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. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

The former treatise have I made, &c.

WE may reduce to this place (for even thus far it may be extend∣ed) what our Historian had said in the very entrance of his Go∣spel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It seemed good to me also to write to thee in order; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In order, seems to promise not only an orderly series of the History of the actions of our Saviour, but successively even of the Apostles too. For what passages we have related to us in this Book may very well be reckoned amongst the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things which were most surely believed amongst them. Indeed, by the very stile in this place he shews that he had a design of writing these stories joyntly, that is to say, first to give us a narration of the Actions and Doctrine of Christ, and then in their due place and order to commit to writing the Acts and sayings of the Apostles.

As to most of the things contained in this Book, St. Luke was both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Eye-witness, yea and a part also; but how far he was spectator of those acts of our Saviour which he relates in his other book, none can say. What he speaks in the Preface of that work is ambiguous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and leaves the Reader to en∣quire, whether he means, he had a perfect understanding of things from the first, by the same way only which those had, that undertook to compile the Evangelical Histories from the Mouth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those that were Eye-witnesses, and Mini∣sters of the Word. Or whether he came to this understanding of things from the first, he himself having been from the beginning, an Eye-witness, and a Minister. Or lastly, Whether he does not by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 declare that he understood all these things from Heaven, and from above. We have taken it in this last sense in our notes upon that place, as being beyond all controversie, that he was divinely inspir'd, and the Spirit from above govern'd his pen while he was writing those things. But whether it might not mean, according to the second sense, (for the first we wholly disallow) viz. that St. Luke was amongst those who adhered to our Saviour Christ from his very first preaching of the Gospel; I leave it to the enquiry of the Reader to determine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

Of all that Iesus began to do, &c.

I am sensible that in the common dialect, to begin to do, and to do, is one and the same thing: But I suppose the phrase in this place is to be taken relatively, q. d.

In the former treatise, I discours'd of all those things which Jesus himself began to do and to teach;

In this, I am to give a relation of those things which were continu'd by his Apostles after him.

VERS. II.

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

Through the Holy Ghost.

EXpositors place these words differently. The Syriack, one of the Arabick Copies, Beza, and the Italian place them next after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom he had chosen: that the sense according to them is, after that he had given Commandment to the Apostles, whom he had chosen through the Holy Ghost. But the other Arabick, as also the Vulgar, the French and English translations retain the same order of the words as we find them in the Greek Text: most rightly rendring it, after that he through the Holy Ghost had given com∣mandment. Which also of old had been done by God to the Prophets, dictating to them by the inspiration of his Holy Spirit what they should Teach and Preach.

The Apostles had indeed cast out Devils, and heal'd diseases through the Spirit, but it is a question whether they had as yet taught any thing, but what they had heard verba∣tim from the mouth of their great Master. He had given them a promise that they should bind and loose the Law of Moses; he had told them, that there were several things yet behind, that must be revealed to them which as yet they could not bear, con∣cerning which, they should be further instructed by the inspiration of the Spirit. When therefore he had risen, and breath'd in their face, saying, receive ye the Holy Ghost; from that time, they were endu'd with the Spirit, as the Prophets of old, who dictated to them what they should preach, what they should require, and what they should ordain. And now nothing was wanting but the gift of Tongues, that what was dictated to them they might declare and make known to all men in their own Languages.

VERS. III.

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

Being seen of them forty days.

a 1.1 IT is a tradition. On the evening of the Passover they hang'd Jesus. And a cryer went before him for forty days, saying, Behold the man condemn'd to be stoned, because by the help of Magick, he hath deceiv'd and drawn away Israel into an Apostasie. Who ever hath any thing to alledge in testimony of his innocency, let him come forth and bear witness. But they found none that would be a witness in his behalf. But he himself (O thou Tongue fit to be cut out) gives a sufficient testimony of his own innocence, having for the space of forty days conversed amongst men, after his Resurrection from death, under the power of which he could not be kept by reason of his innocence.

b 1.2 It is a tradition. R. Eliezer saith, The days of the Messiah are forty years, according as it is said, Forty years 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall I be grieved with this generation. The Gloss is, Because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the future tense) it is a sign the Prophesie is concerning the time to come. It is ingenuously done however, of these Jews, that they parallel that faithless generation that were in the days of the Messiah, with that perverse and rebellious gene∣ration that had been in the wilderness. For they will both of them prove a lothing and offence to God for the space of forty years. And as those forty years in the wilder∣ness, were numbered according to the forty days in which the Land had been searching, Numb. XIV. 34. So also may those forty years of the Messiah be numbered according to the forty days wherein he was conversant amongst mankind, after his Resurrection from ••he dead. But you must compute warily, lest you stumble at the threshold about the year of Tiberius, wherein Christ rose again; or at the close about the year of Ve∣spasian, wherein Jerusalem was taken. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Josephus c 1.3) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jerusalem was taken in the second year of Vespasian's reign; When indeed, according to the Fasti Consulares, it was taken in his first year; but his second year from the time wherein he had been declared Emperor by the Army. He is saluted Emperor by the Army in Egypt, at the very Calends of July, and the fifth of the Ides of July in Judaea. So that his first year from the time of his being declared Emperor, was compleat on the Calends of July the year following, but indeed it was but half his first year according to the computation of the Fasti▪ Now Jerusalem was sackt on the eighth of September following.

VERS. IV.

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

And being assembled together with them, commanded them, &c.

WE will make some enquiry both as to the place and time wherein these things were spoken and do••e.

I. We derive the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salt, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Assembly, or Congregation. So the Lexicons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Congregation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Assembly. d 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When thou shalt give notice to the Persians to gather their forces together. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cyrus having gathered together his fathers flocks and herds of Goats, and Sheep and Oxen, sacrificed them, &c. e 1.5

II. Our Saviour after his Resurrection never appeared amongst his Disciples but by surprize and unexpectedly, excepting that one time in the Mountain of Galilee, where he had appointed to meet with them, Matth. XXVIII. 16. So that I would refer these words therefore to that passage in Saint Matthew, so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signify his meeting with them in the Mountain of Galilee, according to the appointment he had made. Nor do those words hinder, that it is said, he commanded them, that they should not depart from Jerusalem, &c. as if it should necessarily be supposed that they were now at Jerusalem; that passage ver. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they were come together, may signify their assembling in that place, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he commanded them, &c. may very well be construed, that he commanded them to repair straightway to Jerusalem, and not to depart thence.

III. I conceive therefore that these things were spoken and done in the mountain of Galilee (where probably the five hundred at once were together to see him, 1 Cor. XV. 6.) and that when the time of his ascension drew near. For reason would perswade us, that they would not delay their return into the City when he had commanded them thither; nor that he commanded them thither, but when the time drew near wherein he was to meet them there.

And whereas he adds in the very same place and discourse, ver. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not many days hence; it is necessary that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should have its due force, having not been added here in vain; but seems to respect the daies that were yet to come between that and Pentecost.

We have frequent mention amongst the Rabbins concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Paras of the Passover, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Paras of Pentecost; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Paras of the Feast of Tabernacles. Now the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paras, (themselves being the interpreters) was that space of fifteen days immediately before any of these Feasts. So that five and thirty days after the second of the Passover, began the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Paras of the Feast of Tabernacles, and the second day of those fifteen was (this year) the Lords-day, on which I almost think they had that assembly on the mountain of Galilee, and that the Disciples being remanded from thence to Jerusalem, got thither within three days. But lest we should streighten the matter within too narrow a compass of time, and seem too nice and curious about the very day, I should judge we can hardly more properly apply these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being assembled together with them, than to that meeting on the mountain of Galilee, which Christ himself had made the appointment of. From thence it was that Christ commanded them to Jerusalem, a place which having tainted it self with the blood of their Lord, they might probably have very little mind to return to again, had it not been by some special command: and do we think they would have gone thither to have celebrated the Feast of Pente∣cost, or indeed have been present all at it, in that place, had not their Master directed them so to do?

VERS. VI.

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

Wilt thou at this time restore the Kingdom to Israel?

IT is very apparent that the Apostles had the same phansiful conceptions about the earthly reign of Christ with the rest of that Nation. But yet they seem here a little to doubt and hesitate, either as to the thing it self, or at least as to the time; and that, not without cause, considering some things which had so lately fallen our. Lord, wilt thou restore the Kingdom to those that have dealt so basely and perfidiously with thee? what, to this generation, that lies under the actual guilt of thy bloodshed? Or indeed,

to this Nation at all, which by the perpetration of the late wickedness had made it self unworthy of so great a kindness? Now, what our Saviour returns for answer, viz. that it is not for them to know the times or the seasons, does not in the least hint any such Kingdom ever to be, but he openly rebukes their curiosity in enquiring into the times, and in some measure the opinion it self, when he tells them, that they should receive power from Heaven, and should be his witnesses, &c.

What that Nation apprehended concerning the temporal reign of the Messias, as to ma∣ny things they speak plainly and openly enough, but in other things, a man may en∣quire, but can hardly satisfie himself what they mean or intend. To omit others, they are in three things somewhat obscure.

I. Whether the ten Tribes be to be admitted to the felicities of this reign. For as to this matter it is disputed by the Rabbins. The ten Tribes are not to return. f 1.6 But in the Jerusalem Talmudists it is expressed thus, The ten Tribes have not a part in the world to come. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neither shall they see the future age. Which is discoursed in the Babylonian writers, viz. whether this be not to be understood of those individual persons only, that were carried away by the King of Assyria; that they indeed shall not partake of the blessings of the Messias, though their posterity should. So that there may lie hid something of ambiguity in the word Israel, in this passage we are now ex∣amining; that is, whether in the conception of those that speak it, the ten Tribes are included yea or no. For commonly the name Israel amongst the Jews, was wont to be taken for the Jews only, so that they called themselves Israel, and the ten Tribes, by way of distinction, the Ten Tribes. In which sense, and according to which distincti∣on, that of the Apostle seems to be said. Are they Hebrews? So am I. Are they Isra∣elites? So am I. 2 Cor. XI. 22.

II. What opinion was to be had of the two Messiah's, Messiah ben David, and Messiah ben Joseph, or ben Ephraim, as he is called by the Paraphrast, Cant. IV. 5. Whether they were to reign at the same time, the one over the ten Tribes, the other over the two: or whether in succession to one another, both of them over the whole Nation? Messiah ben Joseph was to be cut off. g 1.7 And then, what must become of his Subjects, whether they were of the ten Tribes or of the two, or of all?

III. It is further obscure in their writings, whether they had an apprehension that the Messiah should reign alone, or whether he should substitute any King or Kings under him, or after him. It seems probable to them that the Messiah should reign his thou∣sand years alone; but then, as to that age which they called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (if Eternity be not meant by it) what did they conceive must be done in it? whether Kings should be substituted in it of the race of David? They can dream of nothing but mere Earthly things: and if from such kind of dreams we might conjecture what kind of future state that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be, we may guess what should then be done. But to what purpose is it to trace error, where, as we cannot so much as fix a foot, so the further we proceed the more we slip?

What kind of Kingdom the Apostles had framed in their imaginations is not easy to conceive: There was something that might seem to cherish that opinion about a tempo∣ral reign, wherewith they had been leavened from their very childhood; and that was, That not only Christ, but several of the Saints had rose from the dead; and that the Kingdom of the Messiah should commence from some resurrection, they had already learnt from some of their own traditions. But in what manner should Christ now reign? His body was made a spiritual body. Now he appears, anon he vanish∣eth and disappears again, and how will this agree with Mortals? The traditions indeed suppose the Messiah would be perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one of the dead: but when he should revive he was to have the same kind of body with other men. This was apprehen∣ded by some in Sanhedr. h 1.8 that those dead mentioned Ezek. XXXVII. did revive, re∣turned into the Land of Israel, married wives and begat Children: I my self, saith R. Judah ben Betirah, am one of their offspring, and these very Phylacteries which my Grand∣father bequeathed to me, belonged to them. Now, who is it can so much as imagine, what opinion the Apostles conceived concerning the bodily presence of Christ in this Kingdom of his which they had been dreaming?

VERS. XII.

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

A Sabbath-days journey.

I Have already said something in Luke, XXIV. concerning a Sabbath-days journey. I will add a few things in this place. i 1.9 Whosoever goeth beyond the bounds of the City on the Sabbath day, let him be scourged, because it is said, let no one go out from his place on the seventh day, this place, is the bounds of the City. The Law doth not determine the

compass of these bounds. But the wise men define these bounds from without, to be about twelve miles, according to the Israelites camp: for Moses our Master said unto them, ye shall not go out of your camp. However, it is ordained by the words of the Scribes, let no one go out of the City beyond two thousand cubits. For two thousand cubits are the sub∣urbs of the City. From whence we may learn, that it is lawful to walk clear through the City on the Sabbath day, be it as spacious as Nineveh, and whether it be walled or no. He may also expatiate beyond the City to the length of two thousand cubits from every side of it—But if a man go beyond these two thousand cubits, they scourge him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the scourge of Rebellion, that is, if he go so far as twelve miles, but if he go out of the City beyond twelve miles, though it be but the space of one cubit, he is scourged according to the Law. Let us comment a little.

I. It was commonly believed that the Israelites encamping in the wilderness, was about twelve miles square. k 1.10 The length of the Israelites camp was twelve miles, and the bredth twelve miles.

The bredth of the waters (that is, those that were divided in Jordan) was twelve miles answerable to the camp of Israel, according as our Rabbins expound it. l 1.11 The waters which came down from above, stood and rose up upon an heap, Jos. III. 16. And what was the height of these waters? it was twelve miles height upon twelve miles bredth, according to the camp of Israel. Where the Gloss is, The camp of the Israelites was twelve miles up∣on twelve miles, (that is, twelve miles square) and they past over Jordan according to their encampings, viz. the whole bredth of their camp past over together for the space of twelve miles. m 1.12 Hence that in Hieros. Sotah, n 1.13 Adam and Zarethan (i. e. the place, from whence, and the place to which the waters were divided) were distant from one another twelve miles.

Whether they took the number of twelve miles precisely, from allusion to the twelve Tribes, or from any other reason retained that exact number and space, is not easy to determine; yet this is certain, that the Israelites camp was very spacious, and had a very large compass, especially granting a miles distance between the first Tents and the Tabernacle. And indeed, as to this commonly received opinion of the camps be∣ing twelves miles square on every side, we shall hardly believe it exceeds the just pro∣portion, if we consider the vast numbers of that people: nay it might rather seem a wonder, that the encamping of so many Myriads, or rather so many hundred thousands, should not exceed that proportion. Place the Tabernacle in the midst: allow the space of one mile from each side of it (in which space were the tents of the Levites) before you come to the first tents of the Israelites, and then guess what length and bredth and thickness all the other tents would take up.

II. It is supposed lawful for any one to have walked upon the Sabbath day, not on∣ly from the outmost border of the camp to the Tabernacle, but also through the whole camp from one end of it to the other; Because the whole encamping was of one and the same, and not a diverse jurisdiction. According to that known Canon concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Commixion or Communion of Courts. And hence it is that Maimonides makes such mention of twelve miles, and the lawfulness of walking on the Sabbath day through any City, be it as spacious as Nineveh it self.

III. But when the people were disposed of and placed in their several Cities and Towns in the Land of Canaan, and the face of things quite changed from what it had been in the wilderness, it seemed good to the wise men to circumscribe the space of a Sabbath-days journy within the bounds of two thousand Cubits. And that partly, because the inmost borders of the Israelites tents, was so much distant from the Taber∣nacle, as may be gathered from Jos. III. 4. and partly because it is said, Numb. XXXV. 4, 5. From the wall of the City ye shall measure a thousand Cubits, and from without the City ye shall measure two thousand Cubits. Now, o 1.14 a thousand Cubits are the suburbs of the City, and two thousand Cubits are the bounds of the Sabbath.

IV. As to these words therefore of the Evangelist now before us, we must suppose they do not define the exact distance of the mount of Olives from Jerusalem, which indeed was but five furlongs, p 1.15 nor do they take in the town of Bethany within the bounds of the Sabbath, which was distant fifteen furlongs, Joh. XI. 18. but they point out that place of the Mount, where our Saviour ascended into Heaven, viz. that place where that tract of the Mount of Olives ceased to be called Bethphage, and began to be called Bethany. Concerning which we have discoursed more largely in another place.

VERS. XIII.

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

They went up into an upper room.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To an upper room, in Talmudic Language.

I. It was very familiar with that Nation, that when they were to concern themselves with the Law, or any parts of Religion out of the Synagogue, they went up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣to an upper Room, some uppermost part of the house. q 1.16 Abniah a very rich man, invited Rabban Johanan ben Zacchai, and his Disciples, and Nicodemus, &c. to a Feast which he made at the Circumcision of his Son: when the feast was done, Rabban Johanan and his Disciples went up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into an upper Room, and read, and expounded till the fire shone round about them, as when the Law was given at Mount Sinai. Abniah was amazed at the honour that was given to the Law, and so devoted his Son to the Law. Take notice that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an upper-room is distinct from a dining-room, where they dined and supped, and there it was they handled the Law and divine things: to which if that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 large upper room mentioned Mark XIV. 15. and Luke XXII. 12. where our Saviour celebra∣ted the Passover, had any affinity, it seems to have been something different from a common dining-room.

II. Such a kind of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or upper-room, I presume was the Beth Midras of this or that Rabbin. r 1.17 R. Simeon, saith, I saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sons of the upper room that they were few in number, that is, (if I take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aright) the Sons or Disciples of Beth Midras; but I will not contend in this matter.

s 1.18 Those are the traditions which they delivered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the upper room of Hananiah, ben Hezekiah ben Garon: and many instances of that kind. Of this kind seems that upper chamber at Troas, mentioned, Acts XX. 8. And so, where we meet with the Church in such or such an ones house, it seems to look this way: viz. some upper part of the house, sequestred on purpose for the assembling of the Church, in the same manner that the Beth Midras was set apart for the meeting of the Disciples of this or that Rabbin. And as the Beth Midras was always in the house of some Rabbin, so pro∣bably for the most part were these Churches in the house of some Minister or Doctor of the Church. Was not Aquila such an one, in whose house we find a Church menti∣oned? Rom. XVI. 5. compared with Acts XVIII. 26. Was not Philemon such an one? Philem. ver. 2.

VERS. XV.

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

About an hundred and twenty.

THE same number was Ezra's great Synagogue. t 1.19 Ezra was the head of all, he was the twenty second receiver of Traditions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his whole Sanhedrin consisted of an hundred and twenty Elders. There was no stated Coun∣cil in any City under this number. u 1.20 How many men are requisite in a City, that it might be capable of having a Council setled in it? An hundred and twenty. What is their office? Three and twenty are to make up the number of the lesser Sanhedrin. And there are three classes of twenty three; behold there are ninety two. There are ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be at leisure for the Synagogue; behold there are an hundred and two. Two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Plantiff and the Defendant) who have business before the Sanhedrin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two crafty wit∣nesses (those who by their counter-evidence might implead the witnesses if possible of a lie.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two counter witnesses, against those counter witnesses. Two Scribes. Two Chazanim, two collectors of the Alms, and a third to distribute. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Physitian. (The Gloss hath it, one to circumcise Infants) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Artificer, Chirurgion, (the Gloss is, one to let blood) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Libellary, i. e. one that was to write bills of E∣spousals, Divorces, Contracts, &c. and a Schoolmaster, behold an hundred and twenty. If you will pick any thing out of this parity of number, you may. However certainly the number of those we have now before us, ought always to occur to mind, when we read such passages as these, They were all with one accord in one place, Act. II. 1. They were all scattered abroad excepting the Apostles, Chap. VIII. 1. So Chap. XI. 19. &c.

Beside the Twelve Apostles, and Seventy two Disciples, who can tell us who those other thirty six were that were to fill up the number? what kind of men, of what degree and quality, who though they were neither of the number of the Twelve Apostles, nor the Seventy Disciples, yet were admitted members of that great and holy Consistory. Reason it self seems against it, that any women should be accounted of that number. As also it is plain, that though there were more in the City that believed, yet these were for some special cause and reason ascribed into this peculiar fellowship and number. As to the Twelve, and the Seventy, we need not enquire; as to the rest,

let us see whether it may not be intimated to us, ver. 21. that they had been the follow∣ers of Christ in company with the others from the very first of his publishing the Go∣spel.

That Peter should be always in the head of them, and have the chief parts in the whole History, as their Prolocutor and chief actor, must be attributed.

• 1. To his Seniority, he being older than any of the other twelve. And whereas under this notion of his age he had been their chief speaker all the while that our Saviour con∣versed amongst them, it was but just and reasonable he should hold the same place and quality, now that their Lord was gone.
• 2. To his repentance. As what was but necessary that he who had so scandalously fal∣len might by his future zeal and religion, as much as possible give some considerable testi∣monies both of his repentance and recovery.
• 3. He was design'd to the Apostleship of Circumcision, as the chief Minister; it was fit therefore that he should be chief amongst those of the Circumcision. But when we stile him the chief Minister of the Circumcision, we do not dream of any Primacy he had over the other Ministers of the Circumcision; only that the greatest work, and the widest space of that Ministry fell to his lot, viz. Mesopotamia, or the Babylonish and Assyrian Captivity, namely, the Jews in Babylon, and the Ten Tribes mixt with them. And when we speak of him as acting the chief and principal parts, we do not believe the rest of the Apostles idle, we know they were endowed with equal authority, an equal gift of Miracles, equal number of Tongues, equal wisdom, and an equal power of Preaching the Gospel; but that he for the reasons above mention'd had shewn his zeal, industry, and activity in some ways and measures very extraordinary.

VERS. XVIII.

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

Falling headlong he burst asunder in the midst.

THE Vulgar and Erasmus have it, Suspensus crepuit medius: Being hang'd he crackt asunder in the midst. So the Italian Translation, Appicato crepo pelmezzo; rendring St. Matthew rather than St. Luke; and I question indeed whether they do rightly take the mind of St. Matthew while they so strictly confine the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to being hang'd. I have produced my conjecture concerning this business at Mat. XXVII. viz. that the De∣vil immediately after Judas had cast back his money into the Temple, caught him up into the air, strangled him, threw him headlong, and dasht him in pieces upon the ground. For,

• I. It is questionable enough whether the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do necessarily and singly de∣note he hanged himself, and not as well, he was hanged or choaked. And indeed whether the word always suppose the Halter: how the learned Hiensius hath defended the negative, we may consult him upon this place, and upon Mat. XXVII.
• II. If Judas hanged himself as is commonly believ'd, and commonly so painted, how could it be said of him that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he fell headlong. Grant that upon the breaking of the Halter he might fall upon the ground, yet what matter is it whether he fell on his face, or that he fell backward. But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be derived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Gramma∣rians would have it, it may be headlong as well as upon the face, that is as upon the face, is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to supine or backward.
• III. Histories tell us of persons strangled by the Devil. That is a known passage in Tob. III. 8. Asmodeus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so it is in the Heb. of P. Fagius) strangled Sarahs seven husbands, &c. and it may be the less wonder if the Devil being corporally seated in this wretch, should at last strangle him.
• IV. There are also Histories of the Devil snatching up some into the air, and carrying them away with him. Now of all mortals no wretch did ever more deserve so direful a fate than this Traytor; not did any other death become the most impious of all mankind than the dreadfullest the Devil (to whom he was intirely given up) could inflict, as what might be of most horrour to himself, and terrour to others.
• V. The words immediately following, That this was known to all the dwellers at Jerusa∣lem, ver. 19. argue it was a thing of no common and ordinary event, and must be some∣thing more than hanging himself, which was an accident not so very unusual in that Nation.

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

And all his bowels gushed out.

w 1.21 A certain Syrian saw a man who fell from the roof of his house upon the ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his belly burst and his bowels gusht out. The Syrian brought the Son of him that had thus fallen, and slew him before him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but at length it seem'd so. The

Gloss telleth us he did not strike or hurt the boy, but made as if he would have killed him; because he being loth to meddle with the mans bowels himself, for fear lest he should any way displace them; he seem'd as if he had kill'd the boy, that so the father upon the sight of it groaning and fetching strong and deep sighs, might draw in his bowels into their proper place again.

The Devil had dwelt in this wretch for three days or thereabout, from the time that he had enter'd him upon his receiving the Sop, Joh. XIII. and now by an horrid eruption tearing out his bowels he goes out again.

VERS. XIX.

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

Aceldama.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A field of blood, so call'd both as it had been purchas'd with the price of blood, and as it had been water'd with the blood of this Traytor; for hither I presume the Devil had thrown him headlong; and upon this event it was that the Priests were mov'd to purchase this very field; and so in a twofold sense it might be said of this Tray∣tor, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he purchased a field, both as it was bought with his money, and seal'd with his blood. If Aceldama was in that quarter of the City that it is now shewn in, to strangers, that is, between the East and the South, as Borchard tells us; then it was in the valley of Hinnom or thereabout.

VERS. XXV.

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

That he might go to his own place.

BAlaam x 1.22 went to his own place, that is, into Hell. It is not said of the friends of Job, that they each of them came from his own house, or his own City, or his own Country, but from his own place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, from a place cut out for them in Hell y 1.23. The Gloss is, from his own place, that is, from Hell, appointed for Idolaters. z 1.24 Who∣soever betrays an Israelite into the hands of the Gentiles hath no part in the world to come. If so, then where must he have his place that betray'd the very Messiah of Israel?

VERS. XXIII.

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

Ioseph called Barsabas.

I. AMongst the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jose, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joseph are one and the same name. a 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Jose saith, in Babylon the Syrian tongue, &c. which being recited in So∣tah b 1.26, is thus exprest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Joseph said, In Babylon, &c. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Jose in Hieros. Jom tobh c 1.27, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Joseph in Bab. Berac. d 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jose ben Johanan in Avoth e 1.29, is Joseph ben Johanan in Maimonides Preface to Misnah. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Mat. XXVII. 56. and Mark VI. 3. is render'd in the Vulgar, Joseph. See Beza up∣on the place now before us.

II. I would therefore suspect that this Joseph who is call'd Barsabas, might be Joses the Son of Alpheus, the brother of James the less, who as James also was called the Just; nor could we suppose any a more likely Candidate for the Apostleship, than he who was bro∣ther to so many of the Apostles, and had been so oftentimes nam'd with James. What the word Barsabas might signifie, it is not so easie to determine, because Sabas may agree with so many Hebrew words; the Nomenclators render it, The Son of Conversion, Son of quiet, Son of an Oath. (But by the way who can tell what Etymology the Arabick Interpreter in Bib. Polygl. referr'd to when he render'd it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Barzaphan?) I would write it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Saba, which also the Erpenian Arab. does) i. e. a wise Son, unless you had rather Son of an old man. There is also another Barsabas, Chap. XV. 22. Judas sirnamed Barsabas, by whom if Judas the Apostle be to be understood, let Joses and he (both Barsabas) be brothers, both of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sons of old Alpheus.

Notes

• a 1.1

  Sanhedr. fol. 43. 1.
• b 1.2

  Ibid. fol. 99. 1
• c 1.3

  De ex id. lib. 6. cap 47.
• d 1.4

  Herodot. Po∣lymn. cap. 12.
• e 1.5

  Id. Clio, cap. 126.
• f 1.6

  Sanhedr. cap. Chelek. halak. 7.
• g 1.7

  Succah, fol. 52. 1.
• h 1.8

  Fol. 92. 2.
• i 1.9

  Maimonid. Schabb. cap. 27.
• k 1.10

  Targ. Jonath. in Numb. 2.
• l 1.11

  Kimch. in Josh. 3. 16.
• m 1.12

  Sotah, fol. 34. 1.
• n 1.13

  Fol. 21. 4.
• o 1.14

  Sotah, fol. 27. 2.
• p 1.15

  Joseph. An∣tiqu. lib. 20. cap. 6.
• q 1.16

  Juchasin, fol. 23. 2.
• r 1.17

  Juchas. fol. 45. 2.
• s 1.18

  Hieros. Schab. fol. 3. 3.
• t 1.19

  Juchas. fol. 13. 2.
• u 1.20

  Sanhedr. fol. 17. 2. & Mai∣mon. Sanhedr. cap. 1.
• w 1.21

  Cholin. fol. 56. 8.
• x 1.22

  Baal turim, in Numb. XXIV. 25.
• y 1.23

  Midra•• Coht∣leth, fol. 100. 4.
• z 1.24

  Maimon. in Covel umazzi. cap. 8.
• a 1.25

  Bava kama, fol. 83. 1.
• b 1.26

  Fol. 49. 2.
• c 1.27

  Fol. 61. 3.
• d 1.28

  Fol. 19. 1.
• e 1.29

  Cap. 1. hal. 4.