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

ACTS CHAP. XX.

• Ver. 1. And after the uproar was ceased, Paul called unto him the Disciples, and imbraced them, and departed for to go into Macedonia.
• 2. And when he had gone over those parts, and had given them much exhortation, he came into Greece.
• 3. And abode there three months: and when the Iews laid wait for him as he was about to sayl into Syria, he purposed to return thorow Macedonia.

IT was his resolution to have staied at Ephesus till Pentecost, had he had no disquieture or disturbance there, 1 Cor. 16. 8. Now though it be not certain how long it was before the time that he had fixed for his departure, that the tumult there did pack him away: yet this is apparent, that when he came thence, he had the whole summer before him, and in that summer he travelled these journeys, and thus was his progress.

• 1. From Ephesus he setteth for Macedonia, ver. 1 & 1 Cor. 16. 5. from whence though he had been driven some five years ago by persecution, Act. 16. as he is now from Ephesus, yet had he received so many evidences of the Macedonians faith towards God, and pledges of their tenderness and love towards himself, Philip. 4. 15, 16. that he is not only resolved to venture himself again amongst them, but he holds himself ingaged to revisit them, and to bestow his pains again among them for their further proficiency in the Gospel. At his departure from Ephesus he leaveth Timothy there behind him, though in a dangerous place and time, yet necessity by reason of false teachers that were ready to break out, so requi∣ring it, 1 Tim. 1. 3, 4.
• 2. By the way as he goes he makes some stay at Troas: where though he had fair suc∣cess in his Ministry, yet not finding Titus whom he expected to have met withall from Co∣rinth, he makes not long stay there, but sets away again speedily for Macedonia, 2 Cor. 2. 12, 13.
• 3. It was in his thoughts whilst he was at Ephesus, to have touched at Corinth, in this his journey, and to have made some stay there, 2 Cor. 1. 15, 16. but thus missing of Titus at Troas, and neither from him, nor yet from any other receiving intelligence how his

• Epistle that he had written thither took with them, he thought it best to go by, and not to call there at this time, because he doubted he should have a heavy and comfortless meeting with them, 2 Cor. 2. 1, 2.
• 4. Being come into Macedonia he finds some troubles there: fightings without, ei∣ther from false brethren, or from open enemies: and fears and unquietness within lest all should continue at Corinth, as he had herd of it: but at the last Titus cometh and refresheth him with the desired and welcome tidings that all was well there, and that his Epistle had had that happy issue and effect among them that he longed for, 2 Cor. 7. 5, 6.
• 5. Whilst he staieth in Macedonia and those parts, he preacheth especially in those places where he had been before, namely Thessalonica and Philippi; and now was the time also that he dispersed the Gospel as far as to Illyricum, of which he speaketh in Rom. 15. 19.
• 6. At this time whilst he was imployed in these Macedonian climates, he writeth, as may be concluded upon these observations, THE FIRST EPISTLE TO TIMOTHY;
  • 1. It is apparent from 1 Tim. 1. 3. & 3. 15. that that Epistle was written after Pauls setting out from Ephesus for Macedonia, and yet when he was in some thoughts of re∣turning shortly for Ephesus again.
  • 2. Now it cannot be conceived to have been written when he was going towards Ma∣cedonia, for then was he but newly parted from Timothy, and it is not likely he would so write to him when he was but newly come from him.
  • 3. Nor can it be conceived to be written when he was coming back again from Mace∣donia into Greece, for then he was going to Ephesus in his own determination, and might have been his own messenger, aud had needed no Epistle sending at all. And besides he intimates in Chap. 3. 16. that it might be, he might stay a little long before he came to him: Therefore it cannot but be concluded that this Epistle was written whilst he was in Mace∣donia or the parts there abouts, at this time that we are upon.

It is something strange that there should be so various and roving conjectures about the time and place of the writing of this Epistle where there is so plain a demonstration thereof in the Epistle it self, if studiously compared with these times and voyages of Paul that are before us. The Arabick dateth it from Athens: supposing it, belike, at the time of his perambulation of Greece, of which there is mention in ver. 3. of this Chapter: the Syriack from Laodicea: some Greek copies add from Laodicea Pacatiana: which mistake belike grew, because there is mention of an Epistle from Laodicea, Colos. 4. 16. of which we shall speak and shew the mistake when we come to the time of that Epistle. The Rhemists suppose this Epistle to Timothy was written at Pauls first imprisonment in Rome; when he was dismissed and set at liberty, but how erroniously, will appear when we come to observe the time of the second Epistle.

Paul had bestowed much pains and a long time with the Church of Ephesus being pre∣sent with it: and he takes much care of it now he is gone thence: partly because of the eminency of the place, and partly because of the sickleness of some, who were ready to warp from the sound truth and doctrine received, to heresie and foolish opinions. For the keeping down of these therefore that they should not overgrow the Church, he leaveth Timothy there, when himself departeth; choosing him for that imployment above all other his followers, because [as was said before] some prophetick predictions had sealed him for a singular and extraordinary instrument in the Gospel, 1 Tim. 2. 14.

He had two works to do in that City: first to prevent rising Errors and Heterodoxies, and secondly to direct and order the Orthodox aright in Worship and discipline: not as any Diocesan Bishop [for he staied but a while there, and what he did, he did but by the Apostles direction,] but as one that Paul had found sound, bold, blameless, painfull and, faithful.

Among the Jewish Churches that received the Gospel, there grew in time a very epi∣demical and dangerous Apostacy, either totally from the Doctrine of the Gospel, or par∣tially from the purity of it, as we have frequent occasion to observe upon several passages that we meet withal as we go along: and this backsliding from the Doctrine and Profes∣sion of Christ once received, was the topping up of the iniquity of that Nation, and was a forerunner and a hastner of their destruction and casting off.

The first principles whereby their false teachers did prison them towards this recidiva∣tion, were, puzzling them with idle fables, intricate genealogies, and especially nice cu∣riosities, and needless obligations of the Law: Their fables that were likeliest to serve their turn for this purpose [as near as one may guess upon view of the whole heap in their Talmudic•• Records] may be supposed to have been those strange legends that they

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related of the wondrous sanctity, devotion and facts of some of their Pharisaical and le∣gal righteous ones, and the wondrous gallantry and golden daies that they conceited in a carnal construction of the times of Messias.

Their endless genealogies which the Apostle speaketh of Tit. 3. 9. and mentioneth to∣gether with these fables, 1 Tim. 1. 4. were not any of the genealogies of Scripture, holy and divine, but their long and intricate pedigrees that they stood upon, to prove themselves Jews, Levites, Priests and the like, thereby to interest themselves in claim to all those brave things that they perswaded themselves belonged to a Jew as a Jew, upon that very account: And to these we may add the long genealogy and pedigree of their traditions which they derived by a long line of succession through the hands of I know not how many Doctors: of which the Talmudick Treatise Avoth, is as a Herald. And if we will con∣strue the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Juchasin, Genealogies, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aserah Juchasin Ten linages, that they speak of that came out of Babel at the return of the captivity, I am sure we may find endless questions wherewithal they puzzeled mens minds about them; as Vid. Talm. in Kiddushin per. 4. Alphes. ibid, &c.

And as for their making their baits of the Law for the catching and withdrawing of simple souls either totally from the acknowledging, or at least from the simplicety of the Gospel, it is very obvious in the Epistles of Paul and the other Epistles how they wrought, and how they prevailed: the witchery of old customs and long use, and the gawdiness of a Ceremonious Religion, helping them to speed in their designs, and forwarding their deceivings.

Such canker began to break out in the Church of Ephesus: whose creeping and infe∣cting, it is the first and great work of Timothy to prevent, and to fill the ears of his hear∣ers with sound doctrine and admonitions, which might keep such deceit and infection out. And answerably it must be his care to settle the Church in such a salubrious consti∣tution of Worship, Ministry and Government, as that it should not be ready to sway and incline to such dangerous seductions. Hereupon doth the Apostle lay a divine Directory before him, concerning their manner of praying, choosing and ordaining of Ministers, approving Deacons, admitting widows, and regulating the people, that nothing could be wanting to the healthfull temper of that Church if they receive and imbrace these appli∣cations: In the most of which prescriptions he useth exceeding much of their Synagogue language, that he may be the better understood, and reflecteth upon divers of their own Laws and customs, that what he prescribeth may imprint upon them with the more con∣viction. He calleth the Minister Episcopus, from the common and known title The Chazan or Overseer in the Synagogue: Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He prescribeth rules and qualifications for his choice, in most things suitable to their own cautions in choosing of an Elder: Maym. in Sanhedr. per. 4. He speaketh of Elders ruling only, and Elders ruling and labouring in the Word and Doctrine: meaning in this distinction, that same that he had spoken of in Chap. 3. Bishops and Deacons. Both these in the common language then best known, were called Elders, and both owned as Rulers. Yea the very title that they usually termed Dea∣cons by [Parnasin] was the common word that was used to signifie a Ruler. The Jerusalem Talmud in Peah. fol. 21. 1. speaking of the three Parnasin or Deacons that were inevery Syna∣gogue, hath these two passages, which may be some illustration to two passagesin this Epistle. They appoint not less then three Pernasin in the Congregation: for if matters of money were judged by three, matters of life much more require three to manage them. Observe that the Deacons Of∣fice was accounted as an Office that concerned life, namely in taking care for the subsistance of the poor. According to this may that in Chap. 3. 12. be understood. For they that have used the Office of a Deacon well, purchase to themselves a good degree. A good degree towards being intrusted with souls, when they have been faithful in discharge of their trust concerning the life of the body. The other passage is this, R. Haggai whensoever he ap∣pointed Parnasin [Deacons] he urged the Law upon the People, saying, All rule that is gi∣ven, is given from the Law, &c. And here you may likewise observe, that Deaconship is called Rule.

We observe before, that it were not so monstrous as it might seem, if by Elders that ruled only we should understand a Civil Magistracy or Bench in every Congregation, as there was in every Synagogue; but since the Apostle nameth only Bishops and Deacons, his interpretation here is best taken from and within himself; and to understand the El∣ders that ruled only of the Deacons, which were called both Elders and Rulers, as well as the Ministers: and in the Jews Synagogues were professed Scholars: The Talmudick place now cited tells us that R. Eliezer one of their greatest Rabbing was a Parnas, or Deacon in a Synagogue. The Episcopi or Ministers are titled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that laboured in the Word and Doctrine: which most properly is to be understood di∣stinctly thus, which laboured in the Word, and which laboured in teaching: and the former to denote their laboriousness in study to inable them to teach, and the latter their laboriousness in teaching. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but the common phrase of the Jews turn∣ed

into Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [See the Syriack here] by which they mean a great student in the Law. Among multitudes of instances that might be alledged, I shall produce but this one out of Jeruslin Maasar sheni fol. 56. col. 2. R. Jonah paid his Tithes to R. Acha bar Ulla, not because he was a Priest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but because he laboured in the Law, that is, was a great student and an able teacher. They that suppose that the tithes under the Law were paid only at the temple, and to maintain the Priests in the ceremonious worship there, and upon this conceit look upon them only as Levitical, are far deceived: for as some were indeed paid at the Temple upon such an account, so others and that the Greatest part, were paid to the Priests and Levites in their 48 Univer∣sities, Josh. 21. to maintain them whilst they were studying there, to inable them for the Ministry, and to teach the people, for which they were designed, Deut. 33. 10. Mal. 2. 7. and when they were dispersed through the Land, into the several Synagogues to be Mini∣sters in them, tithes were also paid for their maintenance there.

He speaketh of provision to be made for poor Widdows, even much according to the Jews own rules, that they went by in their Synagogues, which herein were good. The Talmudick Treatise Jevamoth speaketh of this matter at large, and see Maym in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per. 18. & 20. The Widdows he allows to be taken in, to be maintained of the publick stock, he would have not to be Widdows by divorce, nor Widdows young; but of 60 years of age, and of grave and holy qualifications: Not that these were to vow the vow of continency [as see what a miserable ado the Rhemists make upon the place] but that they must bee such as were likely to bring no more charge then themselves upon the Church, nor bring any shame or reproach by the lightness of their lives to it, and might be serviceable in their places, to attend upon strangers, to wash their feet, &c. But as for younger Widows, their age and those times were dangerous, when the Nicolaitan doctrine without [which taught communicating with things of Idolatry and Fornication, and mixing and marriage indifferently with heathen] meeting with the heat of youth within, might make such to wax wanton against Christ, and deny the faith and marry with heathens: or at least to bring charge upon the Church if they continued in it.

He injoyns prayers to be made for all sorts of men, whereas the Jewish custom was, to curse the Heathen, and to pray for none but themselves and their own Nation. He cals the Church the pillar and ground of truth, Chap. 3. 15. the very title by which the great Sanhedrin was ordinarily stiled. Vid. Maym. in Mamrin. per. 1. the observing of which may be of good use for the explanation of it here.

After some stay in Macedonia, and preaching up and down in those parts, Paul turns back again, and goes for Greece, Act. 20. 2. and by the way visiteth Creet and there lea∣veth Titus, Tit. 1. 5. thinking that he should presently after a little stay in Greece, have set towards Jerusalem, and that Titus should have staied there till further time: For if what hath been spoken lately concerning Titus be considered, how Paul sent him with his first Epistle to the Corinthians, and that after their parting at Ephesus upon that occasion, they never met till Titus cometh up to him, when he was come from Ephesus to Macedonia, 2 Cor. 7. 5, 6. it will readily resolve, that in that first journey to Macedonia he left him not in Cree••, for Titus and he were not yet met again since their parting at Ephesus. And that he left him not there at his second coming up to Macedonia [namely after his travel∣ling in Greece, and when he was prevented of his intended journey into Syria, Act. 20. 2, 3.] it is apparent also by this, that instantly upon his returning from Greece and from his pre∣vented journey, he sendeth for Titus to come to him upon warning, Tit. 3. 12. which two particulars joyntly observed do make it plain that he left Titus in Creet when he came back from Macedonia in his journey into Greece, and when he intended after his perambu∣lation of Greece to have gone for Syria, but the lying in wait of some Jews for his life, tur∣ned him again to Macedonia.