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

Acts VIII. Vers. 1.

And there was a great persecution, &c.

§. 1. Persecution.

THE spite and cruelty of the adversary was not quenched by the blood of Stephen, but rather inflamed. Stephens confuting and confounding the great Scholars of the Synagogue of the Libertines, Cyrenians, Alexandrians and Cilicians, had bred in them so hateful a disdain of being put to a nonplus; and his cutting words at his death to all the people, Acts 7. 51, 52, 53. had galled them so sore; And especially his denouncing of ruine to Moses ceremonoies, and to the Temple as they charged him with it, had so exasperated their blind zeal, that it is not sufficient as they think to have Stephen put to death only, but it is not fit that others should live who were of the same heresie and blasphemy with him, for so they construed it: Hence ariseth a bitter persecution to destroy the Church at Jerusalem, because it held an opinion that Jerusalem and the rites there should be destroyed.

In this Tragedy was Saul a chief actor, sparing neither place from search, Sex from apprehension, nor the apprehended from torture or imprisonment. Such a Testimony doth Luke give of him, Acts 8. 3. and such a confession doth he make of himself, Act. 22. 4. and 26. 11. By which the Epistle of Lucianus concerning the finding out of the body of Stephen may again be challenged for forgery, when it maketh Gamaliel a most zealous convert and professor of the Gospel, and that at this time, insomuch that he took care for the burial of Stephen, and received Nicodemus when the Jews had cast him out, which will prove incredible, in regard of his scholar Saul.

For who can believe either that the scholar should be so great a persecutor when the master was so great a professor, or that if it were so, Gamaliel of all other should scape with his life, when his scholar of all other could not but know where to find him out and how to follow him close? or who can imagine that Paul when he was answering for his life for being a Christian, should plead his education under Gamaliel, if he were as no∣torious a Christian as ••e? This had been to bring his master into danger and not himself out, and to mar another mans cause not mending his own.

Vers. 1.

And they were all scattered abroad except the Apostles.

§ 2. Dispersion upon the persecution.

Out of the darkness of persecution, the Lord bringeth forth the light and the pro∣pagation of the Gospel: Providing at once for the safety of some by their flight, and for the calling home of many more by their dispersion. At that time, saith Luke, there was a great persecution against the Church that was at Jerusalem, and they were all scattered abroad throughout the Regions of Judea and Samaria except the Apostles. Where, as the preserva∣tion of the Apostles in the very centre of the Tyrant is admirable, so the scattering of the other into their several places is considerable. For that they travailed into Judea and Samaria, Damascus, Phoenicia, Cyprus and Syria, the Text is plain in this and in other places, but since it mentioneth none of their journeys any further, what is said of them more, is but groundless conjectures, or rather ridiculous Fables. For though it were granted that they scattered through other Countries of the Heathen, yet to bring them as far as France and England as some do, is almost as far from reason as these places are distant from Jerusalem, unless some other cause can be alledged of this their flight than to avoid the danger. Yes, it may be said they took so long a journey to preach the Gospel; but 1. the Text saith that the dispersed preached to the Jews only, of which I believe these Countries afforded a very small number. And 2. the legend saith, that Mary Magdalen, Martha and Joseph of Arimathea and others were the travailers, who where they had a calling to the ministery is yet to seek.

These persons and others with them are driven by the blast of a common report, to Marseils in France, Aix in Provence, Glasenbury in England, and I know not whither. It would be sufficient to give the reader but some particulars of the Legend, and then would he easily judge of the whole, but it is not worth the labour. It is more perti∣nent to consider who they are that the Evangelist meaneth, and whose story he followeth, when he saith here they were all scattered, and in Chap. 11. 19. that they travailed as far as Phenice, &c. Certainly it cannot be meant of the whole Church of Jerusalem, or of all the members of it, which were now many thousands, but of the 108. that were of the Presbtery or society with the Apostles.

For

• 1. The Evangelist setteth himself to follow the story of the hundred and twenty from the very beginning of the book, and he keeps to it still.
• 2. By instancing so suddenly in Philip he sheweth what kind of men he meaneth when he saith they were all scattered.
• 3. He saith they went every where preaching, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which word is never used but of Preachers by function.
• 4. Persecution would far sooner look after the Preachers than the common members.
• 5. There were common members at Jerusalem, while Paul stayed there, vers. 3. and yet the all that the Evangelist meaneth were scattered before.

Vers. 5. To the City of Samaria.

Samaria here and in otherplaces in the new Testament, is not the name of a City but of the Country. And so is Luke to be understood here, Philip came down to the City of Samaria: that is, to the Metropolis of that Country, which indeed was Sychem: and so saith Josephus, Antiq. lib. 11. cap. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Sama∣ritans had then Sichem for their Metropolis. And in the same Chapter he saith again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which his Latine interpreter hath ren∣dred thus, Illis [Samaritis] dicentibus Hebraeos quidem se esse: sed Sichimitas vocari a Sidoniis; which translation how true it is, and whether Josephus mean not, that the Sa∣maritans said that they were indeed Hebrews, but were called Sidonians that dwelt at Sichem, and whether in that story they call not themselves so for advantage, let the learned cen∣sure: This City John the Evangelist calleth Sychar instead of Sychem, Joh. 4. 5. not that the text is there corrupted as some have held, but that the Jews seem to have pronounced the word so corruptly in derision of the Samaritans to whom they were bitter enemies. For by this name they reviled them for drunkards, for so the word signifieth, and this taunt seemeth to have been taken up from Esay 28. 1. woe to the drunkards of Ephraim, of which Sichem was the chief City.

Vers. 6.

And the people gave heed &c.

§. 3. Samaria converted.

Our Saviour gave it in lesson to his disciples both by precept and his own example, that they should preach, first in Jerusalem, then in Judaea, and then in Samaria: For so did he himself, Joh. 1. and 2. and 4. So commanded he them to do Acts 1. 8. and so do they now: Act. 8. Philip one of the seven, travailing in the common affliction, and in preaching the Gospel as the rest of the 108. did, being backed with this warrant of his master, goeth down to Samaria and preacheth there though they were enemies to the Jews. It was but three years or little more, since Christ had been there among them himself, Joh. 4. and whether it were the good remembrance of what he had taught them then, or the extraordinary hand of God with what was delivered now, or both together, such effect have Philips doctrine and miracles that the City for the general doth believe and in baptized.

Vers. 13.

Simon himself believed.

§. 4. Simon Magus.

He who had long caused the people to wonder at his miraculous delusion is now him∣self amazed at Philips real miracles. But conceiving that he had wrought them by a Ma∣gical faculty above his own, and desiring to fish and get the trick out of him, he insi∣nuateth himself the more nearly into his company by taking on him to believe, so that he is baptized: for any other belief of Simon Magus is not imaginable.

For when he saw that Peter and John exceeded Philip, as he thought Philip did ex∣ceed himself, (for to Apostles only belonged to bestow the Holy Ghost) the whole ve∣nome and mischief of his heart brake forth at once; first, by offering mony for the same Apostolical power, and then in a scornful intreaty of the Apostles to pray for him, when they advised him to repent and pray, for so should I understand his words, Vers. 24. Pray ye to the Lord for me, for an Ironical taunt, and finally by open Heresie and opposal of the Gospel.

He had a whore which he led about with him, was called Helena, or as some will have it, Selene, of Tyrus: Of whom if we understand, Rev. 2. 20. which speaketh of Jezabel, that called her self a Prophetess, it would not be unconsonant, for as Simon like Ahab was of Samaria, so Helena like Jezable was of Tyre: Nor were there doctrines much different, for the one seduced men to commit fornication, and to eat things sacrificed to Idols, and the other taught them to do what they would, and not to fear the threats of the Law, for that they should be saved by the grace of Simon: Many such monsters of Doctrine and Hydra's of opinion, did this Lerna of Heresie breed, and this firstborn of Satan vomit forth. As these, that in Judea, he was the Son of God, in Samaria, the Father, and in other Nations, the Holy Ghost. That Helena bred Angels, and Angels made the world: That he himself came down from Heaven for his Helena, and that she was the lost sheep mentioned in the Gospel, and that she was that Helena that occasioned the destruction of Troy: And a great deal more of such hideous and blasphemous matter, recorded by Irenius, Epiphanius, Augustine, Philastrius and others.

Histories have traced this Magical wretch, from Samaria to Rome, and there have brought Simon Peter and him contending before Nero in working of miracles, and Peter bringing him to harm and shame, which shall be tried in its proper place.

§ 5. The Holy Ghost given, vers. 17.

The Apostles at Jerusalem hearing the glad tydings of the conversion of Samaria, send down unto them Peter and John. And why these two rather than any other of the twelve, is not so easie to resolve, as it is ready to observe that if in this imployment there was any sign of Primacy, John was sharer of it as well as Peter. Being come, they pray, and lay their hands upon them, and they receive the Holy Ghost. Here Episcopacy thinketh it hath an undeniable Argument for proof of its Hierarchy, and of the strange rite of confirmation. For thus pleadeth Baronius for the former. From hence, saith he, it may be seen that the Hierarchical order was instituted in the Church of God even in this time; for Philip doth so baptize those that believe, that yet he usurpeth not the Apostolical priviledge, namely the imposition of hands granted to the Apostles. And thus the Rhemists both for it and for the latter in their notes on Act. 8. 17. If this Philip had been an A∣postle, saith S. Bede, he might have imposed his hands that they might have received the Holy Ghost, but this none can do saving Bishops. For though Priests may baptize and anoint the baptized also with Chrisme consecrated by a Bishop, yet can he not sign his forehead with the same holy oyl, because that belongeth only to Bishops, when they give the Holy Ghost to be baptized. And after this testimony of Bede they subjoyn their inference. This im∣position therefore of hands, together with the prayers here specified (which no doubt was the very same that the Church useth to that purpose) was the ministration of the Sacrament of Con∣firmation.

Now let the Reader with indifferency and seriousness but ruminate upon these two Queries, and then judge of those two inferences;

First, whether Apostleship were not an Order for ever, unimitable in the Church: for besides the Reason given to prove that it was, upon the choosing of Matthias, others may be added to make it the more clear: As 1. the end of their Election was peculiar, the like to which was not to be in the Church again; for they were chosen to be with Christ, Mark. 3. 14. to be eye-witnesses of his resurrection, Acts 1. 22. & 2. 32. & 10. 41. as they had been of his actions and passion, Luke 1. 2. And therefore Paul pleading for his Apostleship, That he had seen the Lord, 1 Cor. 9. 1. and in the relation or story of his calling, this particular is singulary added, That he saw that just one, and heard the voice of his mouth, Acts 22. 14.

Secondly, the name of Apostles keepeth it self unmixed or confounded, with any other Order. It is true indeed that the significancy of the word would agree to other Ministers that are to preach, but there is a peculiar propriety in the sense that hath con∣fined the title to the twelve and Paul, as any indifferent eye will judge and censure upon the weighing of it in the New Testament.

Thirdly, when Paul reckoneth the several kinds of Ministry that Christ Jesus left in the Church at his ascension, Ephes. 4. 11. and 1 Cor. 12. 28. there is none that can think them all to be perpetuated, or that they should continue successively in the like order from time to time: For within an hundred years after our Saviours birth, where were either Prophets or Evangelists, miracles or healings? And if these extraordinary kinds of Mi∣nistration were ordained but for a time and for special occasion, and were not to be imitated in the Church unto succeeding times; much more, or at the least as much were the Apostles, and Order much more, at least, as much extraordinary as they.

Fourthly, the constant and undeniable Parallel which is made betwixt the twelve Pa∣triarchs the Fathers of the twelve Tribes, and the twelve Apostles, not only by the num∣ber it self, but also by the New Testament in the four and twenty Elders, Rev. 4. 4. and in the gates and foundations of the new Jerusalem, Rev. 21. 12, 14. doth argue and prove the latter order, as unimitable as the first. These things well considered, if there were no more, it will shew how improbable and unconsonant the first inference is, that is alledged, that because there was a subordination betwixt the Apostles and Philip; that therefore the like is to be reputed betwixt Bishops and other Ministers, and that Bishops in the Church, are in the place of the Apostles.

A second Quaere, and very material to the matter in agitation is, whether imposition of hands were ever used by the Apostles, but for ordination to some Office in the Church: For whereas their giving of the Holy Ghost to Samaritans in this story, and to others elsewhere, is adduced as an example and argument for that which is now called confir∣mation, and which hath been indifferently given to all (for it is good cheap) that this act of the Apostles aimed not, nor intended to any such thing, may be reasonably con∣jectured and guessed at by these considerations:

First, that the Holy Ghost thus given, meaneth not his ordinary work of Sanctifica∣tion and confirming in Grace, but his extraordinary gifts, of Tongues, Prophecying, and the like. And this is evident by the meaning of that Phrase the Holy Ghost in the Scriptures, (when it denoteth not exactly the Person of the Holy Ghost, or the third person in the Trinity) For as it is a Rabbinick expression, very common in the writings of the Jews, and in the use of the Nation; and evermore in their use and sense meaneth only the extraordinary gifts of the Spirit mentioned: so doth it constantly signifie in the Scripture; and it is very hard, if not utterly impossible to find it signifying any other sense.

Secondly, it is yet more evident by the very historical relation of Luke concerning the matter in hand; for in Acts 19. 6. telling how Paul laid his hands upon certain men at Ephesus, and they received the Holy Ghost, he instantly explaineth what were the gifts of the Holy Ghost that they received, for they spake with tongues, saith he, and prophe∣cyed. And it is not possible to think but that Simon Magus (when he offered money for this fruit of the imposition of his hands; that he might give the Holy Ghost) saw some visible apparent sign of the gift by the hands of the Apostles, which if it were only sanctifying or confirming grace, how could he have seen it? So did they of the Cir∣cumcision perceive when the gifts of Holy Ghost fell upon the Gentiles, Acts 10. 45. For they saw it by their speaking with tongues, and magnifying God, vers. 46.

Fourthly, it being then thus undeniable that the gifts conferred by the imposition of hands, were the extraordinary ones of the Holy Ghost; it can as little also be denyed that they were imparted only to some singular and particular persons, and not to all what∣soever without distinction. For otherwise, 1. It must be granted that Simon Magus received them as well as others, which I know not who will grant; for by his familiarity with Philip and the Apostles (he having also been baptized with the rest, and his wicked∣ness and his villany not yet broken forth) he might have gotten a precedency in this gift before others, if it had been general.

2. It would bring women under imposition of hands, which can hardly be dreamed of, or ever was any one. It is true indeed that women might, and did receive some of these extraordinary gifts, but it was by immediate influence from Heaven and not by any imposition of hands.

So that now if we look upon this Story, and upon others of the like nature, through these spectacles, it will appear that this Imposition of the Apostles hands was not upon all the Samaritans, but upon some selected number, nor upon those selected ones for their confirmation in grace, but for their ordination to the Ministery, and with the im∣position of hands they received the Holy Ghost to inable them for that work.

Vers. 26. Which is desart.

This is to be applyed to the way to Gaza, and not to Gaza it self, and so the Sy∣riack and Arabick apply it expresly and warrantably, seeing the way was through the wilderness of Judah, and there was but one Gaza.

Vers. 27. A man of Aethiopia.

There is mention of a double Cush or Aethiopia in Scripture, for so is it rendred, the one in Arabia, and the other in Africk; and Homer even in his time speaketh of a twofold Aethiopia, Odys. 1. but it is questionable whether he mean the same with the Scripture, or no, since he calleth them Eastern and Western; whereas these were East and South. Now this man is held, and that upon good ground, to be of Aethiopia in Africk, where the name of Candace is renowned even in Heathen Authors.

Vers. 33. Who shall declare his generation.

This Prophecy of Esay which the Eunuch was reading, is exceedingly much mista∣ken by the Jews, and this clause of the Prophecy is exceedingly controverted among Christians. The Jews understand it, some of them concerning Josiah, others concern∣ing the whole people of Israel, but the Holy Ghost hath in this place put us out of all doubt of whom it speaketh. But as for the sense of this clause, some Christians understand it concerning the ineffablity of Christs Eternal generation: others con∣cerning the ineffability of his incarnation, or the generation of his humane Na∣ture united to the Godhead: others concerning the wondrous generation of the Church and faithful; for it followeth, For he was cut off from the Land of the Li∣ving, and yet the generation of his faithful ones increased. But it seemeth to me that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be understood of the age and generation in which Christ lived, rather than of his own generation or descent: and so is it used by the Holy Ghost in other places, as Gen. 6. 9. Acts 13. 36. &c. and so is it intepreted here by the Chal∣dee and other Jewish glossaries: Now the meaning of the verse and of this clause is to this purpose, He was taken away and hurryed from Prison, and from Judgment to Exe∣cution, and as the LXX hath enlarged the sense by change of Phrase, In his poor and dejected estate, his Judgment was utterly taken away, and no right done him; and who can sufficiently speak of the looseness and wickedness of that generation, (called in the Gospel the viperous, adulterous, wicked, untoward generation) which dealt so unjustly and wretchedly with him, as to take and cut him off from the Land of the Living?

Vers. 39. And the Eunuch went on his way rejoycing.

Dorotheus in Synopsi, if he might be believed, will tell you what became of this Eunuch afterward; as that he preached the Gospel in Arabia, in the Isle of Taprobane, and all about the red Sea; and that he is reported to have suffered matyrdom gloriously, and to have been buried there, Biblioth. patr. tom. 7. But believe it that list; for this I observe to be the constant and common officiousness of Superstition, to make any man that is mentioned in the New Testament with a good report, to become a Preacher, and commonly a Bishop, and constantly a Matyr.