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.

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 * 1.31 〈 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.* 1.32 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* 1.33 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.

ACTS. CHAP. III.

Vers. 1. Peter and Iohn went up together into the Temple.

IT may be this was likewise on Pentecost day; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie identity of time: as it doth, 2 Sam. 21. 9. and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story, Chap. 2. 15. at nine a clock in the morning was that conversion of 3000, and at three a clock in the afternoon this of 5000. Howsoever, whether it were on that day, or no; certainly it was on some solemn day, either a Sabbath or Festival, as appeareth by the number that were then prese•••• in the Temple, when so many of them were converted. For ordinari∣ly on the common days of the week, the company that was in the Temple was very few, besides the Priests and the Stationary men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they are called by the Rabbins) which were a number of men chosen to be constantly there, to represent the whole Con∣gregation, in laying their hands on the heads of the Sacrifices in their behalf. This con∣course of people on such a solemn day, was a fit subject and opportunity for these Apostles to work upon; and that in all probability was the main induction that brought them into the Temple at this time. That they should go thither to institute the Canoni∣cal hours by their own example, as Baronius dreameth, is a fancy that far better deserveth laughter, than any answer.

Vers. 2. The gate of the Temple which was called Beautiful.

This was the Gate that entred into the second Court, or out of the Court of the Gentiles, into the Court of the Jews: And there this Creeple lay, begging of the Jews that came into the Temple, but disdaining, as it seemeth, to beg of the Gentiles. This seemeth to be that gate that Josephus calleth the Corinthiack Gate, and which he descri∣beth to be of so much gorgiousness and bravery, de Bello Jud. lib. 5. 14. and which we shall have occasion to describe in another work, fully and on set purpose.

Vers. 11. The porch called Solomons.

Not that the very porch built by Solomon was now standing, for that was burnt and destroyed by the Babylonians, as well as the rest of the Temple, but because this was built on the very same pile that his was built upon. For the Temple standing upon an high and steep hill, with a deep and sharp precipice about it; Solomon to make room for the floor of the mount, which was too strait, filled up the ditch on the East side with huge stones strongly joynted together, and he built his porch upon that pile; and because this of Herods was erected also upon that very same foundation, it therefore is called Solo∣mons porch. It was the first gate, or entrance into the mountain of the House; and not only the very building of the porch, but the Court within bare the same name, Jose∣phus ubi supra.

Vers. 12. And when Peter saw it, he answered, &c.

Here Peters Sermon is registred again, but Chap. 4. 1. it is said, As they spake, which resolveth that John preached as well as he.

Vers. 16. Through faith in his name, &c.

Faith is twice named in this verse, because of the Apostles faith in doing, and the Creeples faith in receiving the miracle; the former was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 17. Through ignorance ye did it.

So Christ said himself, Luke 23. 34. Father forgive them, for they know not what they do. This their ignorance proceeded mainly from mistaking the place of Christs birth, for they supposed it had been Nazaret; and from mistaking the Kingdom of the Messias, for they expected it would have been pompous, and full of worldly glory; the title on the Cross, Jesus of Nazaret King of the Jews, spake out both the ignorances that carried them on to so wretched an act.

Vers. 19. When the times of refreshing shall come.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Syriack readeth it, That your sins may be blotted out, and the times of refreshing may come: and so the Arabick and Ireneus, or at least his interpreter cited by Beza; the Vulgar, ut cum venerint, but concludeth not the clause to make it sense. Beza, postquam venerint, but what sense he would make of it, I do not well understand. He pleadeth much to prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifi•• postquam, and it is not denied him, but he cannot deny withal that it signifieth ut likewise: and so may it best, and most proper∣ly be understood, That your sins may be blotted out, so that the times of refreshing may come. The Apostle Peter taketh his speech from Esa. 28. 12. where the Prophet at once prophesieth of the gift of Tongues, vers. 11. of the preaching of the Gospel, vers. 12. and the infidelity and obduration of the Jews, vers. 13. and speaketh of these very times and occasions that are now in hand: And accordingly is the Apostle to be understood that speaketh from him, concerning the present refreshing by the Gospel, and Gods pre∣sent sending Christ among them in the power and Ministery of that, and not of a refresh∣ing at the calling of the Jews which is yet to come; and Gods sending Christ personally to come and reign among them, as some have dreamed, and it is but a dream: For let but this Text be seriously weighed in that sense that opinion would make of it; Repent there∣fore and be converted, that your sins may be blotted out when the times of refreshing shall come: As meaning this, Repent you now, that your sins may be blotted out, 2000, or I know not how many hundred years hence, when the calling of the Jews shall come: If this be not the sense that they make of this Text, that produce it to assert Christs personal reign on earth for a thousand years; I know not why they should then produce it; and if this be the sense, I must confess I see no sense in it. The words are facil and clear, and have no intricacy at all in them, if the Scripture may be suffered to go upon its own wheels; and they may be taken up in this plain and undeniable Paraphrase; Repent ye therefore and be converted, that your sins may be blotted out; so that the times of re∣freshing by the Gospel may come upon you from the presence of the Lord; and he may send Jesus Christ in the preaching of the Gospel to you, to bless you in turning away every one of you from his iniquities.

Vers. 20. And he send Iesus Christ.

As Vers. 26. God having raised his Son Jesus, sent him to bless you: Now this cannot possibly be understood of Christs personally and visibly coming among them; for who of this audience ever saw him after his Resurrection? But of his coming among them now in this means and offer of Salvation: and in the same sense is this clause in hand to be un∣derstood: and so the 22 verse interpreteth it of the sending of Christ as the great Pro∣phet, to whom whosoever will not hearken must be cut off: Not at the end of the world when he shall come as a Judge; but in the Gospel which is his voice, and which to refuse to hearken to, is condemnation. Peters exhortation therefore is to repentance, that their sins might be blotted out, so that refreshing times might come upon them, and Christ in the Gospel might be sent among them, according as Moses had foretold, that he should be the great instructer of the people.

§. Which before was preached unto you.

The very sense of the place confirmeth this reading: for though Beza saith, that all the old Greek Copies that ever he saw, as also the Syrian, Arabick, and Tertullian read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fore-ordained; yet the very scope and intention of Peters speech in this place doth clearly shew that it is to be read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which before was preached to you, namely by Moses, or the Law, vers. 22. and by all the Prophets, vers. 24.

Vers. 21. Until the restitution of all things.

Or the accomplishment of all things, and to that sense the Syriack translates it, until the fulness of the time of all things, &c. And the Arabick did not much different, until the time in which all things shall be perfected, or finished, &c. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣deed signifieth a restitution to a former estate, a repairing, or an amending, as might be fre∣quently shewed in Greek Writers, but in Scripture doth not so properly signifie this, as what the Rabbins would express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a fulfilling or accomplishing: and the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not so much stand in the force of Re, or again, but it stands in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. privative in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth unsetled or unconfirmed, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Polyb. Hist. lib. 4. Settlement of a City to tumult. And to take up these two places where this word is used in the New Testament, Matth. 17. 11. and here. Elias indeed shall first come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and shall restore all things: What? To their former estate? Nay, that the Baptist did not, for he brought them into a clean different estate to their former: or he shall amend all things? That is true indeed, so the Baptist did, but how will this place in hand bear that sense, which speaketh not of the mending of all things, but of their ending? And how improper would either of these senses run in this verse, Till the restoring of all things to their former estate, which God hath spoken by the mouth of his Prophets? Or till the amending of all things which God hath spoken by his Prophets: But clear and facil is that sense that is given, Till the accomplishment of all things that God hath spoken by the mouth of his Prophets? The things which God had spoken by the mouth of his Prophets from the beginning of the world were, Christs victory over Satan in the Salvation of all his people; his conquest of the last enemy, Death; the calling of the Jews, the fulness of the Gentiles, &c. and how can these things be said to be restored, or amended? They may most fitly be said to be accomplished, perfected, or performed: and so must the same words be rendred of the Baptist, Elias truly cometh and accomplisheth all things, that are written of him, and so must the Son of man do all things that are written of him; as Mark follows the sense, Mark 9. 12.

Vers. 24. All the Prophets from Samuel.

He is reckoned the first of the Prophets after Moses.

First, Because Prophesie from the death of Moses to the rising of Samuel was very rare, 1 Sam. 3. 1, 2.

Secondly, Because he was the first Prophet after Moses that wrote his Prophesie. From the beginning of Samuels rule, to the beginning of the captivity in Babel, was 490 years, and from the end of that captivity to the death of Christ, 490 years more, and the 70 years captivity, the midst of years between, as I have shewed elsewhere: But I must ad∣vertise the Reader here, that the beginning of Samuels Prophetickness in this reckoning, is not from the death of Eli, but from one and twenty years after. And here let me take up a verse of as much difficulty, and of as little observing of it, as almost any in the Old Testament: as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim; namely, all the time from Elies death, till David fetcht it to Jerusalem, which was seven and forty years, and somewhat above, only that first excepted, in which it was seven months in the Land of the Philistims, 1 Sam. 6. 1. and a little time in Bethshemesh; what then should be the reason that it is said to be in Kiriath-jearim only twenty years? Why, the meaning is not that that was all the time that it was there, but that it was there so long a time, be∣fore the people ever hearkned after it. Their idolatry and corruption of Religion had so transported them, that they thought not of, nor took regard to the Ark of God for twenty years together: Then all the house of Israel lamented after the Lord: for so must it be rendred; and not, And all the house of Israel, &c.

And so have we one and twenty years taken up from the Death of Eli till this time of Israels repentance, which yet are counted to Samuels forty, but are not reckoned in the account of Habakkuk, of the extent of the race of the Prophets.

Upon this place therefore we may take up these pertinent observations.

First, That God did now on a suddain pour a spirit of Reformation generally upon all the people of Israel after a long time of prophaneness and Idolatry. They had been exceedingly prophane in the time of Elies sons: And therefore the Lord in justice for∣sook his Tabernacle in Shiloh, the Tent which he had pitched besides Adam, when Israel passed through Jordan, Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand; yet was not Israel humbled for it. The Ark was restored to them, and was among

them twenty years together, and they continued in their Idolatry still, and never sought after it, nor took it to heart. At last, upon a suddain, and with a general conversion, Is∣rael begins to turn to the Lord, and lament after him, and forsake their Idols.

Secondly, Here was a strange and wondrous spirit of conversion poured upon the peo∣ple at the beginning of the race of the Prophets, as there was at the end of it, in these Chapters of the Acts of the Apostles.

Thirdly, As the practise here in the Acts, was to repent and to be baptized; so was it then with Israel; as that expression may most properly be interpreted, vers. 6. They drew water and poured it out before the Lord, as washing or baptizing themselves from their Idolatry.

Vers. 25. Ye are the children of the Prophets.

That is, the Scholars or Disciples of them, as the phrase, The children of the Prophets, is ordinarily used in the Old Testament, 2 King. 2. &c. and Amos 7. 14. I was neither Prophet, no Prophets son; that is, nor Prophets Scholar. And Matth. 11. 19. Wisdom is justified of her children; that is, of her Disciples.

ACTS. CHAP. IV.

Vers. 1. The Captain of the Temple.

THIS was the Captain of that Guard, or Garison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City. It was built by Hyrcanus the Asmonean, the High Priest, and there he himself dwelt, and there he used to lay up the holy Garments of the Priest-hood, whensoever he put them off, ha∣ving done the Service of the Temple, Joseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost upon it, and in honour of Antony, named it Antonia; and fortified it, that it might be a guard for the Temple; and as in former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Son: af∣ter the removal of Archelaus, from his Kingdom, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garison by them; and the High Priests garments laid up there under their power, till Vitellius, as we shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captain here meant, is the Captain that was over the Company that kept this Castle: a Roman Commander, and he joyning with the Priests and Sadduces to hinder the Gospel, and imprison the Disciples; the Jews and Romans do again conspire, as they had done against Christ, so now against his Apostles, Psal. 2. 1, 2.

There was a chief Captain that was Governour of the whole Garison at Hierusalem, as Chap. 21. 33. & 24. 7. and his several Companies lay placed in several Courts of Guard about the City; among the rest this was one, within the virge of the Temple, the greatest badge and sign of all other of the Jews present servitude and subjection, when their very Temple and service had a heathen bridle put upon it. And thus did the abomina∣tion of desolation begin to creep in, and to stand in the place where it ought not.

Vers. 2. Being grieved that they taught the people.

This grievance of the Priests, Sadduces, and Captain of the Temple, proceeded from several principles and causes. The Captains distaste was for fear the business should tend to innovation or tumult: the Sadduces, because they preached the Resurrection of the dead, which they denied, Chap. 23. 8. the Priests, because they being private men, went about to teach the people; and chiefly, because they preached the Resurrection through Jesus.

Through Iesus the Resurrection from the dead.

Though the whole Nation did so generally assert and hold the Resurrection of the dead (the Sadduces only excepted) that they made the deniers of this point, one of the three Parties that should never have part in the world to come: as they speak in the Tal∣mud, in the Tractate of Sanhed. Perek. Helek. These are they that have no portion in the world to come, he that saith, The Resurrection of the dead is not taught from the Law, and he that saith, That the Law is not from Heaven, and Epicures: Yet was this no less than heresie in their esteem; to teach that the Resurrection of the dead was either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proved and experienced in Jesus; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the power and efficacy of Jesus; that either Je∣sus was risen, or that he should be the Author of the Resurrection.

Vers. 4. And the number of the men was about five thousand.

The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by themselves, and not an addition to the 3000 mentioned be∣fore, to make them five thousand.

For, first, the Holy Ghost intendeth in this Book to shew the power of the Gospel, rather than the bare preaching of it, and how many it converted, rather than how many heard it.

Secondly, The juncture of the verse is so close and facil that none can understand it any otherwise than of the number of believers, unless it be for very captiousness; for the Text saith, that many of them that heard the word believed. And how many was that many? Namely, 5000 men.

For, thirdly, how ridiculous were it to interpret that the Holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Josephus saith, that gene∣rally, every course of the Priests contained so many: And it would be utterly strange, if the Holy Ghost, which in all the Bible never numbred an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should do it now when he is purposely upon a story of men converted to the Gospel.

Again, That this is an intire sum different from the 3000 in the second Chapter, is plain by the very story in hand.

For, first, it is a discourse concerning a miracle done by Peter and John; and all the Chapter to the three and twentieth verse, keeps close to that relation: and what reason possibly can be given, that this clause only should start from it?

Secondly, It were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to mean but 2000; and never to give any notice that it so meaneth.

Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and John, vers. 1. and not the word preached on Pentecost day by all the Apostles. Thus is the Church become 8000 nume∣rous by two Sermons; besides the multitudes that were believers before, and those whose conversion is not summed.

Vers. 5. Their Elders, Rulers, and Scribes, &c.

In this Councel and Consistory that was now gathered, the Evangelist exhibiteth varie∣ty of members:

First, Their Rulers: or the Chief Priests, the heads of the twenty four courses.

Secondly, Scribes: or other Doctors of the Tribe of Levi.

Thirdly, Elders: or the Seniors and Senators of the other Tribes.

Fourthly, Annas, the Nasi; or President of the Sanhedrin.

Fifthly, Caiaphas the High Priest, the Ab beth diu, the father of the Court.

Sixthly, John, as it seemeth, the son of Annas: the Governour of Gophins and Acra∣batena in the time of Nero, Joseph. de bello, lib. 2. cap. 25.

Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom we shall have oc∣casion to discourse afterward.

Eighthly, As many as were of the High Priests kindred, Brethren or Cosens of that family: so that by this concourse of all these at this time, divers of whose employment and residence was at distance, it may be the rather supposed that this was at some solemn Festival that had brought them all to Jerusalem.

Vers. 7. And when they had set them in the midst.

The Sanhedrin sate in half the floor in a circle, Rambam. Sanhedrin, Per. 1. Those who had any thing to do in the Court, stood or sate in the midst of them, Luke 2. 46.

§. By what name have you done this.

So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19. 13. and the Talmud. in Shab. forgeth that Ben Saida (they have a blasphemous meaning in this expression) wrought miracles, by putting the mutterable name within the skin of his foot, and there sewing it up.

Vers. 11. This is the stone which was set at nought.

In Psal. 118. 22. which is the place from which this speech is taken, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stone refused, and so is it, Matth. 21. 42. and that according to the Hebrew Text: but here the Apostle heightens the expression, that he may set home their abuse of Christ nearer to their hearts, and may shew the humiliation of Christ the more. The Syriack mindeth not this, but translates this place, and Matth. 21. 42. by the same word refused.

The Chaldee interpretation of the Psalm from whence the phrase is taken, is exceed∣ingly conceited, it runneth thus. The youth which the builders refused among the sons of Jesse, obtained to be set for King and Governour. This was from the Lord, said the builders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the builders. Let us be glad and rejoyce in it, said the sons of Jesse. Save us now, said the builders. Prosper us now, said Jesse and his wife. Blessed is he that cometh in the name of the Lord, said the builders. Let them bless you from the house of the Lord, saith David.

The Lord give us light, said the Tribes of the house of Judah.

Tie the youth for a Festival sacrifice with cords, until ye offer him up, and pour his blood at the horns of the altar, said Samuel the Prophet, &c.

At which Psalm and place, how far the Chaldee in Bibliis Regiis, and the Chaldee in Bibliis Buxtorfianis, and Venetis do differ, it is worth the Learneds observation.

Vers. 13. And ignorant men.

Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ a word exceedingly much taken into use by Jewish writers, and both in them and in Greeks, it signifieth, Private men, or men in no publick employment, and men of inferiour rank, and men ignorant or unskilful. Examples of all these significations might be alledged. Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The common multitude, whom wise men call Idiotae. Galen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unskilful in Physick. Aben. Ezr. on Levit. 13. Vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdotes Idiotae, the inferiour Priests. Rab. Sol. on Levit. 1. 1. To* 1.34 what purpose served the pausings? To give Moses space to understand between division and division, sense and sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much more to a private man that learneth from a private man.

In all these senses may it very well be applied here; and it is more than probable, all these senses were in the thoughts of the Councel concerning Peter and John at this time; they saw they were unlearned, private, inferiour, ignorant men, and thereupon they could not but wonder at the miracle and cure that they had wrought.

Vers. 23. They went to their own company.

That is, to the Society of the one hundred and twenty mentioned, Acts 1. 15.

Vers. 25. Who by the mouth of thy Servant David, hath said, &c.

The second Psalm which owns not its Author in the Title, the Holy Ghost ascribeth here to David: and seemeth by this very passage to give us close intimation, that every Psalm that telleth not in its title who was the Author and Penman of it, is to be ascribed to David as the Penman. The rule of the Jews (that every Psalm that bears not the author of it in the title, is to be reputed of his making who was last named in a title before) is at a nonplus at these two first Psalms, and helps us nothing at all to understand who made them: and thereupon Aben Ezra conceiveth not that this second Psalm was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not only own David for the Compiler of this Psalm, but also teacheth us to own him so of every Psalm, whose Author is not mentioned in the title of it; as might be fur∣ther confirmed if it were ad hic & nunc, from Psalm 96. & 105. & 107. & 132. com∣pared with 1 Chron. 16. 7. The ancient Rabbins, and Doctors of the Jews, interpreted this Psalm concerning Christ, even as the Apostles do here, as it is confessed by Solomon Jarchi at his entrance into it, though himself, and some other latter Jews apply it to Da∣vid, and it may be in spite to Christ.

Vers. 32, & 33. §. Community of goods.

This community of goods, howsoever it sorted and suited with the present state of the Church at Jerusalem at that time; yet can it not be taken up for an example or pre∣sident for the time to come.

For, first, the thing was not done by command, but at the free disposal of whosoever was minded so to do, Acts 5. 4.

Secondly, The Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jews from all Nations, and one instance is given in the Land of Barnabas in Cyprus; now when these men were resolved to cleave to the Apostles, and not to return to their own Country; what good would their Lands in those forain Coun∣tries do them?

Thirdly, If these Lands and Houses were in Judea, as it is undoubted many of them were, it may be supposed that the faithful owners thereof took notice of the threatned destruction of Jerusalem, spoken of by our Saviour, and so would part with their estates for the benefit of the Church, before they should be surprized by the enemy.

And fourthly, Thus did God provide against persecution to come; that neither the poor of the Church should fall off through penury, nor the rich start back through worldly mindedness; but by a competent distribution among them, the one might have enough, and the other not too much.

And lastly, Such was the state of the Church at this time, as never was the like to be again. It was but newly born, it was all in one City, the most of the people far resident from their own houses, all in a possibility to be scattered by persecution, they could not tell how soon: and therefore that present administration of the Church in such a case, can∣not be any copy for times to come either to follow as a command, or to imitate as a per∣fection.

This very year was a Jubilee among the Jews in the very proper sense, it being the eight and twentieth that the Land had had since their setling in it: and these people now converted to the Gospel, are so far from returning to their possessions, if they had sold or mortgaged them, as the Jubilee priviledged them, that they part with their possessi∣ons that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to be looked after, and that the Kingdom of the Messias should not be earthly.

Vers. 36. Barnabas a Levite, and of the Country of Cyprus, &c.

As Saul a Benjamite of the Country of Tarsus, yet educated and lived at Jerusalem: so did Barnabas in Canaan, though a Cypriot born. He had land to sell though he were a Levite, for the Levites might purchase Lands of their own, even in the Land of Canaun: much more might they in forain Countries. Samuel a Levite, was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1. 1. & 9. 5. Now Barnabas had one motive more to sell his Land, than other of the common be∣lievers had; namely, those words of our Saviour to those Disciples that were to be Preachers, Provide neither silver nor gold, &c. Matth. 10. 9, 10. and this was the ground of Peters answer, Silver and gold have I none, Chap. 3. 6.

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.

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.
• * 1.31

  〈 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.
• * 1.32

  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.
• * 1.33

  〈 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.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉