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 But the Jews rest not from their villany For on this day they compact with Pilate to make sure the Sepulchre Matth. 27.62 And observe that Matthew doth not there call it the Sabbath but the day that followeth the day of the preparation by the very Periphrasis deriding their hipocrisie who would bee so observant of the Sabbath as to have a day of preparation for it before it came and yet to bee thus villainous on it when it was come This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famous second day in the Passeover week in which the first-fruit sheafe was waved before the Lord Lev. 23.11 and from this day they began to count their seven weekes to Pentecost Deut. 16.9 XVII 1 Christ riseth from the dead and hee becommeth the first fruit of those that slept 1 Cor. 15.20 Hee appeareth 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 XIX 3 XX 4 XXI 5 XXII 6 XXIII 7 The Jews Sabbath this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ appeareth again Thomas is present Ioh. 20.26 XXIV 8 XXV 9 XXVI 10 XXVII 11 XXVIII 12 XXIX 13 XXX 14 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 15 The Lords day II 16 III 17 IV 18 V 19 VI 20 VII 21 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIII 22 The Lords day IX 23 X 24 XI 25 XII 26 XIII 27 XIV 28 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XV 29 The Lords day XVI 30 XVII 31 XVIII 32 XIX 33 XX 34 XXI 35 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXII 36 The Lords day XXIII 37 XXIV 38 XXV 39 XXVI 40 Ascension day XXVII 41 XXVIII 42 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XXIX 43 The Lords day I 44 II 45 III 46 IV 47 V 48 VI 49 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sheweth 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 very 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 company of the Apostles at this time above all others The Text tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 likeliest 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 Deacons 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 languages 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 twenty 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 divers 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 Ministeriall function and of Christs owne designation for that calling Sect. 4. The reason of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
published his brother Herod the Prince of Chalcis and Chelchias the Kings Lievtenant caused Silas to be put to death FINIS ERRATA PAg. 13. lin laâ—t for eleven 1. twelve p. 16. l 26. for next â— text p. 17. l. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 20. for twenty r. two thousand p. 19. l. 21. for pereb r. peâ—â—k â— so in severall other places p. 22. l. penul r. Canaite p. 34 l. 1. for pay r. day p. 4â— l penul foâ— Heleb r. Helek so p. 43. p. 43. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. â— Diphilus p. 53. l. ult for mountaines r. mountaine p. 56. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l 8. for bare r. beare p. 62. l. 24 r. 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Stevens confuting p. 118. for thy labour r. the labour p. 125. l. 18. r. hath in this place p. 134. l â— for expected r. expelled p. 140 141. and so in other places the Title is mistaken by the Prinâ—ers and A Commentary upon the Acts of the Apostles set instead of The Roman Story such lapses the Reader will pardon and correct p. 144. l. ult leave out these words to bee admired p. 164. l. ult r. but he did not p. 165. l. 27. for then r. that p. 192. l. 3. r. returne p. 198. l. 12. r. Act. 12. p. 212 the 14 and 15 line are superfluous p. 213. l. 27. r. they force them p. 216. l. 1. r. contented p. 232. l. 1. for good r. God l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 237. l. 34. leave and out after Maâ— 18.18 p. 339. l. 15. r. between Caesarea and Ioppa p. 245. l. 23. for own tolerable r. more tolerable p. 247 l. 17. r. armed p. 2â—7 l. 1. for ver 9. r. ver 1â— A second part of the Harmony of the Evangelists Act. 1. Act. 2. Act. 3. Act. 4. Act. 5. Act. 6. Act. 7. Act. 8. Act. 9. to ver 10. Act. 9. Vers. 23 c. to Vers. 32. Act. 9. ver 32. Act. 10. Act. 11. ver 19. to ver 26. Act. 11. Vers. 26. Act. 11. Vers. 28. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.1 Yeare of Christ 33. (a) Luk. 14.1 (b) Maâ— 28.1 (c) Ioh. 20.1 (d) Ioh. 19.25 (e) Luk. 24.10 Mark 15.48 (f) Mar. 16.1 (g) Compare Mat 27.56 Mark 15.40 (h) Luk. 24.10 (k) Mar. 16.3 (l) Maâ— 16.2 (i) Luke 8.3 (m) Mat. 28.2 (n) Maâ— 16.5 (o) Mat 28.5 Mark 16 6. (p) Luk. 24.3 (q) Ioh. 12.12 [r] Luk. 24.5 [s] ibid. 9 Mar. 16.8 (t) Ioh. 20.2 3.4 c. (u) ibid. 10.11 c. 1 Apparition 2 Apparition 3 Apparition 4 Apparition 5 Apparition 6 Apparition 7 Apparition 8 Apparition * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.20 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch post regis tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post tempora Trojana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post noctem c. Psal. 118. Saturday or Iews Sabbath Sunday Munday Tuesday The sop given to Iudas not at the Passeover nor at Ierusalem but two dayes before the one and two miles from the other Wednesday Thursday Friday Saturday the Iews Sabbath Sunday the Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday Lords day Munday Tuesday Wednesday Thursday Friday Saturday * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth the time here so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid Ruf. Festum Dionem c. Annal. l. 1. * Sueton. in Tiber. cap. 39.40 * Tacit. Annal. lib. 6. * Cap. 42 43 44. * Lib. 58. Taeit. lib. 6. Annal. Dion ubi supâ—a Tiberius inciting the chiefest men to mischiefe De benef lib. 3. cap. 26. Dion lib. 58. A venerable antiquitie for shaven crowns Sueton in Tibe. c. 67. Egesip de excid Ierus l. 2. cap. 4. * Ioseph Antiq. lib. 18. c. 4. Annal. lib. 2 c * Antiq. lib. 8. cap. 4. de bello Iud. â— c. 〈…〉 * Philo in legat ad Cajum * Hieron 2 Cor. 11.21 Phil. 3.5 Rom. 11.1 Tit. 1.12 Act. 17.28 1 Cor 15.33 Act. 22.3 Gal. 1.14 Act. 18.3 Act. 8.3 and 22.4 Acts 26.11 * Dion sub his coâ—â— * In Tiber cap. 17 * Or Grandchild In Chron. Mundi l. 8. Ioseph Ant. l. 1â— c. 5. See how Egesippus relateth this story De excid Hieros l. 1. c. 5. * In Anacephal in biblioth Patr. tom 7 * Chron. ad annum chr 41. * In Chron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dor. Iosephus relateth this story far different from Philo For hee saith that Caius sent away Petronius for this purpose but Philo that hee was in Iudea already Iosephus that the notice of the message came in time of seednesse Philo in time of harvest Iosephus that the Jews came to Petronius at Pâ—olemais and Tiberias Philo in Phoenicia and the like which the Raeder will readily see if hee compare the two Authors together and his judgement subscribe to Philo as the more probable hee being at the Emperours Court when these things were done but onely that hee hath flourished the truth with Rhetorick more then needfull Eccles. Hist. l. â—â— c. 5. (b) Act. 4.15 (c) Cap. 5.14 6.1 9.1 (d) Act. 8.1 (e) Act. 8.2 (f) Act. 11.29 1 Cor. 15.6 (g) Act. 24.5 (h) Lib. 1. advers Nazaraeâ—â— pag. 120. (i) Lib. 2. c. 15. (k) De Scriptorib Eccles. â—om 1. pag. 102. (l) Lib. 2. cap. 16.17 (m) Bibl. Sanct. l. in voce Philo. (n) Lib. 2. cap. 1. de Monach. (o) Apparat. Sacer. in voce Philo. (p) In legat ad Caiâ—â—n (q) In Chronico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the inclosures * Tom. 2. Iulii 25. (a) De Instiâ—â— Cleric l. 2. cap. 56. extat in Auâ—tariâ— ad Bibliâ—th Patrum ecl 620. (b) Tom. 10. col 849. (c) Tom. 3. p. 143. (e) Mr. Perk on the Creed (e) Pag. 410. (a) Sess. 4. deâ—ret 1. extaâ— tom 4 Conciliâ—rum parâ— 2. (b) Lib. 4 de verbo non script c. 2. extat tom 1. pag 166. (c) Ibid. cap. 9. (d) Vid. Whitaker de S. Scripâ— conâ—rov 1. q. 6. c. 5. (e) Sanctius in Act. 12. (f) Sanct. ubi supra ex Chrysost (g) Augusti â— cap. 18.19.20 (h) Annâ— aâ— ann (i) Vid. Baron (k) Chrysost. iâ— loc hom 27. (l) Vid. Salmeron in locuÌ„ (m) Atetius in loc * Glocestershire and Oxfordshire * Buckinghamshire and Hartfordshire See Camdens Biâ—an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Maldâ—n * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiam * It may be this story aymeth something at Simon Peter
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 JEVVES and ROMANS By JOHN LIGHTFOOTE Staffordiens a Member of the Assembly of Divines London Printed by R. C. for Andrew Crooke and are to bee sold at the Signe of the Green Dragon in Pauls Church-yard 1645. TO The Right Honourable the Truly Noble and Renowned ROBERT EARLE OF ESSEX c. Illustrious Sir THE inducements that have swayed mee to the Compiling of this Tripartite History have been partly for mine owne satisfaction in the survey and prospect of the times and occurrences of the world coincident and contemporary with those of the Church partly for the satisfaction of the Reader in the same contemplation and for the mixture of some delight with that satisfaction in such a mixture of variety But chiefly for both our observation of the hand of God good and gracious in the preservation and propagation of his Church and just and avengefull in his indignation and judgements upon those two Nations that persecuted the Church if they could have done it to the death and that executed to the death the Lord of the Church the Lord of Life For as there were two Theeves that were crucified with our Saviour the one on the right hand and the other on the left so were there two worse by far that crucified him the Iew and the Roman The former of ignorance and so shall once obtaine mercy the latter even against the confession of his innocency and so shall perish for ever Both persecutors of the Church as well as crucifiers of the Lord of it the Iewes while they continued to bee a Nation the Romans while the Church shall bee a Church The consideration of this very thing doth not onely warrant but even challenge a mixture of study of the Story of these three together that the footsteps of providence might bee traced the more clearly in those two impressions of Mercy and Judgement dispensed in the world in their contrariety the former to the Church and the latter to these two Nations the enemies and persecutors of her and of her Lord. I have therefore taken them up in one discourse from that very time that thâ—se two people did undoe themselves by doing violence to the Lord of Glory and for how long a processe of time the discourse doth carry them on this volumne will speak for the present mine intentions aime at a longer extent if the Lord permit The Story of the Church I have traced in the Acts of the Apostles and there have rather set my selfe to explaine and cleare what difficulties are in the Text then to write out the full History and Occurrences that are there related for since the Euangelist hath done it with a divine Pen it was utterly needlesse that I may say no more to redoe it with mine The times of the Stories there I have been the more curious to search after and to settle as neare as I can and to bring into Annals not onely for the profit that ariseth to the Reader from the knowledge of them which is not little but also for the bringing and reducing of the Story of the other Nation into a parallel and collaterall current and coincidency with them What difficulty I have met withall in this particular any one will readily judge that doth but observe how sparing the holy Ghost hath been through all that Booke to expresse the circumstance of the time with the relation of the things And what I have done towards the fixing of the times in this difficulty I have tendered under the notion of conjecture for I could goe no further yet have I grounded those conjectures upon such reasons as are much to mâ—ne owne satisfaction in that matter and so it may bee they will bee something to others I have led on the Story in this present piece but to the end of the Twelfth Chapter for thitherto hath the Evangelist that wrote the Booke more especially discoursed the planting of the Church and the propagation of the Gospel among the Iews And as for the rest of the Booke from thence to the end that bringeth the Church and Gospel among the Gentiles I have reserved it for another part if the Lord vouchsaâ—e life leisure and assistance The customes and carriage of those Apostolicke times in Worship and Discipline I have been sparing in discussing for the Text for as far as this present discourse goeth is sparing in offering occasion to fall upon such a thing in that part that is behind where the Epistles of Paul are to be taken into hand as they fall in in time such considerations will bee usefull and they will bee inevitable The Story of the Iewes out of their owne Josephus and Philo Egesippus and others the Reader will generally finde to be but a Commentary upon their owne words His blood bee upon us and upon our children written even in Letters of their own blood from time to time For when that perverse and ungodly generation had so farre refused the Gospel and their owne good that it had crucified the Lord that tendered it to them ex illo fluere from that time forward their ruine and decaying is written in all their stories in such Capitall Letters that hee that runs may read it and he that reads them reads them not if hee doe not observe it This short tract of time that this Volume containeth will tell you of three or four or more such Anatomy Lectures in lesse then twelve yeares space of many and many thousands of that Nation that perished and were miserably destroyed in Judea Alexandria and Babylonia and this but as a Preface and beginning of sorrowes and miseries that were to follow in the destruction of the whole Nation for despising and destroying of him that held out life unto them but they chose his and their owne death Some of the same Authors that have given us these prologues of their miseries will continue the scene with further Tragedies till their utter extirpation and we shall borrow an abridgement thereof from them in the parts succeeding if the Lord carry us on and prosper us in that worke And how gratefull and excellent a worke and paines might it bee if where Josephus and Egesippus end their Story and where Jerusalem ended her dayes thence some learned and industrious pen would out of the Iewes own Talmud and Rabbins and other writers continue the story of this dispersed and condemned nation till these later times for the Illustration of the truth of those predictions of Scripture that foretell their doome and for the evidencing of that justice that hath ever since haunted them for the murder of the righteous one whom they crucified These are the two maine things that I
looke upon in relating those stories that this volume doth exhibite if the Reader who hath more leasure shall dilate his meditations upon so sad spectacles to further extent hee hath saved my labour and it may be not lose his own The Roman History which is the third that we have to deale withall I must referre to the Reader to find expressions by which to character and censure it for I confesse I want them It is so full of truths so horrid and monstrous if I may epithite so glorious a name as truth with so vile and base adjectives that it even gluts the eyes and amazeth the heart of the Reader and though hee cannot gainsay the truth of the things yet cannot hee tell what to say to them they are so hideous such monsters of bloodshed and crueltie prodigies of lust and beastialitie Gorgons of excesse and luxury and in briefe the very perfections of all vitiousnesse and impietie that it were most unfit to name them with a Christian story were they not most fit to prove Gods high displeasure against that Antichristian Citie I have taken them up as I have found them in their owne Historians some here some there abridged them as much as possible to save what labour I might and laid them in their proper times according to the dâ—rection of their owne Annalists Politick or Ethicall or other observations upon them I referre to others to make it is a thing that suited not either with my leasure or my purpose I onely shew the monster every eye desireth to look upon such a beast let them read upon him as their judgement leads them onely this let mee mind them to observe that no small judgments are to bee read in so great sinnes and that that Citie is very unlikely to be the head of the Church that is so visibly the very taile of the Devill Rome had murdered the Lord of holinesse at Jerusalem and Rome wallowes in such murders and unholinesse at home and whâ—ther shee be the likelier to bee owned by Christ for Zion or Babylon may any one censure Now the reason of mine addresse unto your Honour most noble Heroe with this my undertaking as an oblation you may read it in your owne worth and noblenesse and you may read it in your relation to mine owne native Country for the one ingageth the other inboldneth and both overcome mee to owe all the service I can to so much worth to evidence this service by all means I can to so great noblenesse and to hope for acceptance of this what I â—an from that relation Sir this worke is a fruit that grew in your owne Staffordshire this is the onely comfort that is now left to that poore Countrey that wee may call her yours it grew with your name and memory upon it at its very first appearing It hath been in devoting to you all the while it hath been in growing and now it is come to this maturity it is doubly yours as a fruit of your owne Country as a vow of mine owne heart To beg accepâ—ance were to seem to doubt it which suspition your noblenesse cannot suffer to nest in me This onely let me beg of your expectance that whereas mine ingagement was and your challenge might bee of a worke of another nature you will bee pleased to interpret that this hath not prevented that that it should not come forth but onely outrun it that this might come to doe you homage first that that is not lost though this bee found that is in the wombe though this first borne And truly I could not but eâ—cuse nay I could not but approve the forwardnesse of this to outrun his fellow and to get the birthright when the onely aime of it was that it might bee your first homager And I cannot but hope that your Noblenesse will gently interpret of this errour of observance as an offence of a most veniall nature when the utmost damage that accrews upon it is but delay and not detriment and when the summa totalis of the payment namely my service is the same though there bee some difference in the coine It hath been the course of my studies in elaborating the Harmony of the foure Evangelists and this history to let them grow up and thrive together for me thought there was some equalitie in the division to part my studies betwixt the story of Christ in the Evangelists and the story of the Church in the Acts of the Apostles and to make the history of the other two nations my recreation And I cannot but accordingly be affected with the same method of their production that was of their generation and allow them their vicissitudes now as they had them then Your Noblenesse will gently dispense with these strivings and contendings where the prize and mastery aimed at is which shall first serve you In your hands I leave this oblation to doe you fealtie till his fellow come up to him and in the hands of the Lord I leave your Honour as in the hands of a faithfull Creator and Redeemer to be kept in weldoing Hee blesse you with the blessings of the right hand and of his left hand here and crowne you with his blessâ—dnesse of his presence and the joyes at his right hand hereafter So ever prayeth Your Honours most devoted servant JOHN LIGHTFOOTE From my Study Decemb. 1. 16â—5 TO My DEARE and DEARLY Honored and beloved native Country the County of STAFFORD My deare Mother THese following collections came out from you and they returne unto you they were made when I lay in your lap with your other children you then prosperous and wee happy in your prosperitie Woe is mee my mother that your condition is so farre altered from those times and that our happinesse is so farre perished in your condition How hath the Lord clouded the mother of my people in the day of his fierce anger and how doth shee now sit in midnight that once was clothed with the very Sunshine of the nooneday Ah my deare Country I have much bitternesse for thy sake that the hand of the Lord is so gone out against thee How is thy plenty turned to pining and thy flower to witherednesse How is thy gold become dim thy candle darknesse and thy violl the voyce of those that weepe Deare mother how are you become not your selfe And Staffordshire to bee sought in Staffordshire it selfe and not to bee found Her children either fled or destroyed or become her destroyers Her townes desolate though full of inhabitants and people her people perished though alive and healthy her peace gone her joy vanisht her comforts none her hopes as little Shee a mother forsaken a woman forgotten left of friends tortured by enemies helplesse in her selfe hopelesse in her helpers Wo is mee my mother that thou hast borne mee a man of these sorrowes that I have seene thee a woman of these miseries It is the Lord wee have sinned against him wee have
sinned and hee hath not spared I need say no more I can say no more teares take up and prayers and patience must make up the rest I have spoke thus much that my dearest native countrey may have a testimony that no distance no condition can make mee forget her Forget my country let my tongue forget her art and my pen her profession if Staffordshire bee not ever in my chiefest thoughts Put up these teares into that bottle where are the heartiest drops that are wept for you in those your sorrowes and lay up this volume amongst those records that shall speake of the duty remembrance and observance of your faithfull children to you to future ages And owne deare mother amongst that number that most sincerely and intirely love you honour you and moane after you the heart and affections prayers and groanings Ah poor Staffordshire poore Staffordshire Of Thy most mournfull but most faithfull sonne and servant John Lightfoote London Decemb. 1 1645. A Chronicall Table of the chiefe Stories contained in this Book Occurences of the yeare of Christ XXXIII Tiberius XVIII In the Church CHRIST riseth from the dead appeareth forty dayes and ascendeth 3 4 5. c. A Presbytery of 120 Apostles and Elders 22 25. This chooseth Matthias c. 28. The gift of tongues on the Lords day 33 38 41. Peter and the eleven preach and convert 3000.47 48 c. Peter and John heale a Creeple 52 53. c. Preach and convert 5000.61 Are imprisoned and convented before the Councell 62. Are threatned and dismissed c. 64. Community of Goods 65. Ananias and Sapphira struck dead 675. Peters shadow 69. The rest of the Story of the 5 Chapter 70. In the Empire Tiberius now Emperour and in the 18 yeare of his Reigne 80.81 Hee now in Capreae having forsaken the City living in all filthinesse and cruelty 83. Divers cruelties 84. Strange accusing 85. The boldnesse of Sejanus and Terentius 87. Divers cruelties more and other occurrences 88. Tiberius troubled in mind 89. Among the Jewes A Commotion among them occasioned by Pilate 92. Occurrences in the Yeare of Christ XXXIV Tiberius XIX In the Church Hellenists murmuring against the Hebrewes Seven Deacons chosen 100. And their office 101. Stephen martyred 104 105. c. Bitter persecution against the whole Church 115. Dispersion of the hundred and eight upon the persecution 117 118. Samaria receiveth the Gospel 118 119. Simon Magus 119. The holy Ghost given by imposition of hands 121. c. The Ethiopian Eunuch converted 125. Paul converted and baptized 128. c. In the Empire Velleius Paterculus flourisheth 137. Troubles in Rome about Vsury 141. Tiberius still most bloodily cruell 144. Strange accusations among the people ibid. Marius and his daughter wrongfully slaughtered ibid. The miserable end of Asinius Gallus and Nerva 145. The miserable end of Agrippina and Drusus 146. Other Massacres 148. Occurrences in the Yeare of Christ XXXV Tiberius XX. In the Church No particular occurrence of the Church mentioned this yeare 151. In the Empire Tiberius Reigne proclaimed for ten yeares longer and the Consuls punished for it 152. Many cruelties of the Emperour 152 153. A feigned Drusus 154. Among the Jewes A commotion and slaughter of them caused by Pilate 155. Philip the Tetrarch of Trachonitis dyeth 156. Occurrences in the Yeare of Christ XXXVI Tiberius XXI In the Church No particular occurrence mentioned this yeare Among the Jews Vitellius governour of Judea he commeth to Jerusalem is curieous to the Iews 159. Caiaphas removed from the high Priesthood 160. In the Empire A rebellion in Parthia 161. Tiberius still cruell and shamelesse 164. Occurrences in the yeare of Christ XXXVII Tiberius XXII In the Church Paul commeth to Jerusalem 168. The Disciples afraid of him 169. Persecution lasteth yet 170. Paul presented to the Apostoles preacheth boldly is persecuted and goeth to Tarsus 171. c. In the Empire The Parthian warre yet uncomposed 173. Artabanus restored to his Kingdom 174. A commotion in Cappadocia 175. Cruelties at Rome 175. Mishaps there through fire and water 176. The death of Thrasyllus the Astrologer 183. Among the Jewes A commotion in Samaria 177. Pilate put out of Office 178. Agrippa his journey to Rome 179. His imprisonment there 181. Warre betwixt Herod the Tetrarch and Areâ—as King of Arabia 184. Occurrences in the yeer of Christ XXXVIII Tiberius XXIII Being also the first yeer of Caius No particular Occurrence of the Church specified this yeer In the Empire Macro all base 187. A wicked woman 189. Tiberius neer his end 192. His choice of a successor ibid. Tiberius his death 194. Caius his successor 195. Tiberius in a manner cruell being dead 196. Caius commeth to Rome 197. His dissimulation 198. He beginneth to shew himselfe in his own colours 201. His cruelty ibid. Young Tiberius brought to a miserable end 202 Among the Jewes Preparation of warres against Aretas 190. An Omen to Agrippa in chaines 191. Agrippa perplexed and inlarged 197. Occurrence in the yeer of Christ XXXIX Caius II. No Occurrence of the Church mentioned this yeer In the Empire Cruelties at Rome 205. An end of Macro 206. Caius the Emperour will needs be a God 211. Among the Jewes Great troubles of the Iewes in Alexandria 207. Agrippa at Alexandria abused 208. A Pageant of one and more madmen 209. Sad outrages upon the Iewes 211. More of their miseries 213. Agrippa in his owne kingdome 215. Yet more occurrences in the Empire Caius the new God little better then a Devill 216 217. c. Many and many cruelties of his 218 219. Occurrences in the Yeare of Christ XL. Caius III. In the Church Peter visiting divers parts 223. Yet not at Antioch in this visitation 224. Dorcas raised 227. Cornelius converted 228. The keys of the kingdom of Heaven now onely used 237. The holy Ghost given to the Gentiles 241. In the Empire Caius still cruell â—42 A most inhumane cruelty 244. Caius his luxury and prodigality 245. His strange bridge of Ships 246. His covetousnesse 248. Among the Jews Herod and Herodias before the Emperour 251 The Alexandrian Iews still perplexed 252. Flaccus his downfall 253. The Iews still distressed for all that 254. Occurrences in the yeare of Christ XLI Caius Caligula IV. In the Church Antioch receiveth the Gospel 257. Barnabas commeth thither 258. Among the Jews Troubles at Jamnia 259. Caius his image to be set up in the Temple causing troubles 260. Petronius his Letter hereupon to the Emperour 262. Agrippa his mediation for the Iewes 263. Flaccus Avilius his end 265. The Ambassadors of the Alexandrian Iews before the Emperour 266 Apion 297. Philo the Iew 268. his writings 26â— In the Empire Caius still foolish and cruel 273. Caius profane 274. Occurrences in the yeere of Christ XLII Caius V. Claudius I In the Empire Caius his death contrived 279. The manner of his death 281. The sequell 283. Dissention about the government 284. Claudius 285. Caesonia and her child slaine 287.
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 restore 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 supposing that at the Jews conversion they shall be brought home to Canaan there inhabit with Christ visibly among them Ierusalem built againe and their peace and prosperity so great as never the like and so constant as never interrupted To this tune spake the petition of Salome the wife of Zâ—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 recite 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 concerned the kingdom of God and they finde belike that hee had passed a great Article of their beleef unspoken of about restoring the kingdome of Israel Our Saviour answers their curiosity 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 spirituall 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 possibly 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 many 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 destruction 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 beginneth 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 carryed the Story as that it appeareth by him that the beholders of his first appearing after his resurrection were also the beholders 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 dispute 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 finishing that year compleat The Text speaketh out for the former 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty after a certain reckoning or as it were thirty it denyeth his drawing upon thirty compleat likewise For if hee were full thirty it were improper to say hee began to bee thirty and if hee were drawing on to full thirty then were it proper to have said he began to bee thirty indeed and not began 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 thirtyeth 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 resurrection 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
two Iosephs to distinguish them the one Barsabas and the other Barnabas two names that are not farre asunder in sound and utterance yet are they in sense and in the Apostles intention if they named the one as they did the other Barnabas is interpreted by the Evangelist himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consolation Luke 6.24 Phil. 2.1 Rom. 12.8 2 Cor. 1.4 5. and in the place in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place last cited before it but whether Barnabas may not equally bee deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophecy or instruct I referre to the Reader Bee it whether it will certaine it is the Etymologie and notation doth very farre recede from that of Barsabas 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 certaine 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 upon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Translater and the Vulgar Latine to read it in the plurall number When the dayes of Pentecost were fulfilled Calvin saith compleri is taken for advenire to bee fulfilled for to bee now come Beza 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 unto the morrow after the seventh Sabbath shall ye number fifty dayes It will not bee amisse to open thâ—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 interpreted 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 because no servile work was to bee done in it but an holy convocation 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 preparation 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 expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after in Greek Writers as wel as the Evening and the plurall number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have its due interpretation Sabbaths Now there were two Sabbaths that fell together 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 Sabbath and on that hee rested in the grave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second day in the Passeover week and being the date from whence they counted to Pentecost all the Sabbaths from hence thither were named in relation to this day as the first Sabbath after it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 waving 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 Evangelist speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English 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 speaketh 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 ready 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 recorded 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 instead of the Jewish which was the day before and as is said by the Psalmist that was the day which the Lord had made 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 Parergon or besides this purpose yet may it not be uselesse or unprofitable nay in some respect it is almost necessary since we cannot in reason but begin our Kalendar from the beginning 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 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 Nisan or Abib XI The 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 Hee 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 contained in Matth. 24 and 25. and Mark 13. and Luke 21. from verse 5 to the end This 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 Iudas the sop Ioh. 13.2.26 c. With the sop the Devill entereth into him and hee goeth in the dark from Bethany to Ierusalem and bargaineth for the betraying of Jesus XIII Christ is still at Bethany Iudas having done his hellish work with the Chief Priests is returned to Bethany again XIV The 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 received the Sacrament Luke 22.14.21 Upon our Saviours hinting of his treacherousnesse a question ariseth among the Disciples about it and that breedeth another question among them which of them should be the greatest Vers. 23 24. That debate Christ appeaseth telleth Peter again of his denyall maketh that divine speech contained in the fifteenth sixteenth seventeenth Chapters of Iohn singeth the 113 or the 114 Psalme goeth into the Mount of Olives is apprehended brought to Annas the head or chief Judge in the Sanhedrin by him bound and sent to Caiaphas Ioh. 18.13 14. c. and there is in examination and derision all the night XV. The forenoon of this day was the preparation of the Passeover Bullock 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 Piâ—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 redemption At Even he is buried Mat. 27 57. This day being the first in the Passeover week was called a Sabbath Lev. 23.11 a very solemn day it should have
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 because 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 either 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 conclude 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 Apostles of the rest as well as Peter Fourthly iâ— 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 drunken gibberish And to give some probability of this not onely his preface Ye men of Iudea but also his â—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 story 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 baptizâ—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 because 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 Iewish Schooles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 after 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 prophetick 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 ascended the Sun darkned and the Moon made blood at his passion 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 thousands of yeares after Vers. 24. Having loosed the paines of death or rather Having 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soule up And why should not the very same words My God my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated 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 qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 crucified 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-forwaâ—d by imposition of the Apostles hands save onely
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 about 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 Temple 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 innovation 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 resurrection 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 Perâ—h Helek These are they that have no portion in the world to come hee that saith The resurrection 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 resurrection of the dead was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved and experienced in Iesus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 themselves 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 beleevers 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 generally 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 Peter 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 preached 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 conversion 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 Governour 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 residence 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 Sanhedrin 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 builders Prosper us now said Jesse and his wife Blessed is he that commeth 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 â—he Tribes of the
certaine of the Iews and hee killed Iames the brother of Iohn with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the dayes of Claudius Caesar. Now what should bee the incentive of the spleene of Agrippa against the Church it is not specified it may well bee supposed it proceeded from that his Ceremoniousnesse and strict observance of Mosaick Rites which is mentioned by Iosephus Concerning the Martyrdome of Iames under this his spleene wee will content our selves with the words of the Text He killed Iames the brother of Iohn with the sword accounting all other additionall circumstances which may bee found in officious Authors to bee nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Clemens his Hypotyposeâ—n concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that hee lived and dyed a virgin and that by Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdome was shipped by Ctesiphon and his fellow-Bishops for Spaine that the Ship in six dayes was directed thither without Pilot or Compasse but onely by the influence of the Corpse that it carryed That at the landing the body was taken up into the aire and carryed neare the place of its buriall twelve miles off That Ctesiphon and his fellows were led to it by an Angel And more such trash that it is but labour lost either to read or mention Sect. II. The Apostles Creed The Creed was made upon this occasion saith Rabanus Maurus as our Ancestors have delivered unto Vs. The Disciples after the Ascension of our Saviour being inflamed with the holy Ghost c. And being chaâ—ged by the Lord to goe to all Nations for the preaching of the Gospel when they are to part one from another they fiâ—st make a common platforme among themselves for their future preaching Lest being severed in place divers and different things should bee preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the holy Ghost they compose a short platforme for their preaching conferring together what they thought And this they appoint to bee given to them that beleeve and to bee called Symbolum Thus hee and very many others with him conceiving that the Apostles supplyed not onely the matter of the Doctrine contained in the Creed but the very forme and words also For Peter said say they I beleeve in God the Father Almighty John The maker of Heaven and Earth James And I beleeve in Iesus Christ his onely Son our Lord. Andrew Which was conceived by the holy Ghost borne of the Virgin Mary Philip Suffered under Pontius-Pilate was crucified dead and buryed Thomas Hee descended into hell the third day hee rose againe from the dead Bartholomew Hee ascended into heaven sitteth at the right hand of God the father Almighty Matthew From thence shall he come to judge both the quicke and the dead James the sonne of Alpheus I beleeve in the holy Ghost the holy Catholick Church Simon Zelotes The communion of Saints the forgivenesse of sinnes Judas the brother of James The resurrection of the flesh Matthias The life everlâ—sting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of Austen but apparent that it is noâ— his by this that here is â—eckoned the descent into hell which in his book de Fâ—de Symbolo is quite omitted Now were this tradition as true as it is punctuall it would readily plead for its owne place in Chronologie namely about this time at which wee now are before Iames his death for hee gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcell is of no validity but a presumptuous and false surmise may bee evinced by these Arguments First Because the titlâ— of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles dayes when the Church was dispersed into all parts of the earth Secondly because the Article Hee descended into hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in Polanus his Syntagma lib. 6. cap. 21. Thirdly if the matter and words of the Creed had beene from the Apostles themselves why is it not then Canonicall Scripture as well as any of the sacred Writ Fourthly in the giving in of their severall symbols or parcellâ— after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it selfe to bee very suspitious Fifthly the Summary Collection of the points of Christian religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads faith and love 2 Tim. 1.13 But the Creed consisted of faith onely I rather thinke therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily containe the chiefe and principall points of Religion handled and propounded in the doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and writings Sect. III. Traditions With their framing of the Creed before their parting hath Baronius joyned alâ—o their delivery of Traditions Sicut symbolo saith hee ita etiam aliis absque Scripturâ traditionibus Ecclesiae impertitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Countrey every one of them should goe unto These Traditions the Councell of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the holy Ghost dictating them unto them And these those Fathers hold of equall authority with the Scriptures and the Councell curseth them that shall willingly and knowingly contemn them And well doe they deserve it if they did but certainly and assuredly knâ—w that they came from such hands Bellarmine hath stretched the name and peece oâ— traditions to one tainterhook higher For Traditions saith he are Divine Apostolicall and Ecclesiasticall Divine are those which were received from Christ himselfe teaching his Apostles and yet are not to bee found in the Scriptures such are those which concerne the matter and forme of the Sacraments Apostolicall are those which were instituted by the Apostles not without the assistance of the holy Ghost and yet are not to bee found in their Epistles Ecclesiasticall traditions are properly called