A commentary upon the Acts of the Apostles, chronicall and criticall the difficulties of the text explained, and the times of the story cast into annals : the first part, from the beginning of the Booke, to the end of the twelfth chapter : with a briefe survey of the contemporary story of the Jews and Romans / by John Lightfoot ...

CHAP. I.

Vers. 1. The former Treatise have I made, &c.

THE Syrian and Arabick render it, The former booke have I written: and so is the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in Hea∣then Authors, not only for an oration by word of mouth, but also for a Treatise or Discourse that is done in writing; as might bee proved by many examples. I shall only give one as pa∣rallel to the phrase that we have in hand; as the Author him∣self is unparallel to our Evangelist in matter of truth; and that is, Lucian in his title of the first book of true History, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now the Evangelist at his entry into this History, menti∣oneth the former Treatise of his Gospel, because this Treatise of The Acts of the Apostles taketh at that; and as that contained the life and doctrine of our Saviour himselfe, so doth this the like of his Apostles. And therefore the words immediately

following, Of all that Iesus began to doe, may not unfitly bee interpreted to such a meaning, that Iesus began, and his Apo∣stles finished: though it is true indeed, that in Scripture phrase to begin to do, and to doe, do sound to one and the same sense, as Mat. 12.1. compared with Luke 6.1. Mark 6.2. compared with Mat. 13.54. &c.

Now the method that the Evangelist prescribes unto him∣self, and followeth in this book is plainely this. From the beginning of the Book to the end of the twelfth Chapter, hee discourseth the state of the Church and Gospel among the Jews; and from thence forward to the end of the Book hee doth the like, of the same among the Gentiles: and therefore accordingly, although the title of the book bee the Acts of the Apostles, as of the Apostles in generall; yet doth hee more singularly set himself to follow the story of the two Apostles Peter and Paul: Peters to the 13 Chapter, and Pauls after; because that these two were more peculiarly the fixed Mini∣sters of the circumcision, and of the uncircumcision, Gal. 2.8. and so doth Moses intitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in generall, Exod. 6.14. and yet hee fixeth at the Tribe of Levi, and goeth no fur∣ther; because the subject of his Story lay especially in that Tribe, in Moses and Aaron.

Sect. Of all that Iesus began to do and to teach.

Not that Luke wrote all things that Iesus did, nor indeed could they bee written, Iohn 21.25. but that, 1. Hee wrote all those things that were necessary, and not to bee omitted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bee taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all, for many; as it is frequently done in Scripture. 3. and chief∣ly, that he wrote something of all the heads of Christs actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Camera∣rius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever shee did, Joh. 4.29. whereas he told her but some few particulars; but they were such, as whereby she was convinced hee could tell her all: So though Luke did not specifie all and every action and doctrine of Christ that

ever hee did and taught; yet did hee write of such, as where∣by it was most cleare that Christ was the Messias.

Vers. II. After that hee through the holy Ghost had given commande∣ments to the Apostles whom hee had chosen.

There is some diversity in pointing and reading this Verse: some take it in the order and posture that our English hath it; applying the words through the holy Ghost, to Christs giving commandements; & read it thus, after he had given comande∣ments through the holy Ghost▪ and so doth the Vulgar Latine, Theo∣phylact, Marlorat▪ and indeed the pointing, in the best Copies. Others, as the Syrian, Arabick, & Beza with them conjoin it thus, Giving commandements to the Apostles whom he had chosen by the holy Ghost. Now in the maine thing it self, there is not so much difference, as to make any great scruple or matter how the words are pointed; for Christ may as well bee said to com∣mand his Disciples by the holy Ghost, as to chuse them by the holy Ghost; and so è contra. But it is materiall to consi∣der,

First, that it is more proper by farre to conceive Christ acting the holy Ghost upon the Disciples, and that when they were called; then his acting him in himselfe in calling them.

Secondly, that there is no mention at all of such an acting of the holy Ghost in the Disciples choosing; but there is ex∣presly at their receiving their charge; and therefore not one∣ly the pointing of the Text, and the consent of divers Copies, Expositors and interpreters that read as our English doth; but even the very thing it selfe, and truth and evidence of Story require that it should be so read: Now, why Christ should be said to give commandement through the holy Ghost; and what commandement this was that was so given to them, is much in controversie.

There is mention indeed of Christ breathing of the holy Ghost upon them, Ioh. 20.22. and of a commandement or two given them afterward, as To goe teach all Nations, Mat. 28.19. and to abide at Jerusalem till the promise of the Father, Act. 1.4. And the exposition and interpretation that is commonly gi∣ven

of these words doth sense them thus, That Christ by the vertue of the holy Ghost in himselfe did give them these com∣mands: Whereas it is farre more agreeable to the stile and phrase of Scripture, to expound them in another sense; name∣ly, that Christ by the holy Ghost infused into his Disciples did command them; not by the words of his owne mouth, but by the direction of his Spirit within them: and so the Pro∣phets were commanded, Zech. 1.6. where the Lxx use the same Greek word.

For, first, else to what purpose did hee breath the holy Ghost upon them, and bid them receive it? Sure they had something besides the Ceremony of breathing, bestowed up∣on them; and what can that bee conceived to bee, if not the holy Ghost, to informe them of what they yet knew not, and to direct them what hee would have them to doe?

Secondly, it is therefore observable, that on Pentecost day they received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vers. 8. & Luke 24.49. Power and abili∣lities to execute their charge: for indeed their charge was gi∣ven them by Christ before. Now Christ was not with them continually to talk with them and to instruct them, but came by times among them, and away againe: and therefore on the very first night that hee appeared unto them, hee distributed the holy Ghost among them, to bee their constant instructer, and injoyner what they were to doe, in that calling and em∣ployment to which they were ingaged: and the fruit of one of these instructions and injunctions by the holy Ghost within them, was the choosing of Matthias.

Vers. III. To whom also he shewed himself alive after his passion, by many infallible proofes.

Sect. The History of the resurrection, and Christs severall apparitions after it.

On the first day of the week (a) very early in the morning, (b) when it began to dawne (c) while it was yet darke, Mary Magdalen, and the other Mary (d)the wife of Cleopas, & (e) mo∣ther of Iames and Ioses; and (f) Salome (g) the mother of

Zebedees children; & (h) Ioanna the wife of Chusa, Herods Steward; and other women that were with them set out to see the Se∣pulchre, and brought the Spices with them that they had prepared. And as they went, they (k) said, Who shall roule the Stone away for us? But when they came to the Sepulchre (l) the Sun being by this time risen, they found the stone rolled away:(i) For there had beene (m) a great earthquake, and the angel of the Lord had descended from heaven, and rouled backe the stone from the doore, and sate upon it: as the Women came unto the Sepulchre, they saw this (n) angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. (o) But hee said unto them, Feare yee not, I know that yee seek Jesus which was crucified; hee is not here, for hee is risen; come see the place where they laid him. (p) And they entred into the Cave, and found not the Body in the Sepulchre; but there they see (q) two angels more in shining garments; the one at the head, and the other at the feet where the body had laine, [r] who spake to them, Why seek yee the dead among the living?

[s]The Women having seen this, goe in haste and tell the Disciples. (t) Whereupon Peter and Iohn runne to the Sepul∣chre, and see the linnen cloaths, but see not the angels. (u) When they were gone home again, Mary Magdalen, who had againe followed them to the Sepulchre, standing at the doore seeth the angels againe within, and turning her selfe shee seeth Jesus without, whom at first shee took for the Gar∣diner.

So that the first apparition of our Saviour being risen was to her alone, Ioh. 20. ver. 11. to 19.

The same day he appeareth to the two men that went to Emmaus, Luke 24.13. the one of them was Cleopas, vers. 18. the Father of Iames and Ioses, and husband of the other Mary; Compare Iohn 19.25. & Matth. 15.40. and the other was Si∣mon Peter, Luke 24.34. 1 Cor. 15.5.

That night hee appeareth to the twelve, as the Apostle calls them, 1 Cor. 15.5. or to the eleven, and them that were with them, Luk. 24.36, 39.

Iohn 20.19, 20. and sheweth them his hands and feet, and

eateth a piece of broyled fish and an honey-combe with them Luke 24.43.

Eight dayes after he appeareth to the Disciples, and convin∣ceth Thomas, Iohn 20.26.

At the Sea of Tiberias hee appeareth againe to seven of his Disciples, and fore-telleth Peter of his suffering for the Gos∣pel, Ioh. 21. This Iohn calleth his third appearing, vers. 24. namely, which he had made to any number of his Disciples to∣gether, and which Iohn himself had mentioned.

On a mountain in Galilee he sheweth himselfe to the eleven, Mat. 28.16. and to five hundred brethren at once, 1 Cor. 15.6. for so it may bee supposed; seeing Galilee and this mountaine was the place of rendevouz that hee had appointed, not onely from the time of his resurrection, Mat. 28.7 but even before his passion, Mat. 26.32. and to this convention seemeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.

The Apostle mentioneth another appearance of his to Iames, 1 Cor. 15.7. But neither doe any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which Iames it was.

Lastly, hee appeared to all the Apostles, 1 Cor. 15.7. be∣ing gathered to Jerusalem by his appointment, Acts 1.4. and thence hee led them forth to B••thany, and was taken up, Luke 24.50.

Sect. By many infallible Proofes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By many Signes, say the Syrian & Arabick: Arguments, saith the Vulgar Latine: But the word includeth Signes of undoubted truth, and arguments of undoubted de∣monstration; and accordingly hath our English well expres∣sed it, By infallible proofes. These were very many, exhibited and shewed by Christ, which evidenced his resurrection: and they may bee reduced to these three purposes.

First, to shew that he was truly alive againe, as his eating, walking, conferring and conversing with his Disciples.

Secondly, to shew that hee had a true and reall body, as

offering himselfe to be handled, as Luke 24.39.

Thirdly, to shew that it was the same body that suffered, when hee sheweth the scarres in his hands, feet, and sides, as Ioh. 20.20, 27.

Every apparition that are reckoned before, and are men∣tioned by the Evangelists, had one or more of these demon∣strations; and yet were there certain appearances, and divers such proofes, which are not recorded, Ioh. 20.30.

Sect. Being seen of them forty dayes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Theophylact, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For that Christ was not continually conversing with his Disciples, but hee came a∣mong them at certain times; Yet doe the Syrian and Arabicke, translate it in Forty dayes.

Forty yeares after this, a yeare for a day (as Numb. 14.33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not beleeve in Christ, who had so mightily declared himselfe to bee the Son of God, by his resurrection from the dead, and who had so plainely de∣clared his resurrection from the dead, by so many appearings, and infallible proofes for forty dayes.

And that the sinne might bee fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passeover, as at a Passeover they had slaine and crucified the Lord of life: Now, that this remarkable work of the Lords Justice upon this Nation, in suiting their judgement thus parallel to their sinne and unbeleefe, in regard of these yeares, and this time of the yeare may bee the more conspicuous to the minde of the reader; for the present, it will not bee much amisse to lay downe the times of the Romane Emperours from this time thitherto; for even by their times and stories, this time and truth may bee measured and proved: and in the progresse of the discourse to come, the particulars both for yeare and time may bee cleared more fully.

Now the times of the Roman Emperours, that came be∣tween the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.

Tiberius began to reign about August the 18.

Hee reigned 22 yeares, 7 moneths, and 7 dayes. Dion. And dyed in the 23 of his reign. Suet.

Hee dyed March 26. Dion. Or the 17 of the Calends of A∣prill, Sueton.

Caius Caligula began March 27.

Reigned 3 yeares, 9 moneths, 28. dayes. Dion. Or 3 yeares, 10 moneths, 8 dayes, Sueton.

Dyed January 23, or the 9 of the Calends of February, Sue••.

Claudius began January 24.

Reigned 13 years, 8 moneths, 20 dayes. Dion. Hee dyed in the 14 yeare of his reign, Suet.

Dyed October 13. Dion. or the 3 of the Ides of Octob. Suet

Nero began Octob. 14.

Reigned 13 years, 8 moneths, Dion.

Galba reigned 9 moneths, 13 dayes. Dion. Dyed in his 7 moneth, saith Suet.

Otho reigned 90 dayes. Dion. 95 dayes, Suet.

Vitellius reigned 1 year wanting 10 dayes, Dion.

Vespasian reigned 10 years wanting six dayes, Dion.

In his second yeare Jerusalem is destroyed by his son Titus, Ioseph. de Bello Iudaic. lib. 7. cap. 18.

And now if wee cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the yeares of our Saviour, we shall find them running together in this manner,

Christ	Tiberius	Christ	Claudius
33	18	54	13
34	19	55	14
35	20	56	1 Nero.
36	21	57	2
37	22	58	3
38	1 Caius begins in March 27.	59	4
39	2	60	5
40	3	61	6
41	4	62	7
42	1 Claudius begins	63	8
43	2 January 24.	64	9
44	3	65	10
45	4	66	11
46	5	67	12
47	6	68	13
48	7	69	14
49	8	70	1 Calba & Otho.
50	9	71	1 Vitellius.
51	10	72	1 Vespasian.
52	11	73	2 Ierusalem destroyed.
53	12

Vers. IV. And being assembled together with them.

There is no small difference among Interpreters about ren∣dering this clause out of the Originall. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others leave the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out; as thinking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sufficient: some render it Eating with them, as the Syrian, Arabick, Oecumenius, Chryso∣stome, Vulgar Latine, Deodate, and our English in the Margin, the Rhemists, and those that follow the Vulgar, which Valla thinketh was mistaken, and read convescens in stead of conversans. Others, Assembling them, or being assembled with them, as Beza, Camerarius, Deodate, and our English in the Text; the Tigu∣rine, Spanish, French, Erasmus, and others; Epiphanius as he is cited by Camerarius, readeth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Valla as hee is cited by Erasmus saith, it is so written in some Greek Copies. For the setling therefore of the right construction of this place;

First, it is the concurrent agreement of all men, this last ex∣cepted; to read the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which word indeed the thing it self will not beare, for though Christ conversed, and was much among his Disciples after his resurrection, yet doe wee not read that hee ever lodged with them; which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly import.

Secondly, In the difference about the translation, whether to render it eating, or being assembled with them; the current of Greek Authors in the use of the word, do vote for the latter sense, and not at all for the former, as Beza and Camerarius doe prove at large; and more proofes might bee given, were it need∣full.

Now this phrase seemeth to referre to Christs meeting his Disciples on the mountaine of Galilee, which hee himself had appointed for a meeting place, Mat. 28.16. And the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may not be wanting. For in other of his appea∣rings, it was accidentall and unexpected when he came among them; but upon this mount hee was assembled together with them upon appointment. And here it is like were the five hun∣dred Brethren mentioned by Paul, and spoken of before; for

where was it so likely so many should have the sight of Christ at once; as in that place where he had promised that he would meet them, and had appointed to assemble with them.

Sect. Commanded them that they should not depart from Jerusalem.

Not that they were at Ierusalem when they received this com∣mand, but that he commandeth them now to Ierusalem, & there to continue. Till they were come into Galilee, they had no warrant to stay at Ierusalem at all, but command to the contra∣ry; for hee commanded them away from thence into Galilee, Matth. 28.7.16. because hee would appeare to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled toge∣ther with them, according to his promise and his appointment, he then chargeth them to return to Ierusalem, and not to depart from thence till the promise of the Father become.

Christ confineth them to Ierusalem, for the receiving of the holy Ghost. 1. Because of the Prophecy, Esay 2.3. Out of Zion shall goe forth the law, &c. 2. Because there would bee the greatest company to be spectators of that great work, and to bee wrought upon by it, as is proved by the sequel. 3. Be∣cause that this great work of Christs power, was fittest to bee shewed there, where had been his great humiliation: and that those that would not bee convinced by the resurrection, might be convinced by this miraculous gift of the holy Ghost.

Vers. 6. They asked of him, saying, Lord wilt thou at this time re∣store againe the Kingdome to Israel?

This was and is the great delusion of that Nation unto this day, and not a few Christians doe side with them in it; suppo∣sing that at the Jews conversion, they shall be brought home to Canaan, there inhabit with Christ visibly among them, Ierusa∣lem built againe; and their peace and prosperity so great, as ne∣ver the like; and so constant, as never interrupted. To this tune spake the petition of Salome, the wife of Z••bedee, and Iames and Iohn her two sonnes, Mat. 20.20. and the speech of Cleopas,

Luk. 24.21. And how common this Doctrine is among the Jewish Authors, it is needlesse (for it might bee endlesse) to re∣cite; it is evidence enough, in that wee see it the common and generall quaere of all the Disciples met together: Christ since his resurrection had spoken to them of the things that concer∣ned the kingdom of God, and they finde belike, that hee had passed a great Article of their beleef unspoken of, about resto∣ring the kingdome of Israel. Our Saviour answers their curio∣sity with a check, as he had done Peter, Ioh. 21.22. & diverts their thoughts to the more needfull consideration of the calling that he would set them about, as in the next verse; and sheweth that the kingdome of Christ, which they mistooke, should be a spi∣rituall power, which even just now was to begin; and of this power he tells they should receive and dilate, and carry on his Kingdom.

Sect. Certain Articles or positions tending to the confutation of the Iews in this point, and the Millenaries that concur in many things with them

1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Ierusalem by Titus.

2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.

3. That the fourth Monarchy in Daniel, is not Rome, nor pos∣sibly can be, Dan. 7.11, 12. well weighed together.

4. That the blasphemous horn in Dan. 7.8.25. &c. is not Antichrist, but Antiochus.

5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to shew that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.

6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not

cause them to change place, but condition.

7. That Ezekiels New Jerusalem is bigger in compass by ma∣ny hundreds of miles, then all the land of Canaan ever was in its utmost extent.

8. That the earth was cursed from the beginning, Gen. 3.17. and therefore Christs kingdome not to bee of the cursed earth, Ioh. 18.36.

9. That the kingdome everlasting that began after the destru∣ction of the fourth beast, Dan. 2.44. & 7.14.27. was the kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.

10. That the binding of Satan for a thousand years, begin∣neth from the same date.

11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20.3.8.

12. That multitudes of those places of the Old Testament that are applyed by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, doe purposely intend the Church of the Gentiles, and their spirituall happinesse.

Vers. 8. But ye shall receive power after the holy Ghost is come upon you.

Sect. 1. How many of the Disciples were spectators of Christs ascension.

It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in ver. 15. he hath summed to 120. as we shal see there: And so likewise in his Gospel, Chap. 24. he hath so car∣ryed the Story, as that it appeareth by him, that the beholders of his first appearing after his resurrection, were also the behol∣ders of his Ascension: for at ver. 33. he speaketh of the eleven, and them that were with them, and from thence forward hee hath applyed the story until the ascension indifferently to them all. And this thing will bee one argument for us hereafter to prove that the whole hundred and twenty mentioned vers. 15. of this Chapter received the Gift of tongues, and not the eleven onely.

Vers. IX. While they beheld, he was taken up.

Sect. 1. The yeare of Christ at his Ascension.

The time of Christs conversing upon earth commeth into dis∣pute (viz. whether it were 32 years and an half, or 33 and an half) mainely, upon the construction of this clause, Luke 3.23. Iesus began to be about 30 yeares of age when he was baptized: For though it bee agreed on, that the time of his Ministery, or from his Baptisme to his suffering, was three yeares and an halfe; yet is it controverted upon that Text, whether to begin those from his entring upon his 30 yeare current, or from fini∣shing that year compleat. The Text speaketh out for the for∣mer; and in that it saith, He began to bee thirty; it denyeth his being thirty compleat; and in that it saith, he began to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thirty after a certain reckoning, or, as it were thirty; it deny∣eth his drawing upon thirty compleat likewise: For if hee were full thirty, it were improper to say, hee began to bee thir∣ty; and if hee were drawing on to full thirty, then were it proper to have said, he began to bee thirty indeed; and not be∣gan to bee, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Iesus was now nine and twenty years old compleat, and was just entring upon his thir∣tyeth yeare when hee was baptized: and so doth it follow without any great scruple, that hee was crucified, rose againe, and ascended, when hee was now thirty two yeares and an half old compleate, which we must write his thirty third yeare current.

Sect. 2. The age of the world at our Saviours death, resur∣rection and ascension.

Wee have shewed elsewhere, that these great things of our Saviours suffering and exaltation came to passe in the yeare of the world 3960. then halfe passed; or being about the middle. It will bee needlesse to spend time to prove and confirme it here. The summing up these severall summes which were

as so many linkes of that chaine will make it apparent.

From the Creation to the Flood

1656. Gen. 5.6, 7. &c.

From the Flood to the promise to Abraham, Gen. 12.

427. Gen. 11. & 12.

From the promise to the delive∣ry from Egypt.

430. Exo. 12.40. Gal. 3.17

From the comming out of Egypt to the founding of Solomons Temple.

480. 1 Kings 6.1.

From the founding to the finish∣ing of the Temple.

7. 1 King. 6.38.

From finishing the Temple, to the revolt of the ten Tribes.

30. 1 Kin. 6.38. & 11.42. compa

From the revolt of the ten Tribes to the burning of the Temple.

390. Ezek. 4.5, 6.

From the burning of the Tem∣ple, to the return from Babel.

50. Ier. 25.11, 12. & 2 Chron. 36.6

From the return from Babel to the death of Christ.

9, 10. 2 Kin. 25 2, 3 presly comp. 490. Dan. 9.24, &c.

Totall

3960.

And hereupon it doth appeare, that as the Temple was fi∣nished by Solomon, just Anno Mundi 3000. So that it was fired by Titus, just Anno Mundi 4000. Ierusalem being destroyed ex∣actly 40 yeares after Christs death, as was shewed even now.

Verse XII. Olivet, which is from Jerusalem a Sabbath dayes journey.

Sect. 1. Why the Evangelist doth measure this distance at this time.

This is the first matter of scruple in these words: and it is materiall to take notice of it, the rather, because that this same Evangelist hath made mention of the Mount of Olives in his o∣ther booke, and yet never taketh notice of the distance of it from Jerusalem before, as Luk. 19.29.37. & 22.39.

Sect. 2. Why the Evangelist doth measure this distance by a Sabbath dayes journey, rather then any other measure.

This also is not impertinent to take notice of, because nei∣ther the present time, nor the present action had any reference to the Sabbath day at all: For had it been either the Jews Sab∣bath, or the Christian Sabbath, when this thing was done; it were easie to see why the measure of the distance betwixt these two places, is by such a standard; but since it was in the middle of the week when our Saviour ascended, and neare neither the one sabbath nor the other, it cannot but breed some just scruple why the Evangelist should mention a Sabbath dayes journey here.

But before we can give satisfaction to these two scruples, it is in a kind necessary to resolve one or two more which are of no lesse, if not of a greater difficulty: and those are;

Sect. 3. Whether the Evangelist intend to measure the distance from the Mount Olivet to Ierusalem, or from the place where our Saviour ascended on mount Olivet, to Jerusalem.

Sect. 4. What space a Sabbath dayes journey was.

This last, must first fall under determination, and it is not of small obscurity in regard of the different measures that are made of it, and in regard of the different glosses that are made upon this Text.

The Syriack readeth it thus, Which was from Jerusalem seven furlongs. And this hath bred some difficulty more then was in the next before; for that Iosephus saith, Mount Olivet was but five furlongs from Ierusalem, Antiq. lib. 20. cap. 6. And Iohn the Evangelist saith, Bethany was 15 furlongs from Jeru∣salem, Ioh. 11.18. And certaine it is that Luke in this place spea∣keth of the distance from Olivet, or from Bethany, or from both; and yet the Syriack glosse upon him, hath found out a measure

that agrees neither with Iosephus, nor with Iohn.

There is a like difference between their opinions that come to measure this space not by furlongs, but by another mea∣sure; some holding it to be two thousand paces, or two miles; others two thousand cubits, or but one mile: This latter to have been the measure of a Sabbath dayes journey, namely, two thousand cubits, is apparent in the Talmud, and it may be con∣firmed out of other Writers of the same Nation; for this po∣sition is in the Tractate of Erubbin, Chap. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a journey of two thousand middle paces is the bound of the sabbath: And the Scholiast there saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A middle pace in the way of a mans walke, namely a cubit. And so the Chaldee paraphrast on the first of Ruth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We are commanded to keep the Sabbaths and the holy dayes; so as to goe not above two thousand cubits. And this traditi∣on or custome seemeth to be fetched from that place in Iosh. 3.4. where, because the people in their march after, and on either side the Arke, were to keep twenty Cubits distance off it; it is thereupon concluded, that they pitched at that distance when the Arke & they were encamped; and so that that was the space that they went from their Tents to the Tabernacle on the Sab∣bath day: it is not worth the labour, to examine the truth of this opinion in this place; because wee have not here so much to deale with it, as with a custome built upon it: and it is not so materiall whether that was the distance betwixt their Tents and the Tabernacle in their encampings in the wildernesse (for some of them were double, treble that distance) as certain it is, that a custome was grown from this opinion of travel∣ling no further then two thousand Cubits on the Sabbath day; and to this custome the Evangelist speaketh, and that is it that wee must look after. Now if wee count these two thousand Cubits for whole yards, then was the space a mile, and above halfe a quarter, or somewhat above nine furlongs in all: but if for half yards, which was the common Cubit, then was it but half so much, and neither of these summes agree with the Syriacks seven furlongs, nor with Iohns fifteene. But the

latter agreeth very well with Iosephus his five, and so doe I un∣derstand the measure to be.

For, first, it were easie to prove that the Cubit by which the Tabernacle was measured at the building of it, both for its own body, and for the ground it stood upon, and its Court, and all things about it, was but the common Cubit of half a yard; and it is most likely that those two thousand Cubits that did distance the people from it in the wildernesse, and that measured out a Sabbath dayes journey now, were Cubits of the same size.

Secondly, the Text of Luke exactly measures the distance from the Mount of Olives to Ierusalem, and it is very questio∣nable whether hee intend the space from that place upon the Mount where our Saviour ascended, or no. Hee saith in the last Chapter of his Gospel, that Iesus led the Disciples out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vers. 50. not towards Bethany, but as far as unto it, as our English, and the Syriack, the Vulgar, Beza, and others doe truly render it: now Bethany was about fifteene furlongs from Jerusalem, Ioh. 11.16. and let us take the two thousand Cubits how we will, either common or holy Cubit, either half yard, or yard; or Ezekiels Cubit, of a Cubit and hand breadth: Yet will none of these measures reach to so many furlongs.

Now howsoever Beza hath sought to heale this difference by a supposall that Bethany was not only the name of a Town, but also a tract or a space of ground that lay about the Town, as a Lordship or Parish lyeth about the Village; & that though the Town it self lay fifteene furlongs from Ierusalem, yet that the grounds and demeanes that carryed the same name, reacht within half that space to Ierusalem; the grounds of such a sup∣posall are yet to seek; nay, there is good ground to the con∣trary.

For first, it is rare in Scripture to find open fields called by the name of a Towne, when there is no expression that the fields are meant: particularly, if we should reckon up all the Townes named in the Bible that beare a Beth, in the beginning of them, as Bethlehem, Bethshemesh, Bethsaida, Bethel, and all the rest that are of the like beginning, wee could never find that

they signifie any thing but the very town it self; and why Bethany should be singular, I see no reason.

Secondly, in all the mentioning of Bethany in other places in the Gospel, it is past peradventure that the Town is meant; as Ioh. 12.1. Mat. 21.17. Mark 11.11. Matth. 26.1. &c. and why it should not bee so also in Luke 24.50. had need of cogent reasons to demonstrate.

Thirdly, it is very questionable whether Bethphage lay not betwixt Ierusalem and Bethany; or if it did not, it lay very lit∣tle aside the way, as might bee shewed out of the storie of Christs riding into Jerusalem, Matth. 21.1. Luke 19.29. com∣pared with Ioh. 12.1. and therefore that was like to cut off the name of Bethany, that it should not reach farre in the fields to∣wards the City: For Christ lay in Bethany all night, Ioh. 12.1. and on the morning was gone some way towards Ierusalem be∣fore hee met with the Asse on which hee rode, which hee had commanded his Disciples to fetch from Bethpage, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before them, as the Syrian well renders it; that is, ei∣ther directly in their way to Ierusalem, or very little off it; as they were now setting out of Bethany thither. And this is confirmed by the glosse upon the Gomar•• in Sanhedrin, porch. 1. where mention being made of Bethphage, in the Text the Scholi∣ast saith, Bethphage was a place before the wall of the City, and go∣verned as Jerusalem in all things.

It is therefore of the most probability, that Christ when hee ascended, led out his Disciples to Bethany Town, fifteen fur∣longs from Ierusalem, or thereabout, and that very way that hee had riden triumphantly into the City seven and forty dayes agoe, hee goeth now again to ride more triumphantly into heaven. The Text then that we have in hand doth not measure the space from the City to Bethany where Christ ascen∣ded, but from the City to the foot of Mount Clivet, on which Mount, Bethany stood; and the measure hee maketh of it is two thousand common Cubits, or about five furlongs. And so we have done with two of the Quaeries that were pro∣posed. But now why he should measure this space at this time rather then any other, and why by the title of a Sabbath days journey, rather then any other measure, remaineth yet to bee inquired after.

This Evangelist hath divers times in his Gospel mentioned this Mount, as was shewed before; but never shewed the situ∣ation or distance of it from the City till now, and that may be a reason why hee doth it here, being the last time that ever hee is to mention it in all his writings; and that one place might explaine another: Namely, that from this Text the severall passages done on Mount Olivet which are mentioned in his Gospel, might receive some illustration, and it might bee known how farre they were acted from Jerusalem; or at the least guessed how farre, it being from hence determined, how farre the foot of Olivet was distant from it: It had been indeed as ready to have said they returned from Bethany, which was from Ierusalem about fifteene furlongs; but the holy Ghost is not so carefull to measure the distance from the place of Christs ascension (it may bee for the same reason that hee concealed the grave of Moses, for feare of superstition) as to measure from Olivet where so many, and remarkable occur∣rences besides Christs ascension had passed, and been done by him.

Why hee measureth it by the title of Sabbath dayes journey, rather then by any other measure, as of paces, furlongs, or the like, since this day that was spoken of is not a Sabbath, wee dare not bee too curious to determine: Onely to con∣jecture, it is very probable, that this was the common walke of the people of Ierusalem on the sabbath day in pleasant wea∣ther for their meditations, when they had done the publique duties of the day: For so it is said of Christ, that hee often resorted to a garden of Gethsemani with his Disciples, Ioh. 18.2. and though it bee not certaine whether hee did on the Sab∣bath; yet it is certaine that hee did on the passeover night, af∣ter he and his Disciples had done the work of the day and Or∣dinance. And that time of the day fell under the same obliga∣tion that the Sabbath did in this particular. For, as was ob∣served even now out of the Chaldee Paraphrast, not onely on the Sabbaths, but also on other holy dayes it was not law∣full to walke above two thousand Cubits; and this time that our Saviour set thither, was the beginning of such a day: namely, of the first day in the Passeover weeke, which was to

be observed as a Sabbath, Lev. 23.7. and that day was begun at that even when our Saviour went out to Gethsemani to pray. And though Iudas slipt from behinde his Master after they were risen from the Table and come out of the House, and when he should have gone out of the City with him, he stept aside into the City, and got his cursed traine up to go to appre∣hend Iesus; yet the Text assures us, Ioh. 18.2. that Iudas knew where to have him, though he went not to observe whi∣ther hee would goe; because that that was our Saviours com∣mon retiring place upon such occasions. And so may wee conceive it was the common haunt of others of the City, up∣on such times, and such occasions of prayer and meditation to resort thither, for the delightsomnesse of the place, and the helpfulnesse of it by the delight and solitarinesse to con∣templation. And therefore the Evangelist may bee conceived to use this expression for the measure betwixt it and the City, A Sabbath dayes journey; because it was most remarkably so; not onely upon obligation, but for delight, and the peoples common Sabbath dayes walk.

Vers. XIII. They went up into an upper roome.

This was not that roome in which Christ ordained his last Supper; for that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 14.15. Luk. 22.12. this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and certainly the difference of words, argues difference of the thing it selfe: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to signifie any roome above staires, bee it but the first story, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the highest roome in all the House, as Act. 20.8, 9. which was the third story. Nor is it probable that this was the House of Iohn Marke, mentioned Act. 12.12. For though some Disciples were then assembled there, yet were the Apo∣stles in another place. What place this was, is not worth the labour of searching; because it is past the possibility of finding out: be it in what house it would, this was the place where this society of Apostles and Elders kept as it were their Colledge and Consistory, while they staid at Ierusalem, and till persecution scattered them. And therefore it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were there abiding: This was not the meet∣ing

place in publike Worship for all the Believers in the City, which ere long, if not at this very time, were severall Congre∣gations: but this was the meeting and sitting place for the Presbytery of these Elders that took care of all those Congre∣gations.

Sect. Both Peter, and Iames, and Iohn, &c.

The Syrian readeth, Peter, and Iohn, and Iames; and for Bar∣tholomew and Matthew, hee and the Arabick read Matthew and Batholomew; the reason best known to themselves.

Sect. Iames the Sonne of Alpheus.

The word Sonne, is not in the Greeke, neither here, nor Matth. 10.3. nor Mark 3.18. nor Luke 6.15. but it is onely thus, Iames of Alpheus, and so reads the Vulgar. But the Syri∣an, Arabick, Beza, our English, and divers others have very warrantably put in the word Sonne.

Now this Alpheus and Cleopas, mentioned, Luke 24.18. were but one and the same man: the Syrian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serving indiffe∣rently to frame his name into Hebrew, or into a Greeke pro∣nuntiation, Chalphi and Cleophi, as Pauls double name sounded after these two languages: This Cleopas or Alpheus, was the Husband of Mary, Ioh. 19.25. and shee the mother of Iames the lesse, and of Ioses, Matth. 15.40. and of Iudah and Simon, Mar. 6.3. and from hence is warrant sufficient to call Iames the Sonne of Alpheus; though the Text hath not spoken out the word Sonne.

This Iames is hee, that was commonly called Iames the lesse, mentioned Acts 12.7. & 15.3. & 21.18. Gal. 2.9. &c. and so often called by Ancients, the Bishop of Ierusalem, but upon what misprision shall be conjectured afterward.

Sect. And Simon Zelotes.

He is called Simon the Kanaanite, Matth. 10.4. Mark 3.18. which in Hebrew signifieth zealous, as is more apparent by the

Syriack and Arabick writing of it, then the Greek: It is like he was so called from Kanah in Galilee, the place of his abode; and the Evangelist translateth this proper Hebrew name, into a Greek appellative, as Iohn doth Siloam, Ioh. 9.7. This Simon was the Sonne of Alpheus also, and so likewise was Iudas mentio∣ned instantly after, Mar. 6.3. And so hath Alpheus three sons that were Apostles; and Ioses the fourth, is in faire choice to be one too, ver. 23.

Vers. XIIII. With the Women.

Some render it, With their Wives, which may indeed bee ve∣ry true; for the Apostles and Disciples which had Wives, tooke them with them, 1 Cor. 9.5. but it is too strait: for doubtlesse there were some Women with them, that had either no Husbands at all, or none there; see Luke 8.23. & 23.49. & 24.22.

Sect. And Mary the mother of Jesus.

Wee have no more mention of her in Scripture: it is like shee continued under the care of John the Evangelist, to whom our Saviour had committed her, Joh. 19.26, 27. and at the last in some persecution was taken away by martyrdome, as Simeon had prophecied of her, Luke 2.35.

Sect. And his Brethren.

That is, his Kinsmen; for by this terme doth the Scrip∣ture use to expresse such relations: it is needlesse to shew ex∣amples: and to shew who these Kinsmen were, will bee more proper for another place.

Vers. 15. And in those dayes Peter stood up in the midst.

Peter both in this place, and divers others, and indeed ge∣nerally through so much of this book as concerns the Church of Judea and Jerusalem, is ever brought in as the chiefe speaker,

and chiefe actor; nay, commonly the sole speaker and actor upon all occasions: Not that the rest of the Apostles were either any whit inferiour to him, either in authority or in forwardnesse to promote the Gospel; but upon these two most singular and peculiar grounds.

First, Peter was designed by a more speciall deputation and appointment to be the Minister of the Circumcision, Gal. 2.8. and therefore while the Story stayeth among the Circumcised, it still mentioneth Peter above all the other: as when it com∣meth to speake of the uncircumcised, then it fixeth solely on the story of Paul.

Secondly, Peter was considerable under a notion that none of the rest of the twelve had fallen under namely, one that had de∣nyed & foresworn his Master: and therefore it was in some kind necessary that some speciall evidences of his perfect recovery a∣gaine should be given. And whensoever hee is thus honoured by mention of him, when the rest are not mentioned, it is not for that hee outstript them either in dignity, or zeale; but to shew that hee had recovered that ground which hee had lost of them in his grievous fall. And these two considerations doe mainely resolve, why you read hardly of any mans spee∣ches, or any mans actions but only Peters. He is the speaker in Act. 2. at the first conversion of the three thousand soules; and hee is the speaker in Act. 3. at the second conversion of five thousand more; not that the rest of the company did not preach and speak as well as he; as we shall prove for that first Sermon on Acts 2. and as the holy Ghost it selfe approves for that second, Acts 4.1. But because, at these first fruits of the Gospel among the Circumcised, the Lord more especially holdeth out the mention of the Minister of the Circumci∣sion.

And so in this motion for the choice of a new Apostle, and in that doom again on Ananias and Sapphira, Peter of all other is the Man: for how fully and how fitly doth it shew his per∣fect recovery, when he that of all the rest, had fallen next to Iu∣das, doth censure Iudas; and he that had denyed his Master with an oath, doth strike those dead for a lie?

Sect. The number of Names together.

Names, is held by divers in this place, and in Rev. 3.4. & 11.13. to signifie onely persons without any distinction of sex: whereas it rather signifieth men distinct from women: and so it seemeth that the Syriack and Arabick understand it here; and the latter addeth that they were men of name or re∣pute.

For, first, in Scripture account, most constantly the recko∣ning is of men; and women very rarely brought in in the number: nay sometime the reckoning plainely shewed to bee contradistinguished to women.

Secondly, the name of a family continueth in the males, but is lost in the females; and therefore in the Hebrew, a male is called Zacar, from remembrance; and women Nashim, from for∣getting; and in the New Test: Greek, men are called Names up∣on the like reason.

Sect. Were about an hundred and twenty.

This summeth the men that are spoken of in the verse prece∣ding; the twelve Apostles, the seventy Disciples, and about thirty eight more, all of Christs own kindred, country, or con∣verse.

These one hundred and twenty here spoken of, are not to bee reputed or accompted as the whole number of beleevers at Ierusalem at this time; but only those that had followed Christ continually, Verse 21. were of his owne Countrey, stood in more neare relation to him, as being of his owne family and society, and appointed by him for the Ministery.

The Beleevers at Ierusalem no doubt were many hundreds, if not thousands at this time; though wee read of no converts in this booke, till the next Chapter. For what fruit or ac∣compt can else be given of all Christs preaching and paines be∣stowed in that City? let but Ioh. 2, 23. & 3.2. & 4.1. & Mar. 3.8. & Ioh. 7.31. & 8.30. & 11.28, 45. & 12.19.42. and divers other places be well weighed, and it will bee utterly un∣imaginable

that there should be lesse beleevers in Ierusalem now then many hundreds, much more unimaginable that these one hundred and twenty were al, who were all Galileans, and no inhabitants of Ierusalem at all.

This number therefore mentioned by the Evangelist of one hundred and twenty, is not to be thought all the Church in that City; but onely the society and company that were of Christs own traine and retinue whilst hee was upon earth, that companied with him all the time that hee went in and out a∣mong his Disciples, Acts 1.21. And this company though it bee mingled and dispersed among the Congregations in the City for preaching the Word, and administring the Sacra∣ments, and joyning in acts of worship; yet did they keepe together as a more intire and peculiar society, and standing Presbytery, Act. 4.21. and of the rest durst none joyne himselfe unto them, Acts 5.13. and thus they continued till the persecution at Stephens death dispersed them all but the Apo∣stles, Acts 3.1.

Ver. XVI. This Scripture must needs have been fulfilled.

I apprehend not what the word [have] doth in this clause, for it had been both more proper for the sense and more facil for the reader, to have it read, This Scripture must needs bee ful∣filled. Now the application of these places so pertinently and home to Iudas, sheweth the illumination and knowledge that the breathing and giving of the holy Ghost, Ioh. 20.22. had wrought in the Disciples.

Verse XVIII. This man purchased a Field with the reward of iniquity.

Not that he himself bought this field, for Matthew resolves the contrary, Matth. 27.7. and tells that it was bought by the Chief Priest for his damned bribe: Nor was any such thing in his intention when he bargained for his money; but Peter by a bitter irrision sheweth the fruit and profit of his wretched covetise; and how he that thought to inlarge his

Revenues, and to settle his habitation by such horrid meanes, came home by it with the contrary, his revenues to pur∣chase land for others, his habitation to be desolate, and him∣selfe to come to so sad an end.

Sect. And falling headlong, &c.

Universality, antiquity and consent have so determinately concluded that Iudas hanged himselfe, that there is no gain-saying: yet hath the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 left it so indifferent, whether hee hanged himself, or were strangled by the De∣vill, that if I were not tyed up by the consent of all to the con∣trary, I should the rather take it the latter way: And if I durst so interpret it, I should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this purpose: that Satan tooke him away bodily, strangled him in the aire; and then flung him headlong and burst out his bowels. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Qui vel a seipso vel ab alio prae∣cipitatur, saith Stephanus. And to this purpose may that verse of Matth. 27.5. bee very well interpreted; And hee cast down the silver pieces in the Temple, and departed, and going away hee was strangled: the Devill catching him away and stifling him, and then casting him headlong, and bursting out of him with the eruption of his intralls, and this terrible occurrence would soone bee noted of all the inhabitants of Ierusalem, Acts 1.19.

Vers. XIX. Aceldama.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a field of blood: by a double relation; First, because it was bought with a price of blood, Matth. 27.7.

And secondly, because it was sprinkled with his blood that tooke that price: for so this verse intimateth.

Verse XXI. Wherefore of these men that have companied with us.

Sect. Observations upon the election of Matthias.

First, that there was a necessity the Apostles should be twelve. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and this, that the Founders of the Chri∣stian

Church might bee parallel to the twelve Tribes, the foun∣ders of the Jewish; for now Jewes and Christians were to joine together: and this is hinted in the twenty foure Elders, the representative body of the Church so often mentioned in the Revelation; and spoken out Rev. 21.12.14.

Secondly, that Matthias and Ioses being chosen to bee pre∣sented to the Apostles, the election was not the choice of the whole Church, as if every member of the Church, and be∣liever in Ierusalem, either did or might give his vote to the choosing of them; but it was onely the choice of the whole Presbytery, or the hundred and eight among themselves: for so is it most plaine, vers. 15. & 21. being compared together. Observe the phrase, Of these men that have companied with us.

Thirdly, that the Apostles could not ordain an Apostle by im∣position of hands, as they could ordain Elders, but they are forced to use a divine lot, which was as the immediate hand of Christ imposed on him that was to bee ordained: that opini∣on took little notice of this circumstance, that hath placed Bishops in the place of the Apostles, by a common and succes∣sive ordination.

Vers. 25. Joseph called Barsabas, who was sirnamed Justus.

This seemeth to bee hee that is called Ioses, Mark 6.3. & 15.40. the brother of Iames the lesse: and the rather to bee so supposed, because he is surnamed Iustus, as Iames was. And so saith Beza, one old Copy readeth Ioses here; and the Syri∣ack for Ioses, readeth Ioseph, in Chapter 4.36. so indifferently are the names used one for another. And from this indifferen∣cy, have some concluded, that Ioseph here, and Ioses in that Chapter, are but one and the same person, the nearnesse of the sound of Barsabas and Barnabas helping forward that sup∣posall.

But, first, that Ioses, or Ioseph in Chapt. 4.36. was borne in Cyprus; this Ioseph, or Ioses here, was born in Galilee.

Secondly, although the Apostles belike had named these two Iosephs to distinguish them, the one Barsabas, and the other Bar∣nabas; two names that are not farre asunder in sound and utte∣rance;

yet are they in sense, and in the Apostles intention, if they named the one as they did the other: Barnabas is in∣terpreted by the Evangelist himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred generally the sonne of consolation; but the Greeke may as well beare, the sonne of exhortation; for so it is knowne well enough the word familiarly signifieth. The Syriack useth indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for consolation, Luke 6.24. Phil. 2.1. Rom. 12.8. 2 Cor. 1.4, 5. and in the place in hand; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place last cited before it: but whether Barnabas may not equal∣ly bee deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prophecy, or instruct, I referre to the Reader: Bee it whether it will, certaine it is, the Ety∣mologie and notation doth very farre recede from that of Bar∣sabas. Some conceive that this signifieth the sonne of an Oath; others the sonne of fulnesse; but the notation to mee seemeth to bee the sonne of wisdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if wee would bee Criticall, wee might observe the various qualifications of a Pastor and Teacher from these two surnames, the one a sonne of wisdome, and the other of exhortation; but our intention only is to shew that the two Iosephs in mention, differed in person, for they differed in name.

Sect. And Matthias.

Who, or whence this man was, wee cannot determine; cer∣taine it is, the sense of his name is the same with Nathaneel, though not the sound: and I should as soone fix upon him for the man, as any other, and some probabilities might bee tendered for such a surmisall; but wee will not spend time up∣on such conjectures.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which word they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mat. 1.1.
• Yeare of Christ 33.
• (a)

  Luk. 14.1.
• (b)

  Ma••. 28.1.
• (c)

  Ioh. 20.1.
• (d)

  Ioh. 19.25.
• (e)

  Luk. 24.10. Mark 15.48.
• (f)

  Mar. 16.1.
• (g)

  Compare Mat 27.56. & Mark 15.40.
• (h)

  Luk. 24.10.
• (k)

  Mar. 16.3.
• (l)

  Ma••. 16.2.
• (i)

  Luke 8.3.
• (m)

  Mat. 28.2.
• (n)

  Ma••. 16.5.
• (o)

  Mat 28.5. Mark 16 6.
• (p)

  Luk. 24.3.
• (q)

  Ioh. 12.12
• [r]

  Luk. 24.5.
• [s]

  ibid. 9 Mar. 16.8.
• (t)

  Ioh. 20.2, 3.4, &c.
• (u)

  ibid. 10.11. &c.
• 1 Apparition.
• 2 Apparition.
• 3 Apparition.
• 4 Apparition.
• 5 Apparition.
• 6 Apparition.
• 7 Apparition.
• 8 Apparition.
• So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 13.20.