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.

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

§. 1. The time, and nature of the Feast of Pentecost.

THE expression of the Evangelist hath bred some scruple; how it can be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day to be compleated, or fulfilled, when it was now but newly begun: and the sight of this scruple it is like hath moved the Syrian Translater, and the Vulgar Latine, to read it in the plural number, When the days of Pentecost were fulfilled: Calvin saith, compleri is taken for advenire, to be fulfilled, for to be now come: Beza accounts the fulness of it to be, for that the night, which is to be reckoned for some part of it, was now past; and some part of the day also. In which exposition he saith something toward the explanation of the scruple, but not enough.

Luke therefore, in relating a story of the feast of Pentecost, useth an expression agree∣able to that of Moses, in relating the institution of it, Lev. 23. 13. And ye shall count unto you from the morrow after the Sabbath; from the day that ye brought the sheaf of the wave-of∣fering; seven Sabbaths shall be compleat: Even unto the morrow after the seven Sabbath, shall ye number fifty days.

It will not be amiss to open these words a little, for the better understanding and fix∣ing the time of Pentecost.

First, The Sabbath that is first mentioned in the Text, in these words, Ye shall count unto you from the morrow after the Sabbath, is to be understood of the first day of the Passover week, or the fifteenth day of the month Nisan; the Passover having been slain on the day before. And so it is well interpreted by the Chaldee Paraphrast, that goeth under the name of Jonathan, and by Rabbi Solomon upon this Chapter, at the 11 verse; And he shall wave the sheaf before the Lord after the holy day, the first day of the Passover.

And it was called a Sabbath, be it on what day of the week it would, (as it was on the Friday at our Saviours death) because no servile work was to be done in it; but an holy convocation to be held unto the Lord, vers. 7. and the Passover Bullock, Deut. 16. 2, 7. 2 Chron. 30. 24. & 35. 8. to be eaten on it, Joh. 18. 28. as the Lamb had been eaten the night before; and this Bullock was also called a Passover, and the day the preparation of the Passover, Joh. 19. 14. as well as the Lamb, and the day before had been.

This helpeth to understand that difficult phrase, Matth. 28. 1. about which there is such difference and difficulty of expounding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the evening of the Sabbath, saith the Syriack and the Vulgar: And o utinam! for then would the Lords day be clearly called the Sabbath, the Sabbath of the Jews being ended before the evening or night of which he speaketh, did begin. In the end of the Sabbath, saith Beza, and our English, but the Sabbath was ended at Sun-setting before. It is therefore to be rendred, after the Sabbaths, for so signifieth * 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after, in Greek Writers, as well as the Evening: and the plural number of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to have its due interpretation, Sabbaths. Now there were two Sabbaths that fell together in that Passover week in which our Saviour suffered; this Convocational or Festival Sabbath, the first day of the Passover week, and the ordinary weekly Sabbath, which was the very next day after: the former was a Friday, and on that our Saviour suffered, the latter a Saturday, or the Jewish Sabbath, and on that he rested in the grave, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after these Sabbaths; early in the morning on the first day of the week he rose again.

Secondly, The morrow after this Sabbath of which we have spoken, or the sixteenth day of the month Nisan, was the solemn day of waving the sheaf of the first fruits be∣fore the Lord, and the day from which they began to count their seven weeks to Pente∣cost, Lev. 23. 11. Deut. 16. 9.

This day then being the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or second day in the Passover week, and being the date from whence they counted to Pentecost, all the Sabbaths from hence thither, were named in relation to this day: as the first Sabbath after it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 6. 1. Not as it is rendred, the second Sabbath after the first, but the first Sabbath after this second day: the next Sabbath after was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the rest accordingly.

Thirdly, Now in their counting from this morrow after the Sabbath, or this day of their first-fruit sheaf, to Pentecost, seven Sabbaths or Weeks were to be compleat: whereupon R. Solomon doth very well observe, that the count must then begin at an evening; and so this day after the Sabbath was none of the fifty; but they were begun to be counted at Even when that day was done: so that from the time of waving the

first-fruit sheaf, Pentecost was indeed the one and fiftieth day; but counting seven weeks compleat, when an evening must begin the account, it is but the fiftieth.

Fourthly, To this therefore it is that the phrase of the Evangelist speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our English hath very well uttered, the day of Pentecost was ful∣ly come; thereby giving an exact notice how to fix the day that is now spoken of from our Saviours death, and to observe that he speaketh of the time of the day indeed, and not of the night which was now over, and the day fully come.

The dependence of Pentecost upon this day of waving the first-fruit sheaf, was upon this reason; because on this second day of the Passover, barley harvest began; and from thence forward they might eat parched corn, or corn in the ear; but by Pentecost their corn was inned and seasoned, and ready to make bread, and now they offered the first of their bread. This relation had this Festival in the common practise, but something more did it bear in it as a memorial; for it recorded the delivering of the Law at Mount Sinai, which was given at the very same time: And thus the giving of the Law at Sinai, for the bringing of the Jews into a Church, and the gift of the Holy Ghost at Sion for the like of the Gentiles, did so nearly agree in the manner of their giving, both in fire, and in the time, both at Pentecost. Only, as the Christian Sabbath was one day in the week, beyond the Jewish Sabbath; so this Pentecost when the Holy Ghost was given, was one in the month beyond the Pentecost at the giving of the Law, that being on the sixth day of the month Sivan, and this on the seventh.

§. 2. The Pentecost on which the Holy Ghost was given, was the first day of the week, namely, Sunday, or the Lords day.

As our Saviour by rising on the first day of the week had honoured and sealed that day for the Christian Sabbath, instead of the Jewish, which was the day before; and as is said by the Psalmist, that was the day which the Lord had made, when the stone refused, was become the head of the corner; so did he again augment the honour, and set home the authority and dignity of that day, in pouring out the Holy Ghost upon the Disciples, and performing the great promise of the Father on it. Which that it may be the more clearly seen, it will not be amiss to lay down the time from our Saviours passion, to this time, in manner of a Calendar, that the readers eye may be his Judge in this matter.

And let it not be tedious to take in the account of five or six days before his passion: which though it may be a little Parergon, or besides this purpose, yet may it not be use∣less or unprofitable: nay, in some respect it is almost necessary, since we cannot in reason but begin our Kalendar from the beginning of the month Nisan, though our Saviour suf∣fered not till the fifteenth day of it.

	I.		Nisan, or Abib, the first month of the year stilo novo, Exod. 12. 2.
	II.
	III.
	IV.
	V.
	VI.
	VII.
	VIII.
Saturday, or Jews Sabbath.	IX.		This night our Saviour suppeth at Bethany, where Mary anointeth his feet, and Judas repineth at the expence of the ointment, Joh. 12. 1.
	X.		The next day he rideth into Jerusalem, &c, Joh. 12. 12. Matth. 21. 1. to vers. 17. Mark. 11. 1. to vers. 11. Luke 19. 29. to vers. 45.
Sunday.			At night he goeth again into Bethany, Matth. 21. 17. Mark 11. 11.
Munday.	XI.		The next day he goeth to Jerusalem again, and curseth the Fig-tree, Matth. 21. 18, 19. Mark 11. 12, 13, 14. and coming to the Temple casteth out buyers and sellers, Mark 11. 15, 16, 17, 18. Luke 19. 45, 46, 47. &c.
			At Even he goeth to Bethany again, Mark 11. 19.
Tuesday.	XII.		He goeth to Jerusalem again, Mark 11. 20. Peter, and the rest of the Disciples note the withred Fig-tree, Mark 11. 20, 21. &c. Matth. 21. 20. &c. They come to the Temple, and the Scribes and Pha∣risees question his authority, Mark 11. 27. &c. Matth. 21. 23. Luke 20. 1. which he answereth with a question about the Baptist, Matth. 21. 24. &c. Mar. 11. 29. &c. Luke 20. 3. Propounded the Parable of the Vineyard, Matth. 21. 28. to the end, Mark 12. 1. &c. Luke 20. 9. &c. And he speaketh all contained in Matthew 22, &

23 Chapters; and Mark 12. from verse 13 to the end, and Luke 20. from verse 20. to verse 5. of Chap. 21.
			At night he goeth towards Bethany again; and on Mount Olivet looketh on the Temple, and uttereth all contained in Matth. 24, & 25. and Mark 13. and Luke 21. from verse 5. to the end.
			This night he suppeth in Bethany with Simon the Leper, Matth. 26.* 1.2 1, 2, 6. Mark 14. 1, 2, 3. and hath ointment poured on his head: after Supper he riseth from the Table, and washeth his Disciples feet, and giveth Judas the sop, Joh. 13. 2, 26. &c. With the sop the Devil entreth into him; and he goeth in the dark from Betha∣ny to Jerusalem, and bargaineth for the betraying of Jesus.
Wednesday.	XIII.		Christ is still at Bethany, Judas having done his hellish work with the Chief Priests, is returned to Bethany again.
Thursday.	XIV.		The Passover: Christ eateth it this day as well as the Jews, Mark 14. 12. Luke 22. 7. After the Passover he ordaineth the Sacrament, Mark 14. 22. Judas received the Sacrament, Luke 22. 14, 21. Up∣on our Saviours hinting of his treacherousness, a question ariseth among the Disciples about it, and that breedeth another question among them, which of them should be the greatest, Vers. 23, 24.
			That debate Christ appeaseth: telleth Peter again of his denyal: maketh that divine speech contained in the fifteenth, sixteenth, seventeenth Chapters of John; singeth the 113 or the 114 Psalm, goeth into the Mount of Olives, is apprehended: brought to An∣nas the head, or chief Judge in the Sanhedrin, by him bound and sent to Caiaphas, Joh. 18. 13, 14. &c. and there is in examination, and derision all the night.
Friday.	XV.		The forenoon of this day was the preparation of the Passover Bul∣lock, Joh. 19. 14. the afternoon is the preparation of the Sabbath, Luke 23. 54. Mark 15. 42. Early in the morning Christ is brought to Pilate the Roman Deputy, Mark 15. 1.
			At nine a clock he is delivered to the Souldiers and common Rabble, Mark 14. 25. and brought out to the Jews, Joh. 19. 1. to 13.
			At twelve a clock, or high noon he is condemned, and presently nail∣ed to his Cross, Joh. 19. 13, 14. the time of the day that our first Parents eat and fell.
			Now began the darkness, Luke 23. 44. and lasted three hours; the very space that Adam was under the darkness of sin, without the Promise.
			At three a clock in the afternoon Christ yieldeth up the Ghost, Mark 15. 34. the very time when Adam had received the promise of this his passion for his redemption.
			At Even he is buried, Matth. 27. 57.
			This day being the first in the Passover week, was called a Sabbath, Lev. 23. 11. and a very solemn day it should have been, and no work done in it; but observe how far, and how vilely the Jews did violate it, and that law at this time.
Saturday the Jews Sabbath.	XVI.		Christ resteth in the grave this day, being the Sabbath: But the Jews rest not from their villany. For on this day they compact with Pilate to make sure the Sepulchre, Matth. 27. 62. And ob∣serve that Matthew doth not there call it the Sabbath, but the day that followeth the day of the preparation: by the very Periphrasis, deriding their hipocrisie, who would be so observant of the Sab∣bath, as to have a day of preparation for it before it came, and yet to be thus villainous on it when it was come.
			This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the famous second day in the Passover week, in which the first-fruit sheaf was waved before the Lord, Lev. 23. 11. and from this day they began to count their seven weeks to Pen∣tecost, Deut. 16. 9.
Sunday, the Lords day.	XVII.		1. Christ riseth from the dead, and he becometh the first fruit of those that slept, 1 Cor. 15. 20. He appeareth first to Mary Magda∣len, Joh. 20. 15. then to Peter and Cleopas, or Alpheus, as they go to Emmaus, Luke 24. 13, 18, 34. 1 Cor. 15. 5. and at night to all the Disciples, Luke 24. 33, 36. this is the first of the fifty to Pentecost.

Munday.	XVIII.	2
Tuesday.	XIX.	3
Wednesday.	XX.	4
Thursday.	XXI.	5
Friday.	XXII.	6
Saturday.	XXIII.	7	The Jews Sabbath: this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ appeareth again. Thomas is present, Joh. 20. 26.
Lords day.	XXIV.	8
Munday.	XXV.	9
Tuesday.	XXVI.	10
Wednesday.	XXVII.	11
Thursday.	XXVIII.	12
Friday.	XXIX.	13
Saturday.	XXX.	14	The Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

IIAR.

Lords day.	I.	15	The Lords day.
Munday.	II.	16
Tuesday.	III.	17
Wednesday.	IV.	18
Thursday.	V.	19
Friday.	VI.	20
Saturday.	VII.	21	The Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Lords day.	VIII.	22	The Lords day.
Munday.	IX.	23
Tuesday.	X.	24
Wednesday.	XI.	25
Thursday.	XII.	26
Friday.	XIII.	27
Saturday.	XIV.	28	Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Lords day.	XV.	29	The Lords day.
Munday.	XVI.	30
Tuesday.	XVII.	31
Wednesday.	XVIII.	32
Thursday.	XIX.	33
Friday.	XX.	34
Saturday.	XXI.	35	Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Lords day.	XXII.	36	The Lords day.
Munday.	XXIII.	37
Tuesday.	XXIV.	38
Wednesday.	XXV.	39
Thursday.	XXVI.	40	Ascension day.
Friday.	XXVII.	41
Saturday.	XXVIII.	42	Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Lords day.	XXIX.	43	The Lords day.

SIVAN.

Munday.	I.	44
Tuesday.	II.	45
Wednesday.	III.	46
Thursday.	IV.	47
Friday.	V.	48
Saturday.	VI.	49	Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
	VII.	50	The Lords day. Pentecost day. The Holy Ghost given.

§. 3. That many, if not all of the 120 received the Holy Ghost, and the gift of Tongues on Pentecost day; and not the twelve only.

For first, divers, if not all of them, were appointed by Christ to be Ministers of the Gospel, as well as the Apostles, Luke 10. and for this purpose had received the power of miracles, as well as they, vers. 17. they had received the Holy Ghost on the resurrection day, as well as they, Joh. 20. 22. compared with Luke 24. 33, 36. had conversed with Christ both before and after his resurrection as well as they; had received the promise of the Father as well as they: Nay, they were to preach to people of strange languages as well as they: and then what possible reason can be given, that they should be denied this qualification of the gift of Tongues, sitting them for that purpose, any more than the twelve?

That divers of them were Ministers, if not all, there can be no scruple, what else was become of the seventy Disciples? And that, if they must preach, they must preach to some of strange Tongues, there can be as little, since experience sheweth, Jerusalem it self so full of this variety; and since a few years will let all the Preachers loose to preach to the Gentiles as they met with occasion. Nay, we shall find this justified by the practise of certain of them, as we go along.

Secondly, It is true indeed, which is objected by some, that these words, They were all together, do come so near to the last verse of the former Chapter, which mentioneth only the twelve, that it may seem to speak of them only together at this time: yet doth both that verse and this as fully refer to the 120 in the 15 verse.

For, 1. The Evangelist doth lay that number from the very first, as the subject of his History, though his aim be more especially at the twelve Apostles: as in his history of the twelve Apostles, his History fixeth chiefly on Peter and John.

2. What should keep and separate the 108 from the company of the Apostles at this time above all others? The Text tells us they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abiding and continuing together, in one place, and in one Society, Chap. 1. 13, 14. and so the progress of the story giveth us assurance they were till persecution parted them, Chap. 8. and it is very strange, that on this day, above all days, the high day of Pentecost, the holy day of the Christian Sabbath, the likeliest day of expecting the promise of the Fa∣ther, that on this day they should be parted from their Society.

Thirdly, Look but upon the qualifications of the seven Deacons, how they were full of the Holy Ghost, Acts 6. 3. how Stephen was full of power, and miracles, and wisdom, and an irresistible spirit, vers. 8, 10. and how Philip was of the like qualifications, Acts 8. 6. and when, and where, and how can it be supposed that these men came by these gifts, if not upon Pentecost day, and jointly with the twelve Apostles? If it shall be answered, that it may be they received them from Christ, when he sent them to preach before his passion, as Luke 10. 17. then let it be shewed how Barnabas came by his variety of Languages, to be able to preach intelligibly wheresoever he came, if not on this day?

It being therefore not to be denied, that there were divers others besides the twelve, if not the whole hundred and twenty (which I rather think) that received the Holy Ghost in the gift of Tongues at this time, and that they were Ministers as well as the Apostles: it argueth, first, that there were divers Congregations in Jerusalem from hence forward, or else how should so many Ministers there have employment in their calling? And secondly, that those that went up and down preaching upon the dispersion by perse∣cution, Acts 8. 4. & 11. 19. were not ordinary members of the Church, or as we have used to call them, meer lay-men, but these men of the Ministerial function, and of Christs own designation for that calling.

§. 4. The reason of the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so often in this Story.

The intent of this word is the rather to be looked after, by how much the less it is used in all the New Testament beside, and by how the more frequently in this Story. It is used in reference to the twelve Apostles alone, Chap. 1. 15. it is used here in reference to the whole hundred and twenty; and to the whole number of believers, Chap. 2. 46.

Now the reason why the Evangelist doth so often harp upon this string and circum∣stance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or of their conversing together with one accord, may be either in re∣spect of the twelve, and one hundred and twenty, or in respect of all the believers.

First, The Apostles had been exceedingly subject in the lifetime of Christ, to quarel∣somness and contention about priority, and who should be the chiefest, as Mark 9. 34. Mark 20. 24. Yea, even at the very Table of the Lords last Passover and Supper, Luke 22. 24. And therefore it hath its singular weight and significancy, and sheweth a peculiar fruit of Christs breathing the Holy Ghost upon them, Joh. 20. 22. when it is

related that they now so sweetly and unanimously converse together without emulation, discord, or comparisons.

Secondly, The 108 Disciples were in a subordinate or lower form, in regard of some particulars, to the twelve Apostles; and yet was there no heart-burning, scorning, or envying, no disdaining, defying, or controlling of any one towards another; but all their demeanor carried in the unity of the Spirit, and the bond of Peace.

Thirdly, If those two places in Chap. 2. 46. & 5. 12. be to be applied to the whole multitude of believers (of the latter there may be some scruple) the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there doth singularly set out the sweet union that the Gospel had made among them, though they were of several Countries, several conditions, and several Sects; yet in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in singleness of heart, as they did convenire in the tertio of the Gospel, so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel, as Esa. 11. 6. & 60. 18. & 65. 25. & 66. 42. Zeph. 3. 9. &c. and it was an eminent fruit of Christs doctrine, Joh. 15. 12. of his prayer, Joh. 12. 17. and of his legacy, Joh. 14. 27.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plutarch▪ post regls tempora. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post tem∣pora Trojana. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post noctem, &c.
• * 1.2

  The sop given to Judas not at the Passover nor at Jerusa∣lem, but two days before the one, and two miles from the other.