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.

ACTS. CHAP. V.

Vers. 1. But a certain man named Ananias.

AMong the offerings of others that sold their Lands, there ereepeth in the hy∣pocrisie of Ananias and Saphira, a couple that at once would have served God and Mammon; Vain-glory, or Policy, or both, did here strive with covetousness and distrust▪ or rather to speak truly indeed, did conspire. They had the formality to sell their Lands as others did, but they had not the sincerity to part with the money as others had. Their double dealing both in word and deed, is fearfully punished with suddain death at this beginning of the Christian Church (as Nadab, Abihu, and the Sabbath-breaker were at the beginning of the Jewish) that future times might learn from this to beware dissembling with God, and not to dishonour and shame the gifts of the Holy Ghost.

Vers. 3. To lye to the Holy Ghost, or rather, to belie the Holy Ghost.

It was not the sin only, barely, and simply considered, that provoked and procured so fearful a Judgment upon him, but the sin, as it was circumstantiated and aggravated by some respects. For it seemeth that Ananias was not a common or ordinary believer, but one of the Ministerial rank, and one that had received the gift of the Holy Ghost, as well as the rest of the 120. And considerable to this purpose are these two things.

First, That as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas (which was a Preacher) in the sale of his Lands, he cometh to the story of Ananias, as a man of the same function, and relateth his wretchedness in the sale of his.

Secondly, That though it be said in vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he lied to God, yet is he said in the third verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To belie the Holy Ghost. By which Phrase it seemeth that he had received the Holy Ghost among the rest that did receive it; and yet for all that excellent gift in himself, and the excellent gift that he knew in the Apostles; he durst by this base dissembling belie and shame the gifts that were in himself, and tempt the power of the Holy Ghost that was in Peter.

And thus was Ananias much like Judas, exceedingly qualified and eminently gifted with the gifts of the Spirit, but like him undone with covetousness, and for it perished by an exemplary end. There was none among all the twelve so fit to give sentence upon this fact as Peter: as who might hereby shew his own repentance for his lying and perjury in denying his Master, and that he was intirely repaired and recovered from it, when he durst pass so heavy a doom and judgment upon a lie.

Vers. 13. And of the rest none durst joyn himself unto them.

It is some difficulty to resolve, who these rest were that durst not knit themselves to the Apostles: the matter may be construed so many ways that it is hard to fix which is the right.

First, It is understood by Beza of such as were as yet out of the Church, and yet not strangers to the Kingdom of God, but such as for fear durst not shew themselves, either because of the Jews, or because of the judgment afflicted on Ananias.

Secondly, It may be understood of those that were within the Church, yet durst not joyn themselves in Consistory or Presbyterial society with the 120 Disciples, but kept their distance in regard of judging, though they knit with them in communion.

Or thirdly, It may be understood of the 108 Disciples, that were appointed by Christ to be Ministers, and kept in continual society and consistorial association with the Apo∣stles, yet durst not joyn themselves to them in the form or dignity of Apostleship, nor durst offer to parallel themselves to that rank, yet the people magnified them also: And this I take to be the very meaning of the place, and that upon these grounds.

First, Because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to import a residue or the rest of their own company, and not the people that were out of the Church, for of them it had been more proper to have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the skilful in the Greek language will readily judge.

Secondly, The joyning here spoken of in regard of the object to whom, is to the Apostles, and not to the Church, as is apparent by the very Grammatical con∣struction.

Especially, thirdly, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vers. 12. being understood not of the Con∣gregation or whole company of believers, but of the Apostles, as the words immediately before might argue, or rather of the whole number of the 120 as it is taken, Chap. 2. 1. And so the sense of all redounds to this; that besides that terrible and dreadful work that was done by Peter upon Ananias and Sapphira, all the other eleven Apostles did great and wondrous miracles among the people, and the whole College and Presbytery of the 120 were unanimously in Solomons Porch joyning together in association and advancing the Gospel, but the rest of the 120 durst not one of them joyn themselves to the twelve in the peculiar office and dignity of Apostleship properly so called, having seen so lately the dreadful judgment that one of the twelve had brought upon Ananias one of their own number, and seeing the continual wonders that they did in an extraordinary manner among the people, howbeit the people magnified them also, they also having the admira∣ble and wondrous gifts of the Spirit upon them.

Vers. 15. §. Peters shadow.

Many miracles were wrought by the Apostles hands, and many as it seemeth by Peters shadow: but the Text hath left it so indifferent, that it is hard to determine whether it is to be taken in a good sense or a bad, and indeed some that have taken it the better way have made it the worst of all. Luke saith only thus, They brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. But it neither telleth who they were that laid them, nor a word at all that those were healed that were laid. And it may be thought they were unbelieving Jews that laid them as well as otherwise: for believers might have brought them to the Apostles, or brought the Apostles to them: And it may possi∣bly be thought that they laid them there either out of a superstitious blindness, thinking his shadow to be miraculous as well as his person, or out of a c••eating pervers∣ness, thinking to gain by his power though they would none of his doctrine: and that none of their sick were healed because there is no mention of any such healing at all. If we should thus understand the story, surely we should do less wrong to the Text, and to our own understandings than some have done that have taken it in a better sense. For be it, that God intending to magnifie Peter the Minister of the circumcision in the eyes of the circumcised, did give him a more extraordinary power of miracles, for their sakes that stood upon miracles so much, so that not only himself, but his shadow also could heal diseases, yet how ridiculous and sensless is that which Baronius would infe•• hereupon, namely, That Peter therefore was Prince of all the Apostles: and that there∣fore the shadows or images of holy men are of holy use and Religious Worship, and that the Pope who is Peters shadow and representation hath Peters power and quali∣fication?

Vers. 20. All the words of this life.

It hath scrupled divers Expositors why the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be added here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as seeming to bend the meaning and sense to this present and temporal life: and thereupon they have concluded that there is an hypallage or change of construction, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the words of this life, is instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these words of life, and to this sense is it translated by the Syriack: But the construction is easie, and the composure of the words will appear most proper, if the seventeenth Verse be a little se∣riously considered, it is said there that it was the Sect of the Sadduces that imprisoned the Apostles, a generation that denied the Resurrection, and the life to come; and to this it is that this divine revelation referreth, when it chargeth the Apostles, that they should go again into the Temple where they had been apprehended the day before, and imprisoned for preaching the Resurrection, and that they should not spare to speak and utter the doctrine of this life which the Sadduces so much denied.

Vers. 21. And they called the Councel together, and all the Senate of the children of Israel.

The Syriack reads, they called their companions and the Elders of Israel: taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to mean either their fellows and companions in the same Sadducean Opinion and He∣resie, or their fellow Priests and Scribes which were not of the Sanhedrin: But since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will very harshly bear either of these senses, and constantly is used in another for the Sanhedrin or bench of Judges of the LXX Elders: I should take it so also in this place; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the Senate, understand the Judges or Elders of the two other Judicatories which were erected, one in the outer Court gate, or in Solomons Porch, and the other in the inner or the beautiful gate of the Temple, consisting of three and twenty men a piece. Maymonid. in Sanhed. Per. 1. And so did this busie High Priest call together all the three Courts or Benches of Judges in Jerusalem, an hundred and se∣venteen Elders in all if there were a full appearance, the Lord so disposing it, that all his Apostles and all his chief enemies might deal it together: And now as that was fulfil∣led which Christ had spoken of them; They shall bring you before Councels for my name sake, so was also that which he had promised unto them, that it should be given them what they should speak, that their enemies should not be able to gainsay. But the Judges of the earth would not be wise nor instructed to serve the Lord and to kiss the son, therefore his anger shortly kindled, and Jerusalem perished in her unbelief.

Vers. 24. Now when the High Priest.

So is it to be understood though in the Greek it be only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Priest: and the rea∣son is because, first, Annas in this meeting was not the President of the Councel, for which he is called the High Priest elsewhere, for this was not a Sanhedrin, or the usual Court, but an extraordinary and unusual Convocation: Secondly, Mention is made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immediately after: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would scarcely have sounded well so near together.

Vers. 34. A Pharisee named Gamaliel, a Doctor of the Law, had in reputation among all the People.

This was Pauls Tutor, Acts 22. 3. the son of Simeon, that took Christ into his arms, Luke 2. and the Grandchild of famous Hillel. He is called Gamaliel the Elder, for there were two others of the same name, one his Grandchild, the other his great Grandchild in the fifth descent; and he is always called Rabban Gamaliel, and so likewise were those two his Grandchildren intitled. These being three of the seven, that only carried this title Rabban. A title which was of the highest eminency and note, of any title among their Doctors, and that very title the weth the great reputation he had among the people. In the Talmudick Writers there is very frequent mention of Rabban Gamaliel, but scarcely distinguishing which of the three they mean; yet so much to be collected out of them, as to confute that forgery of Lucians Epistle (which yet Baronius hath graced with this Te∣stimonial: Narrat Lucianus in ea quam totus Christianus orbis recepit Epistola) that Gamaliel became a most zealous Christian, and professor of the Gospel; that he received Nicodemus when the Jews had ••ast him out; and that he buried the body of Stephen, and held a solemn mourning for him seventy days.

In Pirke Abhoth. Perek. 1. this saying is ascribed to this Gamaliel, among the several Adagies of those Doctors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Procure thy self a tutor, and get thee out of doubting, and do not multiply to pay thy tithes by conjecture.

He is held to have died 18 years before the destruction of the City, or about 22 years after this, and Onkelos the Targumist of the Law is reported to have burnt threescore and ten pound of Frankincense for him being dead: And by this it is more than a conjecture, that he died not a Christian, but lived and died in his Pharisaical opinions, and pro∣fession.

Vers. 36. For before these days rose up Theudas.

There is mention of one Theudas in the Talmud in Sanhedr. Perek. Helek. and he is called a Physitian, Theudas the Physitian saith, that neither Cow nor Sow cometh from Alex∣andria: And there is mention of one Theudas a Sorcerer in Josephus Ant. lib. 20. cap. 2. When Fadus was Governor of Judea, saith he, a wizard named Theudas perswaded a great company to take their goods and to follow him to the river Jordan, for he said he was a Prophet, and that dividing the river by a command he would procure them an easie passage: and thus say∣ing he deceived many. But Fadus suffered them not thus to enjoy their folly, but sent against them a troop of Horse, which falling upon them unexpectedly, slew many, took others alive, and catching Theudas himself, cut off his head and brought it to Jerusalem.

This were a very ready and easie interpretation of these words of Gamaliel, if this great scruple did not lie in the way: namely, that this Theudas mentioned by Josephus, was about the fourth or fifth year of Claudius: but this Theudas mentioned by Gamaliel was before Judas the Galilean, which was in the days of Augustus: There is a great deal of ado among Expositors what to make of these two stories, so like in substance, but so dif∣ferent in time. Some conceive that Josephus hath missed his Chronology, and hath set Theudas his story many years later than it fell out: Others refuse Josephus his story as not applicable to this Theudas of Gamaliel [though they hold that he hath spoken true in it] because the time is so different, but they think Gamaliels Theudas was some of those vil∣lains that so much infested Judea in the times of Sabinus and Varus. Joseph. Ant. lib. 17. c. 12. though Josephus hath not there mentioned him by name.

A third sort conceive that Gamaliels Theudas was not before Judas the Galilean, who ••ose about the birth of Christ, but a long while after, namely a little before Gamaliel speaketh these words: And they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the strict propriety, namely that it was but a few days before: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not post eum, after him, but praeter eum, be∣sides him.

In these varieties of opinions and difficulties, it is hard to resolve which way to take, and it is well that it is a matter of that nature that men may freely use their conjectures in it, and be excusable.

I cannot but observe and conceive these things upon the stories of Gamaliel and Josephus laid and compared together.

First, That Gamaliel meeteth with the double misprision that the present Councel had concerning the Apostles, with a double story. First, They suspected and censured them for false and erroneous Teachers; to this he applies the story of Theudas. Secondly, They suspected them of innovation, and of what might tend to mutiny and insurrection, and to this he applieth the story of Judas.

Secondly, That the miscariages of these two men that he instanceth in, proceeded from two different and dangerous principles; pretence of new lights and revelations; and pretence of liberty of conscience and of persons. Theudas was for the former, Judas for the latter.

Thirdly, That Gamaliels counsel was not of any Christianity that was in him, but of policy, not that he favoured the Apostles, but that he feared if any thing were done to them by violence or injustice, it might incur a Premunire or prejudice; and that is ap∣parent, in that all the Councel consent and entertain his counsel.

Fourthly, That Gamaliel's Theudas and Josephus his is not all one: their descriptions in∣deed are very agreeable, for as Gamaliel saith that Theudas took on him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be some body, of note and eminency, so doth the relation about the Theudas in Josephus. Si∣mon Magus boasted himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be some special person, Act. 8. 9. and how did he carry on this arrogation? Why, by magick and doing some strange things among the people: and just in the same kind hath Josephus described his Theudas, but yet these two Theudases seem not to be the same.

Fifthly, For Josephus setting the story of his Theudas so late as in the time of Claudius, a dozen years or thereabouts after this speech of Gamaliel, [although it might be said it is no strange thing with Josephus to misplace stories, and to faulter in point of exact Chro∣nology, as Baronius supposeth he hath done in this] yet seemeth it rather to be upon the very native propriety of the time of the story: And the matter to be conceived thus, that as Sects and Heresies, though buried, yet do oft revive, and though dispersed, yet do recollect: and being once begun are not suddenly extinguished, but like quench∣ed fire are ever breaking out in one place or other, that so it was with this business of Theudas. And so also it may be instanced in the very Sect and Opinion of him that Ga∣maliel speaketh of immediately after, namely Judas of Galilee: He rose up in the days of the tax in the time of Augustus, as Luke 2. He pleaded against the Jews being subject to the Romans, and disswaded them from paying taxes and tribute to them: and maintained they ought to have no ruler over them but God: and so became the original of a fourth Sect among the Jews, besides the Pharisees, Sadduces and Esseans, as Josephus reports of him. Antiq. lib. 18. cap. 1. and de Bell. lib. 2. cap. 12. Now though Judas himself perish∣ed in his error, and as many as obeyed him were scattered abroad, as Gamaliel relateth, yet was not his error extinguished with him, but revived and grew again: So that at the least 40 years after his first appearing, his two sons James and Simon are crucified for it by Tiberius Alexander, the successor of Fadus. Jos. Antiq. lib. 20. cap. 3. And many years after that, Eleazer a branch of the same Judas appeareth in the same opinion with a de∣sperate company with him, De Bel. lib. 7. cap. 30.

Even so may it be conceived of the Sect of Theudas: that it began before that of Ju∣das, and that the first Author of it took upon him great things, as to be a Prophet, and to work miracles, and the like, but he was soon slain and all that obeyed him were scat∣tered abroad and came to nought. But his folly and fancy perished not with him, but [however at other times] in the time of Fadus one of the same foolery and name, and probably his son, would be a Prophet again and divide Jordan and do I know not what, whom Fadus destroyed and brought his company to ruine. So that Gamaliels and Jose∣phus his Theudas, are very probably two men, but very likely Father and Son, or Tutor and Scholar, agreeing so jump in the same folly and madness that they agreed in the same name: and that name either given to the latter at such an accidency as Parents name their children, or assumed by him in imitation of the former Theudas, whom as he delighted to imitate in his Enthusiastick folly, so delighted he to follow him in denomination. And I am the rather confirmed in this opinion about these two men, because that as soon as ever Josephus hath told the story of the destruction of Theudas by Fadus, he telleth of the de∣struction of the sons of Judas, by Tiberius Alexander, and I cannot but interpret both the stories in one sense, that as in the latter he speaketh of the off-spring of Judas, whose Sect had begun many years before, so in the former he speaketh of the off-spring of Theu∣das, whose Sect had begun before that of Judas.

Vers. 41. That they were counted worthy.

Or, That they had obtained: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeming to interpret the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so common among the Rabbins which soundeth to that sense: and so is it not only most easily, but so it must be most commonly rendred in them: And of the very same sense is the Latine word Mereri [when it is applied to man with reference to good] generally in the Fa∣thers: As when it is said that the Virgin Mary, meruit esse mater redemptoris, she obtained to be the mother of the redeemer, not she deserved: Mary Magdalen, Audire meruit, Fi∣des tua te salvam fecit: she obtained to hear it said, Thy faith hath saved thee; and a thou∣sand such examples might be given, which too many thousands interpreting by the word merit, wrest an harmless word to their own destruction.

R. Solomon speaketh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meritum volucrium, the priviledge of birds: and some fathers speaking of our obtaining Gods favour and salvation and the like, express it, sine merito nostro meruimus, we have obtained it without our merit.