages of iniquity, and justly deserved for his final impenitency.

21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 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. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may

take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots: and the lot fell upon Matthias; and he was numbered with the eleven apostles.

That

Judas having in the forementioned manner made void his office, and being gone to his own place, St. Peter moves the company, that another person may be chosen to fill up the place. Where note, 1. The electors, or persons choosing; namely, the hundred and twenty: these were the eleven apostles, the seventy disciples, and about thirty-eight more, all of Christ's own kindred, country, or converse; not that these were all the believers that were found in Jerusalem, for he appeared to five hundred brethren at once. But these followed him continually, were of his family and society, and of his immediate train and retinue, and appointed by him for the ministry: these therefore make the choice; and of one among themselves is the choice made. Note, 2. The qualification of the person which St. Peter directs the company to observe in the choice they make of this new apostle: One that had companied with them all the time that the Lord Jesus went in and out among them. is, one that had followed Christ from his baptism to his ascension, to the intent he might be an authentic witness, both of the doctrine and miracles, but particularly of the resurrection, of the Lord Jesus: for the article of the resurrection includes many other articles of faith in it; for if he arose from the grave, he was buried; if he was buried, he died; if he died, he was born. Therefore the person whom they choose, was to be one that had companied with them. Note, 3. That the apostles did not presume to ordain an apostle by imposition of hands; but the other apostles being chosen of God immediately, it was necessary that he who was to act in the same office should be chosen after the same manner. Accordingly they cast lots, and leave the determination to God; who devolving it upon Matthias, he was thereupon numbered with the eleven apostles. Lots were used among the Jews for dividing inherihow casual soever it seemed, God was the tances, for determining elections, &c. and undoubted determiner of it. Therefore to cast lots upon trivial occasions, and solemnly

to appeal to God's determination in ludicrous matters, is profanely to take the name of God in vain.

CHAP. II.

The second chapter gives us an account of the miraculous effusion of the Holy Ghost upon the apostles at the feast of Pentecost. This was matter of wonder and amazement to some, but of scorn and mocking derision unto others. Hereupon St. Peter stands up, and in a most excellent sermon defends the apostles, convicts the Jews of crucifying the Lord of life, and exhorts them to believe on him whom they had ignominiously put to death; and the Holy Spirit crowned his endeavours with a desirable success.

AND when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them: 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

In this extraordinary and miraculous descent of the Holy Ghost upon the apostles, observe, 1. The time when, When the day of Pentecost was fully come; that is, fifty days after Christ's resurrection. The day of Pentecost is probably believed to have fallen then upon the Lord's day; it is certain from Acts i. that the Spirit descended when the apostles were unanimously assembled for his worship, and continued with one accord in prayer and supplication. There is no way to obtain the Holy Spirit from heaven, both as a sanctifier and as a comforter, like fervent prayer, assiduity and perseverance in our devotions, especially in the public assemblies of the saints. Observe, 2. The place where at Jerusalem, the more general place, where our Lord had undergone his ignominy and reproach, there he manifests forth his glory and dignity: First, by his triumphant ascension, and afterwards by his miraculous mission of the Holy Spirit. The more particular place was the upper room, where they were assembled and constantly prayed. This upper chamber was most raised towards heaven, most remote from noise and company, and worldly distractions. The Spirit of God descends upon, and rests with,

such as have raised affections above the world, and are nearest unto heaven; not upon such as are buried alive in worldly business. Earth will extinguish fire as well as water, and some say sooner; not only sensual lust, but an excess of earthly business and worldly drudgery, will quench the Holy Spirit, and cause him to depart and go away aggrieved from us. Observe, 3. The persons on whom the Holy Ghost thus descended; namely, the apostles; not that they were without the Holy Spirit until now, they had him before in his sanctifying graces; here they receive him in his extraordinary gifts, to fit them for extraordinary services. When God extraordinarily calls any of his servants to more than ordinary service, they may expect more than ordinary assistance. The Holy Spirit now descended upon the apostles in his miraculous gifts, and if we be not wanting to ourselves, he will descend upon us in invisible favours every day, making our souls and bodies a temple and fit habitation for himself to dwell in, by his sanctifying impressions, by his powerful assistances, by his quickening influences; pouring in both the oil of grace, and also the oil of joy and gladness, into our hearts. Observe, 4. The manner how the Holy Ghost at this time descended on the apostles: 1. Suddenly, like the wind; a rushing mighty wind from heaven; insinuating, that it was not the apostles' prayer that brought, but Christ's promise and power that sent, the Holy Ghost thus miraculously down upon them. This rushing wind did also represent the mighty efficacy of the Holy Spirit now descending. 2. In the appearance of fiery cloven tongues; cloven, to signify the variety of languages which the apostles should be enabled to speak, and to qualify them to preach the gospel unto all nations; and fiery, to represent that fervent heat and zeal they should be endued with themselves; divine light they should impart to others, as also that purity and holiness which they and all succeeding ministers of the gospel ought to appear beautified and adorned with. Finally, As fire dissipateth and disperseth, multiplieth and increaseth; even so the gifts and graces of the Holy Spirit, the more they are diffused and well employed, the more will they be increased; by imparting to our people, we shall gather to ourselves, Thus was our Lord's promise fulfilled to his apostles, in sending down the Holy Ghost upon them, but not upon them only; the

that

private christian, no doubt, as well as the public apostle, did receive the Holy Spirit according to his measure: to enlighten, as a spirit of knowledge; to enliven, as a spirit of life; to warm and heat, as a spirit of zeal; to mollify and soften, as a spirit of holy fear; to quicken and strengthen, as a spirit of power; to guide and direct, as a spirit of wisdom and counsel; to unite and knit their hearts together, as a spirit of love. And blessed be God for the promise of the same Holy Spirit to abide with all believers, though not in his miraculous gifts, yet in his sanctifying operations and saving graces, to the end of the world.

9

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galileans? 8 And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13 Others mocking, said, These men are full of new wine.

The fame of the foregoing miraculous operation of the Holy Spirit being instantly spread abroad in Jerusalem, and there being present at that time great multitudes of Jews, who had come from all parts of Judea, to the feast of Pentecost, and also many other Jews and proselytes born in other nations, in Mesopotamia, Cappadocia, Phrygia, and Pamphylia, who were now come up to worship the true God at Jerusalem; when they heard the apostles speak in their own

language, which they never understood before, the wonderful works of God, in the death, resurrection, and ascension, of the Lord Jesus Christ; some of them wondered to hear illiterate men speaking all languages; others derided the miracle, and Here note, imputed it to drunkenness. 1. The wisdom and providence of Almighty God, in so ordering the first publication of the gospel, that the fame thereof, and of that convincing miracle which gave authority thereunto, might be carried unto all nations by so many eye and ear-witnesses, as were worshipping at Jerusalem at this time for there were now sojourning at Jerusalem men out of every nation under heaven; that is, of every nation where any Jews were scattered at this time throughout the world, there were some particular persons come up now to Jerusalem to worship God. Note, 2. The commendatory character given of those persons, who from their several countries came up to the house of God in Jerusalem, to worship him there: they are styled devout men; and they received from God the reward of their piety and devotion. Had they staid at home, as many of their brethren no doubt did, they had not been wit nesses of so wonderful a miracle for the confirmation of their faith as now they were. Yet note, 3. The different influence and effect which this miracle of the Holy Spirit's descent in fiery cloven tongues, had upon the minds of the people in Jerusalem, Some were struck in an ecstasy of admiration and awful wonder; others (the Scribes and Pharisees probably) scornfully deride, and impute the miracle to drunkenness, saying, These men are full of new wine. A senseless slander; for though excess of wine may give a man more tongue, yet not more tongues. O! how have the holy operations of the blessed Spirit from the beginning been slandered and blasphemed! accounted the effects of drunkenness then, of enthusiasm or melancholy now!

14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 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 prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants, and on my handmaidens I will pour out, in those days, of my Spirit; and they shall prophesy: 19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke : 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come : 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

Observe here, The holy courage of St. Peter, in defending the innocency of the apostles, and confuting the calumny of drunkenness, which was now cast upon himself and them: These men are not

drunken, as ye suppose, seeing it is but the third hour of the day. Where note, 1. How he argues negatively from the time of the day it was but the third hour of the day, that is, nine o'clock in the morning, which was the hour for the morning sacrifice and prayer; and the worshippers of God (at the great feast especially) were never wont to eat or drink before those holy services were performed.

In those times they went to their public devotions fasting; they served God before they served their bellies. The first fruits of the day were offered in the temple then; in the tavern now: ten morning and evening visits are made by some to the latter, for one to the former. Note farther, How he argues positively he assures them, that the apostles were full of the Holy Ghost, and not full of wine; filled with the Spirit of God;

and that what was now done, was the completion of a prophecy uttered by Joel: That in the last days, that is, in the days of the Messias, there should be a most plentiful effusion of the Holy Spirit upon all flesh: that is, upon Jews and Gentiles, and upon all sorts of persons without distinction, old and young, sons and daughters, bond and free. Learn thence, That the Spirit of God is a free spirit, not confined to any party, to any order or degrees of

men, but plentifully and abundantly poured forth under the gospel dispensation upon all believers. It is one of the great cheats to persuade them to believe the Spirit of which the pope has imposed upon the world, God is tied to the pommel of his chair that he, and his cardinals, have monopolized the Holy Ghost. But, blessed be God, he has promised to pour out his Spirit upon all flesh, even upon servants and handmaids, to show, that he doth not despise this world, but that the promise of the persons of the lowest rank and condition in Spirit is made unto them also. Observe lastly, What is here foretold that should come to pass after this great effusion of the Holy Spirit, namely, Wonder in the heaven, and signs in the earth, the sun turned into into blood. darkness, and the moon Which expressions signify the great miseries and troubles, the calamities and desolations, which should befall the Jews before the destruction of Jerusalem, for their crucifying the Lord of life and glory; unto which avoid them, namely, calling upon the Lord is subjoined the only way to escape and in fervent prayer and supplication: Whoshall be saved. Intimating, that prayer ever shall call upon the name of the Lord makes us shot-free, and is a sure defence in all storms, that no evil shall fatally touch our persons, or come near our dwellings, whilst we take hold of God by faith, and approach unto him by prayer. Lord! how happy is it when strong afflictions wards thee! from thee, raise strong affections in us to.

22 Ye men of Israel, hear these words, Jesus of Nazareth, a man approved of God among you: by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it.

St. Peter having wiped off the unjust aspersion of drunkenness cast upon himself and his brethren in the foregoing verses; in these he makes it his business to con

vince the Jews that they were the murderers of the best man that ever lived in the world, even Jesus of Nazareth, the true and promised Messiah. In order to this he treats in this sermon, 1. Of the person and life of Christ. 2. Of the sufferings and death of Christ. 3. Of the resurrection of him from the grave. First, as touching his person, the apostle shows, That he was evidently sent from God and approved of him, by those many miracles, wonders, and signs, which were wrought by him. Hence note, That the many and great miracles wrought by Christ, evidently prove that he was sent of God, and came from him, and was approved by him. Our Saviour's miracles, for the nature of them, were beneficial to mankind; for the number of them, they were many; for the manner of their operation, they were public and open, in the sight and view of all the people; not in corners, like the Popish miracles, (wrought before their own creatures only,) but before his enemies; and for the quality of them, they were of the greatest magnitude, cleansing the lepers, raising the dead, giving sight to them that were born blind; by a word spoken, by a touch given: so that our blessed Saviour had all that attestation that miracles can give, that he was commissioned by God, and came from God. The second part of Peter's sermon here treats of the sufferings and death of Christ: By wicked hands ye have crucified and slain him, who was delivered by the determinate counsel of God. Where note, 1. The naine and kind of death which Christ died: this is described more generally; it was a violent death, Ye have slain him; more particularly, it was an ignominious, cursed, and dishonourable death, ye have crucified him. Learn thence, that the Lord Jesus Christ was not only put to death, but to the worst of deaths, even the death of the cross. Now the death of the cross was a violent death, a painful death, a shameful death, a lingering death, a succourless death, and an accursed death. Note, 2. The causes of Christ's death are here expressed. The principal cause, permitting and ordering, was the determinate counsel and foreknowledge of God. The instrumental cause, effecting, was the wicked hands of the Jews: Him, being delivered by the determinate counsel. &c. ye have taken, and by wicked hands crucified, &c. Learn hence, That there was not any one particular action or single circumstance

relating to the death of Christ, but what came under the holy counsel and wise determination of God. Yet this foreknowledge and counsel of God, as it did not necessitate and enforce them to it, so neither doth it excuse them in it. God' foreknowledge and determinate counse did no more compel or force their wicked hands to do what they did, than the ma riner's hoisting up his sails to take the wind to serve his design, can be said to compel the wind to blow. God's end in acting was one, their end in acting was another; his most pure and holy, theirs most malicious and daringly wicked. In respect of God, Christ's death was justice and mercy; in respect of man, it was murder and cruelty; in respect to himself, it was obedience and humility. The third part of the apostle's sermon, respects the resurrection of the Lord Jesus Christ from the grave, Ver. 25. Whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it. Christ, though laid, was not lost in the grave; but revived and rose again, and rose by the power of his Godhead. True, God is here said to raise him, and the Spirit elsewhere; but we are not to understand it so, as if they raised him by their power without his own power; for he declares it expressly, John ii. In three days I will raise up the temple of my body. And if he had not raised himself by his own power, how could he be said, Rom. i. 4. To be declared to be the Son of God by the resurrection from the dead? What more had appeared in Christ's resurrection than in any other, if that were all? For others were raised by the power of God as well as he. Now because the Jews, to whom Peter here preaches, were filled with prejudice against Christ, the apostle thought fit to tell them that God had raised him from the dead; yet by consequence it sufficiently appears in the following discourse, that Christ raised himself from the dead.-Learn hence, That the Lord Jesus Christ, by the omnipotent power of the Godhead, the Father's, the Spirit's, and his own Godhead, revived, and rose again from the dead, to the terror and consternation of his enemies, and the unspeakable consolation of all believers. As by the eternal Spirit, or the power of his own Godhead, he offered up himself to God when he died; so when he was put to death in the flesh, he was quickened by the Spirit; that is, by the power of his divine