The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. I.

Vers. 1. The former Treatise have I made, &c.

THE Syrian and Arabick render it, The former * 1.1 book have I written: and so is the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in Heathen Authors, not only for an oration by word of mouth, but also for a Treatise or Discourse that is done in writing; as might be proved by many examples. I shall only give one as parallel to the phrase that we have in hand; as the Author himself is unparallel to our Evangelists in matter of truth; and that is, Lucian in his title of the first book of true History, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now the Evangelist at his entry into this History, mentioneth the former Treatise of his Gospel, because this Treatise of The Acts of the Apostles taketh at that; and as that contained the Life and Doctrine of our Saviour himself, so doth this the like of his Apostles. And therefore the words immediately following, Of all that Jesus began to do, may not unfitly be interpreted to such a meaning, that Jesus began, and his Apostles finish∣ed: though it is true indeed, that in Scripture phrase to begin to do, and to do, do sound to one and the same sense, as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. &c.

Now the method that the Evangelist prescribes unto himself, and followeth in this Book is plainly this. From the beginning of the Book to the end of the twelfth Chap∣ter, he discourseth the state of the Church and Gospel among the Jews; and from thence forward to the end of the Book he doth the like, of the same among the Gentiles: and therfore accordingly, although the title of the Book be The Acts of the Apostles, as of the Apostles in general; yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul: Peters to the 13 Chapter, and Pauls after; because that these two were more peculiarly the fixed Ministers of the circumcision, and of the uncircumcision, Gal. 2. 8. and so doth Moses intitle a reckoning of the heads of the Fa∣thers houses of all the Tribes of Israel in general, Exod. 6. ••4. and yet he fixeth at the Tribe of Levi, and goeth no further; because the subject of his Story lay especially in that Tribe, in Moses and Aaron.

§. Of all that Jesus began to do and to teach.

Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omit∣ted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all for many; as it is fre∣quently done in Scripture. 3. And chiefly, that he wrote something of all the heads of Christs actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specifie all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messias.

Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen.

There is some diversity in pointing and reading this Verse: some take it in the order and posture that our English hath it; applying the words through the Holy Ghost, to Christs giving commandments; and read it thus, after •••• had given commandments through the Holy Ghost: and so doth the Vulgar Latine, Theophylact, Mar••rat, and indeed the pointing, in the best Copies. Others, as the Syrian, Arabick, and Beza, with them con∣joyn it thus, Giving commandments to the Apostles whom he had chosen by the Holy Ghost. Now in the main thing it self, there is not so much difference, as to make any great scru∣ple or matter how the words are pointed; for Christ may as well be said to command his Disciples by the Holy Ghost, as to chuse them by the Holy Ghost; and so e contra. But it is material to consider,

First, That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples, and that when they were called; than his acting him in himself in calling them.

Secondly, That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing; but there is expresly at their receiving their charge; and therefore not only the pointing of the Text, and the consent of divers Copies, Expositors and Interpreters that read as our English doth; but even the very thing it self, and truth and evidence of Story require that it should be so read: Now, why Christ should be said to give commandment through the Holy Ghost; and what commandment this was that was so given to them, is much in controversie.

There is mention indeed of Christ breathing of the Holy Ghost upon them, Joh. ••0. 22. and of a commandment or two given them afterward, as To go teach all Nations, Matth. 28. 19. and to abide at Jerusalem till the promise of the Father, Act. 1. 4. And the expositi∣on and interpretation that is commonly given of these words doth sense them thus, That Christ by the vertue of the Holy Ghost in himself did give them these commands: Where∣as it is far more agreeable to the stile and phrase of Scripture, to expound them in ano∣ther sense; namely, that Christ by the Holy Ghost infused into his Disciples did command them; not by the words of his own mouth, but by the direction of his Spirit within them: and so the Prophets were commanded, Zech. 1. 6. where the LXX use the same Greek word.

For, first, else to what purpose did he breath the Holy Ghost upon them, and bid them receive it? Sure they had something beside the Ceremony of breathing, bestowed upon them; and what can that be conceived to be, if not the Holy Ghost, to inform them of what they yet knew not, and to direct them what he would have them to do?

Secondly, It is therefore observable, that on Pentecost day they received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈…〉〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge: for indeed their charge was given them by Christ before. Now Christ was not with them continually to talk with them and to instruct them, but came by times among them, and away again: and there∣fore on the very first night that he appeared unto them, he distributed the Holy Ghost among them, to be their constant instructer, and injoyner what they were to do, in that calling and employment to which they were ingaged: and the fruit of one of these in∣structions and injunctions by the Holy Ghost within them, was the choosing of Matthias.

Vers. 3. To whom also he shewed himself alive after his passion, by many infallible proofs.

§. The History of the resurrection, and Christs several apparitions after it.

On the first day of the week a 1.2 very early in the morning, b 1.3 when it began to dawn c 1.4 while it was yet dark, Mary Magdalen, and the other Mary d 1.5 the wife of Cleopas, and e 1.6 mother of James and Joses; and f 1.7 Salome g 1.8 the mother of Zebe∣dees children; and h 1.9 Joanna the wife of Chusa, Herods Steward; and other women that were with them set out to see the Sepulchre, and brought the Spices with them that they had prepared.i 1.10 And as they went, they k 1.11 said, Who shall roul the Stone away for ••••? But when they came to the Sepulchre l 1.12 the Sun being by this time risen, they found the stone rolled away: For there had been m 1.13 a great earthquake, and the Angel of the Lord had descended from Heaven and rouled back the stone from the door, and sate upon it: as the Women came unto the Sepulchre, they saw this n 1.14 Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. o 1.15 But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him.

And p 1.16 they entred into the Cave, and found not the Body in the Sepulchre; but there they see q 1.17 two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, r 1.18 who spake to them, Why seek ye the dead among the living?

s 1.19 The Women having seen this, go in hast and tell the Disciples. t 1.20 Whereupon Peter and John run to the Sepulchre, and see the linnen cloaths, but see not the Angels. u 1.21 When they were gone home again, Mary Magdalen, who had again followed them to the Sepulchre, standing at the door seeth the Angels again within, and turning her self she seeth Jesus without, whom at first she took for the Gardiner.

So that the first apparition of our Saviour being risen was to her alone, Joh. 20. vers.* 1.22 11. to 19.

The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the* 1.23 one of them was Cleopas, vers. 18. the Father of James and Joses, and the husband of the other Mary; Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.

That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the* 1.24 eleven, and them that were with them, Luke 24. 36, 39.

John 20. 19, 20. and sheweth them his hands and feet, and eateth a piece of broiled fish and an honey-comb with them, Luke 24. 43.

Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26.* 1.25

At the Sea of Tiberias he appeareth again to seven of his Disciples, and fore-telleth* 1.26 Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, vers. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.

On a mountain in Galilee he sheweth himself to the eleven, Matth. 28. 16. and to five* 1.27 hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this con∣vention seemeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.

The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither* 1.28 do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.

Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by* 1.29 his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.

§. By many infallible Proofs.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By many Signs, say the Syrian and Arabick: Arguments, saith the Vulgar Latine: But the word includeth Signs of undoubted truth, and arguments of un∣doubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and shewed by Christ, which evidenced his re∣surrection: and they may be reduced to these three purposes.

First, To shew that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.

Secondly, To shew that he had a true and real body, as offering himself to be handled, as Luke 24. 39.

Thirdly, To shew that it was the same body that suffered, when he sheweth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.

Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.

§. Being seen of them forty days.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Theophylact, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Ara∣bick, translate it in Forty days.

Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.

And that the sin might be fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lords Justice upon this Nation, in suiting their judgment thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the pre∣sent, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.

Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.

Tiberius began to reign about August the 18.

He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.

He died March 26. Dion. Or the 17 of the Calends of April. Sueton.

Caius Caligula began March 27.

Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Sueton.

Died January 23, or the 9 of the Calends of February. Suet.

Claudius began January 24.

Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.

Died October 13. Dion. Or the 3 of the Ides of Octob. Suet.

Nero began Octob. 14.

Reigned 13 years, 8 months, Dion.

Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.

Otho reigned 90 days, Dion. 95 days, Suet.

Vitellius reigned 1 year wanting 10 days, Dion.

Vespasian reigned 10 years wanting six days, Dion.

In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.

And now if we cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the years of our Saviour, we shall find them running together in this manner,

Christ	Tiberius	Christ	Claudius
33	18	54	13
34	19	55	14
35	20	56	1 Nero.
36	21	57	2
37	22	58	3
38	1 Caius begins in March 27.	59	4
39	2	60	5
40	3	61	6
41	4	62	7
42	1 Claudius begins Ianuary 24.	63	8
43	2	64	9
44	3	65	10
45	4	66	11
46	5	67	12
47	6	68	13
48	7	69	14
49	8	70	1 Galba and Otho.
50	9	71	1 Vitellius.
51	10	72	1 Vespasian.
52	11	73	2 Ierusalem destroyed.
53	12

Vers. 4. And being assembled together with them.

There is no small difference among Interpreters about rendring this clause out of the Original. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others leave the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out; as thinking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sufficient: some render it Eating with them, as the Syrian, Arabick, Oecumenius, Chrysostome, Vulgar Latine, Deodate, and our English in the Mar∣gin, the Rhemists, and those that follow the Vulgar, which Valla thinketh was mistaken, and read convescens in stead of conversans. Others, Assembling them, or being assembled with them, as Beza, Camerarius, Deodate, and our English in the Text; the Tigurine, Spanish, French, Erasmus, and others; Epiphanius as he is cited by Camerarius, readeth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Valla as he is cited by Erasmus saith, it is so written in some Greek Copies. For the setling therefore of the right construction of this place;

First, It is the concurrent agreement of all men, this last excepted; to read the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which word indeed the thing it self will not bear, for though Christ conversed, and was much among his Disciples after his Resurrection, yet do we not read that he ever lodged with them; which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth pro∣perly import.

Secondly, In the difference about the translation, whether to render it eating, or being assembled with them; the current of Greek Authors in the use of the word, do vote for the latter sense, and not at all for the former, as Beza and Camerarius do prove at large; and more proofs might be given, were it needful.

Now this phrase seemeth to refer to Christs meeting his Disciples on the mountain of Galilee, which he himself had appointed for a meeting place, Matth. 28. 16. And the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may not be wanting. For in other of his appearings, it was accidental and unexpected when he came among them; but upon this mount he was assembled toge∣ther with them upon appointment. And here it is like were the five hundred Brethren mentioned by Paul, and spoken of before; for where was it so likely so many should have the sight of Christ at once; as in that place where he had promised that he would meet them, and had appointed to assemble with them.

§. Commanded them that they should not depart from Jerusalem.

Not that they were at Jerusalem when they received this command, but that he com∣mandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his pro∣mise and his appointment, he then chargeth them to return to Jerusalem, and not to de∣part from thence till the promise of the Father be come.

Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophesie, Esay 2. 3. Out of Zion shall go forth the Law, &c. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christs power, was fittest to be shewed there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.

Vers. 6. They asked of him, saying, Lord wilt thou at this time restore again the King∣dom to Israel?

This was and is the great delusion of that Nation unto this day, and not a few Christi∣ans do side with them in it; supposing that at the Jews conversion, they shall be brought home to Canaan, there inhabit with Christ visibly among them, Jerusalem built again; and their peace and prosperity so great, as never the like; and so constant, as never in∣terrupted. To this tune spake the petition of Salome, the wife of Zebedee, and James and John her two sons, Matth. 20. 20. and the speech of Cleopas, Luke 24. 21. And how common this Doctrine is among the Jewish Authors, it is needless (for it might be end∣less) to recite; it is evidence enough, in that we see it the common and general quaere of all the Disciples met together: Christ since his Resurrection had spoken to them of the things that concerned the Kingdom of God, and they find belike, that he had passed a great Article of their belief unspoken of, about restoring the Kingdom of Israel. Our Saviour answers their curiosity with a check, as he had done Poter, Joh. 21. 22. and di∣verts their thoughts to the more needful consideration of the calling that he would set

them about, as in the next verse; and sheweth that the Kingdom of Christ, which they mistook, should be a spiritual power, which even just now was to begin; and of this power he tells they should receive and dilate, and carry on his Kingdom.

§. Certain Articles or Positions tending to the confutation of the Jews in this point, and the Millenaries that concur in many things with them.

• 1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Jerusalem by Titus.
• 2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.
• 3. That the fourth Monarchy in Daniel, is not Rome, nor possibly can be, Dan. 7. 11, 12. well weighed together.
• 4. That the blasphemous horn in Dan. 7. 8, 25. &c. is not Antichrist, but Antiochus.
• 5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to shew that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.
• 6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not cause them to chang place, but condition.
• 7. That Ezekiels New Jerusalem is bigger in compass by many hundreds of miles, than all the land of Canaan ever was in its utmost extent.
• 8. That the earth was cursed from the beginning, Gen. 3. 17. and therefore Christs Kingdom not to be of the cursed earth, Joh. 18. 36.
• 9. That the Kingdom everlasting that began after the destruction of the fourth beast, Dan. 2. 44. & 7. 14. 27. was the Kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.
• 10. That the binding of Satan for a thousand years, beginneth from the same date.
• 11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20. 3, 8.
• 12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do pur∣posely intend the Church of the Gentiles, and their spiritual happiness.

Vers. 8. But ye shall receive power after the Holy Ghost is come upon you.

§. 1. How many of the Disciples were spectators of Christs ascension.

It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in vers. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried the Story, as that it appeareth by him, that the be∣holders of his first appearing after his Resurrection, were also the beholders of his Ascen∣sion: for at vers. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hun∣dred and twenty mentioned vers. 15. of this Chapter received the Gift of Tongues, and not the twelve only.

Vers. 9. While they beheld, he was taken up.

§. The year of Christ at his Ascension.

The time of Christs conversing upon earth cometh into dispute (viz. whether it were 32 years and an half, or 33 and an half) mainly, upon the construction of this clause, Luke 3. 23. Jesus began to be about 30 years of age when he was baptized: For though it be agreed on, that the time of his Ministry, or from his Baptism to his suffering, was three years and an half; yet is it controverted upon that Text, whether to begin those from his entring upon his 30 year current, or from finishing that year compleat. The Text speaketh out for the former; and in that it saith, He began to be thirty; it denieth his being thirty compleat; and in that it saith, He began to be * 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thirty after a certain reckoning, or, as it were thirty; it denieth his drawing upon thirty compleat likewise:

For if he were full thirty, it were improper to say, he began to be thirty; and if he were drawing on to full thirty, then were it proper to have said, he began to be thirty indeed; and not began to be, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Jesus was now nine and twenty years old compleat, and was just entring upon his thirtieth year when he was baptized: and so doth it follow without any great scruple, that he was crucified, rose again, and ascended, when he was now thirty two years and an half old compleat, which we must write his thirty third year current.

§. 2. The age of the world at our Saviours death, resurrection and ascension.

We have shewed elsewhere, that these great things of our Saviours suffering and exal∣tation came to pass in the year of the world 3960 then half passed; or being about the middle. It will be needless to spend time to prove and confirm it here. The summing up these several sums which were as so many links of that chain will make it apparent.

From the Creation to the Flood	1656	Gen. 5. 6, 7. &c.
From the Flood to the Promise to Abra∣ham, Gen. 12.	427	Gen. 11. & 12.
From the Promise to the Delivery from Egypt	430	Exod. 12. 40. Gal. 3. 17.
From the coming out of Egypt to the founding of Solomons Temple	480	1 Kings 6. 1.
From the founding to the finishing of the Temple	7	1 Kings 6. 38.
From finishing the Temple, to the revolt of the ten Tribes	30	1 Kings 6. 38. & 11. 40. compar.
From the revolt of the ten Tribes to the burning of the Temple	390	Ezek. 4. 5, 6.
From the burning of the Temple, to the return from Babel	50	Jer. 25. 11, 12. & 2 Chron. 36. 6. 9, 10. 2 King. 25. 2, 3. presly compar.
From the return from Babel to the death of Christ.	490	Dan. 9. 24, &c.
Total	3960

And hereupon it doth appear, that as the Temple was finished by Solomon, just Anno Mundi 3000. So that it was fired by Titus, just Anno Mundi 4000. Jerusalem being do∣stroyed exactly 40 years after Christs death, as was shewed even now.

Vers. 12. Olivet, which is from Ierusalem a Sabbaths days journey.

§. 1. Why the Evangelist doth measure this distance at this time.

This is the first matter of scruple in these words: and it is material to take notice of it, the rather, because that this same Evangelist hath made mention of the Mount of Olives in his other book, and yet never taketh notice of the distance of it from Jerusa∣lem before, as Luke 19. 29. 37. & 22. 39.

§. 2. Why the Evangelist doth measure this distance by a Sabbath days journey, rather than any other measure.

This also is not impertinent to take notice of, because neither the present time, nor the present action had any reference to the Sabbath day at all: For had it been either the Jews Sabbath, or the Christian Sabbath, when this thing was done; it were easie to see why the measure of the distance betwixt these two places, is by such a standard; but since it was in the middle of the week when our Saviour ascended, and near neither the one Sabbath nor the other, it cannot but breed some just scruple why the Evangelist should mention a Sabbath days journey here.

But before we can give satisfaction to these two scruples, it is in a kind necessary to resolve one or two more which are of no less, if not of a greater difficulty: and those are;

§. 3. Whether the Evangelist intend to measure the distance from the Mount Olivet to Jeru∣salem, or from the place where our Saviour ascended on Mount Olivet, to Jerusalem.

§. 4. What space a Sabbath days journey was.

This last, must first fall under determination, and it is not of small obscurity in regard of the different measures that are made of it, and in regard of the different glosses that are made upon this Text.

The Syriack readeth it thus, Which was from Jerusalem seven furlongs. And this hath bred some difficulty more than was in the Text before; for that Josephus saith, Mount Olivet was but five furlongs from Jerusalem, Antiq. lib. 20. cap. 6. And John the Evange∣list saith, Bethany was 15 furlongs from Jerusalem, Joh. 11. 18. And certain it is that Luke in this place speaketh of the distance from Olivet, or from Bethany, or from both; and yet the Syriack gloss upon him, hath found out a measure that agrees neither with Jose∣phus, nor with John.

There is a like difference between their opinions that come to measure this space not by furlongs, but by another measure; some holding it to be two thousand paces, or two miles; others two thousands cubits, or but one mile: This latter to have been the mea∣sure of a Sabbath days journey, namely, two thousand cubits, is apparent in the Talmud, and it may be confirmed out of other Writers of the same Nation; for this position is in the Tractate of Erubhin, Chap. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a journey of two thousand middle paces is the bound of the Sabbath: And the Scholiast there saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A middle pace in the way of a mans walk namely a cubit. And so the Chaldee paraphrast on the first of Ruth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We are commanded to keep the Sab∣baths and the holy das••; so as to go not above two thousand cubits. And this tradition or custom seemeth to be fetched from that place in Josh. 3. 4. where, because the people in their march after, and on either side the Ark, were to keep two thousand Cubits distance off it; it is thereupon concluded, that they pitched at that distance when the Ark and they were encamped; and so that that was the space that they went from their Tents to the Tabernacle on the Sabbath day: it is not worth the labour, to examine the truth of this opinion in this place; because we have not here so much to deal with it, as with a custom built upon it: and it is not so material whether that was the distance betwixt their Tents and the Tabernacle in their encampings in the wilderness (for some of them were double, treble that distance) as certain it is, that a custom was grown from this opinion of travelling no further than two thousand Cubits on the Sabbath day; and to this custom the Evangelist speaketh, and that is it that we must look after. Now if we count these two thousand Cubits for whole yards, then was the space a mile, and above half a quarter, or somewhat above nine furlongs in all: but if for half yards, which was the common Cubit, then was it but half so much, and neither of these sums agree with the Syriacks seven furlongs nor with Johns fifteen. But the latter agreeth very well with Josephus his five, and so do I understand the measure to be.

For, first, it were easie to prove that the Cubit by which the Tabernacle was measu∣red at the building of it, both for its own body, and for the ground it stood upon, and its Court, and all things about it, was but the common Cubit of half a yard; and it is most likely that those two thousand Cubits that did distance the people from it in the wilderness, and that measured out a Sabbath days journey now, were Cubits of the same size.

Secondly, The Text of Luke exactly measures the distance from the Mount of Olives to Jerusalem, and it is very questionable whether he intend the space from that place upon the Mount where our Saviour ascended, or no. He saith in the last Chapter of his Go∣spel, that Jesus led the Disciples our, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vers. 50. not towards Bethany, but as far as unto it, as our English, and the Syriack, the Vulgar, Beza, and others do truly render it: now Bethany was about fifteen furlongs from Jerusalem, Joh. 11. 16. and let us take the two thousand Cubits how we will, either common or holy Cubit, either half yard▪ or yard; or Ezekiels Cubit, of a Cubit and hand breadth: Yet will none of these measures reach to so many furlongs.

Now howsoever Beza hath sought to heal this difference by a supposal that Bethany was not only the name of a Town, but also a tract or a space of ground that lay about the Town, as a Lordship or Parish lieth about the Village; and that though the Town it self lay fifteen furlongs from Jerusalem, yet that the grounds and demeans that carried the same name, reacht within half that space to Jerusalem; the grounds of such a supposal are yet to seek; nay, there is good ground to the contrary.

For first, it is rare in Scripture to find open fields called by the name of a Town, when there is no expression that the fields are meant: particularly, if we should reckon up all the Towns named in the Bible that bear a Beth, in the beginning of them, as Bethlehem, Bethshemesh, Bethsaida, Bethel, and all the rest that are of the like beginning, we could never find that they signifie any thing but the very Town it self; and why Bethany should be singular, I see no reason.

Secondly, In all the mentioning of Bethany in other places in the Gospel, it is past per∣adventure that the Town is meant; as Joh. 12. 1. Matth. 21. 17. Mark 11. 11. Matth. 26. 1. &c. and why it should not be so also in Luke 24 50. had need of cogent reasons to de∣monstrate.

Thirdly, It is very questionable whether Bethphage lay not betwixt Jerusalem and Be∣thany; or if it did not, it lay very little aside the way, as might be shewed out of the story of Christs riding into Jerusalem, Matth. 21. 1. Luke 19. 29. compared with Joh. 12. 1. and therefore that was like to cut off the name of Bethany, that it should not reach far in the fields towards the City: For Christ lay in Bethany all night, Joh. 12. 1. and on the morning was gone some way towards Jerusalem before he met with the Ass on which he rode, which he had commanded his Disciples to fetch from Bethphage, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before them, as the Syrian well renders it; that is, either directly in their way to Jerusalem, or very little off it; as they were now setting out of Bethany thither. And this is confirmed by the gloss upon the Gemars in Sanhedrin, Perck. 1. where mention being made of Beth∣phage in the Text, the Scholiast saith, Bethphage was a place before the wall of the City, and governed as Jerusalem in all things.

It is therefore of the most probability, that Christ when he ascended, led out his Dis∣ciples to Bethany Town, fifteen furlongs from Jerusalem, or thereabout, and that very way that he had ridden triumphantly into the City seven and forty days ago, he goeth now again to ride more triumphantly into Heaven. The Text then that we have in hand doth not measure the sapce from the City to Bethany where Christ ascended, but from the City to the foot of Mount Olivet, on which Mount, Bethany stood; and the measure he maketh of it is two thousand common Cubits, or about five furlongs. And so we have done with two of the Queries that were proposed. But now why he should mea∣sure this space at this time rather than any other, and why by the title of a Sabbath days journey, rather than any other measure, remaineth yet to be inquired after.

This Evangelist hath divers times in his Gospel mentioned this Mount, as was shewed before; but never shewed the situation or distance of it from the City till now, and that may be a reason why he doth it here, being the last time that ever he is to mention it in all his writings; and that one place might explain another: Namely, That from this Text the several passages done on Mount Olivet which are mentioned in his Gospel, might receive some illustration, and it might be known how far they were acted from Jerusalem; or at the least guessed how far, it being from hence determined, how far the foot of Olivet was distant from it: It had been indeed as ready to have said they returned from Bethany, which was from Jerusalem about fiteen furlongs; but the Holy Ghost is not so careful to measure the distance from the place of Christs Ascension (it may be for the same reason that he concealed the grave of Moses, for fear of superstition) as to measure from Olivet where so many, and remarkable occurrences besides Christs Ascension had passed, and been done by him.

Why he measureth it by the title of Sabbath days yourney, rather than by any other measure, as of paces, furlongs, or the like, since this day that was spoken of is not a Sabbath, we dare not be too curious to determine: Only to conjecture, it is very proba∣ble, that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations, when they had done the publick duties of the day: For so it is said of Christ, that he often resorted to a garden of Gethsemani with his Disciples, Joh. 18. 2. and though it be not certain whether he did on the Sabbath, yet it is certain that he did on the Passover night, after he and his Disciples had done the work of the day and Ordinance. And that time of the day fell under the same obliga∣tion that the Sabbath did in this particular. For, as was observed even now out of the Chaldee Paraphrast, not only on the Sabbaths, but also on other holy days it was not lawful to walk above two thousands Cubits; and this time that our Saviour set thither, was the beginning of such a day: namely, of the first day in the Passover week, which was to be observed as a Sabbath, Lev. 23. 7. and that day was begun at that even when our Saviour went out to Gethsemani to pray. And though Judas slipt from behind his Master after they were risen from the Table and come out of the House, and when he should have gone out of the City with him, he stept aside into the City, and got his cur∣sed train up to go to apprehend Jesus; yet the Text assures us, Joh. 18. 2. that Judus knew where to have him, though he went not to observe whither he would go; because that that was our Saviours common retiring place upon such occasions. And so may we

conceive it was the common haunt of others of the City, upon such times, and such oc∣casions of prayer and meditation to resort thither, for the delightsomness of the place, and the helpfulness of it by the delight and solitariness to contemplation. And therefore the Evangelist may be conceived to use this expression for the measure betwixt it and the City, A Sabbath days journey; because it was most remarkably so; not only upon obliga∣tion, but for delight, and the peoples common Sabbath days walk.

Vers. 13. They went up into an upper room.

This was not that room in which Christ ordained his last Supper; for that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 14. 15. Luke 22. 12. this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and certainly the difference of words, ar∣gues difference of the thing it self: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to signifie any room above stairs, be it but the first story, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the highest room in all the House, as Act. 20. 8, 9. which was the third story. Nor is it probable that this was the House of John Mark, men∣tioned Act. 12. 12. For though some Disciples were then assembled there, yet were the Apostles in another place. What place this was, is not worth the labour of searching; because it is past the possibility of finding out: be it in what house it would, this was the place where this society of Apostles and Elders kept as it were their College and Consistory, while they staid at Jerusalem, and till persecution scattered them. And there∣fore it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were there abiding: This was not the meeting place in publick Worship for all the Believers in the City, which ere long, if not at this very time, were several Congregations: but this was the meeting and sitting place for the Presbytery of these Elders that took care of all those Congregations.

§. Both Peter, and James, and John, &c.

The Syrian readeth, Peter, and John, and James; and for Bartholomew, and Mat∣thew, he and the Arabick read Matthew and Bartholomew; the reason best known to themselves.

§. James the Son of Alpheus.

The word Son, is not in the Greek, neither here, nor Matth. 10. 3. nor Mark 3. 18. nor Luke 6. 15. but it is only thus, James of Alpheus, and so reads the Vulgar. But the Syrian, Arabick, Beza, our English, and divers others have very warrantably put in the word Son.

Now this Alpheus and Cleopas, mentioned, Luke 24. 18. were but one and the same man: the Syrian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serving indifferently to frame his name into Hebrew, or into a Greek pronunciation, Châlphi and Cleaphi, as Pauls double name sounded after these two languages: This Cleopas or Alpheus, was the Husband of Mary, Joh. 19. 25. and she the mother of James the less, and of Joses, Matth. 15. 40. and of Judah and Simon, Mark 6. 3. and from hence is warrant sufficient to call James the Son of Alpheus; though the Text hath not spoken out the word Son.

This James is he, that was commonly called James the less, mentioned, Acts 12. 7. & 15. 3. & 21. 18. Gal. 2. 9. &c. and so often called by the Ancients, the Bishop of Jerusa∣lem, but upon what misprision shall be conjectured afterward.

§. And Simon Zelotes.

He is called Simon the Canaite, Matth. 10. 4. Mark 3. 18. which in Hebrew signifieth zealous, as is more apparent by the Syriack and Arabick writing of it, than the Greek: It is like he was so called from Canah in Galilee, the place of his abode; and the Evan∣gelist translateth this proper Hebrew name, into a Greek appellative, as John doth Si∣loam, Joh. 9. 7. This Simon was the Son of Alpheus also, and so likewise was Judas mentio∣ned instantly after, Mark 6. 3. And so hath Alpheus three sons that were Apostles, and Joses the fourth, is in fair choice to be one too, vers. 23.

Vers. 14. With the Women.

Some render it, With their Wives, which may indeed be very true; for the Apostles and Disciples which had Wives, took them with them, 1 Cor. 9. 5. but it is too strait: for doubtless there were some with them, that had either no Husbands at all, or none there, see Luke 8. 23. & 23. 49. & 24. 22.

§. And Mary the mother of Jesus.

We have no more mention of her in Scripture: it is like she continued under the care of John the Evangelist, to whom our Saviour had committed her, Joh. 19. 26, 27. and at the last in some persecution was taken away by martyrdom, as Simeon had prophesied of her, Luke 2. 35.

§. And his Brethren.

That is, his Kinsmen; for by this term doth the Scripture use to express such relations: it is needless to shew examples: and to shew who these Kinsmen were, will be more pro∣per for another place.

Vers. 15. And in those days Peter stood up in the midst.

Peter both in this place, and divers others, and indeed generally through so much of this Book as concerns the Church of Judea and Jerusalem, is ever brought in as the chief speaker, and chief actor; nay, commonly the sole speaker and actor upon all occasions: Not that the rest of the Apostles were either any whit inferior to him, either in autho∣rity or in forwardness to promote the Gospel; but upon these two most singular and pe∣culiar grounds.

First, Peter was designed by a more special deputation and appointment to be the Mi∣nister of the Circumcision, Gal. 2. 8. and therefore while the Story stayeth among the Circumcised, it still mentioneth Peter above all the other: as when it cometh to speak of the uncircumcised, then it fixeth solely on the story of Paul.

Secondly, Peter was considerable under a notion that none of the rest of the twelve had fallen under, namely one that had denied and foresworn his Master: and therefore it was in some kind necessary that some special evidences of his perfect recovery again should be given. And whensoever he is thus honoured by mention of him, when the rest are not mentioned, it is not for that he outstript them either in dignity, or zeal; but to shew that he had recovered that ground which he had lost of them in his grievous fall. And these two considerations do mainly resolve, why you read hardly of any mans speeches, or any mans actions but only Peters. He is the speaker in Act. 2. at the first conversion of the three thousand souls; and he is the speaker in Act. 3. at the second conversion of five thousand more; not that the rest of the company did not preach and speak as well as he; as we shall prove for that first Sermon on Acts 2. and as the Holy Ghost it self approves for that second, Acts 4. 1. But because, at these first fruits of the Gospel among the Cir∣cumcised, the Lord more especially holdeth out the mention of the Minister of the Cir∣cumcision.

And so in this motion for the choice of a new Apostle, and in that doom again on Ananias and Sapphira, Peter of all other is the M••n: for how fully and how fitly doth it shew his perfect recovery, when he that of all the rest, had fallen next to Judas, doth censure Judas; and he that had denied his Master with an oath, doth strike those dead for a lie?

§. The number of names together.

Names, is held by divers in this place, and in Rev. 3▪ 4. & 11. 13. to signifie only per∣sons without any distinction of sex: whereas it rather signifieth men distinct from wo∣men: and so it seemeth that the Syriack and Arabick understand it here; and the latter addeth that they were men of name or repute.

For, first, in Scripture account, most constantly the reckoning is of men; and women very rarely brought in in the number: nay sometime the reckoning plainly shewed to be contradistinguished to women.

Secondly, The name of a family continueth in the males, but is lost in the females; and therefore in the Hebrew, a male is called Zacar, from remembrance; and women Nashim, from forgetting; and in the New Test. Greek, men are called Names upon the like reason.

§. Were about an hundred and twenty.

This summeth the men that are spoken of in the verse preceding; the twelve Apostles, the seventy Disciples, and about thirty eight more, all of Christs own kindred, country, or converse.

These one hundred and twenty here spoken of, are not to be reputed or accompted as the whole number of believers at Jerusalem at this time; but only those that had follow∣ed Christ continually, Vers. 21. were of his own Country, stood in more near rela∣tion to him, as being of his own family and society, and appointed by him for the Ministry.

The Believers at Jerusalem no doubt were many hundreds, if not thousands at this time; though we read of no converts in this book, till the next Chapter. For what fruit or accompt can else be given of all Christs preaching and pains bestowed in that City? Let but Joh. 2. 23. & 3. 2. & 4. 1. & Mar. 3. 8. & Joh. 7. 31. & 8. 30. & 11. 28, 45. & 12. 19. 42. and divers other places be well weighed, and it will be utterly unimagina∣ble that there should be less believers in Jerusalem now than many hundreds, much more unimaginable that these one hundred and twenty were all, who were all Galileans, and no inhabitants of Jerusalem at all.

This number therefore mentioned by the Evangelist of one hundred and twenty, is not to be thought all the Church in that City; but only the society and company that were of Christs own train and retinue whilst he was upon earth, that companied with him all the time that he went in and out among his Disciples, Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word, and administring the Sacraments, and joyning in acts of worship; yet did they keep together as a more intire and peculiar society, and standing Presbytery, Act. 4. 21. and of the rest durst none joyn himself unto them, Acts 5. 13. and thus they con∣tinued till the persecution at Stephens death dispersed them all but the Apostles, Acts 3. 1.

Vers. 16. This Scripture must needs have been fulfilled.

I apprehend not what the word [have] doth in this clause, for it had been both more proper for the sense and more facil for the reader, to have it read, This Scripture must needs be fulfilled. Now the application of these places so pertinently and home to Judas, sheweth the illumination and knowledge that the breathing and giving of the Holy Ghost, Joh. 20. 22. had wrought in the Disciples.

Vers. 18. This man purchased a field with the reward of iniquity.

Not that he himself bought this field, for Matthew resolves the contrary, Matth. 27. 7. and tells that it was bought by the Chief Priest for his damned bribe: Nor was any such thing in his intention when he bargained for his money; but Peter by a bitter irrision sheweth the fruit and profit of his wretched covetise; and how he that thought to in∣large his Revenues, and to settle his habitation by such horrid means, came home by it with the contrary, his revenues to purchase land for others, his habitation to be desolate, and himself to come to so sad an end.

§. And falling headlong, &c.

Universality, antiquity and consent have so determinately concluded that Judas hanged himself, that there is no gainsaying: yet hath the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 left it so indiffe∣rent, whether he hanged himself, or were strangled by the Devil, that if I were not tied up by the consent of all to the contrary, I should the rather take it the latter way: And if I durst so interpret it, I should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this purpose: that Satan took him away bodily, strangled him in the air; and then flung him headlong and burst out his bowels. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Qui vel a seipso vel ab alio praecipitatur, saith Stephanus. And to this purpose may that verse of Matth. 27. 5. be very well interpreted; And he cast down the silver pieces in the Temple, and departed, and going away he was strangled: the De∣vil catching him away and stifling him, and then casting him headlong, and bursting out of him with the eruption of his intrals, and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem, Acts 1. 19.

Vers. 19. Accldama.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a field of blood: by a double relation; First, Because it was bought with a price of blood, Math. 27. 7.

And secondly, Because it was sprinkled with his blood that took that price: for so this verse intimateth.

Vers. 21. Wherefore of these men that have companied with us.

§. Observations upon the election of Matthias.

First, That there was a necessity the Apostles be twelve. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and this, that the Founders of the Christian Church might be parallel to the twelve Tribes, the founders of the Jewish; for now Jews and Christians were to join together: and this is hinted in the twenty four Elders, the representative body of the Church so often menti∣oned in the Revelation; and spoken out Rev. 21. 12. 14.

Secondly, That Matthias and Joses being chosen to the presented to the Apostles, the election was not the choice of the whole Church, as if every member of the Church, and believer in Jerusalem, either did or might give his vote to the choosing of them; but it was only the choice of the whole Presbytery, or the hundred and eight among them∣selves: for so is it most plain, vers. 15. & 21. being compared together. Observe the phrase, Of these men that have companied with us.

Thirdly, That the Apostles could not ordain an Apostle by imposition of hands, as they could ordain Elders; but they are forced to use a divine lot, which was as the im∣mediate hand of Christ imposed on him that was to be ordained: that opinion took little notice of this circumstance, that hath placed Bishops in the place of the Apostles, by a common and successive ordination.

Vers. 25. Ioseph called Barsabas, who was sirnamed Iustus.

This seemeth to be he that is called Joses, Mark 6. 3. & 15. 40. the brother of James the less: and the rather to be so supposed, because he is surnamed Justus, as James was. And so saith Beza, one old Copy readeth Joses here; and the Syriack for Joses, readeth Joseph, in Chap. 4. 36. so indifferently are the names used one for another. And from this indifferency, have some concluded, that Joseph here, and Joses in that Chapter, are but one and the same person, the nearness of the sound of Barsabas and Barnabas helping for∣ward that supposal.

But, first, that Joses, or Joseph in Chap. 4. 36. was born in Cyprus; this Joseph, or Joses here, was born in Galilee.

Secondly, Although the Apostles belike had named these two Josephs to distinguish them, the one Barsabas, and the other Barnabas; two names that are not far asunder in sound and utterance; yet are they in sense, and in the Apostles intention, if they named the one as they did the other: Barnabas is interpreted by the Evangelist himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred generally the Son of consolation; but the Greek may as well bear, the Son of exhortation; for so it is known well enough the word familiarly signifieth. The Syriack useth indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for consolation, Luke 6. 24. Phil. 2. 1. Rom. 12. 8. 2 Cor. 1. 4, 5. and in the place in hand; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place last cited before it: but whether Barnabas may not equally be deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prophesie, or instruct, I refer to the Reader: Be it whether it will, certain it is, the Etymology and notation doth very far recede from that of Barsabas. Some conceive that this signifieth the son of an Oath; others the son of fulness; but the notation to me seemeth to be the son of wisdom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if we would be critical, we might observe the various qualifications of a Pastor and Teacher from these two surnames, the one a son of wisdom, and the other of exhortation; but our intention only is to shew that the two Josephs in mention, differed in person, for they differed in name.

§. And Matthias.

Who, or whence this man was, we cannot determine; certain it is, the sense of his name is the same with Nathaneel, though not the sound: and I should as soon fix upon him for the man, as any other, and some probabilities might be tendred for such a surmi∣sal; but we will not spend time upon such conjectures.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which word they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Matth. 1. 1.
• a 1.2

  Luke 24. 1.
• b 1.3

  Matt. 28. 1.
• c 1.4

  Ioh. 20. 1.
• d 1.5

  Ioh. 19. 25.
• e 1.6

  Luke 24. 10. Mark 15. 48.
• f 1.7

  Mark 16.
• g 1.8

  Compare Matth. 27. 56. & Mark 15. 40.
• h 1.9

  Luke 24. 10
• i 1.10

  Luke 8. 3.
• k 1.11

  Mark 16. 3
• l 1.12

  Mark 16. 2.
• m 1.13

  Matth. 28. 2
• n 1.14

  Mark 16. 5
• o 1.15

  Matth. 28. 5 Mark 16. 6.
• p 1.16

  Luke 24. 3.
• q 1.17

  Ioh. 12. 12.
• r 1.18

  Luke 24. 5.
• s 1.19

  Ibid. 9. Mark 16. 8.
• t 1.20

  Joh. 20. 2, 3, 4, &c.
• u 1.21

  Ibid. 10. 11. &c.
• * 1.22

  1. Apparition:
• * 1.23

  2. Apparition.
• * 1.24

  3. Apparition.
• * 1.25

  4. Apparition:
• * 1.26

  5. Apparition.
• * 1.27

  6. Apparition:
• * 1.28

  7. Apparition.
• * 1.29

  8. Apparition:
• * 1.30

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 13. 20.