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.
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
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.
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
for all the persecution as to the generalitie of them as was said before onely the Ministers or Preachers were scattered abroad all of them except the twelve Apostles 4. Some of those Preachers were by this time returned back againe the heat of the persecution abating as it is apparent by Barnabas now being at Ierusalem and of some such men is it properest to understand the word Disciples Vers. 26. Saul assayed to joyne himselfe to the Disciples 5. Therefore the absence of the ten Apostles from Ierusalem was not for feare of the persecution but for the dispersion of the Gospel and setling of the Churches Sect. And declared unto them how he had seen the Lord in the way This is most properly to bee understood of Barnabas that he declared these things to the Apostles though there be that thinke it is meant of Pauls declaring them and they read it thus And Barnabas brought him to the Apostles and hee that is Paul declared unto them Vers. 28. And hee was with them comming in and going out That is conversing with them as Beza hath well rendred it A phrase usuall among the Hebrews as 1 Sam. 18.13 Act. 1.21 c. And the time of this his converse Paul himselfe hath told us to have been fifteen dayes Gal. 1.18 where also he hath interpreted this Phrase of comming in and going out by the terme of abiding with I abode with him fifteen dayes Vers. 29. And he disputed against the Grecians Gr. Against the Hellenists which very place helpeth againe to confirme the interpretation and glosse wee set upon this word before namely that it meaneth not Greeks converted to the Jewes Religion but Jewes conversing and cohabiting among the Greeke nation For 1. there can be none or small reason given why converted Greeks should bee so furiously Jewish as to go about to kill Paul for preaching against Judaisme and wee heare not the Jews stirring against him for it 2. What reason can be given why Paul should bend his disputations against converted Greeks more then against Jewes Certainly the Jewes had more need of confutation in their Judaisme then the other had And 3. it is very questionable how converted Greeks which were strangers and sojourners at Ierusalem and among the Jewes durst go about to kill a Jew in the midst of the Jewes and there being not a Jew that had any thing to say against him It is therefore more then probable that these Hellenists were Jewes that had lived among the Greeks or of the Grecian dispersion and that they used the Greek tongue and that Paul chose to dispute with them partly for that they living among the Gentiles were by a kind of an Antiperistasis more zealously Jewish and partly because of their language the Greek tongue which was the very language Paul had learned from a child The times of the stories next succeeding when the Text hath done with the story of Paul are somewhat unfixed and uncertaine in what yeer they came to passe namely of Peters raysing of Aeneas from sicknesse Dorcas from death and bringing in Cornelius to the Gospel But the best conjecture that can bee given of the times of these stories is by casting and computing the history backward And so we finde 1. That the famine prophecied of by Agabus was in the second of Claudius as was shewed before 2. Wee may then conceive that this prophecie of Agabus was in Claudius his first and that was the yeer or some part of the yeer that Paul and Barnabas spent at Antioch Act. 11.26 3. The last yeere of Caius wee may hold to bee the yeer of Antiochs first receiving the Gospell of Barnabas his comming thither and of his journey to Tarsus to seek Saul Act. 11.20 21 22 23 24 25. And 4. the third yeer of Caius which was his last yeer but one we may suppose accordingly to have been the yeer of Peters actions with Aeneas Dorcas and Cornelius and to that yeer shall wee referre the handling of the Texts that concerne those actions and wee will carry on the Roman and Iewish Story as they fall in time till we come thither Part II. The Roman Story Sect. I. The Parthian warre not yet composed TIridates seated in his throne as was related before but as it proved neither sure in it nor in the hearts of all his people the first of these being caused by the latter hee taketh in certaine Parthian townes and that by the Parthians owne consent and aide For his Roman education compared with the Scythian carriage of Artabanus made the people to hope accordingly of his demeanour and to entertain him with present applause and future expectation The day of his coronation being appointed letters from Phraates and Hiero two of the chiefest commanders in the State desire that it might be deferred for a certain space which accordingly was done in regard of the greatnesse of the men The King in the meane time goeth up to Ctesiphon the Imperiall Citie attending the comming of these two Nobles who when they put it off from day to day Surena in the presence and by the approvall of very many crowneth him on their countrey manner These two Nobles and many others that were absent from this solemnity some for feare of the Kings displeasure some for hatred of Abdageses his favorite and some no doubt upon a plot premeditated betake themselves to Artabanus their old King againe Him they find in Hyrcania hunting in the woods with his bow for his food rusty and dirty in habit and attire and overgrown with filth and neglect of himself At his first sight of them it is no wonder if he were stricken with amazement but their errand being related it converted that passion into equall joy For they complaine of Tiridates his youth and effeminacy of the Diadems translation out of the blood of the potency of Abdageses and the losse of their old King whom they now are come to desire againe Artabanus beleeveth them and consenteth and raising speedily what Scythians hee could marcheth away towards his kingdome againe But his royall apparell hee wore not with him but the poore and rugged garbe of his misery exile thereby to move the more to pity and used all his wits and policy to make himself a party strong on his side all the way as hee went But hee needed not all this cautelousnesse and preparation for Tiridates but hearâ—ng of his approaching towards Seleucia under colour of going to raise up forces departed into Syria and parted with his new kingdome with as much facility as he had obtained it Sect. 2. Artabanus giveth hostages to Rome When the power and policy of Tiberius and his agent Vitellius that had served to get Artabanus out of his Kingdom would not serve the turn to keep him thence they send to treat of friendship with him suspecting what trouble such a spirit might procure should it bend it selfe against the Roman Empire The King wearyed with the toiles of
some Hee was now about fiftie yeers of age when he began to reigne at the very ripenesse of all the discretion he had but that it was often blasted with fearefulnes drunkennes wicked counsell When he was set quietly in the Throne the first thing hee did was to get the two dayes in which the agitation was about the change of the government quite out of memory and for that end hee made an act of oblivion of all things that had passed either in words or actions of all that time yet had hee not wrought his owne securitie so farre but that hee caused all that came neere him to bee searched for weapons and while hee sate at any meale hee had a strong guard about him For the motion that had beene so lately and so strongly carried for the abolition of monarchy and the other which proposed others thereto when Monarchy was agreed upon and would have excluded him had taken such an impression upon him that hee reputed no safety in his holding of the royaltie but by that strong hand and power by which hee had gotten it Yet tryed hee faire and gentle dealing though hee durst not trust it Those from whom hee had received any affront in the dayes of Tiberius and Caligula for sometimes in those dayes to abuse Claudius was to curry favour hee freely pardoned if hee found them guilty of no other crime but if hee did he paid them then for all together The unjust fines of Caius hee remitted his illegall decrees hee revoked his innocents imprisoned hee released and his causelesse banished hee called home The poisons which he had prepared for the Nobles and a list of their names for whom they were prepared being found in the Palace though Caius had pretended to have burnt them hee shewed publikely to the Senate and then burnt them indeed Hee forbad any one to adore him or to sacrifice to him hee restrained the great and loud acclamations that were used to bee made to the Emperour and carried himselfe with such sweetnesse and moderation that happy had the Republique beene in the continuance of the Monarchy had hee been so happy as to have continued in this his fiâ—st demeanure But his wicked Empresse Messallina and her wicked consorts first provoked him to mischief and his too much delight in the bloody sports did by degrees habituate him unto cruelty Hee had recalled Iulia and Agrippina the two sisters of Caius out of banishment whither they had been sent by their owne brother after hee had defloured them and hee restored them to their estates and revenues againe But Messallina stomacking that Iulia did her not honour and homage enough and envying her beauty and being jealous of her privacy with Claudius shee caused her to bee banished againe and in a short time she compassed her death These were but ominous beginnings when Caesars love to his owne neece was cause enough to worke her ruine but was not strong enough to stand betweene her and the fury of his owne wife And it did but fatally presage what mischiefe her wretched counsells would worke the cowardize and indiscretion of her husband to when their first effect was upon one so neere allied Nor did crueltie and bloodinesse enter thus onely in at his eares by the suggestion of his cursed wife but the like it did also at his eyes by his frequent and delightsome beholding of the bloody sports that growing by degrees to bee his delight to act which had grown by degrees also to bee his delight to see Sometimes beasts with beasts as twelve Camels and Horses at one time and 300. Beares and 300. African wild beasts at the same sometimes beasts with men and sometimes men with men and at all times hideous bloodshed that hee that can looke upon such barbarousnesse and slaughter with content it may bee suspected that hee in time will grow to act the like with the same delight PART II. ACTS XI Vers. 26. And the Disciples were called Christians first in Antioch Sect. I. The name of Christian. THe Jewes and Gentiles being now since the calling of Cornelius knit up together into one Church they are this yeere tyed up into the rofie and glorious knot of the same name and Epithet the name of Christian A new name which the Lord himselfe did give them as wee may well understand that prophesie Esa. 65.15 that the two distinguishing names of Jewes and Heathen might no more continue the ancient distance that was betwixt them but that that and all differences arising there from might bee buried under this sweet and lovely denomination given equally to them both The current of the story hitherto hath fairely and plainely led this occurrence to this yeare as the reader himselfe will confesse upon the trace of the history and hee will bee confirmed in it when hee seeth the next yeer following to bee the yeer of the famine which next followeth in relation in St. Luke to this that wee have in hand Act. 11.26 27 28. By what names the Professors of the Gospel were called before this time it is plaine in Scripture Among themselves they were called Disciples Beleevers The Church Devout men Brethren But among the unbeleeving Jewes by this sole common and scornefull title of The sect of the Nazarites Epiphanius hath found out a strange name for them not to be found elsewhere nor to be warranted any where and that is the name of Iessaeans Before they were called Christians saith hee they were called Iessaei either from Iesse the father of David from whom the Virgin Mary and Christ by her descended or from Iesu the proper name of our Saviour Which thou shalt find in the books of Philo namely in that which hee wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which treating of their Policy Praises and monasteries which are about the Marish Marian commonly called Mareotis hee speaketh of none others then of Christians Of the same opinion in regard of the men themselves are divers others both the Fathers and later writers though they differ in regard of the name No Romanist but hee takes it for granted that Philo in that book that is meant by Epiphanius though hee either title it not right or else couch two bookes under one title speaketh of Christian Monkes and from thence who of them doth not plead the antiquitie of a Monastick life so confidently that hee shall bee but laughed to scorne among them that shall deny it They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose besides the likenesse of those men in Philo to the Romish Monkes that such a thing as this is not altogether to bee passed over but something to bee examined since it seemeth to carry in it selfe so great antiquitie and weightinesse Eusebius therefore in his Ecclesiasticall History delivereth such a matter as tradition They say saith hee that Marke being first sent into Egypt preached the