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

CHAP. II.

VERS. I.

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

And when the day of Pentecost was fully come.

I. THIS word Pentecost, seems to be taken into use by the Hellenist Jews, to signi∣fie this Feast, which also almost all the Versions retain, the Western especially, and amongst the Eastern, the Syriack and Aethiopick. The Hebraizing Jews commonly call this Feast by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from which one of the Arabicks differs very little when it renders it in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is only in∣terserted; the other omits the word wholly, and only hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day of the fifty.

II. It is well enough known that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Holy Scriptures was an Holy-day, Levit. XXIII. 36. Deut. XVI. 8. and the reason why the Jews so peculiarly appropriate it to the Feast of Pentecost, seems to be this, because this Feast consisted in one solemn day, where∣as the Feast of Passover, and of Tabernacles had more days. f 1.1 As the days of the Feast are seven. R. Chaija saith, because the Pentecost is but for one day, is the mourning so too? They say unto him, thou arguest from a far fetcht tradition. Where the Gloss hath it, That this Feast is but for one day, we learn from the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. g 1.2 The men of the Town Mahaesia are strong of heart, for they see the glory of the Law twice in the year. The Gloss is, Thither all Israel is gather'd together in the Month Adar, that they may hear the Traditions concerning that Passover in the School of Rabh Asai: and in the Month Elul, that they may hear the Tra∣ditions concerning the Feast of Tabernacles. But they were not so gather'd together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the Feast of Pentecost, because that is not above one day.

Hence that Baithusean may be the better believ'd in his dispute with Rabban Johanan h 1.3, Moses our Master (saith he) will love Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he knows that the Feast of Pentecost is but for one day.

III. And yet there is mention of a second Holy-day in Pentecost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabh Papa hath shammatiz'd those bearers that bury the dead on the first Feast-day of Pentecost, &c. where the mention of the first Feast-day hints to us that there is a second, which we find elsewhere asserted in express terms. i 1.4 R. Simeon ben Joze∣dek saith, in eighteen days any single person repeats the Hallel over, that is to say in the seven days of the Feast of Tabernacles, in the eight days of the Feast of Dedication, the first day of the Passover, and the first day of Pentecost. But in the captivity they did it in one and twenty days. In the nine days of the Feast of Tabernacles, in the eight days of the Feast of Dedicati∣on, in the two Feast-days of the Passover, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the two Feast-days of Pentecost.

Whereas it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the captivity, the difficulty is answer'd; for although in the land of Israel there was but one solemn day in the Feast of Pentecost, yet amongst the Jews in foreign Countries there were two; which also happen'd in other Solemnities. For in∣stance, within Palestine they kept but one day holy in the beginning of the year, viz. the first day of the Month Tisri; but in Babylon and other foreign Countries they observ'd both the first and the second day. And the reason was, because at so great a distance from the Sanhedrin at Jerusalem, they could not be exactly certain of the precise day as it had been stated by the Sanhedrin, they observ'd therefore two days, that by the one or the other they might be sure to hit upon the right.

IV. God himself did indeed institute but one Holy-day in the Feast of Pentecost, Levit. XXIII. and therefore is it more peculiarly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a solemn day, because it had but one Feast-day. And yet that Feast hath the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same titles that the Feast of Tabernacles, and the Passover had, Exod. XXIII. 14, &c. and all the males appear'd in this Feast as well as in the others; nor was this Feast without its Chagigah any more than the rest. So that however the first day of Pentecost only was the Holy and solemn day, yet the Feast it self was continu'd for seven days. So the Doctors in Rosh hashanah, k 1.5 R. Oshaiah saith, whence comes it that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pentecost hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compensations for all the seven days? because the Scripture saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Feast of unleaven'd bread, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the Feast of Weeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the Feast of Tabernacles. He com∣pares the Feast of Weeks (i. e. Pentecost) with the Feast of unleaven'd bread. That hath com∣pensations for all the seven days, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so the Feast of Weeks (i. e. Pentecost) hath compensations for all the seven days. They call'd that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣pensations, when any one had not made his just offerings in the beginning of the Feast, he repair'd and compensated this negligence or defect of his by offering in any other of the

seven days. And thus much may suffice as to this whole Feast in general. Now as to the very day of Pentecost it self it may not be amiss to add something.

I. It is well known that the account of weeks and days from the Passover to Pentecost took its beginning from, and depended upon the day of offering the sheaf of the first∣fruits, Levit. XXIII. 15. But through the ambiguity of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the morrow of the Sabbath, there hath arose a controversie betwixt the Scribes and Baithusians, whether by the Sabbath, ought to be understood the weekly Sabbath (or as the Scribes commonly call'd it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sabbath of the Creation) or whether it should be un∣derstood of the Sabbatical day, i. e. the first day of the seven days of Passover, which was a solemn day, Exod. XII. 16. the Baithusians contend vehemently for the former, and will not have the sheaf offer'd but after the weekly Sabbath. As suppose the first day of the Passover should fall out upon the first day of the week, they would stay till the whole week with the Sabbath-day was run out, and then on the morrow of that Sabbath, i. e. the first day of the following week they offer'd the sheaf. But the Scribes very different∣ly keep strictly to the sixteenth day of the Month Nisan, for offering the first-fruits with∣out any dispensation, after the Sabbatical-day, or the first day of the Feast is over. And amongst other arguments by which they strengthen their opinion, those two different pla∣ces of Scripture, Exod. XII. 15. Seven days ye shall eat unleavened bread, and Deut. XVI. 8. Six days thou shalt eat unleavened bread; they according to the sense they have do thus reconcile, Seven days indeed you shall eat unleavened bread; that is, unleavened bread of the old wheat on the first day of the Feast, the sheaf being not yet offer'd, and un∣leaven'd bread of the new wheat the remaining six days after you have offered the first∣fruits l 1.6.

II. If the day of the first-fruits be to be taken into the number of the fifty days, which the Authors now quoted do clearly enough affirm out of those words, Deut. XVI. 9. Num∣ber the seven weeks to thy self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when thou beginnest to put the sickle into the corn; then it will appear plain enough to any one that upon whatsoever day of the week the sheaf-offering should fall, on that day of the week the day of Pentecost would fall too. And hence the Baithusians contended so earnestly that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the morrow after the Sabbath (on which it is commanded that the sheaf of the first-fruits should be offer'd) should be understood of the first day of the week, that so the day of Pentecost might fall out to be the first day of the week too; not so much in honour of that day (which is indeed our Lords-day) but that the Pentecost might have the more Feast-days, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the Israelites might delight themselves for two days toge∣ther, as one of them speaks out their meaning * 1.7.

III. As to the year therefore we are now upon wherein Christ ascended, and the Holy Ghost came down, the sheaf-offering was on the Sabbath-day. For the Paschal lamb was eaten on Thursday, so that Friday (on which day our Saviour was Crucified) was the first day of the Feast, the Sabbatical or Holy-day. And the following-day which was their Sab∣bath, was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second, on which the sheaf was offered, whiles Christ lay in the grave; and for this very reason was it said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an high day of the Sabbath, Joh. XIX. 31.

IV. Let us enquire therefore whether the day of Pentecost fell out on their Sabbath∣day; I know indeed that the fifty days are reckoned by some from the Resurrection of our Lord, and then Pentecost, or the fiftieth day, must fall on the first day of the week, that is, our Lords-day; but if we number the days from the common Epocha, that is, from the time of offering the sheaf of first-fruits (which account doubtless St. Luke doth follow) then the day of Pentecost fell out upon the Jewish Sabbath. And here, by the good leave of some learned men it may be question'd, Whether the Holy Ghost was poured out upon the Disciples on the very day of Pentecost or no. The reasons of this question may be these.

I. The ambiguity of the words themselves, '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be either render'd as we have done in English, When the day of Pentecost was fully come; or as they in the Italian, Et nel finire del giorno de la Pentecoste, q. d. when it was fully gone. So that the phrase leaves it undetermin'd whether the day of Pentecost was fully come, or fully gone; and what is there could be alledg'd against it, should we render it in the lat∣ter sense?

II. It is worthy our observation that Christ the Antitype in answering some Types that represented him, did not tye himself up to the very day of the Type its self for the ful∣filling of it, but put it off to the day following. So it was not upon the very day of the Passover, but the day following that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ our Passover was sacrific'd for us, 1 Cor. V. 7. It was not on the very day that the sheaf of the first-fruits was offer'd, but the day following that Christ became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first∣fruits of them that slept, 1 Cor. XV. 20. So also did he institute the Christian Sabbath not the same day with the Jewish Sabbath, wherein God had finisht the work of his Creation,

but the day following wherein Christ had finisht the work of his Redemption. And so it was agreeable to reason, and to the order wherein he dispos'd of things already menti∣oned, that he should indulg that mysterious gift of the Holy Ghost, not upon the day of the Jewish Sabbath, but the day following, the day of his own Resurrection from the grave; that the Spirit should not be pour'd out upon the same day wherein the giving of the Law was commemorated, but upon a day that might keep up the commemoration of himself for ever.

III. We can hardly invent a more fit and proper reason why upon this day they should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All with one accord in one place; than that they were so gather'd together for the celebration of the Lords-day. So that although we have ad∣veutur'd to call it into question whether the Holy Ghost was pour'd out upon the very day of the Jewish Pentecost, yet have we not done it with any love to contradiction, but as having considerable reason so to do, and with design of asserting to the Lords-day its just honour and esteem; for on that day beyond all controversie, the Holy Ghost did come down amongst them.

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

They were all with one accord, &c.

Who were these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these ALL here mention'd? probably the CXX spoken of Chap. I. 15. and the connexion falls in well enough with the foregoing story. Those All were together when the Election of the twelfth Apostle was propounded, and when the choice was made too. And therefore why the ALL in this place ought not to have refer∣ence to this very number also, who can alledg any reason? Perhaps you will say, this rea∣son may be given why it should not; namely, that all those that were here assembled, were endu'd with the gift of Tongues, and who will say that all the hundred and twenty were so gifted? I do my self believe it, and that for these reasons.

• I. All the rest were likely to publish the Gospel in foreign Countries, as well as the Apostles, and therefore was it necessary that they also should be endow'd with foreign Tongues.
• II. The Apostles themselves imparted the same gift by the imposition of hands to those whom they Ordained the Ministers of particular Churches. It would seem unreasonable therefore that those extraordinary persons that had been all along in company with Christ and his Apostles, and were to be the great Preachers of the Gospel in several parts of the world, should not be enricht with the same gift.
• III. It is said of the seven Deacons that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full of the Holy Ghost, even before they were chosen to that office; which doth so very well agree with what is said in this part of the story, ver. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were all filled with the Holy Ghost, that we can hardly find out a more likely time or place wherein these Deacons had been thus replenisht, than when the Apostles themselves were so, that is, upon the coming down of the Holy Ghost.
• IV. The dignity and prerogative of the Apostles above the rest of the Disciples, did not so much consist in this gift of Tongues being appropriated to themselves; but in this amongst other things, that they were capable of conferring this gift upon others, which the rest could not do. Philip the Deacon doubtless did himself speak with Tongues, but he could not confer this gift to the Samaritans, that they also should speak with Tongues as he did; this was reserv'd to Peter and to John the Apostles.
• V. The Holy Ghost as to the gift of Tongues fell upon all that heard Peter's discourse in the house of Cornelius, Chap. X. 44. it may seem the less strange therefore if it should fall on these also at this time and in this place.

VERS. II.

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

A sound as of a rushing mighty wind.

THE sound of a mighty wind, but without wind; so also Tongues like as of fire, but without fire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fitly and emphatically enough added here; but I question whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was so properly put by the Greek Interpreters in Gen. I. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit of God was carry'd upon the face of the waters; and yet the Paraphrast and Samaritan Copy is much wider still from the mean∣ing and intention of Moses, when they render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he breath'd upon the waters. I conceive they might in those words, the Spirit of God mov'd upon the face of the waters, have an eye to those waters that cover'd the earth; whereas Moses plainly distinguisheth between the Abyss, that is, the waters that cover'd the earth, upon the face of which deep the darkness was; and those waters which the Spirit of God mov'd upon, that is, the waters which were above the firmament, ver. 6, 7. And by the moving or incubation

of the Spirit upon these waters, I would rather understand the motion of the Heavens, the Spirit of God turning them about, and by that motion cherishing the things below, as the bird doth by sitting upon its young, than of any blowing or breathing of the Spirit or the wind upon them; or that the Spirit was carry'd upon the waters as a wind is upon the Sea, or upon the Land.

VERS. III.

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

Cloven Tongues like as of fire.

THE confusion of Languages was the casting off of the Gentiles, and the confusion of Religion; for after once all other Nations, excepting that of the Jewish, came to be deprived of the use and knowledg of the Hebrew Tongue; in which Language alone the things of true Religion, and all Divine truth were known, taught, and deliver'd, it was unavoidable but that they must needs be depriv'd of the knowledg of God and Reli∣gion. Hence that very darkness that fell upon the Gentile world by that confusion of Tongues, continued upon them to this very time. But now behold the remedy, and that wound that had been inflicted by the confusion, is now heal'd by the gift of Tongues; that Veil that was spread over all Nations at Babel was taken away at mount Zion, Isai. XXVII. 7. We meet with a form of prayer in the Jewish writings, which was used on the solemn fast of the ninth month Ab, of which this is one clause m 1.8, Have mercy, O God, up∣on the City that mourneth, that is troden down and desolate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because thou didst lay it wast by fire, and by fire wilt build it up again. If the Jews expect and desire their Jerusalem should be rebuilt by fire, let them direct their eyes to∣ward these fiery Tongues, and acknowledg both that the building commenc'd from that time, and the manner also how only it is to be restor'd.

VERS. XIII.

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

These men are full of new wine.

RAbba saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man is bound to make himself so mellow on the Feast of Purim, that he shall not be able to distinguish between cursed be Haman, and blessed be Mordecai. Rabbah and R. Zeira feasted together on the Feast of Purim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they were sweeten'd, or made very mellow. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they were sweeten'd, i. e. they were got drunk. So that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is nothing but what they were wont to express in their common Dialect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are sweeten'd, that is, are drunk.

But may we not rather judg those drunk, who by saying the Apostles were full of new wine, imputed that sudden skill of theirs in so many Languages to wine and intemperance? The Rabbins indeed mention a Demon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cordicus, who possesseth those that are drunk with new wine n 1.9. But is he so great a Master of Art and wit, that he can furnish them with Tongues too? These scoffers seem to be of the very dregs and scum of the peo∣ple, who knowing no other Language but their own Mother-tongue, and not under∣standing what the Apostles said, while they were speaking in foreign languages, thought they said nothing but meer babble and gibberish.

VERS. XV.

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

It is but the third hour of the day.

THAT is with us, nine a Clock in the morning; before which time especially on the Sabbath and other Feast-days the Jews were not wont so much as to tast any thing of meat or drink, nor indeed hardly of other days. o 1.10 This was the custom of the Re∣ligions of old, first to say over his morning prayers on the Sabbath-day, with those additional ones in the Synagogue, and then go home and take his second repast. For he had taken his first repast on the evening before at the entrance of the Sabbath. Nothing might be tasted be∣fore the prayers in the Synagogue were finisht, which sometimes lasted even till noon∣day; for so the Gloss upon the place, When they continue in the Synagogue beyond the sixth hour and an half, which is the time of the great Minchah (for on a Feast-day they delay'd their coming out of the Synagogue) then let a man pray his prayer of the Minchah before he eat, and so let him eat. And in those days it was, that that commonly obtain'd, which Targ. in Cohe∣leth noteth: p 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After they had offer'd the dai∣ly Sacrifice they eat bread in the time of the four hours; i. e. in the fourth hour. In Bava Meziah q 1.12, a certain officer of the Kings teacheth R. Eleazar the Son of R. Simeon how he

should distinguish betwixt Thieves and honest men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 go (saith he) into the Taberne on the fourth hour, and if thou seest any person drinking Wine, and nod∣ding while he holds his Cup in his hand, &c. Where the Gloss hath it, The fourth hour, was the hour of eating, when every one went into the Taberne, and there eat. So that these whom ye deride, O ye false mockers, are not drunk, for it is but the third hour of the day; that is, it is not yet the time to eat and drink in.

VERS. XVII.

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

In the last days.

THE Prohet Joel hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After these things. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After these things. Where Kimchi upon the place hath this note, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And it shall come to pass after these things, is the same with, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it shall come to pass in the last days. We have elsewhere observed that by the last days is to be understood the last days of Jerusalem, and the Jewish Oeco∣nomy, viz. when the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end of the Jewish world r 1.13 drew near. And there would be the less doubt as to this matter, if we would frame a right notion of that great and terrible day of the Lord: that is, The day of his vengeance upon that place and Nation. Which terror the Jews, according to their custom and fashion, put far off from themselves, and devolve it upon Gog and Magog, who were to be cut off and destroyed.

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

I will pour out of my spirit upon all flesh.

The Jews cautiously enough here, though not so honestly, apply this Prophesie and promise to Israel solely, as having this for a Maxim amongst them, That the Holy Ghost is never imparted to any Gentile. Hence those of the Circumcision that believed were so astonished, when they saw, That on the Gentiles also was poured out the Gift of the Holy Ghost, Chap. X. 45. But with the Jews good leave, whether they will or no, the Gentiles are beyond all question included within such like promises as these. All flesh shall see the Salvation of God, Isai. XL. 5. And All flesh come and worship before the Lord, Isai. LXVI. 23, &c.

VERS. XIX.

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

And vapor of smoke.

THE Prophet hath it in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and pillars of smoke. St. Luke follows the Greek, who as it should seem, are not very solicitous about that nice distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pillaring smoke, or smoke ascending like a staff, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Smoke dispersing it self here and there. A distinction we meet with in Joma s 1.14, where we have a ridiculous story concerning the curiosity of the Wise∣men about the ascending up of the smoke of Incense.

As to these prodigies in blood, fire, and smoke, I would understand it of the slaughter and conflagrations that should be committed in that Nation to a wonder by seditious and intestine broils there. They were monsters rather than instances, than which there could never have been a more prodigious presage of the ruine of that Nation, than that they grew so cruel within themselves, breathing nothing but mutual slaughters, and deso∣lations.

VERS. XXIII.

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

Him being deli∣vered by the determinate Council and fore-knowledge of God, ye have taken, &c.

WE may best fetch the reason why St. Peter adds this clause, from the conceptions of the Jews. Can he be the Messiah, think they, that hath suffered such things? What! The Messiah Crucified and slain? Alas! how different are these things from the character of the Messiah? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.15 To him belongs honour, and glory, and preeminence above all Kings that have ever been in the world, according as all the Prophets from Moses our Master (to whom be peace!) to Malachy (to whom be peace!) have Prophesied concerning him. Is he then the Messiah that was spit upon, scouged, thrust through with a Spear, and Crucified? Yes saith St. Peter, these things he suffered

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the determinate counsel, and fore-knowledge of God. And these things had been foretold concerning him from Moses to Malachy, so that he was never the less their Messiah though he suffered these things; nor did he indeed suffer these things by chance, but by the determinate counsel of God. What the learned have argued from this place, concerning God's decrees, I leave to the Schools.

VERS. XXIV.

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

Having loosed the pains of death.

LET these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be either the pains of death, or the hands of death, yet is it doubtful whether St. Peter might speak only of the death of Christ, or of death in general; so that the sense may be, that God raised him up, and by his Resurrection hath loosed the bands of death, with respect to others also. But supposing the expression ought to be appropriated to Christ only (whom indeed they do chiefly respect) then by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are not to understand so much the torments and pangs in the last mo∣ments of death, as those bands which followed, viz. the continued separation of Soul and Body, the putrefaction and corruption of the body in the Grave, which two things are those which St. Peter acquits our Saviour from in the following words. For, how∣ever it be a great truth that death is the wages of sin, yet is it not to be understood so much of those very pangs whereby the Soul and Body are disjoyned, as the continuation of the divorce betwixt Soul and Body in the Grave.

VERS. XXVII.

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

Thou wilt not leave my Soul in Hell.

IT is well know what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in Greek Authors: viz. the state of the dead, be they just or unjust. And their Eternal state is distinguished not so much by the word it self as by the qualities of the persons. All the just, the Heroes, the followers of Religion and Vertue, according to those Authors are in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hades, but it is in Elysium, in joy and felicity. All the evil, the wicked, the unjust, they are in Hades too, but then that is in Hell, in torture and punishment. So that the word Hades is not used in opposition to Heaven, or the state of the blessed, but to this world only, or this present state of life; which might be made out by numberless instances in those Au∣thors. The Soul of our Saviour therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, descended into Hell, i. e. he passed into the state of the dead, viz. into that place in Hades, where the Souls of good Men went. But even there did not God suffer his Soul to abide, separate from his body, nor his body to putrifie in the Grave, because it was impossible for Christ to be holden of those bands of death, seeing his death was not some punishment of sin, but the utmost pitch of obedience, he himself being not only without sin, but uncapable of commit∣ting any.

VERS. XXIX.

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

Let me speak freely, &c.

IT is doubted whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred I may, or let me: If that which R. Isaac saith, obtained at that time, viz. Those words, my flesh shall rest in hope, teach us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That neither worm nor Insect had any power over David u 1.16, then was it agreeable enough that St. Peter should, by way of Preface, crave the leave of his Auditory in speaking of David's being putrified in the Grace; and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well rendred, let me. But I may, pleaseth me best, and by this Paraphrase the words may be illustrated.

That this passage, Thou shalt not leave my soul in Hell, &c. is not to be applied to David himself appears, in that I may confidently averr concern∣ing him, that he was dead and buried, and never rose again, but his Soul was left 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the state of the dead, and he saw corruption; for his Sepulchre is with us unto this day, under that very notion that it is the Sepulchre of David who dyed and was there buried; nor is their one syllable any where mentioned of the Resurrection of his body, or the return of his soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the state of the dead.

I cannot slip over that passage w 1.17 R Jose ben R. ben saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 David dyed at Pentecost, and all Israel bewailed him, and offered their Sacrifices the day following.

VERS. XXXIV.

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

The Lord said unto my Lord. &c.

SEEING St. Peter doth with so much assurance and without scruple apply these words to the Messiah, it is some sign that that Comment wherewith the later Jews have gloz'd over this place, was not thought of or invented at that time; Glossing on the words thus, The Lord said unto Abraham, sit thou on my right hand. x 1.18 Sem the great, said unto Eleazar when the Kings of the East and of the West came against you, how did you do? He said unto him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God took up Abraham and made him sit at his right hand. He threw dust upon them, and that dust was turned into Swords; Stubble, and that Stubble was turned into Darts; so it is said in David's Psalm, the Lord said unto my Lord sit thou at my right hand. Where the Gloss very cautiously notes, that these words, The Lord said unto my Lord, are the words of Eleazar, whose Lord of right Abraham might be called.

y 1.19 R. Zechary in the name of R. Ismael saith. God had a purpose to have drawn the Priesthood from Sem, according as it is said, he was the Priest of the Most high God. But when he pronounced his blessing of Abraham, before his blessing of God, God derived the Priest∣hood from Abraham. For it is said, and he blessed him saying, Blessed be Abraham of the Most High God, possessor of Heaven and Earth: and blessed be the Most High God. Abra∣ham saith unto him, doth any one put the blessing of the Servant before the blessing of his Lord? Immediately the Priesthood was given to Abraham. As it is said, The Lord said unto my Lord, sit thou on my right hand: It is written afterward, thou art a Priest for ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the words of Melchizedek [who had not placed his blessings in due or∣der.] And forasmuch as it is written, And he was a Priest of the Most High God, it inti∣mates to us, that he was a Priest but his seed was not. Can we think that this Gloss was framed at that time, when St. Peter so confidently, as though none would oppose him in it, applied this passage to the Messiah? which also our Saviour himself did before him to the great Doctors of that Nation, and there was not one that opened his mouth against it, Matth. XXII. 44.

VERS. XXXVIII.

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

Be Baptised every one of you in the name of Iesus Christ.

BEZA tells us, That this doth not declare the Form of Baptism, but the scope and end of it. Yet this clause is wanting in the Syriack Interpreter. Wherever he might have got a Copy wherein this was wanting, yet is it not so in other Copies. But to let that pass: What he sayeth that this doth not declare the Form of Baptism, is, I fear, a mistake: for at that time they Baptised amongst the Jews, in the name of Jesus (although among the Gentiles they Baptised in the Name of the Father, and the Son and holy Ghost) that Jesus might be acknowledged for the Messiah by them that were Baptised, than which nothing was more tenacionsly and obstinately denyed and contradicted by the Jews. Let the Jew therefore in his Baptism own Jesus for the true Messiah, and let the Gentile in his, confess the true God, three in one.

VERS. XLI.

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

There were added about three thousand souls.

AND Chap. IV. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. About five thousand. To which I would re∣ferr that passage in Psal. CX. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thy people shall be a willing people in the day of thy power. The day of Christ's power was the day of his Resurrection, when he had subdued Death and Hell; and the day of his Ascension when he was set at the right hand of God above all principality and power; concerning which the first Verse of that Psalm speaks. The story in this place therefore is the fulfilling of the Prophesie, Vers. 3. and is shewn how willing his people were in that day of his power.

VERS. XLII.

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

And in breaking of bread.

BReaking of bread was a phrase much in use amongst the Jews, arising from a custom as much in use among them. For their Dinner began with blessing and breaking of Bread. z 1.20 R. Zeira was sick. R. Abhu came to him, and bound himself, saying, if R. Zeira recover, I will make a Festival day for the Rabbins; He did recover, and he made a Feast for all the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When they were going to dinner, R. Abhu said to R. Zeira, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Master begin for us. To whom he answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Doth not the Master remember, or call to mind that of R. Johanan, who saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Master of the House breaketh Bread? Where the Gloss upon these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is this: It signifies a Feast, as if he should have said, break Bread to us with the blessing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that bringeth forth food out of the Earth, &c. The Gemaro goes on: When they came to give the blessing, R. Abhu said to R. Zeira, let the Master give the blessing for us, to whom he answered, Doth not the Master call to mind that of R. Hounah of Babylon, who saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that breaketh Bread, giveth the blessing. And a little after: He that breaketh Bread, doth not break it before the Amen of all that sit down at meat be pronounced, and that they all answer Amen, to him when he giveth the blessing. Again in the same place: No one of the guests must taste any thing, till he who breaketh Bread, hath first tasted.

a 1.21 R. Abba saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Man is bound on the Sab∣bath day, to break upon two loaves, because it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 double Bread, Exod. XVI. 22. Rabh. Issai saith. I saw Rabh Calina, that he took two loaves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and brake but one. Instances of this kind as to the use of this phrase, are endless.

But now the question is, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 breaking of Bread in this place, be to be taken in this sense: that is, for common Bread, or not rather for Bread of the Holy E••∣charist; which question also returns, vers. 46. breaking Bread from House to House. Now I ask whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 breaking of Bread amongst the Jews was ever used to denote the whole Dinner or the whole Supper? It signifies indeed that particular action by which they began the meal, but I do not remember that I have any where in the Tal∣mudists observed the phrase applied to the whole meal of Dinner or Supper. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the word by which they commonly expressed the whole repast: But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 breaking Bread, never, if I am not much deceived. And I doubt that of Beza is but gratis dictum, rather then proved, when he tells us, Factum est ut mutuus convictus, &c. It came to pass that eating together, and so all the Feasts they were wont to make amongst one another, went under the name of breaking of Bread. Which if true, I ingenuously confess my ignorance: but if false, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or breaking Bread in these places we are now upon, must not be understood of their ordinary eating together, but of the Eucharist; which the Sy∣riack Interpreter does render so in express terms: a parallel to which we have in 1 Cor. X. 16. Acts XX. 7.

VERS. XLIV.

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

They had all things common.

TO repeat here what is disputed concerning the Essenes and Theraputae, is to say the same thing over and over again: but what is said of the Jerusalem Writers, and is not so obvious, I cannot omit: viz. that they did not hire either Houses or Beds in Jerusa∣lem; those things were not mercenary, but lent gratis by the owners to all who came up to the Feasts. b 1.22 The same may be well supposed of their Ovens, Cauldrons, Tables, Spits, and other Utensils: Also provisions of water were made for them at the publick care and charge c 1.23.

Notes

• f 1.1

  Beresh. rabba. fol. 114. 3.
• g 1.2

  Beracoth, fol. 17. 2.
• h 1.3

  Menacoth, fol. fol. 65. 1.
• i 1.4

  Erachin. fol. 10. 1.
• k 1.5

  Fol. 4. 2.
• l 1.6

  Sip••ra. fol. 51. 1. Pesikta, fol. 21. 1. Me∣nach. fol. 66. 1
• * 1.7

  Menac. fol. 65. 1.
• m 1.8

  Hieros. Taa∣nith, fol. 65. 3.
• n 1.9

  Gittin. cap. 7.
• o 1.10

  Maimo. Sch ib. cap. 30.
• p 1.11

  Cap. 10. 16.
• q 1.12

  Fol. 83. 2.
• r 1.13

  Vide Matth. XXIV. 3. & 1 Cor. X. 11.
• s 1.14

  Fol. 38. 1.
• t 1.15

  Rambam in Artic. fid. Iud. Sanhedr. fol. 121. 1.
• u 1.16

  M••dr. Till. fol. 13. 4.
• w 1.17

  Hieros. Cha∣••ig. fol. 78. 1.
• x 1.18

  Sanhedr. fol. 108. 2.
• y 1.19

  Nederim, fol. 32. 2.
• z 1.20

  Beracoth, fol. 46. 1.
• a 1.21

  Sc••a••••▪ fol. 117. 2.
• b 1.22

  Joma, fol. 12. 1. Migil••. fol. 26. 1.
• c 1.23

  Shekalim, cap. 5.