Works

§. Of all that Jesus began to do and to teach.

Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omitted. Theophylact and Calvin. 2. 〈 in non-Latin alphabet 〉 may be taken for 〈 in non-Latin alphabet 〉 , all for many; as it is frequently done in Scripture. 3. And chiefly, that he wrote something of all the heads of Christ's actions and doctrine; for he saith not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specify all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messias.

§. The History of the resurrection, and Christ's several apparitions after it.

On the first day of the week very early in the morning, when it began to dawn while it was yet dark, Mary Magdalene, and the other Mary the wife of Cleopas, and mother of James and Joses; and Salome the mother of Zebedees children; and Joanna the wife of Chusa, Herod's Steward; and other women that were with them set out to see the Sepulcher, and brought the Spices with them that they had prepared. And as they went, they said, Who shall roll the Stone away for •• ? But when they came to the Sepulcher the Sun being by this time risen, they found the stone rolled away: For there had been a great earthquake, and the Angel of the Lord had descended from Heaven and rolled back the stone from the door, and sat upon it: as the Women came unto the Sepulcher, they saw this Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him. And they entered into the Cave, and found not the Body in the Sepulcher; but there they see two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, who spake to them, Why seek ye the dead among the living?

The Women having seen this, go in hast and tell the Disciples. Whereupon Peter and John run to the Sepulcher, and see the linen clothes, but see not the Angels. When they were gone home again, Mary Magdalene, who had again followed them to the Sepulcher, standing at the door seeth the Angels again within, and turning herself she seeth Jesus without, whom at first she took for the Gardener.

So that the first apparition of our Savior being risen was to her alone, Joh. 20. verse. 11. to 19.

The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the one of them was Cleopas, verse. 18. the Father of James and Joses, and the husband of the other Mary; Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.

That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the eleven, and them that were with them, Luke 24. 36, 39.

John 20. 19, 20. and showeth them his hands and feet, and eateth a piece of broiled fish and an honey-comb with them, Luke 24. 43.

Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26.

At the Sea of Tiberias he appeareth again to seven of his Disciples, and fore-telleth Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, verse. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.

On a mountain in Galilee he showeth himself to the eleven, Matth. 28. 16. and to five hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this convention seemeth the word 〈 in non-Latin alphabet 〉 in the next verse to have reference: of which in its proper place.

The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.

Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.

§. By many infallible Proofs.

〈 in non-Latin alphabet 〉 , By many Signs, say the Syrian and Arabic: Arguments, saith the Vulgar Latin: But the word includeth Signs of undoubted truth, and arguments of undoubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and shown by Christ, which evidenced his resurrection: and they may be reduced to these three purposes.

First, To show that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.

Secondly, To show that he had a true and real body, as offering himself to be handled, as Luke 24. 39.

Thirdly, To show that it was the same body that suffered, when he showeth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.

Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.

§. Being seen of them forty days.

〈 in non-Latin alphabet 〉 , saith Theophylact, not 〈 in non-Latin alphabet 〉 : For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Arabic, translate it in Forty days.

Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.

And that the sin might be fully legible in the Judgment, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lord's Justice upon this Nation, in suiting their judgment thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the present, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.

Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.

Tiberius began to reign about August the 18.

He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.

He died March 26. Dion. Or the 17 of the Calends of April. Suetonius.

Gaius Caligula began March 27.

Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Suetonius.

Died January 23, or the 9 of the Calends of February. Suet.

Claudius began January 24.

Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.

Died October 13. Dion. Or the 3 of the Ides of Octob. Suet.

Nero began Octob. 14.

Reigned 13 years, 8 months, Dion.

Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.

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

Vitellius reigned 1 year wanting 10 days, Dion.

Vespasian reigned 10 years wanting six days, Dion.

In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.

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

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

Not that they were at Jerusalem when they received this command, but that he commandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his promise and his appointment, he then chargeth them to return to Jerusalem, and not to depart from thence till the promise of the Father be come.

Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophesy, Isaiah 2. 3. Out of Zion shall go forth the Law, &c. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christ's power, was fittest to be shown there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.

§. Certain Articles or Positions tending to the confutation of the Jews 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 Jerusalem 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 show 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 Ezekiel's New Jerusalem is bigger in compass by many hundreds of miles, than 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 Christ's Kingdom not to be of the cursed earth, Joh. 18. 36.
• 9. That the Kingdom 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 applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do purposely intend the Church of the Gentiles, and their spiritual happiness.

§. 1. How many of the Disciples were spectators of Christ's 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 verse. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried 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 verse. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned verse. 15. of this Chapter received the Gift of Tongues, and not the twelve only.

§. The year of Christ at his Ascension.

The time of Christ's conversing upon earth cometh into dispute ( viz. whether it were 32 years and an half, or 33 and an half) mainly, upon the construction of this clause, Luke 3. 23. Jesus began to be about 30 years of age when he was baptized: For though it be agreed on, that the time of his Ministry, or from his Baptism to his suffering, was three years and an half; yet is it controverted upon that Text, whether to begin those from his entering upon his 30 year current, or from finishing that year complete. The Text speaketh out for the former; and in that it saith, He began to be thirty; it denieth his being thirty complete; and in that it saith, He began to be 〈 in non-Latin alphabet 〉 , thirty after a certain reckoning, or, as it were thirty; it denieth his drawing upon thirty complete likewise: For if he were full thirty, it were improper to say, he began to be thirty; and if he were drawing on to full thirty, then were it proper to have said, he began to be thirty indeed; and not began to be, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Jesus was now nine and twenty years old complete, and was just entering upon his thirtieth year when he was baptized: and so doth it follow without any great scruple, that he was crucified, rose again, and ascended, when he was now thirty two years and an half old complete, which we must write his thirty third year current.

§. 2. The age of the world at our Savior's death, resurrection and ascension.

We have shown elsewhere, that these great things of our Savior's suffering and exaltation came to pass in the year of the world 3960 then half passed; or being about the middle. It will be needless to spend time to prove and confirm it here. The summing up these several sums which were as so many links of that chain will make it apparent.

And hereupon it doth appear, that as the Temple was finished by Solomon, just Anno Mundi 3000. So that it was fired by Titus, just Anno Mundi 4000. Jerusalem being dostroyed exactly 40 years after Christ's death, as was shown even now.

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

This is the first matter of scruple in these words: and it is material to take notice of it, the rather, because that this same Evangelist hath made mention of the Mount of Olives in his other book, and yet never taketh notice of the distance of it from Jerusalem before, as Luke 19. 29. 37. & 22. 39.

§. 2. Why the Evangelist doth measure this distance by a Sabbath days journey, rather than any other measure.

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

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

§. 3. Whether the Evangelist intend to measure the distance from the Mount Olivet to Jerusalem, or from the place where our Savior ascended on Mount Olivet, to Jerusalem.

§. 4. What space a Sabbath days journey was.

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

The Syriac readeth it thus, Which was from Jerusalem seven furlongs. And this hath bred some difficulty more than was in the Text before; for that Josephus saith, Mount Olivet was but five furlongs from Jerusalem, Antiq. lib. 20. cap. 6. And John the Evangelist saith, Bethany was 15 furlongs from Jerusalem, Joh. 11. 18. And certain it is that Luke in this place speaketh of the distance from Olivet, or from Bethany, or from both; and yet the Syriac gloss upon him, hath found out a measure that agrees neither with Josephus, nor with John.

There is a like difference between their opinions that come to measure this space not by furlongs, but by another measure; some holding it to be two thousand paces, or two miles; others two thousands cubits, or but one mile: This latter to have been the measure of a Sabbath days journey, namely, two thousand cubits, is apparent in the Talmud, and it may be confirmed out of other Writers of the same Nation; for this position is in the Tractate of Erubhin, Chap. 4. 〈 in non-Latin alphabet 〉 a journey of two thousand middle paces is the bound of the Sabbath: And the Scholiast there saith, 〈 in non-Latin alphabet 〉 A middle pace in the way of a man's walk namely a cubit. And so the Chaldee paraphrast on the first of Ruth, 〈 in non-Latin alphabet 〉 We are commanded to keep the Sabbaths and the holy das • ; so as to go not above two thousand cubits. And this tradition or custom seemeth to be fetched from that place in Josh. 3. 4. where, because the people in their march after, and on either side the Ark, were to keep two thousand Cubits distance off it; it is thereupon concluded, that they pitched at that distance when the Ark and they were encamped; and so that that was the space that they went from their Tents to the Tabernacle on the Sabbath day: it is not worth the labor, to examine the truth of this opinion in this place; because we have not here so much to deal with it, as with a custom built upon it: and it is not so material whether that was the distance betwixt their Tents and the Tabernacle in their encampings in the wilderness (for some of them were double, treble that distance) as certain it is, that a custom was grown from this opinion of travelling no further than two thousand Cubits on the Sabbath day; and to this custom the Evangelist speaketh, and that is it that we must look after. Now if we count these two thousand Cubits for whole yards, then was the space a mile, and above half a quarter, or somewhat above nine furlongs in all: but if for half yards, which was the common Cubit, then was it but half so much, and neither of these sums agree with the Syriacks seven furlongs nor with Johns fifteen. But the latter agreeth very well with Josephus his five, and so do I understand the measure to be.

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

Secondly, The Text of Luke exactly measures the distance from the Mount of Olives to Jerusalem, and it is very questionable whether he intend the space from that place upon the Mount where our Savior ascended, or no. He saith in the last Chapter of his Gospel, that Jesus led the Disciples our, 〈 in non-Latin alphabet 〉 , Vers. 50. not towards Bethany, but as far as unto it, as our English, and the Syriac, the Vulgar, Beza, and others do truly render it: now Bethany was about fifteen furlongs from Jerusalem, Joh. 11. 16. and let us take the two thousand Cubits how we will, either common or holy Cubit, either half yard▪ or yard; or Ezekiel's Cubit, of a Cubit and hand breadth: Yet will none of these measures reach to so many furlongs.

Now howsoever Beza hath sought to heal this difference by a supposal that Bethany was not only the name of a Town, but also a tract or a space of ground that lay about the Town, as a Lordship or Parish lieth about the Village; and that though the Town itself lay fifteen furlongs from Jerusalem, yet that the grounds and demeans that carried the same name, reached within half that space to Jerusalem; the grounds of such a supposal are yet to seek; nay, there is good ground to the contrary.

For first, it is rare in Scripture to find open fields called by the name of a Town, when there is no expression that the fields are meant: particularly, if we should reckon up all the Towns named in the Bible that bear a Beth, in the beginning of them, as Bethlehem, Bethshemesh, Bethsaida, Bethel, and all the rest that are of the like beginning, we could never find that they signify anything but the very Town itself; and why Bethany should be singular, I see no reason.

Secondly, In all the mentioning of Bethany in other places in the Gospel, it is past peradventure that the Town is meant; as Joh. 12. 1. Matth. 21. 17. Mark 11. 11. Matth. 26. 1. &c. and why it should not be so also in Luke 24 50. had need of cogent reasons to demonstrate.

Thirdly, It is very questionable whether Bethphage lay not betwixt Jerusalem and Bethany; or if it did not, it lay very little aside the way, as might be shown out of the story of Christ's riding into Jerusalem, Matth. 21. 1. Luke 19. 29. compared with Joh. 12. 1. and therefore that was like to cut off the name of Bethany, that it should not reach far in the fields towards the City: For Christ lay in Bethany all night, Joh. 12. 1. and on the morning was gone some way towards Jerusalem before he met with the Ass on which he rode, which he had commanded his Disciples to fetch from Bethphage, which was 〈 in non-Latin alphabet 〉 before them, as the Syrian well renders it; that is, either directly in their way to Jerusalem, or very little off it; as they were now setting out of Bethany thither. And this is confirmed by the gloss upon the Gemars in Sanhedrin, Perck. 1. where mention being made of Bethphage in the Text, the Scholiast saith, Bethphage was a place before the wall of the City, and governed as Jerusalem in all things.

It is therefore of the most probability, that Christ when he ascended, led out his Disciples to Bethany Town, fifteen furlongs from Jerusalem, or thereabout, and that very way that he had ridden triumphantly into the City seven and forty days ago, he goeth now again to ride more triumphantly into Heaven. The Text then that we have in hand doth not measure the sapce from the City to Bethany where Christ ascended, but from the City to the foot of Mount Olivet, on which Mount, Bethany stood; and the measure he maketh of it is two thousand common Cubits, or about five furlongs. And so we have done with two of the Queries that were proposed. But now why he should measure this space at this time rather than any other, and why by the title of a Sabbath days journey, rather than any other measure, remaineth yet to be inquired after.

This Evangelist hath divers times in his Gospel mentioned this Mount, as was shown before; but never shown the situation or distance of it from the City till now, and that may be a reason why he doth it here, being the last time that ever he is to mention it in all his writings; and that one place might explain another: Namely, That from this Text the several passages done on Mount Olivet which are mentioned in his Gospel, might receive some illustration, and it might be known how far they were acted from Jerusalem; or at the least guessed how far, it being from hence determined, how far the foot of Olivet was distant from it: It had been indeed as ready to have said they returned from Bethany, which was from Jerusalem about fiteen furlongs; but the Holy Ghost is not so careful to measure the distance from the place of Christ's Ascension (it may be for the same reason that he concealed the grave of Moses, for fear of superstition) as to measure from Olivet where so many, and remarkable occurrences besides Christ's Ascension had passed, and been done by him.

Why he measureth it by the title of Sabbath days yourney, rather than by any other measure, as of paces, furlongs, or the like, since this day that was spoken of is not a Sabbath, we dare not be too curious to determine: Only to conjecture, it is very probable, that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations, when they had done the public duties of the day: For so it is said of Christ, that he often resorted to a garden of Gethsemani with his Disciples, Joh. 18. 2. and though it be not certain whether he did on the Sabbath, yet it is certain that he did on the Passover night, after he and his Disciples had done the work of the day and Ordinance. And that time of the day fell under the same obligation that the Sabbath did in this particular. For, as was observed even now out of the Chaldee Paraphrast, not only on the Sabbaths, but also on other holy days it was not lawful to walk above two thousands Cubits; and this time that our Savior set thither, was the beginning of such a day: namely, of the first day in the Passover week, which was to be observed as a Sabbath, Lev. 23. 7. and that day was begun at that even when our Savior went out to Gethsemani to pray. And though Judas slipped from behind his Master after they were risen from the Table and come out of the House, and when he should have gone out of the City with him, he stepped aside into the City, and got his cursed train up to go to apprehend Jesus; yet the Text assures us, Joh. 18. 2. that Judus knew where to have him, though he went not to observe whither he would go; because that that was our Savior's common retiring place upon such occasions. And so may we conceive it was the common haunt of others of the City, upon such times, and such occasions of prayer and meditation to resort thither, for the delightsomness of the place, and the helpfulness of it by the delight and solitariness to contemplation. And therefore the Evangelist may be conceived to use this expression for the measure betwixt it and the City, A Sabbath days journey; because it was most remarkably so; not only upon obligation, but for delight, and the people's common Sabbath days walk.

§. Both Peter, and James, and John, &c.

The Syrian readeth, Peter, and John, and James; and for Bartholomew, and Matthew, he and the Arabic read Matthew and Bartholomew; the reason best known to themselves.

§. James the Son of Alpheus.

The word Son, is not in the Greek, neither here, nor Matth. 10. 3. nor Mark 3. 18. nor Luke 6. 15. but it is only thus, James of Alpheus, and so reads the Vulgar. But the Syrian, Arabic, Beza, our English, and divers others have very warrantably put in the word Son.

Now this Alpheus and Cleopas, mentioned, Luke 24. 18. were but one and the same man: the Syrian 〈 in non-Latin alphabet 〉 serving indifferently to frame his name into Hebrew, or into a Greek pronunciation, Châlphi and Cleaphi, as Paul's double name sounded after these two languages: This Cleopas or Alpheus, was the Husband of Mary, Joh. 19. 25. and she the mother of James the less, and of Joses, Matth. 15. 40. and of Judah and Simon, Mark 6. 3. and from hence is warrant sufficient to call James the Son of Alpheus; though the Text hath not spoken out the word Son.

This James is he, that was commonly called James the less, mentioned, Acts 12. 7. & 15. 3. & 21. 18. Gal. 2. 9. &c. and so often called by the Ancients, the Bishop of Jerusalem, but upon what misprision shall be conjectured afterward.

§. And Simon Zealots.

He is called Simon the Canaite, Matth. 10. 4. Mark 3. 18. which in Hebrew signifieth zealous, as is more apparent by the Syriac and Arabic writing of it, than the Greek: It is like he was so called from Canah in Galilee, the place of his abode; and the Evangelist translateth this proper Hebrew name, into a Greek appellative, as John doth Siloam, Joh. 9. 7. This Simon was the Son of Alpheus also, and so likewise was Judas mentioned instantly after, Mark 6. 3. And so hath Alpheus three sons that were Apostles, and Joses the fourth, is in fair choice to be one too, verse. 23.

§. And Mary the mother of Jesus.

We have no more mention of her in Scripture: it is like she continued under the care of John the Evangelist, to whom our Savior had committed her, Joh. 19. 26, 27. and at the last in some persecution was taken away by martyrdom, as Simeon had prophesied of her, Luke 2. 35.

§. And his Brethren.

That is, his Kinsmen; for by this term doth the Scripture use to express such relations: it is needless to show examples: and to show who these Kinsmen were, will be more proper for another place.

§. The number of names together.

Names, is held by divers in this place, and in Rev. 3▪ 4. & 11. 13. to signify only persons without any distinction of sex: whereas it rather signifieth men distinct from women: and so it seemeth that the Syriac and Arabic understand it here; and the latter addeth that they were men of name or repute.

For, first, in Scripture account, most constantly the reckoning is of men; and women very rarely brought in in the number: nay sometime the reckoning plainly shown to be contradistinguished to women.

Secondly, The name of a family continueth in the males, but is lost in the females; and therefore in the Hebrew, a male is called Zacar, from remembrance; and women Nashim, from forgetting; and in the New Test. Greek, men are called Names upon the like reason.

§. Were about an hundred and twenty.

This summeth the men that are spoken of in the verse preceding; the twelve Apostles, the seventy Disciples, and about thirty eight more, all of Christ's own kindred, country, or converse.

These one hundred and twenty here spoken of, are not to be reputed or accounted as the whole number of believers at Jerusalem at this time; but only those that had followed Christ continually, Vers. 21. were of his own Country, stood in more near relation to him, as being of his own family and society, and appointed by him for the Ministry.

The Believers at Jerusalem no doubt were many hundreds, if not thousands at this time; though we read of no converts in this book, till the next Chapter. For what fruit or accompt can else be given of all Christ's preaching and pains bestowed in that City? Let but Joh. 2. 23. & 3. 2. & 4. 1. & Mar. 3. 8. & Joh. 7. 31. & 8. 30. & 11. 28, 45. & 12. 19. 42. and divers other places be well weighed, and it will be utterly unimaginable that there should be less believers in Jerusalem now than many hundreds, much more unimaginable that these one hundred and twenty were all, who were all Galileans, and no inhabitants of Jerusalem at all.

This number therefore mentioned by the Evangelist of one hundred and twenty, is not to be thought all the Church in that City; but only the society and company that were of Christ's own train and retinue whilst he was upon earth, that companied with him all the time that he went in and out among his Disciples, Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word, and administering the Sacraments, and joining in acts of worship; yet did they keep together as a more entire and peculiar society, and standing Presbytery, Act. 4. 21. and of the rest durst none join himself unto them, Acts 5. 13. and thus they continued till the persecution at Stephens death dispersed them all but the Apostles, Acts 3. 1.

§. And falling headlong, &c.

Universality, antiquity and consent have so determinately concluded that Judas hanged himself, that there is no gainsaying: yet hath the Greek word 〈 in non-Latin alphabet 〉 left it so indifferent, whether he hanged himself, or were strangled by the Devil, that if I were not tied up by the consent of all to the contrary, I should the rather take it the latter way: And if I durst so interpret it, I should render 〈 in non-Latin alphabet 〉 , to this purpose: that Satan took him away bodily, strangled him in the air; and then flung him headlong and burst out his bowels. For 〈 in non-Latin alphabet 〉 Qui vel a seipso vel ab alio praecipitatur, saith Stephanus. And to this purpose may that verse of Matth. 27. 5. be very well interpreted; And he cast down the silver pieces in the Temple, and departed, and going away he was strangled: the Devil catching him away and stifling him, and then casting him headlong, and bursting out of him with the eruption of his entrails, and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem, Acts 1. 19.

§. Observations upon the election of Matthias.

First, That there was a necessity the Apostles be twelve. 〈 in non-Latin alphabet 〉 , &c. and this, that the Founders of the Christian Church might be parallel to the twelve Tribes, the founders of the Jewish; for now Jews and Christians were to join together: and this is hinted in the twenty four Elders, the representative body of the Church so often mentioned in the Revelation; and spoken out Rev. 21. 12. 14.

Secondly, That Matthias and Joses being chosen to the presented to the Apostles, the election was not the choice of the whole Church, as if every member of the Church, and believer in Jerusalem, either did or might give his vote to the choosing of them; but it was only the choice of the whole Presbytery, or the hundred and eight among themselves: for so is it most plain, verse. 15. & 21. being compared together. Observe the phrase, Of these men that have companied with us.

Thirdly, That the Apostles could not ordain an Apostle by imposition of hands, as they could ordain Elders; but they are forced to use a divine lot, which was as the immediate hand of Christ imposed on him that was to be ordained: that opinion took little notice of this circumstance, that hath placed Bishops in the place of the Apostles, by a common and successive ordination.

§. And Matthias.

Who, or whence this man was, we cannot determine; certain it is, the sense of his name is the same with Nathanael, though not the sound: and I should as soon fix upon him for the man, as any other, and some probabilities might be tendered for such a surmisal; but we will not spend time upon such conjectures.

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

THE expression of the Evangelist hath bred some scruple; how it can be said, 〈 in non-Latin alphabet 〉 , the day to be completed, 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 Latin, to read it in the plural number, When the days of Pentecost were fulfilled: Calvin saith, compleri is taken for advenire, to be fulfilled, for to be now come: Beza accounts the fullness of it to be, for that the night, which is to be 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 ye shall count unto you from the morrow after the Sabbath; from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: Even unto the morrow after the seven Sabbath, shall ye number fifty days.

It will not be amiss to open these 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 be understood of the first day of the Passover week, or the fifteenth day of the month Nisan; the Passover having been slain on the day before. And so it is well interpreted by the Chaldee Paraphrast, that goeth under the name of Jonathan, and by Rabbi Solomon upon this Chapter, at the 11 verse; And he shall wave the sheaf before the Lord after the holy day, the first day of the Passover.

And it was called a Sabbath, be it on what day of the week it would, (as it was on the Friday at our Savior's death) because no servile work was to be done in it; but an holy convocation to be held unto the Lord, verse. 7. and the Passover Bullock, Deut. 16. 2, 7. 2 Chron. 30. 24. & 35. 8. to be eaten on it, Joh. 18. 28. as the Lamb had been eaten the night before; and this Bullock was also called a Passover, and the day the preparation of the Passover, Joh. 19. 14. as well as the Lamb, and the day before had been.

This helpeth to understand that difficult phrase, Matth. 28. 1. about which there is such difference and difficulty of expounding, 〈 in non-Latin alphabet 〉 , In the evening of the Sabbath, saith the Syriac and the Vulgar: And o utinam! for then would the Lord's day be clearly called the Sabbath, the Sabbath of the Jews being ended before the evening or night of which he 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 be rendered, after the Sabbaths, for so signifieth 〈 in non-Latin alphabet 〉 , after, in Greek Writers, as well as the Evening: and the plural number of 〈 in non-Latin alphabet 〉 , is to have its due interpretation, Sabbaths. Now there were two Sabbaths that fell together in that Passover week in which our Savior suffered; this Convocational or Festival Sabbath, the first day of the Passover week, and the ordinary weekly Sabbath, which was the very next day after: the former was a Friday, and on that our Savior suffered, the latter a Saturday, or the Jewish Sabbath, and on that he rested in the grave, and 〈 in non-Latin alphabet 〉 , 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 we have spoken, or the sixteenth day of the month Nisan, was the solemn day of waving the sheaf of the first fruits before the Lord, and the day from which they began to count their seven weeks to Pentecost, Lev. 23. 11. Deut. 16. 9.

This day then being the 〈 in non-Latin alphabet 〉 , or second day in the Passover 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 〈 in non-Latin alphabet 〉 , Luke 6. 1. Not as it is rendered, the second Sabbath after the first, but the first Sabbath after this second day: the next Sabbath after was called 〈 in non-Latin alphabet 〉 : the third 〈 in non-Latin alphabet 〉 , and so the rest accordingly.

Thirdly, Now in their counting from this morrow after the Sabbath, or this day of their first-fruit sheaf, to Pentecost, seven Sabbaths or Weeks were to be complete: 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 be counted at Even when that day was done: so that from the time of waving the first-fruit sheaf, Pentecost was indeed the one and fiftieth day; but counting seven weeks complete, when an evening must begin the account, it is but the fiftieth.

Fourthly, To this therefore it is that the phrase of the Evangelist speaketh, 〈 in non-Latin alphabet 〉 , 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 Savior's 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 dependence of Pentecost upon this day of waving the first-fruit sheaf, was upon this reason; because on this second day of the Passover, barley harvest began; and from thence forward they might eat parched corn, or corn in the ear; but by Pentecost their corn was inned and seasoned, and ready to make bread, and now they offered the first of their bread. This relation had this Festival in the common practice, but something more did it bear in it as a memorial; 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 Zion for the like of the Gentiles, did so nearly agree in the manner of their giving, both in fire, and in the time, both at Pentecost. Only, 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 month beyond the Pentecost at the giving of the Law, that being on the sixth day of the month Sivan, and this on the seventh.

§. 2. The Pentecost on which the Holy Ghost was given, was the first day of the week, namely, Sunday, or the Lord's day.

As our Savior by rising on the first day of the week had honored 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 again augment the honor, 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 be the more clearly seen, it will not be amiss to lay down the time from our Savior's passion, to this time, in manner of a Calendar, that the readers eye may be his Judge in this matter.

And let it not be tedious to take in the account of five or six days before his passion: which though it may be a little Parergon, or besides this purpose, yet may it not be useless or unprofitable: nay, in some respect it is almost necessary, since we cannot in reason but begin our Kalendar from the beginning of the month Nisan, though our Savior suffered not till the fifteenth day of it.

§. 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 only.

For first, divers, if not all of them, were appointed by Christ to be 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, verse. 17. they had received the Holy Ghost on the resurrection day, as well as they, Joh. 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 be given, that they should be denied this qualification of the gift of Tongues, sitting them for that purpose, anymore than the twelve?

That divers of them were Ministers, if not all, there can be 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 showeth, Jerusalem itself so full of this variety; and since a few years will let all the Preachers loose to preach to the Gentiles as they met with occasion. Nay, we shall find this justified by the practice of certain of them, as we go along.

Secondly, It is true indeed, which is objected by some, that these words, They were all together, do come so near to the last verse of the former Chapter, which mentioneth only the twelve, that it may seem to speak of them only together at this time: yet doth both that verse and this as fully refer 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 aim be more especially at the twelve Apostles: as in his history of the twelve Apostles, his History fixeth chiefly on Peter and John.

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 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , abiding and continuing together, in one place, and in one Society, Chap. 1. 13, 14. and so the progress of the story giveth us assurance they were till persecution parted them, Chap. 8. and it is very strange, that on this day, above all days, 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 be 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 wisdom, 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 be answered, that it may be they received them from Christ, when he sent them to preach before his passion, as Luke 10. 17. then let it be shown how Barnabas came by his variety of Languages, to be able to preach intelligibly wheresoever he came, if not on this day?

It being therefore not to be denied, that there were divers others besides the twelve, if not the whole hundred and twenty (which I rather think) 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 Jerusalem from hence forward, or else how should so many Ministers there have employment in their calling? And secondly, that those that went up and down 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, mere lay-men, but these men of the Ministerial function, and of Christ's own designation for that calling.

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

The intent of this word is the rather to be looked after, by how much the less it is used in all the New Testament beside, and by how the more frequently in this Story. It is used in reference to the twelve Apostles alone, Chap. 1. 15. it is used here in reference to the whole hundred and twenty; and to the whole number of believers, Chap. 2. 46.

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

First, The Apostles had been exceedingly subject in the lifetime of Christ, to quarelsomness and contention about priority, and who should be the chiefest, as Mark 9. 34. Mark 20. 24. Yea, even at the very Table of the Lord's last Passover and Supper, Luke 22. 24. And therefore it hath its singular weight and significancy, and showeth a peculiar fruit of Christ's breathing the Holy Ghost upon them, Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation, discord, or comparisons.

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

Thirdly, If those two places in Chap. 2. 46. & 5. 12. be to be applied to the whole multitude of believers (of the latter there may be some scruple) the word 〈 in non-Latin alphabet 〉 there doth singularly set out the sweet union that the Gospel had made among them, though they were of several Countries, several conditions, and several Sects; yet in 〈 in non-Latin alphabet 〉 , in singleness of heart, as they did convenire in the tertio of the Gospel, so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel, as Esa. 11. 6. & 60. 18. & 65. 25. & 66. 42. Zeph. 3. 9. &c. and it was an eminent fruit of Christ's doctrine, Joh. 15. 12. of his prayer, Joh. 12. 17. and of his legacy, Joh. 14. 27.

§. Of the gift of Tongues.

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

Two thousand two hundred and three years had now passed, since that sad and fatal curse upon the world, the confusion of Languages; and millions of souls had it plunged in Error, Idolatry, and Confusion: And now the Lord in the fullness of time is providing, by the gifts of Tongues at Zion, to repair the knowledge of himself among those Nations that had lost that Jewel, by the confusion of Tongues at Babel.

The manner of exhibiting this gift, was in Tongues of fire, that the giving of the Holy Ghost at the initiating of the Christian Church, might answer and parallel the giving of the Law at the initiating of the Jewish; and so it did both in time and manner, that being given at Pentecost, and in appearing of fire; and so likewise this, as was said before.

§. Brief observations upon some passages in Peters Sermon.

Vers. 15. [ It is but the third hour of the day ] And on these solemn Festival days, they used not to eat or drink anything till high noon; as Baronius would observe out of Josephus and Acts 10.

Vers. 17. [ In the last days ] The days of the Gospel: because there is no way of salvation to be expected beyond the Gospel: whereas there was the Gospel beyond the law; and the law beyond the light of the ages before it. Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed: And the phrase the last days used here and in divers other places is not to be taken for the last days of the world, but for the last days of Jerusalem: the destruction of which and the rejection of the Jews is reputed the end of that old world, and the coming in of the Gentiles under the Gospel, is as a new world, and is accordingly called a new Heaven and a new Earth.

[ Upon all flesh ] Upon the Heathens and Gentiles as well as upon the Jews, Act. 10. 45. contrary to the axiom of the Jewish Schools: 〈 in non-Latin alphabet 〉 The divine Majesty dwelleth not on any out of the Land of Israel.

Vers. 20. [ Before the great and notable day of the Lord come. ] The day of Jerusalem's destruction, which was forty years after this, as was observed before: so that all these gifts, and all the effusion of the Spirit that were to be henceforward, were to be within the time, betwixt this Pentecost and Jerusalem destroyed. And they that from hence would presage prophetic and miraculous gifts, and visions, and revelations to be towards the end of the world, might do 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 vapor of the smoke in which Christ ascended, the Sun darkened, and the Moon made blood at his passion, were all accomplished upon this point of time; and it were very improper to look for the accomplishment of the rest of the prophesy I know not how many hundreds or thousands of years after.

Vers. 24. [ Having loosed the pains of death; ] or rather, Having dissolved the pains 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 own people.

Vers. 27. [ Thou wilt not leave my soul. ] 〈 in non-Latin alphabet 〉 i. e. Thou wilt not give my soul up. And why should not the very same words, My God, my God, 〈 in non-Latin alphabet 〉 be translated to the same purpose, Why hast thou left me, and given me up to such hands, and shame and tortures; rather than to intricate the sense, with a surmise of Christ's spiritual desertion?

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

Vers. 38. [ Be baptized in the Name of the Lord Jesus Christ. ] Not that their Baptism was not administered in the Name of the Father and the Holy Ghost also; but that he would specially work them up to the acknowledgment of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling, but to own Christ for God, whom they had crucified, and to be initiated into Jesus of Nazareth; was the great work that the Apostles went about to work upon them: and therefore especially endeavor to enter them into Jesus, and to have them baptized in his Name.

[ Be baptized and ye shall receive the gift of the Holy Ghost. ] Not that everyone that was baptized, was presently endued with these extraordinary gifts of Tongues and Prophesy, for they were bestowed hence-forward by imposition of the Apostles hands; save only when they first fell from Heaven upon the company of