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. II.

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.

Vers. 2. Cloven Tongues like as of fire. Vers. 3. They began to speak with other Tongues.

§. Of the gift of Tongues.

The confusion of Tongues was the casting off of the Heathen, Gen. 11. For when they had lost that language in which alone God was spoken of and preached, they lost the knowledge of God and Religion utterly, and fell to worship the Creature in stead of the Creator, Rom. 1.

Two thousand two hundred and three years had now passed, since that sad and fatal curse upon the world, the confusion of Languages; and millions of souls had it plunged in Error, Idolatry, and Confusion: And now the Lord in the fulness of time is providing, by the gifts of Tongues at Sion, to repair the knowledge of himself among those Nati∣ons that had lost that Jewel, by the confusion of Tongues at Babel.

The manner of exhibiting this gift, was in Tongues of fire, that the giving of the Holy Ghost at the initiating of the Christian Church, might answer and parallel the giving of the Law at the initiating of the Jewish; and so it did both in time and manner, that being given at Pentecost, and in appearing of fire; and so likewise this, as was said before.

Vers. 5. And there were dwelling at Ierusalem, Iews, &c.

It was indeed the Feast of Pentecost at this time at Jerusalem, but it was not the Feast of Pentecost that drew those Jews from all Nations thither.

First, It was not required by the Law, that these Jews that dwelt dispersed in other Nations should appear at Jerusalem at these Feasts.

Secondly, It was not possible they should so do, for then must they have done nothing else but go up thither, and get home again.

Thirdly, These Jews are said to dwell at Jerusalem, and they had taken up their resi∣dence and habitation there: but those that came up to the Festivals, stayed there but a few days, and so departed to their own homes.

The occasion therefore of these mens flocking so unanimously from all the Nations of the world, was not the Feast of Pentecost, but the general knowledge and expectation of the whole Nation of the Jews, that this was the time of Messias his appearing and coming among them.

This they had learned so fully from the Scriptures of the Old Testament, especially from Dan. 9. that both the Gospel, and their own writers witness, that this was the ex∣pectation of the whole Nation, that the Messias was now ready to appear.

In the Scripture, these passages assert this matter, Luke 2. 26. 38. & 3. 15. & 19. 11. and Joh. 1. 20, 21.

In the Hebrews own writings we may find divers that speak to the same matter, as that The Son of David shall come about the time when the Romans have reigned over Israel nine months, from Mic. 5. 3. that his appearing shall be under the second Temple, that it shall be not very long before Jerusalem should be destroyed; and many such passages; fixing the time of the Messias his coming, to the very time that Jesus of Nazaret did appear and approve himself to be the Christ, as may be seen in Sanhedrin. cap. Helek. Galat. lib. 4. Jeronym. a Sancta Fide, Mornaeus de Veritat. Christ. rel. And this so clearly and undeniably, that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors, that assert the time so punctually agreeable to the time of Christs appearing, they have found

out this damnable and cursed way to suppress that truth, as to curse all those that shall be industrious to compute these times; for they have this common execration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let their spirit burst, or expire, that compute the times.

And to these assertions of the Jews own Authors concerning this opinion of their Na∣tion; we may add also the testimony of Suetonius, affirming the very same thing, Percre∣buerat Oriente toto, saith he, vetus & constans opinio, esse in fatis ut eo tempore Judea profecti rerum potirentur: In Vespas. And so likewise Tacitus, Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judea re∣rum potirentur, Histor. lib. 5. That is, An old and constant opinion had grown through the whole East, that it was foretold, that at that time some coming out of Judea should obtain the rule of things: And many were perswaded, that it was contained in the old records of the Priests, that at that very time the East should prevail, and some coming out of Judea should obtain the rule: which, though the blind Authors apply to Uespasian and Titus their ob∣taining of the Empire, yet there can be no Christian eye but will observe, that this opi∣nion that was so prevalent, regarded matters of an higher nature, namely, the coming of Christ, and the conquest of the world by the Gospel, which came forth from Judea, and the word of the Lord from Jerusalem.

And to these might be added that Eclogue of Virgil, which is titled Pollio, in which he doth clearly speak of a new world then beginning, of a child to come from Heaven, of a wondrous repair of the world in point of happiness, and the like; that it cannot be doubted but this same opinion was got into the West also, as well as in the East, very many of the Jews being there also, and raising this expectation, as well as in the other place.

So that this expectation and thought being so general among all the Nations of the Jews, yea, among other Nations also; that this was the time that the Kingdom of God in the coming of Christ should appear; this was it that brought such multitudes to Jerusa∣lem about this time out of all Nations under Heaven, to see the accomplishing of those things that they so earnestly and eagerly longed and looked after: and this made them to take up their dwellings and residence in Jerusalem, and to resolve to settle there; for that though they were acquainted with the time of Christs coming, yet were they not ac∣quainted with the manner of his Kingdom, but expected that it should be earthly and pompous, and his Royal seat in Jerusalem, as the Disciples themselves opinionated; yea, even after long converse with Christ himself, Matth. 20. 20. Acts 1. 6. And therefore these men make sure to get into Canaan out of other Countries, and to get houses in Jerusalem, that they might share in this pomp and prosperity which they ex∣pected.

It was not therefore Pentecost that brought them thither, nor were they flitting Guests there, to be gone home as soon as Pentecost was over, but they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwellers and resident there, and when they were converted to the Christian Faith by thousands, they had their Congregations.

Vers. 9. Parthians, and Medes, and Elamites, &c.

The Text speaketh of Jews of all Nations under Heaven now dwelling at Jerusalem, and yet it reckoneth but fifteen here, which were not all the Nations in the World; no, nor all that were in the Roman Empire, by very many: but to omit the Hyperboles that the Scripture useth very commonly, as Cities walled up to Heaven, shooting at an haire, and not miss, &c. The languages here spoken of, took up all the Nations where it is imagi∣nable any Jews were scattered at this time through the world. [If so be they were not also all the languages that were spoken at Babel:] as to take example of one or two; the Parthian, Median, Persian, and Mesopotamian, were the Tongues that served all the Eastern dispersion; and all the Jews that had been Captivated by the two first Monarchies, Babylonian and Persian, wheresoever they were, in East or North, spake some of these Languages, throughout the vast space of that their scattering. For to instance in the Mesopotamian only; how many large and mighty Countries spake that one Tongue? As∣syria, Chaldea, Mesopotamia, Syria, Caelosyria, to inquire no further; all these spake that Chaldee Language, so certainly, that there needeth not the least pains to prove it. And Judea was faln into the same Tongue now also; but with so much difference from the Mesopotamian, Syriack, or Chaldee, that here it is nominated as a Language distinct: And this sheweth the reason of the Phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that he might di∣stinguish the Syriack of Judea and of Chaldea asunder: that those that dwelt in Mesopo∣tamia heard their Syriack, and those that dwelt in Judea heard theirs. Or if we should instance in the Cretan Tongue, that is here intended: the Island of Crete was but of a small compass, but the Language of Crete reacht all over Greece, not to search how far it reacht further. And the like might be observed of other of the Tongues that are here mentioned.

So that it is hard to find, if not impossible, any Jews at this time under Heaven, where one or other of these Languages here mentioned were not spoken vulgarly in that Coun∣try where they were; and so may we very properly understand that phrase, there were Jews of all Nations under Heaven, now gathered to Jerusalem.

Now as it was impossible for these to understand one another in the Languages of the Countries where they were born; for it was impossible an Arabian should understand a Cretan, or a Cretan an Arabian, a Parthian a Roman, or a Roman a Parthian; and so in the most of the rest; so was it impossible they should all of them understand any one Tongue, either Hebrew or Syriack, which are the likeliest to suppose, or whatsoever else may be supposed.

For first, how easie is it to shew how the Hebrew Tongue was utterly lost among them from common use; and how the Syriack which was in common use in Judea, yet was unknown to them in other Countries, as appeareth by the necessity of the Chaldee Tar∣gum, by the most familiar use of the Septuagint, by the writings of Philo and Josephus, and others of the Jews themselves.

Secondly, If they could have understood any one Language, which was as the common Language of the Nation; then was the gift of Tongues most utterly needless: for why should the Apostles speak divers Languages to them that could have all of them under∣stood one Tongue? Tongues indeed were given for a sign, 1 Cor. 14. 22. but this was not the proper end for which they were given, but for instruction and edification; and as was said before, for acquainting those Nations with the knowledge of God, which had lost it and him, by the loss of the Hebrew Tongue. And if the Jews had understood all of them one Tongue, this gift had been needless to have been given till the Apostles were to go to preach to the Heathens.

This then being past all denial, that these Jews of several Nations, could neither un∣derstand one another in the Tongue of the Country where they were born, nor under∣stand any one Language as common to them all; it is past all denial also, that when they were converted to Christianity, they were severed into divers Congregations; for else it was impossible for them to joyn together in Publick Worship.

Vers. 13. Others mocking said, these men are full of new Wine.

Malice is often sensless and reasonless in her accusations, especially, when it is bent against Religion: Yet can I not hold these men so stupid and sensless, or so shameless and impudent, as either to think that drunkenness could make men speak Languages which they never understood before: or if they thought not so, yet to go about to perswade the people so. But their words proceed from this occasion as I should suppose; these Folks that mocked were Natives of Jerusalem or Judea, and not understanding the Lan∣guages of the Nations there present, they could not tell that the Disciples spake those strange Languages when they did speak them; but conceived they had babbled some foolish gibberish, and canting, they themselves could make nothing of, as drunken men are used to do. And this caused their so wretched a construction of so Divine a Gift. For the Jews of the strange Nations and Languages, that perceived and understood that the Disciples did speak in their Languages; were amazed, and said one to another, What meaneth this? Vers. 12. But these other Jews, Natives of Jerusalem and Judea, that un∣derstood only their own Syriack, and did not understand that they spake strange Lan∣guages indeed, these mocked and said, These men are full of new, or sweet wine: ground∣ing their accusation the rather, because that Pentecost was a feasting and rejoycing time, Deut. 16. 11.

And according to this conception it is observable, that Peter begins his speech, Ye men of Judea.

Vers. 14. But Peter standing up with the eleven said, &c.

Reason it self, if the Text did not, would readily resolve, that it was not Peter alone that converted the 3000 that are mentioned after; but that the rest of the Apostles were sharers with him in that work: For if Peter must be held the only Orator at this time, then must it needs be granted, that either the 3000 which were converted were all of one Language; or that the one Language that he spake, seemed to the hearers to be di∣vers Tongues; or that he rehearsed the same speech over and over again in divers Lan∣guages; any of which to grant, is sensless and ridiculous; and yet unless we will run up∣on some of these absurdites, we may not deny, that the rest of the twelve preached now as well as Peter.

But the Text, besides this, gives us these arguments to conclude the matter to be un∣doubted:

First, It saith, Peter stood forth with the eleven, vers. 14. Now, why should the eleven be mentioned standing forth, as well as Peter, if they spake not as well as he? They might as well have sitten still, and Peters excuse of them would as well have served the turn. It was not Peter alone that stood forth to excuse the eleven, but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty.

Secondly, It is said, They were pricked in their hearts, and said to Peter, and to the rest of the Apostles, What shall we do? Why should they question and ask counsel of the rest of the Apostles as well as Peter, if they had not preached as well as he?

Thirdly, And it is a confirmation that so they did, in that it is said, Vers. 42. They continued in the Doctrine of the Apostles; of the rest, as well as Peter.

Fourthly, If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk; then will it follow, that Peter preached and spake in the Syriack Tongue, chiefly to those Jews of Judea and Jerusalem that would not believe, because they could not understand that the Disciples spake strange Languages, but thought they canted some drunken gibberish: And to give some probability of this, not only his preface, Ye men of Judea; but also his laying flatly the murder of Christ to their charge, Vers. 22. 23. do help to confirm it; and the conclusion of his Sermon, and of the story in the Evangelist doth set it home, that if Peter preached not only to these Natives of Judea, yet that he only preached not at this time, but that the others did the like with him, in that it is said, They that gladly received his words were baptized; and then as speak∣ing of another story, he saith, there were added about the same day 3000 souls.

Now the reason why Peters Sermon is only recorded, and the story more singularly fixed on him, we observed before.

§. Brief observations upon some passages in Peters Sermon.

Vers. 15. [It is but the third hour of the day] And on these solemn Festival days, they used not to eat or drink any thing till high noon; as Baronius would observe out of Jo∣sephus and Acts 10.

Vers. 17. [In the last days] The days of the Gospel: because there is no way of sal∣vation to be expected beyond the Gospel: whereas there was the Gospel beyond the law; and the law beyond the light of the ages before it. Yet is this most properly to be un∣derstood of those days of the Gospel that were before Jerusalem was destroyed: And the phrase the last days used here and in divers other places is not to be taken for the last days of the world, but for the last days of Jerusalem: the destruction of which and the rejection of the Jews is reputed the end of that old world, and the coming in of the Gentiles under the Gospel, is as a new world, and is accordingly called a new Heaven and a new Earth.

[Upon all flesh] Upon the Heathens and Gentiles as well as upon the Jews, Act. 10. 45. contrary to the axiome of the Jewish Schools: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The divine Majesty dwelleth not on any out of the Land of Israel.

Vers. 20. [Before the great and notable day of the Lord come.] The day of Jerusalems destruction, which was forty years after this, as was observed before: so that all these gifts, and all the effusion of the Spirit that were to be henceforward, were to be within the time, betwixt this Pentecost and Jerusalem destroyed. And they that from hence would presage prophetick and miraculous gifts, and visions, and revelations to be to∣wards the end of the world, might do better to weigh, what the expression, The great and terrible day of the Lord, meaneth here and elsewhere in the Prophets.

The blood of the Son of God, the fire of the Holy Ghosts appearance, the vapour of the smoke in which Christ ascended, the Sun darkned, and the Moon made blood at his passion, were all accomplished upon this point of time; and it were very improper to look for the accomplishment of the rest of the prophesie I know not how many hun∣dreds or thousands of years after.

Vers. 24. [Having loosed the pains of death;] or rather, Having dissolved the pains of death; meaning in reference to the people of God; namely, that God raised up Christ, and by his resurrection dissolved and destroyed the pangs and power of death upon his own people.

Vers. 27. [Thou wilt not leave my soul.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Thou wilt not give my soul up. And why should not the very same words, My God, my God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be translated to the same purpose, Why hast thou left me, and given me up to such hands, and shame and tortures; rather than to intricate the sense, with a surmise of Christs spiritual desertion?

[In Hell,] Gr. Hades: the state of souls departed: but their condition differenced, according to the difference of their qualities; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diphilus apud Clem. Alex. Strom. 5.

Vers. 38. [Be baptized in the Name of the Lord Jesus Christ.] Not that their Baptism was not administred in the Name of the Father and the Holy Ghost also; but that he would specially work them up to the acknowledgment of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling, but to own Christ for God, whom they had crucified, and to be initiated into Jesus of Nazaret; was the great work that the Apostles went about to work upon them: and therefore especially endeavour to en∣ter them into Jesus, and to have them baptized in his Name.

[Be baptized and ye shall receive the gift of the Holy Ghost.] Not that every one that was baptized, was presently indued with these extraordinary gifts of Tongues and Pro∣phesie, for they were bestowed hence-forward by imposition of the Apostles hands; save only when they first fell from Heaven upon the company of Cornelius, to compleat that Prophesie which now had its beginning, I will pour out my Spirit upon all flesh; but Peter inviteth them into Baptism, and then should they be capable of those gifts; and no doubt they were bestowed upon some of them by the Apostles hands.

Vers. 42. And in breaking of Bread.

The Syriack expresly understandeth this of partaking of the Lords Supper, for he useth the very Greek word Eucharistia here. And so divers take that to be the meaning of this phrase, both here, and in some places else in the New Testamen•••• Yea, even they that suppose that it meaneth partaking of their common meals and food; yet do they think that they had the Sacrament added to it, as our Saviour added it to the Passover. And indeed the manner of speech doth signifie both the one and the other, both ordina∣ry meals, and the receiving of the Sacrament, as in Luke 24. 35. He was known of them* 1.3 in breaking of bread; here it meaneth a common Supper in the Inn at Emmaus: 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ? Here it be∣tokeneth the receiving of the Sacrament. But it may be conceived to intend the Sacra∣ment the rather, and chiefly, if not only.

First, Because the phrase of breaking of bread for common eating, is very rare both in the Old Testament and Jewish Authors; but eating of bread is the expression that speak∣eth that.

And secondly, because breaking of the bread in the Sacrament, is a concomitant that cannot be parted from it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he blessed and brake, and said, this is my body which is broken, 1 Cor. 11. 24.

Vers. 44. And all that believed were together.

This Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of frequent and of various use in the Septuagint. It sometimes betokeneth the meeting of persons in the same company, as Josh. 11. 5. Judg. 6. 33. & 19. 6, &c. so of Beasts, Deut. 22. 10. Sometimes their concurring in the same action, though not in the same company or place, as Psal. 2. 2. & 34. 3. & 49. 2. & 74. 6. & 83. 3. &c. Sometimes their concurring in the same condition, as Psal. 46. 10. & 62. 9. Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several compa∣nies, as Joabs and Abners men, though they sat at distance, and the pool of Gibeon be∣tween them, yet are they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Sam. 2. 13. And in this sense is the word to be understood in this story: For it is past all imagination or conceiving, that all those thousands of believers that were now in Jerusalem, should keep all of one compa∣ny and knot, and not part asunder, for what house would hold them? But they kept in several Companies or Congregations, according as their Languages, Nations, or other references did knit them together. And this joyning together, because it was apart from those that believed not, and because it was in the same profession and practise of the du∣ties of Religion; therefore it is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it were in several companies and Congregations. And to such a sense doth Rabbi Solomon understand the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Deut. 25. 5. as indeed it must of necessity be understood, not of brethren dwelling in the very same place, but of brethren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that are united in inheritance; as these believers were now in the Gospel. And so is the building of the Jews to be un∣derstood, Ezra 4. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in separation from the Samaritans, and in joyning in the action, though they were of several companies in the building, and those companies far distant one from another, Neh. 3. per totum. & 4. 19.

Vers. 46. Continuing daily with one accord in the Temple.

This is not to express, that the Temple was their meeting place, either for hearing of their Sermons, or administring the Sacraments, for neither of these would have been in∣dured there, as appeareth, Chap. 4. 1. but this is to shew that they had not yet shaken off

all the Worship of the Temple, nor the observance of Moses, but resorted thither to the duties of Religion, at the hours of prayer, as they had done before. For many years after this, the believing Jews were still tenacious of the Law, and reverential of the Temple, Acts 21. 20. which they might lawfully be while the Temple stood, if their observance of Moses did not destroy in them the doctrine and application of their justifi∣cation by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell, those Rites not nullifying the death of Christ, if rightly used.

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.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Importeth the time here, and so the Sy∣riack reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As he was brea∣king bread.