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 ...

THE Acts of the Apostles:

CHAP. I.

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

THE Syrian and Arabick render it, The former * 1.1 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,* 1.2 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) 1.3 very early in the morning, (b) 1.4 when it began to dawne (c) 1.5 while it was yet darke, Mary Magdalen, and the other Mary (d) 1.6the wife of Cleopas, & (e) 1.7 mo∣ther of Iames and Ioses; and (f) 1.8 Salome (g) 1.9 the mother of

Zebedees children; & (h) 1.10 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) 1.11 said, Who shall roule the Stone away for us? But when they came to the Sepulchre (l) 1.12 the Sun being by this time risen, they found the stone rolled away:(i) 1.13 For there had beene (m) 1.14 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) 1.15 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) 1.16 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) 1.17 And they entred into the Cave, and found not the Body in the Sepulchre; but there they see (q) 1.18 two angels more in shining garments; the one at the head, and the other at the feet where the body had laine, [r] 1.19 who spake to them, Why seek yee the dead among the living?

[s] 1.20The Women having seen this, goe in haste and tell the Disciples. (t) 1.21 Whereupon Peter and Iohn runne to the Sepul∣chre, and see the linnen cloaths, but see not the angels. (u) 1.22 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.* 1.23

The same day he appeareth to the two men that went to Emmaus, Luke 24.13. the one of them was Cleopas,* 1.24 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,* 1.25 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,* 1.26 Iohn 20.26.

* 1.27At 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.

* 1.28On 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.

* 1.29The 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.

* 1.30Lastly, 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 * 1.31 〈 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.

CHAP. II.

Vers. 1. And when the day of Pentecost was fully come, they were all together with one accord in one place.

Sect. 1. The time, and nature of the Feast of Pentecost.

THE expression of the Evangelist hath bred some scruple; how it can be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day to bee compleated, or fulfilled, when it was now but newly begun: and the sight of this scruple it is like hath moved the Syrian Tran∣slater, and the Vulgar Latine, to read it in the plurall number, When the dayes of Pentecost were fulfilled: Calvin saith, com∣pleri is taken for advenire, to bee fulfilled, for to bee now come: Be∣za accounts the fulnesse of it to be, for that the night, which is to bee reckoned for some part of it, was now past; and some part of the day also. In which exposition he saith something toward the explanation of the scruple, but not enough.

Luke therefore, in relating a story of the feast of Pentecost, useth an expression agreeable to that of Moses, in relating the institution of it, Lev. 23.13. And yee shall count unto you from the morrow after the Sabbath; from the day that yee brought the sheafe of the wave-offering; seven Sabbaths shall bee compleate: Even un∣to the morrow after the seventh Sabbath, shall ye number fifty dayes.

It will not bee amisse to open th••se words a little, for the better understanding and fixing the time of Pentecost.

First, the Sabbath that is first mentioned in the Text, in these words, Ye shall count unto you from the morrow after the Sabbath, is to bee understood of the first day of the Passeover week, or the fifteenth day of the moneth Nisan; the Passeover having been slaine on the day before. And so is it well inter∣preted by the Chaldee Paraphrast, that goeth under the name of Ionathan, and by Rabbi Solomon upon this Chapter, at the 11 verse; And hee shall wave the sheafe before the Lord after the holy day, the first day of the Passeover.

And it was called a Sabbath, bee it on what day of the weeke it would, (as it was on the Friday at our Saviours death) be∣cause no servile work was to bee done in it; but an holy con∣vocation

to be held unto the Lord, vers. 7. and the Passeover Bullocke, Deut. 16.2, 7. 2 Chron. 30.24. & 35.8. to be eaten on it, Iohn 18.28. as the Lambe had been eaten the night before; and this Bullock was also called a Passeover, and the day the prepa∣ration of the Passeover, Ioh. 19.14. as well as the Lambe, and the day before had been.

This helpeth to understand that difficult phrase, Mat. 28.1. about which there is such difference and difficulty of expoun∣ding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the evening of the Sabbath, saith the Syriack and the Vulgar: And ô utinam! for then would the Lords day bee clearly called the Sabbath, the Sabbath of the Jews being ended before the evening or night of which hee speaketh, did begin. In the end of the Sabbath, saith Beza, and our English, but the Sabbath was ended at Sun-setting before. It is therefore to bee rendred, after the Sabbaths, for so signifieth * 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after, in Greek Writers, as wel as the Evening: and the plurall number of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to have its due interpre∣tation, Sabbaths. Now there were two Sabbaths that fell to∣gether in that Passeover week in which our Saviour suffered; this Convocationall or Festivall Sabbath, the first day of the Passeover week, and the ordinary weekly Sabbath, which was the very next day after: the former was a Friday, and on that our Saviour suffered, the latter a Saturday, or the Jewish Sab∣bath, and on that hee rested in the grave, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, af∣ter these Sabbaths; early in the morning on the first day of the week he rose again.

Secondly, the morrow after this Sabbath of which wee have spoken, or the sixteenth day of the moneth Nisan, was the solemne day of waving the sheafe of the first-fruits before the Lord, and the day from which they began to count their seven weeks to Pentecost, Lev. 23.11. Deut. 16.9.

This day then being the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or second day in the Passeover week, and being the date from whence they counted to Pentecost, all the Sabbaths from hence thither, were na∣med in relation to this day: as the first Sabbath after it is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 6.1. Not as it is rendred, the second Sabbath after the first, but the first Sabbath after this second day: the next Sabbath after was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

and so the rest accordingly.

Thirdly, now in their counting from this morrow after the Sabbath, or this day of their first-fruit sheafe, to Pentecost, seven Sabbaths or Weeks were to bee compleat: whereupon R. Solomon doth very well observe, that the count must then begin at an evening; and so this day after the Sabbath was none of the fifty; but they were begun to bee counted at Even when that day was done: so that from the time of wa∣ving the first-fruit sheafe, Pentecost was indeed the one and fiftyeth day; but counting seven weekes compleate, when an evening must begin the account, it is but the fiftyeth.

Fourthly, to this therefore it is that the phrase of the E∣vangelist speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our En∣glish hath very well uttered, the day of Pentecost was fully come; thereby giving an exact notice how to fix the day that is now spoken of from our Saviours death, and to observe that he spea∣keth of the time of the day indeed, and not of the night which was now over, and the day fully come.

The dependance of Pentecost upon this day of waving the first-fruit sheafe, was upon this reason; because on this second day of the Passeover, barley harvest began; and from thence forward they might eat parched corne, or corne in the eare; but by Pentecost their corne was inned and seasoned, and rea∣dy to make bread, and now they offered the first of their bread. This relation had this feastivall in the common practise, but something more did it beare in it as a memoriall; for it re∣corded the delivering of the Law at mount Sinai, which was given at the very same time: And thus the giving of the Law at Sinai, for the bringing of the Jews into a Church, and the gift of the holy Ghost at Sion for the like of the Gentiles, did so nearely agree in the manner of their giving, both in fire, and in the time, both at Pentecost. Onely, as the Christian Sabbath was one day in the week, beyond the Jewish Sabbath; so this Pentecost when the holy Ghost was given, was one in the moneth beyond the Pentecost at the giving of the Law, that being on the sixth day of the moneth Sivan, and this on the seventh.

Sect. 2. The Pentecost on which the holy Ghost was given, was the first day of the weeke, namely, Sunday, or the Lords day.

As our Saviour by rising on the first day of the weeke had honoured and sealed that day for the Christian Sabbath, in∣stead of the Jewish, which was the day before; and as is said by the Psalmist, that was the day which the Lord had made,* 1.33 when the stone refused, was become the head of the corner; so did he againe augment the honour, and set home the authority and dignity of that day, in pouring out the holy Ghost upon the Disciples, and performing the great promise of the Father on it. Which that it may bee the more clearely seene, it will not be amisse to lay down the time from our Saviours passion, to this time, in manner of a Calendar, that the readers eye may bee his Judge in this matter.

And let it not be tedious to take in the account of five or six dayes before his passion: which though it may bee a little Pa∣rergon, or besides this purpose, yet may it not be uselesse or un∣profitable: nay, in some respect it is almost necessary, since we cannot in reason but begin our Kalendar from the begin∣ning of the moneth Nisan, though our Saviour suffered not till the fifteenth day of it.

Nisan, or Abib, the first moneth of the year stilo novo, Exod. 12.2.

I

 

II

 

III

 

IV

 

V

 

VI

 

VII

 

VIII

 

IX

This night our Saviour suppeth at Bethany, where Mary anointeth his feet,* 1.34 and Judas repineth at the expence of the ointment, Joh. 12.1.

X

The next day he rideth into Jerusalem, &c. Joh. 12.12. Mat. 21.1. to vers. 17. Mark 11.1. to vers. 11. Luke 19:29. to vers. 45.

At night he goeth again into Bethany, Mat. 21.17. Mar. 11.11.* 1.35

Nisan, or Abib.

XI

* 1.36The next pay he goeth to Ierusalem again, and curseth the Fig-tree, Matth. 21.18, 19. Mark 11.12, 13, 14. and comming to the Temple casteth out buyers and sellers, Mar. 11.15, 16, 17, 18. Luk. 19.45, 46, 47. &c. At Even he goeth to Bethany again, Mar. 11.19.

XII.

* 1.37Hee goeth to Ierusalem againe, Mar. 11.20. Peter, and the rest of the Disciples note the withered Fig-tree, Mar. 11.20, 21. &c. Mat. 21▪ 20. &c. They come to the Temple, and the Scribes and Pharisees question his authority, Mar. 11.27. &c. Mat. 21.23. Luke 20.1. which hee answereth with a question about the Baptist, Mat. 21.24. &c. Mar. 11.29. &c. Luke 20.3. Propoundeth the Parable of the Vineyard, Matth. 21.28. to the end, Mark 12.1. &c. Luke 20.9. &c. And hee speaketh all contained in Matthew 22, and 23 Chapters; and Mark 12. from verse 13 to the end, and Luke 20. from verse 20 to verse 5 of chap. 21.

At night hee goeth towards Bethany againe; and on Mount Olivet looketh on the Temple, and uttereth all con∣tained in Matth. 24, and 25. and Mark 13. and Luke 21. from verse 5 to the end.

* 1.38This night he suppeth in Bethany with Simon the Leper, Matth. 26.1, 2, 6. Mark 14.1, 2, 3. and hath ointment powred on his head: after Supper hee riseth from the Table, and washeth his Disciples feet, and giveth Iu∣das the sop, Ioh. 13.2.26. &c. With the sop the De∣vill entereth into him; and hee goeth in the dark from Bethany to Ierusalem, and bargaineth for the betray∣ing of Jesus.

XIII.

Christ is still at Bethany, Iudas having done his hellish work with the Chief Priests,* 1.39 is returned to Bethany a∣gain.

XIV.

* 1.40The Passeover: Christ eateth it this day as well as the Jews, Mark 14.12. Luk. 22.7. After the Passeover hee ordaineth the Sacrament, Mar. 14.22. Iudas recei∣ved the Sacrament, Luke 22.14.21. Upon our Savi∣ours hinting of his treacherousnesse, a question ari∣seth

XV.

The forenoon of this day was the preparation of the Passeover Bullock,* 1.41 Ioh. 19.14. the afternoone is the preparation of the Sabbath, Luk. 23.54. Mar. 15.42. Early in the morning Christ is brought to Pi••ate the Roman-Deputy, Mar. 15.1.

At nine a clock hee is delivered to the Souldiers and common Rabble, Mar. 14.25. and brought out to the Jews, Ioh. 19.1. to 13.

At twelve a clock, or high none hee is condemned, and presently nailed to his Crosse, Iohn 19.13, 14. the time of the day that our first Parents ate and fell.

Now began the darknesse, Luke 23.44. and lasted three houres; the very space that Adam was under the darknesse of sin, without the promise.

At three a clock in the afternoone Christ yeeldeth up the Ghost, Mar. 15.34. the very time when Adam had received the promise of this his passion for his re∣demption.

At Even he is buried, Mat. 27, 57.

This day being the first in the Passeover week, was cal∣led a Sabbath, Lev. 23.11. & a very solemn day it should have been, and no worke done in it; but observe how far, and how vilely the Jews did violate it, and that law at this time.

XVI.

Christ resteth in the grave this day, being the Sabbath:* 1.42

XVII 1

* 1.43Christ riseth from the dead, and hee becommeth the first fruit of those that slept, 1 Cor. 15.20. Hee appea∣reth first to Mary Magdalen, Ioh. 20.15 then to Peter and Cleopas, or Alpheus, as they goe to Emmaus, Luke 24.13, 18, 34. 1 Cor. 15.5. and at night to all the Disciples, Luke 24 33, 36. this is the first of the fifty to Pentecost.

XVIII 2

* 1.44

XIX 3

* 1.45

XX 4

* 1.46

XXI 5

* 1.47

XXII 6

* 1.48

XXIII 7

* 1.49The Jews Sabbath: this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· Christ appeareth again. Thomas is present, Ioh. 20.26.

XXIV 8

* 1.50

XXV 9

* 1.51

XXVI 10

* 1.52

XXVII 11

* 1.53

XXVIII 12

* 1.54

XXIX 13

* 1.55

XXX 14

* 1.56The Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I 15

* 1.57The Lords day.

II 16

* 1.58

III 17

* 1.59

IV 18

* 1.60

V 19

* 1.61

VI 20

* 1.62

VII 21

* 1.63The Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VIII 22

* 1.64The Lords day.

IX 23

* 1.65

X 24

* 1.66

XI 25

* 1.67

XII 26

* 1.68

XIII 27

* 1.69

XIV 28

* 1.70Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

XV 29

* 1.71The Lords day.

XVI 30

* 1.72

XVII 31

* 1.73

XVIII 32

* 1.74

XIX 33

* 1.75

XX 34

* 1.76

XXI 35

* 1.77Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

XXII 36

* 1.78The Lords day.

XXIII 37

* 1.79

XXIV 38

* 1.80

XXV 39

* 1.81

XXVI 40

* 1.82Ascension day.

XXVII 41

* 1.83

XXVIII 42

* 1.84Jews Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

XXIX 43

* 1.85The Lords day.

I 44

* 1.86

II 45

* 1.87

III 46

* 1.88

IV 47

* 1.89

V 48

* 1.90

VI 49

* 1.91Jews Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VII 50

The Lords day. Pentecost day. The holy Ghost given.

Sect. 3. That many, if not all of the 120 received the holy Ghost, and the gift of tongues on Pentecost day; and not the twelve onely.

For first, divers, if not all of them, were appointed by Christ to bee Ministers of the Gospel, as well as the Apostles, Luke 10. and for this purpose had received the power of miracles, as well as they, ver. 17. they had received the holy Ghost on the resurrection day, as well as they, Ioh. 20.22. compared with Luke 24.33, 36. had conversed with Christ both before and after his resurrection as well as they; had received the promise of the Father as well as they: Nay, they were to preach to people of strange languages as well as they: and then what possible reason can bee given, that they should bee denyed this qualification of the gift of tongues, fitting them for that purpose, any more then the twelve?

That divers of them were Ministers, if not all, there can bee no scruple, what else was become of the seventy Disciples? And that, if they must preach, they must preach to some of strange tongues, there can be as little, since experience shew∣eth, Ierusalem it selfe so full of this variety; and since a few yeares will let all the preachers loose to preach to the Gentiles as they met with occasion. Nay, wee shall finde this justified by the practise of certain of them, as wee goe along.

Secondly, it is true indeed, which is objected by some, that these words, They were all together, do come so neare to the last

verse of the former Chapter, which mentioneth onely the twelve, that it may seem to speake of them onely together at this time: yet doth both that verse and this as fully referre to the 120. in the 15 verse.

For, 1. The Evangelist doth lay that number from the ve∣ry first, as the subject of his History, though his aime bee more especially at the twelve Apostles: as in his history of the twelve Apostles, his History sixeth chiefly on Peter and Iohn.

2. What should keep and separate the 108 from the compa∣ny of the Apostles at this time above all others? The Text tells us they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abiding and continuing together, in one place, and in one society, Chap. 1.13, 14. and so the progresse of the story giveth us assurance they were till persecution parted them, Chapt. 8. and it is very strange, that on this day, above all dayes, the high day of Pentecost, the holy day of the christian Sabbath, the like∣liest day of expecting the promise of the Father, that on this day they should bee parted from their society.

Thirdly, look but upon the qualifications of the seven Dea∣cons, how they were full of the holy Ghost, Acts 6.3. how Stephen was full of power, and miracles, and wisdome, and an irresistible spirit, verse 8.10. and how Philip was of the like qualifications, Acts 8.6. and when, and where, and how can it be supposed that these men came by these gifts, if not upon Pentecost day, and jointly with the twelve Apostles? If it shall bee answered, that it may bee they received them from Christ, when hee sent them to preach before his passion, as Luke 10.17. then let it bee shewed how Barnabas came by his variety of lan∣guages, to bee able to preach intelligibly wheresoever he came, if not on this day?

It being therefore not to bee denyed, that there were divers others besides the twelve, if not the whole hundred and twen∣ty (which I rather thinke) that received the holy Ghost in the gift of tongues at this time, and that they were Ministers as well as the Apostles: it argueth, first, that there were di∣vers Congregations in Ierusalem from hence forward, or else how should so many Ministers there have employment in their calling? And secondly, that those that went up and downe

preaching upon the dispersion by persecution, Acts 8.4. & 11.19. were not ordinary members of the Church, or as we have used to call them, meere lay-men, but these men of the Mini∣steriall function, and of Christs owne designation for that cal∣ling.

Sect. 4. The reason of the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so often in this Story.

The intent of this word is the rather to bee looked after, by how much the lesse it is used in all the New Testament beside, and by how the more frequently in this Story. It is used in reference to the twelve Apostles alone, Chap. 1.15. it is used here in reference to the whole hundred and twenty; and to the whole number of beleevers, Chap. 2.46.

Now the reason why the Evangelist doth so often harpe up∣on this string and circumstance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or of their conversing together with one accord, may bee either in respect of the twelve, and one hundred and twenty, or in respect of all the believers.

First, the Apostles had been exceedingly subject in the life∣time of Christ, to quarelsomnesse and contention about prio∣rity, and who should be the chiefest, as Mar. 9.34. Mark. 20.24. Yea, even at the very Table of the Lords last Passeover and Sup∣per, Luke 22.24. And therefore it hath its singular weight and significancy, and sheweth a peculiar fruit of Christs brea∣thing the holy Ghost upon them, Ioh. 20.22. when it is rela∣ted that they now so sweetly and unanimously converse toge∣ther without emulation, discord, or comparisons.

Secondly, the 108 Disciples were in a subordinate or lower fourm, in regard of some particulars, to the twelve Apostles; and yet was there no heart-burning, scorning, or envying, no disdaining, defying, or controlling of any one towards another; but all their demeanor carryed in the unity of the Spirit, and the bond of peace.

Thirdly, if those two places in Chap. 2.46. & 5.12. bee to bee applyed to the whole multitude of beleevers (of the latter there may be some scruple) the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there doth sin∣gularly

set out the sweet union that the Gospel had made a∣mong them, though they were of severall Countries, severall conditions, and severall Sects; yet in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in sin∣glenesse of heart, as they did convenire in the tertio of the Gos∣pel, so did they convenire affectionately inter se. And this be∣gan to bee the accomplishment of those prophecies that had foretold the peacemaking of the Gospel, as Esa. 11.6. & 60.18. & 65.25. & 66.42. Zeph. 3.9. &c. and it was an eminent fruit of Christs doctrine, Ioh. 15.12. of his prayer, Ioh. 12.17. and of his legacy, Ioh. 14.27.

Ver. 2. Cloven tongues like as of fire. Ver. 3. They began to speake with other tongues.

Sect. Of the gift of tongues.

The confusion of tongues was the casting off of the Heathen, Gen. 11. For when they had lost that language in which alone God was spoken of and preached, they lost the knowledge of God and Religion utterly, and fell to worship the Creature in stead of the Creator, Rom. 1.

Two thousand two hundred and three yeares had now pas∣sed, since that sad and fatall curse upon the world, the confu∣sion of languages; and millions of soules had it plunged in Error, Idolatry, and Confusion: And now the Lord in the fulnesse of time is providing, by the gifts of tongues at Sion, to repai••e the knowledge of himselfe among those Nations that had lost that Jewell, by the confusion of tongues at Ba∣bel.

The manner of exhibiting this gift, was in tongues of fire, that the giving of the holy Ghost at the initiating of the Chri∣stian Church, might answer and parallel the giving of the Law at the initiating of the Jewish; & so it did both in time & man∣ner, that being given at Pentecost, and in appearing of fire; and so likewise this, as was said before.

Verse 5. And there were dwelling at Ierusalem, Iews, &c.

It was indeed the Feast of Pentecost at this time at Ierusalem, but it was not the feast of Pentecost that drew those Jewes from all Nations thither.

First, it was not required by the Law, that these Jewes that dwelt dispersed in other Nations should appeare at Ierusalem at these Feasts.

Secondly, it was not possible they should so doe, for then must they have done nothing else but goe up thither, and get home againe.

Thirdly, these Jews are said to dwell at Ierusalem, and they had taken up their residence and habitation there: but those that came up to the Feastivalls, stayed there but a few dayes, and so departed to their own homes.

The occasion therefore of these mens flocking so unani∣mously from all the Nations of the world, was not the Feast of Pentecost, but the generall knowledge and expectation of the whole Nation of the Jews, that this was the time of Messias his appearing and comming among them.

This they had learned so fully from the Scriptures of the old Testament, especially from Dan. 9. that both the Gospel, and their owne writers witnesse, that this was the expectation of the whole Nation, that the Messias was now ready to ap∣peare.

In the Scripture, these passages assert this matter, Luke 2.26 38. & 3.15. & 19 11. & Ioh. 1.20, 21.

In the Hebrews own writings we may finde divers that speak to the same matter, as that The Sonne of David shall come about the time when the Romans have reigned over Israel nine moneths, from Mic. 5.3. that his appearing shall bee under the second Tem∣ple, that it shall bee not very long before Ierusalem should bee destroyed; and many such passages; fixing the time of the Messias his comming, to the very time that Iesus of Nazaret did ap∣peare, and approve himselfe to bee the Christ, as may bee seen in Sanedrin, cap. Heleh. Galat. lib. 4. Ieronym. a Sanctâ Fide, Mornaeus de Veritat. Christ, rel. And this so clearly and undeni∣ably,

that when the wretched and blasphemous Jewes cannot tell what to say to their own Doctors, that assert the time so punctually agreeable to the time of Christs appearing, they have found out this damnable and cursed way to suppresse that truth, as to curse all those that shall bee industrious to com∣pute these times; for they have this common execration, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let their spirit burst, or expire, that compute the times.

And to these assertions of the Jews owne Authors concern∣ing this opinion of their Nation; wee may adde also the testi∣mony of Suetonius, affirming the very same thing, Percrebuerat Oriente toto, saith hee, vetus & constans opinio, esse in fatis ut eo tempore Judea profecti rerum potirentur: In Vespas. And so like∣wise Tacitus, Pluribus persuasio iner••t, antiquis sacerdotum lite∣ris contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judea rerum potirentur, Histor. lib. 5. That is, An old and con∣stant opinion had growne through the whole East, that it was fore∣told, that at that time some comming out of Judea should obtain the rule of things: And many were perswaded, that it was contained in the old records of the Priests, that at that very time the East should prevaile, and some comming out of Judea should obtain the rule: which, though the blind Authors apply to Vespasian and Titus their obtaining of the Empire, yet there can bee no Christi∣an eye but will observe, that this opinion that was so preva∣lent, regarded matters of an higher nature, namely, the com∣ming of Christ, and the conquest of the world by the Gospel, which came forth from Judea, and the word of the Lord from Ierusalem.

And to these might bee added that Eclogue of Virgill, which is titled Pollio, in which hee doth clearly speake of a new world then beginning, of a childe to come from Heaven, of a wondrous repaire of the world in point of happinesse, and the like; that it cannot bee doubted but this same opinion was got into the West also, as well as in the East, very many of the Jewes being there also, and raising this expectation, as well as in the other place.

So that this expectation and thought being so generall a∣mong all the Nations of the Jews, yea, among other Nations

also; that this was the time that the kingdome of God in the comming of Christ should appeare; this was it that brought such multitudes to Ierusalem about this time out of all Nations under heaven, to see the accomplishing of those things that they so earnestly & eargerly longed and looked after: and this made them to take up their dwellings and residence in Ierusalem, and to resolve to settle there; for that though they were acquain∣ted with the time of Christs comming, yet were they not ac∣quainted with the manner of his Kingdome, but expected that it should bee earthly and pompous, and his Royall seat in Ierusalem, as the Disciples themselves opinionated; yea, even after long converse with Christ himself, Mat. 20.20. Acts 1 6. And therefore these men make sure to get into Canaan out of other Countries, and to get houses in Ierusalem, that they might share in this pompe and prosperity which they expe∣cted.

It was not therefore Pentecost that brought them thither, nor were they flitting Guests there, to bee gone home as soon as Pentecost was over, but they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwellers and resident there, and when they were converted to the Christian Faith by thousands, they had their Congregations.

Vers. 9. Parthians, and Medes, and Elamites, &c.

The Text speaketh of Jews of all Nations under Hea∣ven now dwelling at Ieru••alem, and yet it reckoneth but fif∣teene here, which were not all the Nations in the World; no, nor all that were in the Roman Empire, by very many▪ but to omit the Hyperboles that the Scripture useth very commonly, as Cities walled up to Heaven, shooti••g at an haire, and not misse, &c. The languages here spoken of, took up all the Nations where it is imaginable any Jews were scattered at this time through the world. [If so be they were not also all the languages that were spoken at Babel:] as to take example of one or two; the Par∣thian, Median, Persian, and Mesopotamian, were the tongues that served all the Eastern dispersion; and all the Jews that had bin Captivated by the two first Monarchies, Babylonian and Per∣sian,

wheresoever they were, in East or North, spake some of these languages, throughout the vast space of that their scatte∣ring. For to instance in the Mesopotamian onely; how many large and mighty Countries spake that one tongue? Assyria, Chaldea, Mesopotamia, Syria, Caelosyria, to inquire no fu••ther; all these spake that Chaldee language, so certainly, that there needeth not the least paines to prove it. And Iudea was falne into the same tongue now also; but with so much dif∣ference from the Mesopotamian, Syriack, or Chaldee, that here it is nominated as a language distinct: And this sheweth the reason of the Phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that he might distinguish the Syriack of Iudea and of Cha••dea asunder: that those that dwelt in Mesopotamia heard their Sy∣riack, and those that dwelt in Iudea heard theirs. Or if wee should instance in the Cretan tongue, that is here inten∣ded: the Island of Crete was but of a small compasse, but the language of Crete reacht all over Greece, not to search how farre it reacht further. And the like might be observed of o∣ther of the tongues th••t are here mentioned.

So that it is hard to find, if not impossible, any Jews at this time under heaven, where one or other of these languages here mentioned were not spoken vulgarly in that Country where they were; and so may wee very properly understand that phrase, there were Iewes of all Nations under heaven, now ga∣the••ed to Jerusalem.

Now as it was impossible for these to understand one ano∣ther in the languages of the Countries where they were born; for it was impossible an Arabian should understand a Cr••tan, or a Cretan an Arabian, a Parthian a Roman, or a Roman a Par∣thian; and so in the most of the rest; so was it impossible they should all of them understand any one tongue, either Hebrew or Syriack, which are the likelyest to suppose, or whatsoever else may be supposed.

For first, how easie is it to shew how the Hebrew tongue was utterly lost among them from common use; and how the Syriack which was in common use in Iudea, yet was unknown to them in other Countries, as appeareth by the necessity of the Chaldee Turgum, by the most familiar use of the Septuagint,

by the writings of Philo and Iosephus, and others of the Jews themselves.

Secondly, if they could have understood any one language, which was as the common language of the Nation; then was the gift of tongues most utterly needlesse: for why should the Apostles speak divers languages to them that could have all of them understood one tongue? Tongues indeed were given for a signe, 1 Cor. 14.22. but this was not the proper end for which they were given, but for instruction and edification; and as was said before, for acquainting those Nations with the knowledge of God, which had lost it and him, by the losse of the Hebrew tongue. And if the Jewes had understood all of them one tongue, this gift had been needlesse to have beene given till the Apostles were to goe to preach to the Hea∣thens.

This then being past all deniall, that these Jewes of severall Nations, could neither understand one another in the tongue of the Countrey where they were borne, nor understand any one language as common to them all; it is past all deniall al∣so, that when they were converted to Christianity, they were severed into divers Congregations; for else it was impossible for them to joyne together in publike worship.

Vers. 13. Others mocking said, these men are full of new wine.

Malice is often sensel••sse and reasonlesse in her accusations, especially, when it is bent against Religion: Yet can I not hold these men so stupid and senselesse, or so shamelesse and impudent, as either to think that drunkennesse could make men speake languages which they never understood before: or if they thought not so, yet to goe about to perswade the people so. But their words proceed from this occasion as I should suppose; these Folkes that mocked were Natives of Ierusalem or Iudea, and not understanding the languages of the Nations there present, they could not tell that the Disciples spake those strange languages when they did speake them; but con∣ceived they had babbled some foolish gibberish, and canting they themselves could make nothing of, as drunken men are

used to doe. And this caused their so wretched a construction of so divine a gift. For the Iews of the strange Nations and languages, that perceived and understood that the Disciples did speak in their languages; were amazed, and said one to another, What meaneth this? Ver 12. But these other Jews, Natives of Ierusalem and Iudea, that understood onely their own Syriack, and did not understand that they spake strange languages indeed, these mocked and said, These men are full of new, or sweet wine: grounding their accusation the rather, be∣cause that Pentecost was a feasting and rejoycing time, Deut. 16.11.

And according to this conception it is observable; that Peter begins his speech, Ye men of Iudea.

Ver. 14. But Peter standing up with the eleven said, &c.

Reason it self, if the Text did not, would readily resolve, that it was not Peter alone that converted the 3000 that are mentioned after; but that the rest of the Apostles were sharers with him in that worke: For if Peter must bee held the onely Oratour at this time, then must it needs bee granted, that ei∣ther the 3000 which were converted were al of one language; or that the one language that he spake, seemed to the hearers to be divers tongues; or that hee rehearsed the same speech over and over againe in divers languages, any of which to grant, is senselesse and ridiculous; and yet unlesse wee will runne upon some of these absurdities, wee may not deny, that the rest of the twelve preached now as well as Peter.

But the Text, besides this, gives us these arguments to con∣clude the matter to bee undoubted:

First, it saith, Peter stood forth with the eleven, vers. 14. Now, why should the eleven be mentioned standing forth, as well as Peter, if they spake not as well as hee? They might as well have sitten still, and Peters excuse of them would as well have served the turn. It was not Peter alone that stood forth to excuse the eleven, but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty.

Secondly, it is said, They were pricked in their hearts, and said

to Peter, and to the rest of the Apostles, What shall we doe? Vers. 37. Why should they question and aske counsell of the rest of the Apostles as well as Peter, if they had not preached as well as hee?

Thirdly, and it is a confirmation that so they did, in that it is said, Ver. 42. They continued in the Doctrine of the Apo∣stles; of the rest, as well as Peter.

Fourthly, i•• that were the occasion that wee mentioned, why they suspected the Apostles and the rest drunke; then will it follow, that Peter preached and spake in the Syriack tongue, chiefly to those Jewes of Iudea and Ierusalem that would not beleeve, because they could not understand that the Disciples spake strange languages, but thought they canted some drun∣ken gibberish: And to give some probability of this, not one∣ly his preface, Ye men of Iudea; but also his ••aying flatly the murder of Christ to their charge, Verse 22, 23. doe helpe to confirme in; and the conclusion of his Sermon, and of the sto∣ry in the Evangelist doth set it home, that if Peter preached not onely to these Natives of Iudea, yet that hee onely preached not at this time, but that the others did the like with him, in that it is said, They that gladly received his words were bapti∣z••d; and then as speaking of another story, hee saith, there were added the same day about 3000 soules.

Now the reason why Peters Sermon is onely recorded, and the story more singularly fixed on him, we observed before.

Sect. Briefe observations upon some passages in Peters Sermon.

Vers. 15. [It is but the third houre of the day] And on these solemne Feastivall dayes, they used not to eate or drinke any thing till high noone; as Baronius would observe out of Iosephus and Acts 10.

Verse 17. [In the last dayes] The dayes of the Gospel: be∣cause there is no way of salvation to bee expected beyond the Gospel: whereas there was the Gospel beyond the law; and the law beyond the light of the ages before it.

[Vpon all flesh] Upon the Heathens and Gentiles as well as upon the Iews▪ Act. 10.45. contrary to the axiome of the Iew∣ish

Schooles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The divine Majesty dwelleth not on any out of the Land of Israel.

Vers. 20. [Before the great and notable day of the Lord come.] The day of Ierusalems destruction, which was forty yeares af∣ter this, as was observed before: so that all these gifts, and all the effusion of the Spirit that were to bee henceforward, were to bee within the time, betwixt this Pentecost and Ierusalem destroyed. And they that from hence would presage prophe∣tick and miraculous gifts, and visions, and revelations to bee towards the end of the world, might doe better to weigh, what the expression, The great and terrible day of the Lord, meaneth here and elsewhere in the Prophets.

The blood of the Son of God, the fire of the holy Ghosts appearance, the vapour of the smoke in which Christ ascen∣ded, the Sun darkned, and the Moon made blood at his passi∣on, were all accomplished upon this point of time; and it were very improper to looke for the accomplishment of the rest of the prophecy I know not how many hundreds or thou∣sands of yeares after.

Vers. 24. [Having loosed the paines of death;] or rather, Ha∣ving dissolved the paines of death; meaning in reference to the people of God; namely, that God raised up Christ, and by his resurrection dissolved and destroyed the pangs and power of death upon his owne people.

Vers. 27. [Thou wilt not leave my soule.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Thou wilt not give my soule up. And why should not the ve∣ry same words, My God, my God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be tran∣slated to the same purpose, Why hast thou left me, and given me up to such hands, and shame and tortures; rather then to intricate the sense, with a surmise of Christs spirituall desertion?

[In Hell,] Gr. Hades: the state of soules departed: but their condition differenced, according to the difference of their qua∣lities; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piphilus apud. Clem. Alex. Strom. 5.

Vers. 38. [Be baptized in the name of the Lord Iesus Christ.] Not that their Baptism was not administred in the name of the Father and the holy Ghost also; but that hee would specially worke them up to the acknowledgement of Christ. For the

Father and the holy Ghost they acknowledged without any scrupling, but to owne Christ for God, whom they had cruci∣fied, and to bee initiated into Jesus of Nazaret; was the great worke that the Apostles went about to work upon them: and therefore especially endeavour to enter them into Jesus, and to have them baptized in his Name.

[Bee baptized and yee shall receive the gift of the holy Ghost.] Not that every one that was baptized, was presently indued with these extraordinary gifts of tongues and prophecy, for they were bestowed hence-forwa••d by imposition of the Apo∣stles hands; save onely when they first fell from heaven upon the company of Cornelius, to compleat that prophecy which now had its beginning, I will poure out my Spirit upon all flesh; but Peter inviteth them into Baptisme, and then should they bee capable of those gifts; and no doubt they were bestowed up∣on some of them by the Apostles hands.

Ver. 42. And in breaking of Bread.

The Syriack expresly understandeth this of partaking of the Lords Supper, for hee useth the very Greeke word Eucha∣ristia here. And so divers take that to bee the meaning of this phrase, both here, and in some places else in the New Testa∣ment: Yea, even they that suppose that it meaneth partaking of their common meales and food; yet doe they think that they had the Sacrament added to it, as our Saviour added it to the Passeover. And indeed the manner of speech doth signi∣fie both the one and the other, both ordinary meales, and the receiving of the Sacrament, as in Luke 24.35. Hee was known of them * 1.92 in breaking of bread; here it meaneth a common Supper in the Inne at Emmaus: 1 Cor. 10.16. The bread which we breake is it not the communion of the body of Christ? Here it betokeneth the receiving of the Sacrament. But it may be conceived to intend the Sacrament the rather, and chiefly, if not onely.

First, because the phrase of breaking of bread for common eating, is very rare both in the Old Testament and Jewish Au∣thors; but eating of bread is the expression that speaketh that.

And 2^ly, because breaking of the bread in the Sacrament, is a

concomitant that cannot be parted frō it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee blessed and brake, and said, this is my body which is broken, 1 Cor. 11.24.

Ver. 44. And all that beleeved were together.

This Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of frequent and of various use in the Septuagint. It sometimes betokeneth the meeting of persons in the same company, as Iosh. 11.5. Iudg. 6.33. & 19.6, &c. so of Beasts, Deut. 22.10. Sometimes their concur∣ring in the same action, though not in the same company or place, as Psal. 2.2. & 34.3. & 49.2. & 74.6. & 83.3. &c. Some∣times their concurring in the same condition, as Psal. 46.10. & 62.9. Esa. 66.17. Ier. 6.12. And sometimes their knitting to∣gether though in severall companies, as Ioabs and Abners men, though they sate at distance, and the poole of Gibeon betweene them, yet are they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Sam. 2.13. And in this sense is the word to bee understood in this story: For it is past all imagination or conceiving, that all those thou∣sands of beleevers that were now in Jerusalem, should keepe all of one company and knot, and not part asunder, for what house would hold them? But they kept in severall Companies or Congregations, according as their languages, nations, or other references did knit them together. And this joyning together, because it was apart from those that beleeved not, and because it was in the same profession and practise of the duties of Religion; therefore it is said to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it were in severall companies and Congregations. And to such a sense doth Rabbi Solomon understand the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Deut. 25.5. as indeed it must of necessity bee understood, not of bre∣thren dwelling in the very same place, but of brethren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that are united in inheritance; as these be∣leevers were now in the Gospel. And so is the building of the Jews to bee understood, Ezra 4.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in separation from the Samaritans, and in joyning in the action, though they were of severall companies in the building, and those companies far distant one from another, Neh. 3. per totum. & 4.19.

Verse 46. Continuing daily with one accord in the Temple.

This is not to expresse, that the Temple was their meeting place, either for hearing of their Sermons, or administring the Sacraments, for neither of these would have been indured there, as appeareth, Chapt. 4.1. but this is to shew that they had not yet shaken off all the Worship of the Temple, nor the observance of Moses, but resorted thither to the duties of Re∣ligion, at the houres of prayer, as they had done before. For many yeares after this, the beleeving Jewes were still tenacious of the Law, and reverentiall of the Temple, Act. 21.20. which they might lawfully bee while the Temple stood, if their obser∣vance of Moses, did not destroy in them the doctrine and ap∣plication of their justification by faith in Christ. And hence was it that the Apostles did so farre comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell, those Rites not nullifying the death of Christ, if rightly used.

ACTS. CHAP. III.

Vers. 1. Peter and Iohn went up together into the Temple.

IT may bee this was likewise on Pentecost day; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie identity of time: as it doth, 2 Sam. 21.9. and in the Chaldee of Ionathan on Deut. 25.5. And the ninth houre mentioned here in reference to the third houre in preceding sto∣ry, Chap. 2.15. at nine a clock in the morning was that con∣version of 3000, and at three a clock in the afternoone this of 5000. Howsoever, whether it were on that day, or no; cer∣tainly it was on some solemne day, either a Sabbath or Festi∣vall, as appeareth by the number that were then present in the Temple, when so many of them were converted. For ordi∣narily on the common dayes of the week, the company that

was in the Temple was very few, besides the Priests and the Sta∣tionary men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they are called by the Rab∣bins) which were a number of men chosen to bee constantly there, to represent the whole Congregation, in laying their hands on the heads of the Sacrifices in their behalfe. This concourse of people on such a solemne day, was a fit subject and opportunity for these Apostles to worke upon; and that in all probability was the maine induction that brought them into the Temple at this time. That they should goe thither to institute the Canonicall houres by their own example, as Ba∣ronius dreameth, is a fancy that farre better deserveth laughter, then any answer.

Vers. 2. The gate of the Temple which was called Beautifull.

This was the Gate that entred into the second Court, or out of the Court of the Gentiles, into the Court of the Jews: And there this Creeple lay, begging of the Jews that came in∣to the Temple, but disdaining, as it seemeth, to beg of the Gen∣tiles. This seemeth to bee that gate that Iosephus calleth the Corinthiack Gate, and which hee describeth to bee of so much gorgiousnesse and bravery, de Bello Iud. lib. 5.14. and which we shall have occasion to describe in another worke, fully and on set purpose.

Vers. 11. The porch called Solomons.

Not that the very porch built by Solomon was now standing, for that was burnt and destroyed by the Babylonians, as well as the rest of the Temple, but because this was built on the ve∣ry same pile that his was built upon. For the Temple standing upon an high and steep hill, with a deep and sharpe precipice about it; Solomon to make roome for the floore of the mount, which was too strait, filled up the ditch on the East side with huge stones strongly joynted together, and he built his porch upon that pile; and because this of Herods was erected also upon that very same foundation, it therefore is called Solomons porch. It was the first gate or entrance into the mountaines of the

House; and not onely the very building of the porch, but the Court within bare the same name, Iosephus ubi supra.

Vers. 12. And when Peter saw it, he answered, &c.

Here Peters Sermon is registred againe, but Chapt. 4.1. it is said, As they spake, which resolveth that Iohn preached as well as hee.

Vers. 16. Through faith in his name, &c.

Faith is twice named in this verse, because of the Apostles faith in doing, and the Creeples faith in receiving the miracle; the former was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 17. Through ignorance ye did it.

So Christ said himself, Luke 23.34. Father forgive them, for they know not what they doe. This their ignorance proceeded mainly from mistaking the place of Christs birth, for they supposed it had been Nazaret; and from mistaking the kingdome of the Messias, for they expected it would have been pompous, and full of worldly glory; the title on the Crosse, Iesus of Nazaret King of the Iewes, spake out both the ignorances that carryed them on to so wretched an act.

Ver. 19. When the times of refreshing shall come.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Syriack readeth it, That your sinnes may bee blotted out, and the times of refreshing may come. and so the Arabick and Irenaeus, or at least his interpreter cited by Beza; the Vulgar, ut cùm venerint, but concludeth not the clause to make it sense. Beza, postquam venerint, but what sense he would make of it, I doe not well understand. Hee pleadeth much to prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie postquam, and it is not denyed him, but hee cannot deny withall that it signifieth ut likewise:

and so may it best, and most properly bee understood, That your sinnes may bee blotted out, so that the times of refreshing may come. The Apostle Peter taketh his speech from Esa. 28.12. where the Prophet at once prophecyeth of the gift of tongues, vers. 11. of the preaching of the Gospel, vers. 12. and the infidelity and obduration of the Jews, vers. 13. and spea∣keth of these very times and occasions that are now in hand: And accordingly is the Apostle to bee understood that spea∣keth from him, concerning the present refreshing by the Gos∣pel, and Gods present sending Christ among them in the power and Ministery of that, and not of a refreshing at the calling of the Jewes which is yet to come; and Gods sending Christ personally to come and reigne among them, as some have dreamed, and it is but a dream: For let but this Text be se∣riously weighed in that sense that opinion would make of it; Rep••nt therefore and b••e converted, that your sinnes may be blotted out when the times of refreshing shall come: As meaning this, Repent you now, that your sinnes may bee blotted out, 2000, or I know not how many hundred yeares hence, when the cal∣ling of the Jewes shall come: If this bee not the sense that they make of this Text, that produce it to assert Christs per∣sonall ••eigne on earth for a thousand yeares; I know not why they should then produce it; and if this bee the sense, I must con∣fesse I see no sense in it. The words are facil and cleare, and have no intricacy at all in them, if the Scripture may bee suffe∣red to goe upon its owne wheeles; and they may bee taken up in this plaine and undeniable Paraphrase; Repent yee there∣fore and bee converted, that your sinnes may bee blotted out; so that the times of refreshing by the Gospel may come upon you from the presence of the Lord; and hee may send Jesus Christ in the preaching of the Gospel to you, to blesse you in turning away every one of you from his iniquities.

Vers. 20. And he send Iesus Christ.

As Vers. 26. God having raised his Sonne Iesus, sent him to blesse you: Now this cannot possibly bee understood of Christs personally and visibly comming among them; for who of

this audience ever saw him after his resurrection? But of his comming among them now in this meanes and offer of sal∣vation: and in the same sense is this clause in hand to bee un∣derstood: and so the 22 verse interpreteth it of the sending of Christ as the great Prophet, to whom whosoever will not hearken must be cut off: Not at the end of the world when he shall come as a Judge; but in the Gospel which is his voice, and which to refuse to hearken to, is condemnation. Peters exhortation therefore is to repentance, that their sinnes might bee blotted out, so that refreshing times might come upon them, and Christ in the Gospel might be sent among them, ac∣cording as Moses had foretold, that hee should be the great in∣structer of the people.

Sect. Which before was preached unto you.

The very sense of the place confirmeth this reading: for though Beza saith, that all the old Greek Copies that ever he saw, as also the Syrian, Arabick, and Tertullian read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fore-ordained; yet the very scope and intention of Pe∣ters speech in this place doth clearely shew that it is to bee read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which before was preached to you, namely by Mo∣ses, or the law, vers. 22. and by all the Prophets, ver. 24.

Ver. 21. Vntill the restitution of all things.

Or the accomplishment of all things, and to that sense the Sy∣riack translates it, untill the fulnesse of the time of all things, &c. And the Arabick not much different, untill the time in which all things shall bee perfected, or finished, &c. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed signifieth a restitution to a former estate, a repairing, or an amending, as might bee frequently shewed in Greek Writers, but in Scripture doth not so properly signifie this, as what the Rabbins would expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fulfilling or accomplishing: and the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not so much stand in the force of Re, or again, but it stands in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privative in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifieth unsetled or unconfirmed, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is

opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Polyb. Hist. lib. 4. Settlement of a City to tumult. And to take up these two places where this word is used in the new Testament, Matth. 17.11. and here. Elias indeed shall first come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and shall restore all things: what? to their former estate? Nay, that the Baptist did not, for hee brought them into a cleane different estate to their former: or hee shall amend all things? That is true indeed, so the Baptist did, but how will this place in hand bare that sense, which speaketh not of the mending of all things, but of their ending? and how improper would either of these senses runne in this verse, Till the restoring of all things to their former estate, which God hath spoken by the mouth of his Prophets? or till the amen∣ding of all things which God hath spoken by his Prophets: But cleare and facil is that sense that is given, Till the accomplishment of all things that God hath spoken by the mouth of his Prophets? The things which God had spoken by the mouth of his Prophets from the beginning of the world were, Christs victory over Satan in the Salvation of all his people; his conquest of the last enemy, death; the calling of the Jewes, the fulnesse of the Gentiles, &c. and how can these things be said to bee resto∣red, or amended? they may most fitly bee said to bee accompli∣shed, perfected, or performed: and so must the same words bee rendred of the Baptist, Elias truly commeth and accomplisheth all things, that are written of him; and so must the son of man doe all things that are written of him, as Marke followes the sense, Mar. 9.12.

Ver. 24. All the Prophets from Samuel.

Hee is reckoned the first of the Prophets after Moses.

First, because Prophecy from the death of Moses to the rising of Samuel was very rare, 1 Sam. 3.1, 2.

Secondly, because he was the first Prophet after Moses that wrote his Prophecy. From the beginning of Samuels rule, to the beginning of the captivity in Babel, was 490 yeares, and from the end of that captivity to the death of Christ, 490 years more, and the 70 yeares captivity, the midst of yeares betweene, as I have shewed elsewhere: But I must advertise the Reader

here, that the beginning of Samuels Propheticknesse in this rec∣koning, is not from the death of Eli, but from one and twen∣ty yeares after. And here let me take up a verse of as much difficulty, and of as little observing of it, as almost any in the Old Testament: as that is 1 Sam. 7.2. And it came to passe while the Arke abode at Kiriath-jearim, that the time was long; for it was twenty yeares: and all the house of Israel lamented after the Lord. Now the Arke was undeniably above forty yeares in Kiriath-jearim; namely, all the time from Elies death, till David fetcht it to Ierusalem, which was seven and forty yeares, and some∣what above, onely that first excepted, in which it was seven moneths in the Land of the Philistims, 1 Sam. 6.1. and a little time in Bethshemesh; what then should bee the reason that it is said to bee in Kiriath-jearim onely twenty yeares? Why, the meaning is not that that was all the time that it was there, but that it was there so long a time, before the people ever hear∣kened after it. Their idolatry and corruption of Religion had so transported them, that they thought not of, nor took regard to the Arke of God for twenty yeares together: Then all the house of Israel lamented after the Lord: for so must it bee rendred; and not, And all the house of Israel, &c.

And so have wee one and twenty yeares taken up from the Death of Eli till this time of Israels repentance, which yet are counted to Samuels forty, but are not reckoned in the ac∣count of Habakkuk, of the extent of the race of the Prophets.

Upon this place therefore we may take up these pertinent ob∣servations.

First, that God did now on a suddain poure a spirit of Re∣formation generally upon all the people of Israel after a long time of prophanenesse and Idolatry. They had been excee∣dingly prophane in the time of Elies sons: And therefore the Lord in justice forsook his Tabernacle in Shiloh, the Tent which hee had pitched besides Adam, when Israel passed through Ior∣dan, Iosh. 3.16. Psal. 78.60. and hee gave the Arke into the E∣nemies hand; yet was not Israel humbled for it. The Arke was restored to them, and was among them twenty yeares to∣gether, and they continued in their Idolatry still, and never sought after it, nor took it to heart. At last, upon a suddaine,

and with a generall conversion, Israel begins to turne to the Lord, and lament after him, and forsake their Idols.

Secondly, here was a strange and wondrous spirit of conver∣sion poured upon the people at the beginning of the race of the Prophets, as there was at the end of it, in these Chapters of the Acts of the Apostles.

Thirdly, as the practise here in the Acts, was to repent and to bee baptized; so was it then with Israel; as that expression may most properly bee interpreted, ver. 6. They drew water and poured it out before the Lord, as washing or baptizing themselves from their Idolatry.

Ver. 25. Ye are the children of the Prophets.

That is, the Scholars or Disciples of them, as the phrase, The children of the Prophets, is ordinarily used in the Old Testa∣ment, 2 King. 2. &c. and Amos 7.14. I was neither Prophet, nor Prophets son; that is, nor Prophets Scholar. And Mat. 11.19. Wisdome is justified of her children; that is, of her Disci∣ples.

ACTS. CHAP. IV.

Ver. 1. The Captaine of the Temple.

THIS was the Captaine of that Guard, or Garison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountaine of the House from the City. It was built by Hyreanus the Asmonean, the high Priest, and there hee himselfe dwelt, and there hee used to lay up the holy Garments of the Priest-hood, whensoever hee put them off, having done the service of the Temple, Ioseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost up∣on it, and in honour of Antony, named it Antonia; and for∣tified it, that it might bee a guard for the Temple; and as in

former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Sonne: after the remo∣vall of Archelaus, from his kingdome, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garison by them; and the High Priests gar∣ments laid up there under their power, till Vitellius, as wee shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captaine here meant, is the Captaine that was over the Company that kept this Castle: a Roman Commander, and hee joyning with the Priests and Sadduces to hinder the Gospel, and imprison the Disciples; the Jews and Romans doe again conspire, as they had done against Christ, so now against his Apostles, Psal. 2.1, 2.

There was a chiefe Captaine that was Governour of the whole Garison at Hierusalem, as Chap. 21.33. & 24.7. and his severall Companies lay placed in severall Courts of Guard a∣bout the City; among the rest this was one, within the virge of the Temple, the greatest badge and signe of all other of the Jews present servitude and subjection, when their very Tem∣ple and service had a heathen bridle put upon it. And thus did the abomination of desolation begin to creepe in, and to stand in the place where it ought not.

Vers. 2. Being grieved that they taught the people.

This grievance of the Priests, Sadduces, and Captaine of the Temple, proceeded from severall principles and causes. The Captaines distaste was for feare the businesse should tend to in∣novation or tumult: the Sadduces, because they preached the resurrection of the dead, which they denyed, Chap. 23.8. the Priests, because they being private men, went about to teach the people; and chiefly, because they preached the resur∣rection through Jesus.

Through Iesus the resurrection from the dead.

Though the whole Nation did so generally assert and hold the resurrection of the dead (the Sadduces only excepted) that they made the denyers of this point, one of the three Parties that should never have part in the world to come: as they speak

in the Talmud, in the Tractate of Sanhed. Per••h. Helek. These are they that have no portion in the world to come, hee that saith, The re∣surrection of the dead is not taught from the Law, and he that saith, That the Law is not from heaven, and Epicures: Yet was this no lesse then heresie in their esteeme; to teach that the resurrecti∣on of the dead was either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proved and experienced in Iesus; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the power and efficacy of Iesus; that either Iesus was risen, or that hee should bee the Author of the resurrection.

Verse 4. And the number of the men was about five thousand.

The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by them∣selves, and not an addition to the 3000 mentioned before, to make them five thousand.

For, first, the holy Ghost intendeth in this booke to shew the power of the Gospel, rather then the bare preaching of it, and how many it converted, rather then how many heard it.

Secondly, the juncture of the verse is so close and facil that none can understand it any otherwise then of the number of be∣leevers, unlesse it be for very captiousnesse; for the Text saith, that many of them that heard the word beleeved. And how many was that many? Namely, 5000 men.

For, thirdly, how ridiculous were it to interpret that the holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Iosephus saith, that gene∣rally, every course of the Priests contained so many: And it would bee utterly strange, if the holy Ghost, which in all the Bible never numbred an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should doe it now when hee is purposely upon a story of men converted to the Gospel.

Again, that this is an intire summe different from the 3000 in the second Chapter, is plaine by the very story in hand.

For, first, it is a discourse concerning a miracle done by Pe∣ter and Iohn; and all the Chapter to the three and twentyeth verse, keepes close to that relation: and what reason possibly bly can be given, that this clause onely should start from it.

Secondly, it were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to meane but 2000; and never to give any notice that it so meaneth.

Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and Iohn, vers. 1. and not the word prea∣ched on Pentecost day by all the Apostles. Thus is the Church become 8000 numerous by two Sermons; besides the multitudes that were beleevers before, and those whose con∣version is not summed.

Ver. 5. Their Elders, Rulers, and Scribes, &c.

In this Councell and Consistory that was now gathered, the Evangelist exhibiteth variety of members:

First, their Rulers; or the chiefe Priests, the heads of the twenty foure courses.

Secondly, Scribes: or other Doctors of the Tribe of Levi.

Thirdly Elders: or the Seniors and Senators of the other Tribes.

Fourthly, Annas, the Nasi; or President of the Sanhedrin.

Fifthly, Caiaphas the High Priest, the Abbeth diu, the father of the Court.

Sixthly, John, as it seemeth, the sonne of Annas: the Gover∣nour of Gophins and Acrabatena in the time of Nero, Ioseph. de bello, lib. 2. cap. 25.

Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom wee shall have occasion to discourse afterward.

Eightly, As many as were of the High Priests kindred, brethren or Cosens of that family: so that by this concourse of all these at this time, divers of whose employment and re∣sidence was at distance, it may bee the rather supposed that this was at some solemne Festivall that had brought them all to Ierusalem.

Vers. 7. And when they had set them in the midst.

The Sanhedrin sate in halfe the floure in a circle, Rambam. San∣hedrin, Pere. 1. Those who had any thing to doe in the Court, stood or sate in the midst of them, Luke 2.46.

Sect. By what name have yee done this.

So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19.13. & the Talmud in Shab. forgeth that Ben Satds (they have a blasphemous meaning in this expression) wrought miracles, by putting the unutterable name within the skin of his foot, and there sewing it up.

Vers. 11. This is the stone which was set at nought.

In Psal. 118.22. which is the place from which this speech is taken, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stone refused, & so is it, Mat. 21.42. & that according to the Hebrew Text: but here the Apostle heightens the expression, that hee may set home their abuse of Christ nearer to their hearts, and may shew the humiliation of Christ the more. The Syriack mindeth not this, but translates this place, and Matth. 21.42. by the same word refused.

The Chaldee interpretation of the Psalme from whence the phrase is taken, is exceedingly conceited, it runneth thus. The youth which the builders refused among the sons of Jesse, obtained to bee set for King and Governour. This was from the Lord, said the builders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the builders. Let us bee glad and rejoyce in it, said the sons of Jesse. Save us now, said the buil∣ders. Prosper us now, said Jesse and his wife. Blessed is he that com∣meth in the name of the Lord, said the builders. Let them blesse you from the house of the Lord, saith David.

The Lord give us light, said ••he Tribes of the house of Judah.

T••e the youth for a Festivall sacrifice with cords, untill yee offer

him up, and poure his blood at the hornes of the altar, said Samuel the Prophet, &c.

At which Psalme and place, how farre the Chaldee in Bi∣bliis Regiis, and the Chaldee in Bibliis Buxtorsianis, and Venetis do differ, it is worth the learneds observation.

Vers. 13. And ignorant men.

Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a word exceedingly much taken into use by Jewish writers, & both in them and in Greeks, it signifieth, Private men, or men in no publike employment, and men of inferiour rank, and men ignorant or unskilfull. Examples of all these significations might be alledged. Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The common multitude, whom wise men call Idiotae. Galen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unskilfull in Physicke. Aben. Ezr. on Levit. 13. vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is,* 1.93 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdotes Idiotae, the inferiour Prie••ts. Rab. Sol. on Levit. 1.1. To what purpose served the pau∣sing••? To give Moses space to understand betwen division and divi∣sion, sense and sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much more to a private man that learneth from a private man.

In all these sense•• may it very well be applyed here; and it is more then probable, all these senses were in the thoughts of the Councell concerning Peter and Iohn at this time; they saw they were unlearned, private, inferiour, ignorant men, and thereup∣on they could not but wonder at the miracle and cure that they had wrought.

Vers. 23. They went to their own company.

That is, to the Societie of the one hundred and twenty mentioned, Acts 1.15.

Vers. 25. Who by the mouth of thy Servant David, hast said, &c.

The second Psalme which ownes not its Author in the Ti∣tle, the holy Ghost ascribeth here to David: and seemeth by

this very passage to give us close intimation, that every Psalme that telleth not in its title who was the author and Penman of it, is to bee ascribed to David as the Penman. The rule of the Jews (that every Psalme that beares not the author of it in the title, is to bee reputed of his making who was last named in a title before) is at a nonplus at these two first Psalmes, and helpes us no∣thing at all to understand who made them: and thereupon Aben Ezra conceiveth not that this second Psalme was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not onely owne David for the Compiler of this Psalme, but also teacheth us to own him so of every Psalme, whose author is not mentioned in the ti∣tle of it; as might be further confirmed if it were ad hic & nunc, from Psalme 96. & 105. & 107. & 132. compared with 1 Chron. 16.7. The ancient Rabbins, and Doctors of the Jewes, in∣terpreted this Psalme concerning Christ, even as the Apostles doe here, as it is confessed by Solomon Iarchi at his entrance in∣to it, though himself, and some other latter Jewes apply it to David, and it may be in spite to Christ.

Verse 32, and 33.

Sect. Community of goods.

This community of goods, howsoever it sorted and suited with the present state of the Church at Ierusalem at that time; yet can it not bee taken up for an example or president for the time to come.

For first, the thing was not done by command, but at the free disposall of whosoever was minded so to doe, Acts 5.4.

Secondly, the Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jewes from all Nations, & one instance is given in the Land of Barnabas in Cy∣prus; now when these men were resolved to cleave to the A∣postles, and not to return to their own Countrey; what good would their Lands in those forain Countries do them?

Thirdly, if these Lands and Houses were in Iudea, as it is undoubted many of them were, it may bee supposed that the

faithfull owners thereof tooke notice of the threatned destru∣ction of Ierusalem, spoken of by our Saviour, and so would part with their estates for the benefit of the Church, before they should bee surprized by the enemy.

And fourthly, thus did God provide against persecution to come; that neither the poore of the Church should fall off through penury, nor the rich start back through worldy mind∣ednesse; but by a competent distribution among them, the one might have enough, and the other not too much.

And lastly, such was the state of the Church at this time, as never was the like to be again. It was but newly borne, it was all in one City, the most of the people far resident from their own houses, all in a possibility to bee scattered by persecution, they could not tell how soon: and therefore that present ad∣ministration of the Church in such a case, cannot bee any copy for times to come either to follow as a command, or to imitate as a perfection.

This very yeare was a Jubilee among the Jewes in the very proper sense, it being the eight and twentyeth that the Land had had since their setling in it: and these people now conver∣ted to the Gospel, are so farre from returning to their possessi∣ons, if they had sold or morgaged them, as the Jubilee priviled∣ged them, that they part with their possessions that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to bee looked after, and that the Kingdome of the Messias should not be earthly.

Vers. 36. Barnabas a Levite, and of the Countrey of Cyprus, &c.

As Saul a Benjamite of the Countrey of Tarsus, yet educated and lived at Ierusalem: so did Barnabas in Canaan, though a Cy∣priot borne. Hee had land to sell though hee were a Levite, for the Levites might purchase Lands of their owne, even in the Land of Canaan: much more might they in forain Coun∣treys. Samuel a Levite, was borne upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1.1. & 9.5. Now Barnabas had one motive more to sell his Land, then other of the common beleevers had; namely, those words of our Saviour to those Disciples that were to bee

Preachers, Provide neither silver nor gold, &c. Matth. 10.9, 10. and this was the ground of Peters answer, Silver and gold have I none, Chap. 3 6.

ACTS. CHAP. V.

Vers. 1. But a certaine man named Ananias.

AMong the offerings of others that sold their Lands, there creepeth in the hypocrisie of Ananias and Saphira, a couple that at once would have served God and Mammon; Vain-glory, or Policy, or both, did here strive with cove∣tousnesse and distrust, or rather to speake truly indeed, did conspire. They had the formality to sell their Lands as o∣thers did, but they had not the sincerity to part with the money as others had. Their double dealing both in word and deed, is fearefully punished with suddaine death at this beginning of the Christian Church (as Nadab Abilou, and the Sabbath-brea∣ker were at the beginning of the Jewish) that future times might learne from this to beware dissembling with God, and not to dishonour and shame the gifts of the holy Ghost.

Vers. 3. To lye to the holy Ghost, or rather, to belie the holy Ghost.

It was not the sinne onely, barely, and simply considered, that provoked and procured so fearfull a Judgment upon him, but the sinne, as it was circumstantiated and aggravated by some respects. For it seemeth that Ananias was not a common or ordinary beleever, but one of the Ministeriall ranke, and one that had received the gift of the holy Ghost, as well as the rest of the 120. And considerable to this purpose are these two things.

First, that as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas (which was a Preacher) in the sale of his Lands, hee commeth to the story of Ananias, as a man of the same function, & relateth his wretchednes in the

Secondly, that though it bee said in vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he lied to God, yet is hee said in this third verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To belie the holy Ghost. By which Phrase it seemeth that hee had received the holy Ghost among the rest that did receive it; and yet for all that excellent gift in himselfe, and the ex∣cellent gift that he knew in the Apostles; hee durst by this base dissembling belie and shame the gifts that were in himselfe, and tempt the power of the holy Ghost that was in Peter.

And thus was Ananias much like Iudas, exceedingly quali∣fied and eminently gifted with the gifts of the Spirit, but like him undone with covetousnesse, and for it perished by an ex∣emplary end. There was none among all the twelve so fit to give sentence upon this fact as Peter: as who might hereby shew his owne repentance for his lying and perjury in denying his Master, and that hee was intirely repaired and recovered from it, when hee durst passe so heavy a doome and judgement upon a lie.

Vers. 13. And of the rest none durst joyne himselfe unto them.

It is some difficultie to resolve, who these rest were that durst not knit themselves to the Apostles: the matter may bee con∣strued so many wayes that it is hard to fix which is the right.

First, it is understood by Beza of such as were as yet out of the Church, and yet not strangers to the Kingdome of God, but such as for feare durst not shew themselves, either because of the Jewes, or because of the judgement afflicted on Ananias.

Secondly, it may be understood of those that were within the Church, yet durst not joyne themselves in consistory or Presbyteriall societie with the 120. Disciples, but kept their distance in regard of judging, though they knit with them in communion.

Or thirdly, it may be understood of the 108. Disciples, that were appointed by Christ to be Ministers, and kept in continu∣all society and consistoriall association with the Apostles, yet durst not joyne themselves to them in the forme or dignitie of Apostleship, nor durst offer to parallel themselves to that ranke, yet the people magnified them also: And this I take to bee

the very meaning of the place, and that upon these grounds.

First, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to import a residue or the rest of their owne company, and not the people that were out of the Church, for of them it had beene more proper to have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the skilfull in the Greeke language will readily judge.

Secondly, the joyning here spoken of in regard of the object to whom, is to the Apostles, and not to the Church, as is ap∣parent by the very Grammaticall construction.

Especially, thirdly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vers. 12. being un∣derstood not of the Congregation or whole company of be∣leevers, but of the Apostles, as the words immediatly before might argue, or rather of the whole number of the 120. as it is taken, Chap. 2.1. And so the sense of all redounds to this; that besides that terrible and dreadfull worke that was done by Peter upon Ananias and Sapphira, all the other eleven Apostles did great and wondrous miracles among the people, and the whole Colledge and Presbytery of the 120. were unanimously in Solomons Porch joyning together in association and advanc∣ing the Gospel, but the rest of the 120. durst not one of them joyne themselves to the twelve in the peculiar office and digni∣tie of Apostleship properly so called, having seene so lately the dreadfull judgement that one of the twelve had brought upon Ananias one of their owne number, and seeing the continuall wonders that they did in an extraordinary manner among the people, howbeit the people magnified them also, they also having the admirable and wondrous gifts of the Spirit upon them.

Vers. 15.

Sect. Peters shadow.

Many miracles were wrought by the Apostles hands, and many as it seemeth by Peters shadow: but▪ the Text hath left it so indifferent, that it is hard to determine whether it is to be taken in a good sense or a bad, and indeed some that have taken it the better way have made it the worst of all. Luke saith

onely thus, They brought forth the sicke into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. But it neither telleth who they were that laid them, nor a word at all that those were healed that were laid. And it may be thought they were unbeleeving Jewes that laid them as well as otherwise: for beleevers might have brought them to the Apostles, or brought the Apostles to them: And it may possibly bee thought that they laid them there either out of a superstitious blindnesse, thinking his sha∣dow to be miraculous as well as his person, or out of a chea∣ting perversnesse, thinking to gaine by his power though they would none of his doctrine: and that none of their sicke were healed because there is no mention of any such healing at all. If wee should thus understand the story, surely wee should doe lesse wrong to the Text, and to our owne understandings then some have done that have taken it in a better sense. For be it, that God intending to magnifie Peter the minister of the cir∣cumcision in the eyes of the circumcised, did give him a more extraordinary power of miracles, for their sakes that stood upon miracles so much, so that not onely himselfe, but his shadow also could heale diseases, yet how ridiculous and senselesse is that which Baronius would infer hereupon, namely, That Peter therefore was Prince of all the Apostles: and that therefore the shadowes or images of holy men are of holy use and religious worship, and that the Pope who is Peters shadow and representation hath Peters power and qualification?

Vers. 20. All the words of this life.

It hath scrupled divers expositors why the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should bee added here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as seeming to bend the meaning and sense to this present and temporall life: and thereupon they have concluded that there is an bypallage or change of constru∣ction, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the words of this life, is in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these words of life, and to this sense is it translated by the Syriack: But the construction is easie, and the composure of the words will appeare most pro∣per, if the seventeenth Verse bee a little seriously considered,

it is said there that it was the Sect of the Sadduces that im∣prisoned the Apostles, a generation that denied the resur∣rection, and the life to come; and to this it is that this divine revelation referreth, when it chargeth the Apostles, that they should goe againe into the Temple where they had beene ap∣prehended the day before, and imprisoned for preaching the resurrection, and that they should not spare to speake and ut∣ter the doctrine of this life which the Sadduces so much denied.

Vers. 21. And they called the Councell together, and all the Senate of the children of Israel.

The Syriack reads, they called their companions and the Elders of Israel: taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to meane either their fellows and companions in the same Sadducean opinion and heresie, or their fellow Priests and Scribes which were not of the Sanhe∣drin: But since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will very harshly beare either of these senses, and constantly is used in another for the Sanhedrin or bench of Judges of the LXX. Elders: I should take it so also in this place; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the Senate, understand the Judges or Elders of the two other Judicatories which were erected, one in the outer Court gate, or in Solomons Porch, and the other in the inner or the beautifull gate of the Tem∣ple, consisting of three and twenty men a peece. Maymonid. in Sanhed. Per. 1. And so did this busie High Priest call together all the three Courts or Benches of Judges in Ierusalem, an hun∣dred and seventeene Elders in all if there were a full appearance, the Lord so disposing it, that all his Apostles and all his chief enemies might deale it together: And now as that was fulfil∣led which Christ had spoken of them; They shall bring you before Councels for my names sake, so was also that which hee had pro∣mised unto them, that it should bee given them what they should speake, that their enemies should not bee able to gainesay. But the Judges of the earth would not bee wise nor instructed to serve the Lord and to kisse the sonne, therefore his anger shortly kindled, and Ierusalem perished in her unbeleefe.

Vers. 24. Now when the High Priest.

So is it to bee understood though in the Greeke it bee onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Priest: and the reason is because, first, Annas in this meeting was not the president of the Councell, for which hee is called the High Priest elsewhere, for this was not a Sanhedrin, or the usuall Court, but an extraordinary and unusuall Con∣vocation: Secondly, mention is made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immediatly after: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would scarcely have sounded well so neare together.

Vers. 34. A Pharisee named Gamaliel, a Doctor of the Law, had in reputation among all the People.

This was Pauls Tutor, Acts 22.3. the sonne of Simeon, that tooke Christ into his armes, Luke 2. and the Grandchild of famous Hillel. Hee is called Gamaliel the Elder, for there were two others of the same name, one his Grandchild, the other his great Grandchild in the fifth descent; and hee is alwayes called Rabban Gamaliel, and so likewise were those two his Grandchildren intitled. These being three of the seven, that onely carryed this title Rabban. A title which was of the highest eminency and note, of any title among their Doctors, and that very title sheweth the great reputation hee had among the people. In the Talmudick Writers there is very frequent mention of Rabban Gamaliel, but scarcely distinguishing which of the three they meane; yet so much to bee collected out of them, as to confute that forgery of Lucians Epistle (which yet Baronius hath graced with this testimoniall: Narrat Lucia∣nus in eâ quam toius Christianus orbis recepit Epistolâ) that Ga∣maliel became a most zealous Christian, and professour of the Gospel; that hee received Nicodemus when the Jewes had cast him out; and that hee buryed the body of Stephen, and held a solemn mourning for him seventy dayes.

In Pirke Abheth. Pereh. 1. this saying is ascribed to this Ga∣maliel, among the severall Adagies of those Doctors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Procure thy selfe a tutor, and get thee out of doubting, and doe not mul∣tiply to pay thy tithes by conjecture.

Hee is held to have died 18. yeares before the destruction of the Citie, or about 22. yeares after this, and O••kelos the Tar∣gumist of the Law is reported to have burnt threescore and ten pound of Frankincense for him being dead: And by this it is more then a conjecture, that hee died not a Christian, but li∣ved and died in his Pharisaicall opinions, and profession.

Vers. 36. For before these dayes rose up Theudas.

There is mention of one Theudas in the Talmud in Sanhedr. Perek Heleh: and hee is called a Physitian, Theudas the Physitian saith, that neither Cow nor Sow commeth from Alexandria: And there is mention of one Theudas a Sorcerer in Iosephus Ant. lib. 20 cap. 2. Wh••n F••dus was governour of Iudea, saith he, a wizard named Theudas perswad••d a great company to take their goods and to follow him to the river Iordan, for hee said hee was a Prophet, and that dividing the river by a command hee would procure them an easie passage: and thus saying hee deceived many. But Fadus suffered them not thus to enjoy their folly, but sent against them a troope of Horse, which falling upon them unexpectedly, slew many, tooke others alive, and catching Theudas himselfe, cut off his head and brought it to Ierusalem.

This were a very ready and easie interpretation of these words of Gamaliel, if this great scruple did not lie in the way: namely, that this Theudas mentioned by Iosephus, was about the fourth or fift yeare of Claudius: but this Theudas mentioned by Gamaliel was before Iudas the Galilean, which was in the dayes of Augustus: There is a great deale of adoe among expo∣sitours what to make of these two stories, so like in substance, but so different in time. Some conceive that Iosephus hath mis∣sed his chronology, and hath set Theudas his story many years later then it fell out: Others refuse Iosephus his story as not applicable to this Theudas of Gamaliel [though they hold that hee hath spoken true in it] because the time is so different, but they thinke Gamaliels Theudas was some of those villaines that so much infested Iudea in the times of Sabinus and Varus. Io∣seph. Ant. lib. 17. cap. 12. though Iosephus hath not there men∣tioned him by name.

A third sort conceive that Gamaliels Theudas was not be∣fore Iudas the Galilean, who rose about the birth of Christ, but a long while after, namely a little before Gamaliel speaketh these words: And they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the strict propriety, namely that it was but a few dayes before: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not post eum, after him, but praeter eum, besides him.

In these varieties of opinions and difficulties, it is hard to resolve which way to take, and it is well that it is a matter of that nature that men may freely use their conjectures in it, and be excusable.

I cannot but observe and conceive these things upon the sto∣ries of Gamaliel and Iosephus laid and compared together.

First, that Gamaliel meeteth with the double misprision that the present Councell had concerning the Apostles, with a dou∣ble story. First, they suspected and censured them for false and erroneous teachers; to this hee applies the story of Theudas. Secondly, they suspected them of innovation, and of what might tend to mutiny and insurrection, and to this he ap∣plyeth the story of Iudas.

Secondly, that the miscariages of these two men that hee instanceth in, proceeded from two different and dangerous principles; pretence of new lights and revelations; and pre∣tence of liberty of conscience and of persons. Theudas was for the former, Iudas for the latter.

Thirdly, that Gamaliels counsell was not of any Christia∣nitie that was in him, but of policy, not that hee favored the Apostles, but that hee feared if any thing were done to them by violence or injustice, it might incurre a Premunire or preju∣dice; and that is apparent, in that all the Councell consent and entertaine his counsell.

Fourthly, that Gamaliels Theudas and Iosephus his is not all one: their descriptions indeed are very agreeable, for as Ga∣maliel saith that Theudas tooke on him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee some body, of note and eminency, so doth the relation about the Theudas in Iosephus. Simon Magus boasted himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee some speciall person, Act. 8.9. and how did hee carry on this arrogation? why, by magick and doing some strange things among the people: and just in the same kind hath Iosephus de∣scribed his Theudas, but yet these two Theudases seeme not to bee the same.

Fiftly, for Iosephus setting the story of his Theudas so late as in the time of Claudius, a dozen yeares or thereabouts after this speech of Gamaliel, [although it might bee said it is no strange thing with Iosephus to misplace stories, and to faulter in point of exact Chronology, as Baronius supposeth hee hath done in this] yet seemeth it rather to bee upon the very na∣tive propriety of the time of the story: And the matter to bee conceived thus, that as Sects and heresies, though buried, yet doe oft revive, and though dispersed, yet doe recollect: and being once begun are not suddenly extinguished, but like quenched fire are ever breaking out in one place or other, that so it was with this businesse of Theudas. And so also it may bee instanced in the very sect and opinion of him that Gamaliel speaketh of immediatly after, namely Iudas of Galilee: Hee rose up in the dayes of the tax in the time of Augustus••, as Luke 2. Hee pleaded against the Jewes being subject to the Romans, and disswaded them from paying taxes and tribute to them: and maintained they ought to have no ruler over them but God: and so became the originall of a fourth sect among the Jewes, besides the Pharisees, Sadduces and Esseans, as Iosephus reports of him. Antiq. lib. 18. cap. 1. and de Bell. lib. 2. cap. 12. Now though Iudas himselfe perished in his errour, and as ma∣ny as obeyed him were scattered abroad, as Gamaliel relateth, yet was not his error extinguished with him, but revived and grew againe: So that at the least 40. yeares after his first ap∣pearing, his two sonnes Iames and Simon are crucified for it by Tiberius Alexander, the successor of Fadus. Ios. Antiq. lib. 20. cap. 3. And many yeares after that, Eleazer a branch of the same Iudas appeareth in the same opinion with a desperate compa∣ny with him, De bel. lib. 7. cap. 30.

Even so may it bee conceived of the Sect of Theudas: that it began before that of Iudas, and that the first author of it tooke upon him great things, as to bee a Prophet, and to worke mi∣racles, and the like, but he was soone slaine and all that obeyed him were scattered abroad and came to nought. But his folly and fancy perished not with him, but [however at other times] in the time of Fadus one of the same foolery and name, and probably his sonne, would bee a Prophet againe and divide

Iordan and doe I know not what, whom Fadus destroyed and brought his company to ruine. So that Gamaliels and Iosephus his Theudas, are very probably two men, but very likely father & sonne, or tutor and scholler, agreeing so jumpe in the same folly and madnesse that they agreed in the same name: and that name either given to the latter at such an accidency as Pa∣rents name their children, or assumed by him in imitation of the former Theudas, whom as hee delighted to imitate in his Enthusiastick folly, so delighted hee to follow him in denomi∣nation. And I am the rather confirmed in this opinion about these two men, because that as soone as ever Iosephus hath told the story of the destruction of Theudas by Fadus, hee tel∣leth of the destruction of the sonnes of Iudas, by Tiberius Alex∣ander, and I cannot but interpret both the stories in one sense, that as in the latter hee speaketh of the off-spring of Iudas, whose sect had begun many years before, so in the former hee speaketh of the off-spring of Theudas, whose sect had begun before that of Iudas.

Vers. 41. That they were counted worthy.

Or, That they had obtained: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeming to interpret the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so common among the Rabbins which soundeth to that sense: and so is it not onely most easily, but so it must be most commonly rendred in them: And of the very same sense is the Latine word Mereri [when it is applyed to man with re∣ference to good] generally in the Fathers: As when it is said that the Virgin Mary, meruit esse mater redemptoris, she obtained to bee the mother of the redeemer, not she deserved: Mary Magdalen, Audire meruit, Fides tua te salvam fecit: she obtained to heare it said, Thy faith hath saved thee; and a thousand such examples might bee given, which too many thousands inter∣preting by the word merit, wrest an harmlesse word to their owne destruction.

R. Solomon speaketh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Meritum volucrium, the priviledge of birds: and some fathers speaking of our obtai∣ning Gods favour and salvation and the like, expresse it, sine merito nostro meruimus, wee have obtained it without our merit.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which word they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mat. 1.1.
• * 1.2

  Yeare of Christ 33.
• (a) 1.3

  Luk. 14.1.
• (b) 1.4

  Ma••. 28.1.
• (c) 1.5

  Ioh. 20.1.
• (d) 1.6

  Ioh. 19.25.
• (e) 1.7

  Luk. 24.10. Mark 15.48.
• (f) 1.8

  Mar. 16.1.
• (g) 1.9

  Compare Mat 27.56. & Mark 15.40.
• (h) 1.10

  Luk. 24.10.
• (k) 1.11

  Mar. 16.3.
• (l) 1.12

  Ma••. 16.2.
• (i) 1.13

  Luke 8.3.
• (m) 1.14

  Mat. 28.2.
• (n) 1.15

  Ma••. 16.5.
• (o) 1.16

  Mat 28.5. Mark 16 6.
• (p) 1.17

  Luk. 24.3.
• (q) 1.18

  Ioh. 12.12
• [r] 1.19

  Luk. 24.5.
• [s] 1.20

  ibid. 9 Mar. 16.8.
• (t) 1.21

  Ioh. 20.2, 3.4, &c.
• (u) 1.22

  ibid. 10.11. &c.
• * 1.23

  1 Apparition.
• * 1.24

  2 Apparition.
• * 1.25

  3 Apparition.
• * 1.26

  4 Apparition.
• * 1.27

  5 Apparition.
• * 1.28

  6 Apparition.
• * 1.29

  7 Apparition.
• * 1.30

  8 Apparition.
• * 1.31

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 13.20.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plutarch. post regis tempora. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post tem∣pora Trojana. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post noctem, &c.
• * 1.33

  Psal. 118.
• * 1.34

  Saturday, or Iews Sab∣bath.
• * 1.35

  Sunday
• * 1.36

  Munday
• * 1.37

  Tuesday
• * 1.38

  The sop given to Iudas not at the Passeover, nor at Ierusa∣lem, but two dayes before the one, and two miles from the other
• * 1.39

  Wednesday
• * 1.40

  Thursday
• * 1.41

  Friday
• * 1.42

  Saturday the Iews Sabbath
• * 1.43

  Sunday, the Lords day
• * 1.44

  Munday
• * 1.45

  Tuesday
• * 1.46

  Wednesday
• * 1.47

  Thursday
• * 1.48

  Friday
• * 1.49

  Saturday
• * 1.50

  Lords day
• * 1.51

  Munday
• * 1.52

  Tuesday
• * 1.53

  Wednesday
• * 1.54

  Thursday
• * 1.55

  Friday
• * 1.56

  Saturday
• * 1.57

  Lords day
• * 1.58

  Munday
• * 1.59

  Tuesday
• * 1.60

  Wednesday
• * 1.61

  Thursday
• * 1.62

  Friday
• * 1.63

  Saturday
• * 1.64

  Lords day
• * 1.65

  Munday
• * 1.66

  Tuesday
• * 1.67

  Wednesday
• * 1.68

  Thursday
• * 1.69

  Friday
• * 1.70

  Saturday
• * 1.71

  Lords day
• * 1.72

  Munday
• * 1.73

  Tuesday
• * 1.74

  Wednesday
• * 1.75

  Thursday
• * 1.76

  Friday
• * 1.77

  Saturday
• * 1.78

  Lords day
• * 1.79

  Munday
• * 1.80

  Tuesday
• * 1.81

  Wednesday
• * 1.82

  Thursday
• * 1.83

  Friday
• * 1.84

  Saturday
• * 1.85

  Lords day.
• * 1.86

  Munday
• * 1.87

  Tuesday
• * 1.88

  Wednesday
• * 1.89

  Thursday
• * 1.90

  Friday
• * 1.91

  Saturday.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth the time here, & so the Syri∣ack reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As he was brea∣king bread.
• * 1.93

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