St. Luke, who was the author of this history, alludes, in this verse, to his gospel, which he calls his first discourse. In that he informs us, not only of the actions, but also the doctrines of our Saviour. These words, to do and to teach, are the abridgment of the whole gospel: here he gives us the Acts of the Apostles, that is, an history of their travels and preaching. In the beginning of this work he speaks of all the apostles, and what they did before their dispersion. As soon as he comes to the mention of St. Paul, he takes notice of no one else, but is entirely taken up with the narrative of his actions. He addresses his book to Theophilus, which signifies a friend of God, or one who loves God, as if he intended to dedicate it to all the faithful, who believed in, and loved God. But it is more probable that this was the same distinct person, well known to St. Luke, and illustrious for his birth, because he gave him the title of Greek: kratiste, most excellent. [Luke i. 3. (Calmet) Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense may be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. John Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham) --- The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. (Bristow) Appearing, &c. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. (St. John Chrysostom, hom. i. chap. 1. on Acts.) --- "And speaking of things pertaining to the kingdom of God," as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, Greek: ta peri tes basileias tou theou, which plainly makes for unwritten tradition. (Estius) And eating with them. [1] This is a literal translation from the vulgar Latin. But the Protestant translation from some Greek copies, would have it, And being assembled together, he commanded them, &c. Mr. Bois defends the Latin Vulgate and even by the authority of St. John Chrysostom who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that he apostles elsewhere proved Christ's resurrection by his eating and drinking with them. (Acts x. 4.) St. Jerome also says, the derivation of the Greek word, is from eating salt together. (Witham) =============================== [] Greek: sunalizomenos, A salis &mens\'e6 communione. Some copies Greek: sunaulizomenos. Baptized with the Holy Ghost, that is, cleansed, and sanctified by the plentiful graces he shall pour upon you. (Witham) Wilt thou at this time restore again the kingdom of Israel? Some of them, as St. John Chrysostom observes, had still their thoughts upon a temporal kingdom of the Messias. Christ, to divert them from such imaginations, tells them, their business is to be witnesses of his doctrine and miracles, particularly of his resurrection, even to the utmost bounds of the earth, to all the nations of the world. (Witham) He was raised up. Raised himself up, and ascended, &c. (Witham) Behold two men, that is, two angels, stood by them in white apparel. (Witham) So shall he come, as you have seen him going. This word going, says St. John Chrysostom, sufficiently intimates, that he ascended by his own power: for so will he come by his own power to judge the world. (Witham) --- Jesus Christ shall come on the last day, in the same body, in the same majesty, to judge the living and the dead. This he had likewise promised, in more than one place of the gospel, speaking of the vengeance, which he will exercise on the city of Jerusalem. St. Jerome, St. Hilary, and many other ancients, have believed that the Son of God will appear again on Mount Olivet, and that all people shall be assembled to judgment. (St. Jerome, super Joel iii. 2.; St. Hilary, super Matthew xxiv. 32.) --- And that same body, which thus ascended to heaven, and which will thus descend, is given us in the blessed Sacrament. "O miracle! exclaims St. John Chrysostom, He that sitteth with his Father above, is at the same time handled by men below. Jesus Christ ascending to heaven, both hath his flesh with him above, and hath left it with us below. Elias being taken up, left his disciple, Eliseus, his mantle and double spirit, but the Son of Man ascending, left his own flesh for us." (Lib. iii. de Sacerd. him. 2. ad pop. Ant. hom. de divit. et paup.) --- Sulpicius Severus, and St. Paulinus, assure us, that the marks of the feet of our Saviour were imprinted in the place off which he rose to heaven; and St. Augustine informs us, that many in his time went to Judea, to venerate these sacred marks. Ven. Bede testifies the same in the eighth age [i.e. in the 8th century]. In the time of Constantine the great, the empress Helen built a church on the place. (Calmet) Sabbath-day's journey. It cannot now be precisely determined what this distance was, but it is most probable, that it was about a mile. On particular occasions, it perhaps was allowed to exceed a little. (Calmet) Into an upper room, to be more retired in prayer. There they were persevering with one mind in prayer. These few words denote to us three dispositions to receive the Holy Ghost. 1. Prayer. 2. Perseverance in it. 3. To be of one mind, perfectly united in charity, and the love of one another. (Witham) --- This is the last mention that is made in Scripture of the blessed Virgin Mary. She lived the rest of her time with the Christians (as here she is particularly named and noted amongst them) and especially with St. John, the apostle, to whom our Lord recommended her. (St. John xix 26. 27.) She undoubtedly communicated to the evangelists many circumstances relative to the actions, words, and mysteries of her divine Son. Peter, rising up, &c. Peter, says St. John Chrysostom[2] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, confirm thy brethren,) &c. yet he consults them. (Witham) --- Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment. =============================== [] St. John Chrysostom, Greek: om.g.tou chorou protos, &c. Possessed a field. Judas is here said to have done, what was done by others, with the thirty pieces of money, the reward of his iniquity. And being hanged, that is, as St. Matthew says, (chap. xxvii. 5.) having hanged himself, he burst asunder. The Greek has it, falling headlong, [3] as perhaps he did, by his judgment of God, from the place or tree where he hanged himself. (Witham) --- Judas did not possess the potter's field, but he furnished the price to buy it, giving back the thirty pieces of silver. (Menochius) --- We often say in common, that we have done what happens in consequence of any action of ours, though it was not in our first intention. (Calmet) =============================== [] Suspensus crepuit medius, Greek: prenes genomenos. ==================== His bishoprick. The words were prophetically spoken in the Psalms, of the traitor Judas. (Witham) --- Let their habitation. In some manuscript copies, in both Greek and Syriac, we read his. In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular. (Estius, in a different place.) Came in, and went out among us. That is, conversed with us. (Witham) To his own place of perdition, which he brought himself to. (Witham) And he gave them lots, which they might lawfully do, when they knew that both of them were fit, and every way qualified for the office. (Witham) --- Lots. This method of deciding the election of ministers by lots, is one of those extraordinary methods which was inspired by God; but can seldom or ever be imitated. Where both candidates appeared equally worthy, as in the present case, and human judgment cannot determine which is to be preferred, it cannot be said that it was wrong to decide it by lots. Thus were avoided any of the evil consequences which might have happened by one party being preferred before the other. St. Augustine observes, that in a doubtful case, where neither part is bad, to decide by lots is not in itself wrong. Sors enim non aliquid mali est, sed res est in dubitatione humana divinam indicans voluntatem. (In Psalm xxx.) (Haydock) =============================== [] Pariter in eodem loco. Greek: omothumadon epi to auto, concorditer. A sound, &c. Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour. This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause. This noise and wind were symbols of the divinity. It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, &c. marked the majesty of God. (Calmet) --- Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jewish passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their Pentecost, which meaneth fifty. But our feasts, as St. Augustine remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come. (Ep. cxix. chap. 16.) Tongues ... of fire. The Hebrews use the name tongue, for almost any thing pointed. Thus they say, a tongue of the earth, for a promontory. (Josue xv. 5.) A fiery tongue for a flame in shape of a tongue. (Isaias v. 24.) The expression, therefore, in this place, may mean noting more than sparks, or rather flames, which appeared above all who were in the house. --- Sed et Latinis quod extremum et acutum est lingua dicitur, quare scopulos summos &invios linguas dixit C\'e6sar. (Pastorini) --- By the fiery tongues is signified the efficacy of the apostles' preaching, and the gift of tongues bestowed upon them. (Menochius) Began to speak divers tongues. Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one's understanding it as if they spoke it in his language. (St. Gregory of Nazianzus, orat. xliv.) --- But St. Augustine and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters. See St. Augustine, in Psalm xvii.; Expos. 2.; and Serm. 188. --- The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church. But Peter standing up, &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of St. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, their Lord, and their Christ. (ver. 36) (Witham) --- As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. (Menochius) --- Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he her maketh his first sermon. (Bristow) About nine in the morning. On festival days, the Jews did not eat till the morning devotions were finished, about mid-day. (Bible de Vence) In the last days, or the latter days, meaning the time of the Messias, I will pour out my Spirit upon all flesh, that is, all persons. See Joel ii. 28. (Witham) I will shew wonders, &c. These prodigies are commonly expounded of those that shall forerun the last day; or of the prognostics of the destruction of Jerusalem, which was a figure of the destruction of the world. (Witham) --- Blood, fire, &c. These prodigies were accomplished at our Saviour's death, or before the destruction of Jerusalem. We must not expect in these prophecies, where the descriptions are so grand, pathetic, and hyperbolical, to find that the accomplishment of them is literal, and precisely according to terms. The sun shall suffer an eclipse, the moon turn red, like blood, &c. (Calmet) Jesus, ... a man, who suffered as man, though he was both God and man. --- Delivered by the determinate decree, or counsel; to wit, by that eternal decree, that the Son of God should become man. He mentions this decree, and foreknowledge of God, to signify that Christ suffered not by chance, nor unwillingly, but what God, and he as God, had decreed. (Witham) --- By the determinate, &c. god delivered up his Son; and his Son delivered up himself, for the love of us, and for the sake of our salvation: and so Christ's being delivered up was holy, and was God's own determination. But they who betrayed and crucified him, did wickedly, following therein their own malice, and the instigation of the devil; not the will and determination of God, who was by no means the author of their wickedness; though he permitted it; because he could, and did draw out of it so great a good, viz. the salvation of man. (Challoner) Having loosed the sorrows [2] of hell, &c. In the ordinary Greek copies, of death. As to the sense of this place, 1. It is certain Christ suffered the pains and pangs of a violent death. 2. That his soul suffered no pains after death, nor in any place called hell. 3. We believe, as in the Apostles' Creed, that his blessed soul descended into hell, that is, to that place in the inferior parts of the earth, (Ephesians iv. 9.) which we commonly call Limbus Patrum [Limbo of the Fathers], not to suffer, but to free the souls of the just from thence. --- As it was impossible he should be held there, either by death, or hell, his soul being always united to the divine person: and his rising again being foretold in the Psalms, in the words here cited. (Witham) --- Having overcome the grievous pains of death, and all the power of hell. (Challoner) --- Not that Jesus suffered any thing after his death; that was impossible. But these pains were loosed in his regard, because he was preserved from them, as the bird is preserved from the nets of the fowlers, which are broken before it is taken in them. (St. Augustine, ep. ad. Olimp. xcv.) --- Moreover he loosed others of those pains. (St. Augustine, lib. xii, chap. 13. de Gen. ad lit.) =============================== [] Solutis doloribus Inferni. Greek: lusas tas odinas adou, though in the common Greek copies, Greek: thanatou. See St. John Chrysostom, hom vi. Thou wilt not leave [3] my soul in hell. This is also the Protestant translation; and the manner in which Beza translates it, is both very false and ridiculous, thou shalt not leave my carcass in the grave. For allowing that the Latin and Greek word, which is here translated hell, may signify sometimes, the grave; yet no excuse can be made for putting carcass, where the Greek, as well as Latin, signifies the soul. And for the doctrine of Christ's descending into hell, even the learned Dr. Pearson on the Creed, observes with Catholics, that the article of the creed, wherein we say, he descended into hell, cannot be the same as to say, his body descended into the grave, because in the foregoing words we profess that he was dead and buried. (Witham) --- Beza plainly confesseth that he translateth the text thus: Thou shalt not leave my carcass in the grave, against the doctrine of purgatory, and Christ's descending into hell, although he alloweth, that most of the ancient Fathers were in that error. Thus opposing himself to plain Scripture and to the ancient Fathers, perverting the former, and contemning the latter, to overthrow an article of the apostles' creed. ( He descended into hell. New Test. in 1556.) =============================== [] My soul in hell. Animam meam in Inferno, Greek: ten psuchen mou eis adou.==================== Foreseeing he (David) spoke of the resurrection of Christ. St. Peter shews them that the prophetical words of the Psalm, agree not to David in person, he being dead, and his body having remained in the grave, without rising from the dead. (Witham) He hath poured forth this, which we see, and hear, by the effects, by the noise, as it were of thunder, by our speaking languages, &c. (Witham) --- It does not appear that the holy Spirit was visible to the multitude, whom St. Peter addressed. But they perceived sensible marks of his presence, in the great noise, which had called them together, and the divers tongues spoken by illiterate men, who had never studied. (Haydock) They had compunction in their heart, with sorrow for their sins, especially against their Messias. (Witham) Be baptized: believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus you shall receive the gift of the Holy Ghost, the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. (Witham) --- The gift of the Holy Ghost. That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gifts of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequence of confirmation or imposition of hands. (Calmet) The promise is to you. The good tidings of salvation were first announced to the Jew, then to the Gentile; first to the domestics, then to the strangers, who are far off. It is rather singular, that St. Peter, after here so clearly shewing that the Gentiles are called to the faith, should afterwards have made such objections to go to baptize Cornelius, because he was a Gentile. This can only be reconciled, by supposing, he did not know distinctly the time nor the manner of their vocation. (Calmet) And with a great many other words did he testify and exhort them. St. Luke only gives an abridgment of those exhortations, which St. Peter, and the apostles frequently gave to all the people. St. Peter, as St. John Chrysostom observes, and as we see in these Acts, was the mouth of all the rest. And on this first day of Pentecost, about three thousand were converted. (Witham) In the communication of the breaking of bread, by which some understand their ordinary meals, and eating together; others, of the celestial bread of the holy Sacrament, Greek: tou arton, panis illius, scilicet Eucharisti\'e6. The Eucharist is called both by St. Luke and St. Paul, the breaking of bread. (Menochius, in ver. 42. and 46.) --- In the Syriac, for Greek: artou, is a term that means Eucharist, both here and in Acts xx. as the learned Joannes Harlemius remarks in Indice Bibliorum. --- St. Luke also gives here some account of the manner of living of these first Christians. 1. They were together, united in perfect charity. 2. They were frequently in the temple, and praying together. 3. They had all possessions in common. 4. they went from house to house to convert souls, taking the food they found with joy, and simplicity of heart, their number daily increasing. 5. St. Luke says they were in favour, and esteemed by all the people. 6. The apostles did many prodigies and miracles, to confirm their doctrine, which struck others with great terror and horror for their past lives. (Witham) This living in common is not a precept for all Christians, but a life of perfection and counsel, for such as are called to it by heaven. See St. Augustine in Psalm cxii. and ep. cix. the practice of which is a striking proof of the one true Church, which has come down from the apostles. In the temple. Although by the death of our Saviour, the ceremonies and sacrifices were abrogated, and the new alliance had succeeded to the old, still it was not in the design of God, that the faithful should separated themselves from the rest of the Jews, or entirely give up the observances of the law. They continued to observe them, as long as the utility of the Church required it, but they observed them not as Jews. Thus they avoided giving scandal to the weak, and driving them from submitting to the doctrines of the Church. They disposed them insensibly to a more pure and spiritual worship. (St. John Chrysostom, in Act. hom. vii.) --- This was burying the synagogue with honour. More and more he added daily to the Church, as it is clearly expressed in the Greek, prosetithei te ekklesia, that we may see the visible propagation and increase of the same. We may here, and throughout the whole book, observe a visible society of men joined in Christ, which visible society may be traced through ecclesiastical history, down to our days, and which will continue, in virtue of Christ's promise, to the end of time, as the point of union, by which the true disciples of Jesus Christ are to be connected together in one body, and one spirit; "one Lord, one faith, one baptism." (Ephesians iv. 5.) This book can shew the true Church ever visible, and ever speaking with authority to all that do not willingly shut their eyes, as plainly as the gospel doth shew the true Christ. "Every where the Church proclaims the truth; she is the candlestick, with the seven lamps (Exodus xxv.); bearing the light of Christ, Greek: eptamukos, " says St. Iren\'e6us; which light nothing can obscure. Hence St. John Chrysostom says, "sooner shall the sun be extinguished, than the Church be obscured;" Greek: eukolioteron ton elion sbesthenai, e ten ekklesian aphanisthenai. To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer. (Witham) --- The ninth hour, that is, about three in the afternoon. But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter. (Menochius) --- The custom of praying three times in the day, is ancient among the Jews. Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his knees before the Lord. The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening. It is indeed not a precept, but a religious observation, to which she invites all her children. See St. Clement of Alexandria, Constit. lib. vii. chap. 24.; Tertullian, de Jejuniis, &c. --- In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation. At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer. The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day. They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end. (Haydock) Look upon us. St. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms. (Witham) But what I have, I give thee. Though St. Luke told us, (chap. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. (Witham) --- This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man's feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. (St. Bernard, Serm. xv. super Cant. prope medium.) As he held Peter and John. That is, kept close by them, and with them, out of joy and gratitude. (Witham) Peter seeing, made answer to the people. This is the second sermon, that is related, which, as St. John Chrysostom, observes, was spoken publicly in the temple. --- Why look you upon us? St. Peter, at the beginning take care to give the glory to God. (Witham) Who does not admire, in this second discourse of St. Peter, as well as in his first, the prudence and discretion, with which he blames the Jews? He reproaches them, but with such mildness, as not to offend them, and dispenses to them truths in proportion to their capacity to bear them; after the example of his master and Saviour, he sweetens the bitterness of the truth, by furnishing them with an excuse. They sinned through ignorance. (Calmet) The just one, and the holy one, even the author of life you killed: he that is the just one promised, the Messias, the Son of God, and true God. (Witham) You did it through ignorance, but such as could not excuse the chief of you. (Witham) The times of refreshment. The time of eternal rest and happiness, &c. --- These words, you may be saved, must be understood, to make the sense complete. (Witham) Whom heaven indeed must receive, as also in the Protestant translation not contain: nor can any argument be drawn from hence, that Christ's body cannot be truly at the same time in the holy Sacrament, especially after a different manner. The true sense of these words is, that heaven is the place of Christ's abode, till the day of judgment, and that it was in vain for them to think that he would come to take possession of any temporal kingdom. (Witham) --- The restitution of all things. Jesus remains in heaven, till his second coming to judge the living and the dead. That is the great day, when every thing shall be finally settled, and restored to its proper order. He shall avenge the injuries done to God; restore peace to the afflicted just men of the earth, and justice to their persecutors. He shall exalt his Church, and himself receive the homage of adoration, from every tribe of men. (Calmet) --- See 2 Peter iii. 13. which text, together with what we read in this place, joins inseparably the last coming of Jesus Christ, with the universal re-establishment promised in both these passages, and completely excludes the Millennium, which some erroneously expect to take place between the accomplishment of the first and second of these events. See Bossuet's reflexions on the 20th chapter of the Apocalypse, where the errors of many Protestant writers, especially of Dodwell, are refuted. To shew that the error of the Millennium cannot be assigned as a general cause which impelled the primitive Christians to martyrdom, it will suffice to produce this decisive passage of St. Justin, who after Papias, was the first supporter of that system: speaking to Tryphon concerning this temporal kingdom, which Christ was to enjoy here below, in the re-established Jerusalem with the saints risen from the dead, for a thousand years, he says: "I have already confessed that many others, with myself, were of this opinion; ... but there are many others, and persons of sound faith, and exemplary conduct, who reject this opinion." (In dialog. cum Tryph. n. 84.) --- Clement of Alexandria, St. Cyprian, and Origen, lay down principles diametrically opposite to this system. It has also been expressly combated by Caius, and St. Denis of Alexandria, one of the greatest luminaries of the third century, as we learn from Eusebius, and St. Jerome. Moses said. He brings them this testimony of Moses concerning the Messias, to shew the punishment they deserve for not receiving him. (Witham) Which will not hear that prophet. St. Peter's argument is this. If disobedience to the ordinances of God by the voice of Moses, was punishable with death, how much more severe will be the punishment of those, who refuse obedience to the doctrines of Jesus, to whom all the prophets bore testimony, and whom the apostles then preached. How different is this system of submission to the teaching of the prophets, and apostles, from that libertinism, which undermines the whole fabric of religion, by taking away from the Church the power of commanding, and from the disciple the necessity of obeying. By what wonderful and progressive shades of light was the prediction of this great prophet made to man! From the fall of Adam, it was predicted, that the seed of the woman would crush the serpent's head. Many ages after, God manifested that from Abraham's loins the Redeemer should spring, "in whom all nations shall be blessed." The promise is renewed to Isaac, and that he is to spring from his son, but not from Esau, but from Jacob; and of the twelve sons of Jacob, the posterity of Juda is to have the privilege of bestowing a Messias to the world, and the token of its accomplishment is, "the failure of the sceptre in the posterity of Juda." After a long series of events, and of ages, an humble shepherd is chosen in the tribe of Juda: he is led to the throne; and to this man, David, it is repeated, that from him the Messias shall spring, and that his kingdom shall have no end. The oracle is so explicit in the psalms of that king, and in the writings of successive prophets, that it not only expresses the race, the tribe, the family, but also the character of the mother, the place of his birth, the precise period of the event, the ministry, the power, the dignity, the circumstances of his death, the change of the covenant, and conversion of the world. The particular prophecies, in their accomplishment, were a visible earnest to the Jews of the accomplishment of the prophecies relative to the Messias. Hence Pascal very justly remarks: "The prophets mingle particular prophecies with those of the Messias; that the prophecies regarding the Messias may not be without proof, and that the particular prophecies may not be without effect." (Pensees. xv.) --- These oracles, which during a period of four thousand years, have been delivered to the world, and which have been completely and visibly fulfilled, still exist in books, scrupulously preserved by the greatest enemies of Christ, and of his holy religion, and satisfactorily demonstrate Jesus Christ to be the great prophet, and the Christian religion to be the new covenant, which had been announced so many ages before, in so many different manners. You are the children ... to you first God raising up his Son. He gives them encouragement, that not only the promise of sending the Messias was made to them, but that he came, and is to be preached to them: and that the blessings of his coming are first offered to them. (Witham)==================== The officer [1] (of the guard) of the temple: literally, the magistrate of the temple. But this magistrate, by the Greek, was an officer over soldiers; we may presume, over those who were to guard the temple. (Witham) =============================== [] An officer of the guard of the temple. Magistratus templi, Greek: strategos tou ierou. The resurrection. This vexed particularly the Sadducees, who denied the resurrection: and they had great power among the Jews. (Witham) Five thousand. Not that hereby is meant the whole number of the believers, but five thousand, by this miracle and preaching, were added to those that believed before. (Witham) --- Here again we remark the visible increase of the Catholic Church, by the preaching of the word. Their rulers, &c. The chief of them, and Annas, the high priest; perhaps he had lately succeeded Caiphas, high priest of the year before. (Witham) By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished the know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. (Calmet) Name of our Lord Jesus. From this, St. John Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (St. John Chrysostom, super Act. sparsim.) (Haydock) --- Whom you crucified. St. Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: that Christ is the head corner stone, which they had rejected, as Christ himself had told them, (Matthew xii. 10.) and that there is no name under heaven given to men to be saved by. (Witham) The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[2] and they could not find how to contradict the fact, the man that was healed, being there present. (Witham) --- Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See ver. 19; and again, Chap. v. 29. =============================== [] Sine literis, Greek: agrammateis. Idiot\'e6, Greek: idiotai, plebeii. What shall we do to these men? They were perplexed, says St. John Chrysostom, and in greater fear than the apostles. They saw they could do nothing but threaten and charge them to speak no more of Jesus. (Witham) But Peter and John stopped their mouths, by asking them, if it was reasonable for them to hearken to men rather than to God. For we, they say, (ver. 20.) cannot but speak the things which we have seen and heard. (Witham) We have seen and heard. From these words, St. John Chrysostom make some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places an amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. (Hom. x. in Act.) --- It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. (Haydock) Threatening them. Here commences the history of the first persecution of religious opinion, which the passions of men have continued, and swelled to such a frightful length. But on this, as on all other occasions, it has defeated its own purpose, by adding firmness and constancy to the persecuted. Truth is not to be overpowered by violence. In vain have the kings and princes of the earth risen up against the Lord, and against his Christ. --- When will men learn, that charity is the principle of conversion! --- That is an unheard-of kind of preaching, said the great Pope, St. Gregory, which exacts belief by stripes. He was on this occasion reprehending the false zeal of certain indiscreet Christians at Rome, who were for compelling the Jews to become converts. (Haydock) --- The amiable Fenelon, in a letter to Prince Charles, the son of our James the Second, says: "No human power can force the impenetrable intrenchments of the human mind. Compulsion never persuades---it only makes hypocrites. When kings interfere in matters of religion, they do not protect it; they enslave it. Give civil liberty to all; not by approving all religions, as indifferent, but, by permitting in others, what God permits." Being let go, they came to their own [3] company, relating with simplicity all that had happened. =============================== [] Ad suos, Greek: pros tous idious. With one accord. With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. (Witham) That thou stretch forth thy hand. [4] Literally, in this that thou stretch forth thy hand to cures, &c. They pray to God, that he would continue to confirm their faith by miracles. (Witham) =============================== [] In eo quod extendas, Greek: en to ekteinein, by stretching forth, &c.==================== The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost. --- They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. (Witham) All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. John Chrysostom, hom. xi. in Acts.) --- That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.) --- Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by St. Augustine and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. de diversis &alibi.) And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, &c. (Witham) Joseph ... surnamed Barnabas, the son of consolation, &c. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. (Witham) --- There was at that time a great number of Jews established in this city. (Bible de Vence) Sold it, &c. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.) --- At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. chap. 4. contr. error. Jovin.) It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. i. de instit. Monac.; St. Cyprian, lib. i. ad Quir. &c. ---For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties. By fraud kept part. [1] Ananias, and his wife Saphira, had make a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a sacrilegious fraud, and St. John Chrysostom, a theft of what was already made sacred to God. (Witham) =============================== [] Defraudavit, Greek: enosphisato. Intervertit aliquid de pretio. St. Augustine, serm. xxvii. de verbis apostoli. Sacrilegii damnatur, &fraudis. See. St. John Chrysostom, hom xii. in Acta. Why hath Satan tempted thy heart? [2] The present Greek copies, filled thy heart. (Witham) =============================== [] Tentavit. In all Greek copies at present, Greek: eplerosen. But St. Epiphanius, H\'e6r. lix. p. 500. reads Greek: epeirasen. Did it not remain to thee? That is, no one forced thee to make such a promise. --- And being sold, was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. Thou hast not lied to men, but to God, by lying to the Holy Ghost. (Witham) --- Thou hast not lied to men, only and principally, but to God also; for he had also lied to Peter, and the other apostles. (Menochius) --- "If it displeased God," says St. Augustine, "to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! ... let not such persons think to be condemned to corporal death, but to everlasting fire." (Serm. x. de diversis.) --- St. Gregory, on t his same subject, says: "Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God." (lib. i. ep. 33.) Ananias ... fell down and gave up the ghost. St. Augustine says,[3] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that St. Peter, and the apostles, had the gift of prophecy. (Witham) --- Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53. --- Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. ... There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. but the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with St. Augustine, "I can believe that God spared them after this life, for his mercy is great. ... They were stricken with the scourge of death, that they might not be subject to eternal punishment." (St. Augustine, Serm. cxlviii. olim. 10. et in Parmen.) --- St. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. (Haydock) --- It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, &c. to prevent the effects of bad example. (Calmet) =============================== [] See St. Augustine, lib. iii. cont. Parmen. chap. i. p. 56. tom. 9. nov. Ed. Not knowing. Because no one durst tell her; so much did they honour, fear, and obey St. Peter. (St. John Chrysostom, hom. xii.) --- She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. (\'8ccumenius) Yea, for so much. That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had happened to her husband. (Witham) Solomon's porch. This was outside the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet) Of the rest, no one durst join himself to them. That is, none of those that did not believe: yet the people praised them, and the number of the faithful increased. (Witham) On ... couches, meaner beds for the poorer sort. --- That Peter's shadow, &c. Thus was partly fulfilled what Christ had foretold, (John xiv. 12.) that his disciples should do even greater miracles than he had done. (Witham) --- St. Ambrose compares with these miracles wrought by St. Peter's shadow, those which the linen cloths, that had touched the relics of the holy martyrs, also wrought. (Epis. liv.) Si inanis qu\'e6dam species vacu\'e6 imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis sacris impressa membris vincula passionis? If the empty appearance of an unsubstantial shadow possessed the power of giving health, how much more efficacy must the chains of the martyrs have drawn from the holy members, which they bound? --- In appendice operum. (St. Augustine, serm. cciii.) --- St Augustine, speaking of the miracle performed by the saints now reigning in heaven, says: "If the shadow of Peter's body could afford help, how much more now the fulness of his power? And if then a certain little wind of him, passing by, did profit them that humbly asked, how much more grace of him, not being permanent and remaining!" (Serm. xxxix. de sanctis.) Then went the magistrate; [4] which by the Greek was a military officer. But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim. (Witham) --- Without violence. They persuaded them to appear willingly before the sanhedrim, thinking, perhaps moreover, that they could not bind them, whom the walls of the prison could not confine. The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country. (Menochius) --- O Jews! who do you shut your eyes against the light? why so blindly mad? You say the apostles took Christ from the tomb. Tell me, then, who stole the apostles from under your locks and bolts? Who conveyed them from your prison through the midst of your guards, without alarming them? Shall the evidence of the miracle serve only to make you the less open to conviction? (Ven. Bede; Denis the Carthusian) =============================== [] Magistratus, Greek: o strategos. Commanding, we commanded you. That is, charged you severely. --- You have a mind to bring the blood of this man upon us. You will make us pass for guilty of the murder of the Messias. (Witham) Peter answered boldly, We ought to obey God, rather than men. And withal adds, that God had raised from death Jesus, the Prince and Saviour of mankind, by whose merits all might find repentance, and forgiveness of their sins; that they were witness of his resurrection, &c. (Witham) They were cut to the heart; [5] exasperated to fury and madness, and were for killing them. (Witham) =============================== [] Dissecabantur. Greek: dieprionto; which Arias Montanus translates furebant. Gamaliel. He that had been St. Paul's master, according to St. John Chrysostom, advised them to forbear, and do nothing rashly. [Ver. 38. Meddle not with these men; literally, go from them. [6] For, saith he, if this be the work of men only, it will soon fall to nothing; but if it be from God, you cannot hinder it, and you will only make yourselves guilty, by resisting the designs of God. They consented to him, so far as not to put them to death; but they made them be scourged, which they rejoiced at; and they dismissed them with reiterated threats. (Witham) --- Gamaliel was the master of St. Paul, Barnabas, Stephen, and others, and favoured the Christians. St. Clement and Ven. Bede think he was then a Christian, but concealed his conversion at the instigation of the apostles, that he might have an opportunity of defending Christ in the council. He afterwards professed his faith publicly, and was canonized with is son Abibas. See Baronius, 3d of Aug. (Tirinus) =============================== [] [Ver. 38. Discedite ab istis. Greek: apostete.==================== Time, and the evident success of Christ's Church, prove it to be of God. No violence of the Jews, no persecution of heathen princes, no attempts of domestic adversaries, heretics, schismatics, or evil livers, have been able to prevail against it. Men of superior abilities have made violent attacks against it; their memory, and that of their disciples, has either been buried and forgotten, or liveth only in malediction and infamy. Let, then no Catholic be dispirited, because modern heresies continue; Arian and other heresies have continued much longer, have been more powerfully supported by temporal power, and yet have come to nothing. The Catholic religion was the first, and it will be the last religion. Rejoicing. The joy of the apostles on the present occasion, is one of the greatest miracles. Only the yoke of Jesus could make this sweet. But so the faithful servants of God have always found it. In tribulation, they abounded in inward peace and joy, which made them insensible of their exterior sufferings. (Haydock) =============================== [] Gr\'e6corum, Greek: elleniston, not Greek: ellenon. See also Acts ix. 29. and xi. ver. 20. See Legh Critica Sacra. And serve tables. The apostles did not judge it proper for them to be so much employed in managing that common stock, out of which every one, as they stood in need, were supplied, as to meat, and all other necessities: this took up too much of their time, which might be better employed in preaching, &c. (Witham) --- Word of God. The most essential duty of an apostle and bishop, is to announce the word of God. St. Paul would not even baptize, lest it should be a prejudice to the performance of this great duty, for which he had been sent. Many think, that this ministry of the tables, here signifies, not only the distribution of corporal nourishment, but the dispensing of the holy Eucharist. As sacred and divine as was this latter duty, the apostles preferred before it, their obligation of preaching. (Calmet) Look ye out among you seven men, and men of a good repute and character, full of the Holy Ghost. (Witham) --- Diverse circumstances prove, that they were chosen to be about the altar also. They were to be full of the Holy Ghost and wisdom: they received the imposition of the apostles' hands, and in them St. Paul requireth, in a manner, the same conditions as in bishops; all which would not have been necessary for any secular stewardship. See Acts xiii. 3. Immediately after their ordination, they preached, baptized, disputed, as we see in St. Stephen, &c. &c. Hence St. Ignatius: "it is ours to please by all means the deacons, who are for the ministry of Jesus Christ; for they are not servitors of meat and drink, but ministers of the Church of God. For what are deacons but imitators or followers of Christ, ministering to bishops, as Christ to his Father, and working unto him a clean and immaculate work, even as St. Stephen to St. James? (Ep. ad Tral.) By the names of these seven, it would appear, that they were all Greeks. The reason of this, most probably, is to silence more effectually all future murmurs, by giving to the aggrieved party protectors of their own nation. (Tirinus) --- The history of Stephen occurs hereafter. Philip, in the 8th chapter, is call an evangelist, that is, a preacher of the gospel. By Eusebius, Tertullian, and others, he is called an apostle, that is, an apostolic man. See Lives of the Saints, and Roman Martyrology, June 6. --- St. Jerome says, his [Philip's] tomb, and that of his four daughters, the prophetesses, were to be seen at C\'e6sarea, in Palestine. (Ep. ad Eustoch.) --- Of the rest, except Nicolas, nothing certain is known: their acts have perished. Nicolas, as appears from the text, was a proselyte, first to Judaism, then to Christianity. St. Epiphanius, and many others, accuse him of being, by his incontinency, the author, or at least the occasion of the impure sects of Nicoalites and Gnostics. Clement of Alexandria, and St. Augustine, acquit him of this, and attribute the above heresies to an abuse of some expressions, which he uttered in his simplicity, and which were susceptible of a good and bad sense. See Baronius and Tillemont. And they, that is, the apostles, laid, or imposed hands upon them. These deacons, therefore, were designed and ordained for a sacred ministry, and not only to manage the common stock, and temporals of the faithful. This is proved, 1. By the qualifications required in such men, who were to be full of the Holy Ghost. 2. This is evident from their ecclesiastical functions mentioned in this book of the Acts, and in the epistles of St. Paul, and by the ancient Fathers. St. Stephen and St. Philip immediately preached the gospel, as we find in this, and the 8th chapter; they baptized those that were converted. In the first ages they assisted the bishops and priests at their divine office, and distributed the sacred chalice, or cup of the holy Eucharist. They succeeded as it were, the Levites of the old law. And in the chief Churches, the deacons, or the arch deacons in the first ages, had the chief administration of the ecclesiastical revenues, as we read of St. Laurence, at Rome. (Witham) --- Imposed hands upon them. Notwithstanding the opinions of some, that these deacons were only the dispensers of corporal food, and therefore very different from the ministers of the altar, who now bear that name, it must nevertheless be observed, that the most ancient Fathers, Sts. Justin, Iren\'e6us, &c., have acknowledged in them the two-fold character, and always style them the ministers of the mysteries of God. At the commencement of Christianity, the faithful generally received the holy Eucharist after a repast, which they took together, in imitation of our Saviour, who instituted the Sacrament after supper. Now the deacons, who presided over the first tables, after having distributed the corporeal food to the assembly, ministered also the food of life, which they received from the hand of the bishop. Thus were they ministers of both the common and sacred tables. Afterwards, they had assistants called sub-deacons, and as among the Gentile converts, there did not exist that community of goods, as at Jerusalem, their chief employment became to serve the bishop in the oblation of the holy sacrifice. (Calmet) Called of the Libertines. [2] That is, of the synagogue of those, whose fathers had been made slaves under Pompey, and the Romans, but who had again been restored to their liberty, and had been made free. There were other synagogues for the Jews of Cyrene, of Alexandria, &c. No doubt but St. Stephen had converted many of them; and the chiefs of the synagogues, not being able to dispute with him, or to answer the spirit of wisdom, which directed him, they suborned witnesses. (Witham) =============================== [] Libertinorum, Greek: Libertinon, which Greek word is taken from the Latin. St. John Chrysostom, hom. xv. says, Greek: apeleutheroi outo kalountai, &c.==================== Who should say, that they heard him speaking words of blasphemy against Moses, and against God, against the law and the temple: that Jesus would destroy the temple. These accusations were forged; for the apostles themselves still frequented the temple, and Jesus came to fulfil the law, as to its moral precepts. (Witham) It was true that Jesus would destroy the place, and change their traditions, yet they were false witnesses, because they deposed, that Stephen had made these assertions, which he had not, purposely to excite the Jews to rise up against him, and put him to death. Besides, had Stephen spoken what was advanced against him, they still would have been false witnesses, for the words were in fact words of truth, which these suborned men called, words of blasphemy. See ver. 11. Saw his face, as it were the face of an angel. All in the council, or sanhedrim, saw an extraordinary and charming brightness in the countenance of Stephen, which struck them with admiration and fear. (Witham) --- Angel. His face shone with a wonderful brightness, an emblem of his interior perfection. In this he was like Moses, whose countenance was so bright, that he Jews could not steadfastly behold it. By this the beholders had an opportunity of being converted, had they so wished, or were rendered inexcusable for their neglect. It is also a testimony of the great sanctity of the deacon. This same miracle is not recorded to have happened to any other but Moses, and our Lord at his transfiguration. (Denis the Carthusian) --- Although this appearance, in an inferior degree, has been not unfrequently observed in the constant and cheerful countenance of the martyrs before their persecutors, and of privileged saints, whilst they were happily employed in their intimate communications with heaven.