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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	godhead_n	holy_a	18,157	5	6.0211	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

Matth. 5. was not barely to appear to the eleven for that had he done before and that could he have done at Ierusalem but it was an intended meeting not only with the eleven but with the whole multitude of his Galilean and other Disciples and therefore he published this appointment so oft before and after his Resurrection and we cannot so properly understand his being seen of above five hundred brethren at once of which the Apostle speaketh 1 Cor. 15.6 of any other time and place as of this He had appointed the place and the concourse argueth that he had appointed the time too or at least this concourse waited at the place till his time should come And here may we conceive that he kept the Lords day or the first day of the week for the Christian Sabbath with this multitude of his Disciples revealing himself clearly to them and preaching to them of the things that concerned the Kingdom of God Particularly he gives command and commission to go and disciple all Nations For whereas hitherto he had confined them to preach only to Israel now must they preach to every creature Mark 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Colos. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Jews ordinary language that is to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon in his Proverbs makes known Theory and Practice to the creatures Kafvenaki in Prov. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He causeth the holy Ghost to dwell upon the creatures Mid● Til. in Psal. 135. Nimrod made Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caused the creatures to erre Tanch fol. 8.4 The Lord requires that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creatures should pray before him Id. fol. 16.4 In which and an hundred other instances that might be given the word Creatures signifieth only Men and their charge and commission to preach the Gospel to every creature means to all men the Gentiles as well as the Jews Warrant then and charge is given for the fetching of them in the great mystery Ephes. 3.4 6. who had lain subject to vanity of Idolatry and under the bondage of all manner of corruption ever since their casting off at Babel 2203 years ago They had been taught of the devil his oracles and delusions c. but now they must all be taught of God Isa. 54.13 by the preaching of the Gospel They had in some few numbers in this space been taught by Israel to know the Lord and proselyted into their Religion but now such proselyting should not need for all must come to the knowledge of God Heb. 8.11 the Gospel carrying the knowledge of him and it being carried through all Nations Those of them that had come into the Church of Israel and the true Religion had been inducted and sealed into it by being baptized Talm. in Iebam per. 4. c. And so that proselyte Sacrament as I may so call i● must be carried and continued among all Nations as a badge of homage and subjection to Christ to whom all power is given in heaven and earth and of the profession of the true God The Father Sonne and holy Ghost against all false Gods and false worship Infants born of Christian parents are to bear this badge though when they undertake it they understand not what they do because none in Christian families should continue without the note of homage to Christs soveraignty and this distinctive mark against Heathenism that worshippeth false Gods as no male among Israel after eight daies old must be without the badge of Circumcision Discipling was not of persons already taught but to that end that they should be taught and if the Disciples understood this word in Christs command after any other sense it was different from the sense of the word which the Nation had ever used and only used For in their Schools a person was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scholar or Disciple when he gave in himself to such a Master to be taught and trained up by him and in the Discipling of Proselytes to the Jews Religion it was of the very like tenour That sense therefore that many put upon these words viz. that none are to be baptized but those that are throughly taught is such a one as the Apostles and all the Jewish Nation had never known or heard of before That wretched and horrid opinion that denieth the Godhead of Christ and the Godhead of the holy Ghost little observeth or at least will not see why the administration of Baptism among the Gentiles must be in the Name of the Father Sonne and holy Ghost whereas among the Jews it was only in the Name of Iesus Act. 2.38 namely for this reason that as by that among the Jews Iesus was to be professed for the true Messias against all other so by this among the Gentiles who had worshipped false Gods The Father Sonne and holy Ghost should be professed the only true God And it would be but a wild as well as an irreligious Paraphrase that that opinion would make of this passage Go preach the Gospel to every creature and Baptize them in the Name of the Son a creature and the holy Ghost a creature He promiseth the miraculous gifts of the holy Ghost to them that should beleeve not to all but to some for the confirmation of the Doctrine and chargeth the Disciples to return to Ierusalem and there to stay till he should pour down the holy Ghost upon them to inable them for this Ministry among all Nations to which he had designed them Mark and Luke do briefly adde the story of his ascension because they will dispatch his whole story but that is related more amply Act. 1. A seventh appearing To Iames. After the appearing to above five hundred Brethren at once which we suppose and not without ground to have been that last mentioned the Apostle relateth that he was seen of Iames 1 Cor. 15.7 and then of all the Apostles which doth plainly rank this appearance to Iames between that to the five hundred Brethren on the mountain in Galilee and his coming to all the Apostles when they were come again to Ierusalem Which Iames this was Paul is silent of as all the Evangelists are of any such particular appearance It is most like he means Iames the lesse of whom he speaks oft elsewhere and so doth the story of the Acts of the Apostles as one of specialler note in the time of Pauls preaching among the Gentiles We reade oft in the Gospels of Peter and Iames and Iohn three Disciples of singular eminency in regard of the privacy that Christ vouchsafed to them at some speciall times more then to the other Apostles and in that he badged them with a peculiar mark of changing their names and did not so by any of the other But that Iames was the sonne of Zebedee Now when he was Martyred Act. 12. you finde that Iames the sonne of Alpheus called Iames the lesse came to be ranked in the like

till their Synagogue service was done Maym. in Schab per. 30. which was not of a good while after nine a clock His alleadging of Ioel In the last daies I will pour out my Spirit c. teacheth us how to construe the phrase The last daies in exceeding many places both of the Old Testament and the New as Isa. 2.1 1 Tim. 4.1 2 Tim. 3.1 1 Pet. 4.7 1 Ioh. 2.19 c. namely for the last daies of Ierusalem and the Jewish State For to take his words in any other sense as some do for the last daies of the world is to make his allegation utterly impertinent and monstrous Three thousand converted are Baptized In the Name of the Lord Iesus ver 38. which no whit disagreeth from the command Baptize in the Name of the Father and of the Son c. Matth. 28.19 For the form of Baptism in those first daies of the Gospel of which the New Testament giveth the story may be considered under a threefold condition 1. Iohn the Baptist baptized in the Name of Messias or Christ that was then ready to come but that Iesus of Nazareth was he he himself knew not till he had run a good part of his course Ioh. 1.31 as was observed before 2. The Disciples baptizing the Jews baptized them in the Name of Iesus upon this reason because the great point of controversie then in the Nation about Messias was Whether Iesus of Nazareth were he or no. All the Nation acknowledged a Messias but the most of them abominated that Iesus of Nazareth should be thought to be he therefore those that by the preaching of the Gospel came to acknowledge him to be Messias were baptized into his Name as the criticall badge of their imbracing the true Messias But 3. among the Gentiles where that question was not afoot they baptized in the Name of the Father and of the Son and of the holy Ghost And so that baptizing in the Name of Iesus was for a season for the setling of the evidence of his being Messias and when that was throughly established then it was used no more but Baptism was in the Name of the Father and Son c. Of the same cognizance were those extraordinary gifts of the Spirit evidences of Iesus his being the Messias and means of conveying the Gospel through the world and when both these were well established then those gifts ceased for ever All that beleeved were together and had all things common ver 46. The children of those that beleeved must come under the title of Beleevers too or they must famish For this community of goods being for the relief of the poor as we shall shew at the fourth Chapter the children babes and infants of beleeving parents that were poor must be taken in under this expression All that beleeved c. or how did they for support If the community of goods reacht them as well as their parents the title must reach them too When a Master of a family was baptized his children were they never so young were baptized with him and hence the mention of baptizing whole housholds Act. 16.15.33 They that pleading against Infants Baptism do cavill that it may be there were no Infants in those families that are mentioned bewray that they little understand the manner of administring Baptism in its first use For the stress of the business lies not in this whether it can be proved that there were Infants in those families where it is recorded that whole housholds were baptized but the case is this that in all families whatsoever were there never so many Infants they were all baptized when their parents were baptized Thus was the constant custom among the Jews for admission of Proselytes and thence this Canon That a woman proselyted and baptized when she was great with child her childe needed not then to be baptized when it was born Maym. in Issure biah per. 13. For if he had been born before she was baptized he must have been baptized with her And the New Testament gives so little evidence of the altering this custom at those first baptizings under the Gospel that it plainly on the contrary shews the continuance of it when it speaketh of the Apostles baptizing whole housholds ACTS CHAP. III IV. PEntecost Feast lasted eight daies as well as their other Feasts Passeover Tabernacles and Dedication did Ierus in Moed Katon and Chagigah at large The occurrences of the very day of Pentecost it self are related already Now whether the healing of the Creeple and the consequences upon that contained in the third Chapter befell upon the same day in the afternoon or on the next day after which was the day when all the males appeared before the Lord in the Temple or further in the Feast is not certain but that they were within the compasse of the Feast is more then probable by the great multitude that was converted at one Sermon Peter and Iohn go into the Temple at the ninth hour the hour of prayer Talm. in Pesachin per. 5. The dayly sacrifice of the evening was killed at the eight hour and a half and offered at the ninth hour and an half Joseph Antiq. lib. 14. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Twice a day nvmely in the morning and about the ninth hour they offered on the Altar There as they go in at the East-gate that led into the Court of the women they finde and heal a Creeple which had been so from his birth The Jews looked upon this miracle as wrought by their own holinesse as appears by the Apostles answer to them ver 12. For such a conceit walked among the Nation that extraordinary holinesse might attain to miraculous workings R. Phinehas ben Iair saith Industry bringeth to purity Purity to cleannesse Cleannesse to holinesse Holinesse to humblenesse Humblenesse to fear of sin Fear of sin to partaking of the holy Ghost Jerus Schab fol. 3. col 3. Yet are they imprisoned that night and the next morning convented before the Councill Among others which are named of the Councill which were Priests Alexander and Iohn mentioned ver 6. seem to be Alexander Alabarcha or his son and Rabban Iochanan ben Zaccai the later Vice-president at this time under Rabban Gamaliel They dismissed come to their own company and related what had occurred and upon joynt prayer the place is shaken and they are again filled with the holy Ghost Why What could be added to them they having been so filled with the holy Ghost before In their prayer they petitioned these two things That God would give them boldnesse to speak his Word and that Healings and Signes and Wonders might be done in the Name of Iesus And the power of both these fals now upon them and especially it may be conceived that Wonder of Wonders upon the twelve power to bestow the holy Ghost The community of goods with the mention of which the second and the fourth Chapters conclude may be considered

Paul taketh the world to come in this sense Heb. 2.5 3. Baptisme had been in long and common use among them many generations before Iohn Baptist came they using this for admission of Proselytes into the Church and baptizing men women and children for that end Talm. in Jobamoth cap. 4. and Moym in ●ssure biah cap. 13. A person is not a proselyte till he be both circumcised and baptized Id. in Chittubeth cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little one they baptize by the appointment of the Consistory And Maym. in Avadim cap. 8. An Israelite that takes a little Heathen childe or that findes an Heathen infant and baptizeth him for a proselyte behold he is a proselyte Hence a ready reason may be given why there is so little mention of baptizing Infants in the new Testament that there is neither plain precept nor example for it as some ordinarily plead The reason is because there needed no such mention baptizing of Infants having been as ordinarily used in the Church of the Jews as ever it hath been in the Christian Church It was enough to mention that Christ establisht baptism for an Ordinance under the Gospel and then who should be baptized was well enough known by the use of this Ordinance of old Therefore it is good plea Because there is no cleer forbidding of the baptizing of Infants in the Gospel ergo they are to be baptized for that having been in common use among the Jews that Infants should be baptized as well as men and women our Saviour would have given some speciall prohibition if he intended that they should have been excluded so that silence in this case doth necessarily conclude approbation to have the practise continued which had been used of old before Iohns baptism differed from that before only in this that whereas that admitted proselytes to the Jewish religion this admitted and translated Jews into the Gospel religion that was a baptisme binding them over to the performance of the Law as their Circumcision did but this was a baptisme of repentance for the remission of sinnes as was observed before 4. Though some of the Nation expected that the Messias would come and redeem them though they were impenitent as some of the Gentiles plead in Talm. Bab. Sanhedr cap. 10. R. Samuel in articulis fidei Iudaicae yet was it more generally held and with good reason that the Messias would look for a repenting generation and thereupon others of the Gomarists in the place alledged say If Israel repent but one day presently the Messias cometh Upon the consideration of these things it will appear the lesse strange that the people flowed in to Iohns baptisme in so great a conflux this being the time about which the Nation expected the appearing of Messias baptisme being a thing most commonly known and used among them and this baptisme of repentance administred preparatively toward the entertainment of Christ now ready to come being sutable to their own apprehensions of the necessity of repentance against his coming Baptisme was besides other tendencies of it as a badge whereby those that received it and stuck to it were marked out for safety and preservation against that destruction that was to come upon the Nation for unbelief Therefore Iohn construes their coming to be baptized their fleeing from the wrath to come and Peter in the same sense doth say that baptisme doth now save 1 Pet. 3.21 as the Ark had done in the destruction of the old world so this from the destruction now coming And Acts 2.40 to his admonition to Repent and be baptized he addeth Save your selves from this untoward genenation § MATTH Chap. III. from Ver. 13. to the end § MARK Chap. I. Ver. 9 10 11. § LUKE Chap. III. Ver. 21 22. CHRIST XXX CHRIST is baptized being thirty years old initiant Iosephs age at his appearing before Pharaoh Gen. 41.46 The Priests at their entrance into their office Numb 4. and Davids when he began to raign 2 Sam. 5.4 He hath now three years and an half to live and to be a publike Minister of the Gospel as the Angel Gabriel had told Dan. 9.27 that in half of the last seaven of the years there named he should confirm the Covenant R. Iochavan saith Three years and an half the divine glory stood upon the mount of Olives and cried Seek the Lord while he may be found Midr. Till fol. 10. col 4. This space of time had been renowned before by Elias his shutting up Heaven Luk. 4.25 Iames 5.17 and now Heaven is opened by the persecution of Antiochus when all religion was destroyed Dan. 12.7 11. and now redemption and restoring is come Christ therefore living three years and an half and dying at Easter it followes that he was baptized in Tizri about the Feast of Tabernacles at which time of the year he had been born and was now when he was baptized nine and twenty years old compleat and just entring upon his thirtieth to which add his three years and an half after his baptisme and it resulteth that he died being two and thirty years old and an half the exact time of Davids reign in Ierusalem 1 King 2.11 The dayes that David reigned over Israel were fourty years seven years reigned he in Hebron and thirty and three years reigned be in Ierusalem that is in Hebron seaven years and an half 2 Sam. 5.5 and in Ierusalem two and thirty years and an half so the Ierus Talm. counteth well in Rosh hashavah fol. 1. col 2. As Christ by Circumcision was admitted a member of the Church of the Jews so is he by baptisme of the Church of the Gospel being withall installed into his Ministeriall function by baptisme and unction of the holy Ghost as the Priests were into theirs by washing and annointing SECTION X. LUKE Chap. III. from Ver. 23. to the end of the Chapter CHRISTS Genealogy by his Mothers side MATTHEWS Genealogy and this as they run by a different line so they are brought in upon different ends Matthew intends to shew that Iesus Christ was the Son promised to David Luke shews him the seed of the woman promised to Adam Gen. 3.15 who in the next following Section begins to break the head of the Serpent Therefore when that promise to Adam beginneth to take place in Christs entring upon his Ministry and in his being sealed for the Messias by the holy Ghost this Genealogy is divinely woven in Matthew derives his line by the pedigree of Ioseph his supposed Father and drawes it from Solomon Luke by the pedigree of Mary his Mother and drawes it from Nathan For as the Jews looked on him as the Son of David they would regard the masculine line and the line Royall therefore Matthew giveth it at his birth But looked on as the seed promised to Adam the seed of the woman he was to be looked after by the line of his Mother And whereas this seed of the woman was to destroy the

from thence among the Gentiles Chap. 13. to have been at that time while some of the things in Chap. 12. occurred CHRIST XLII CLAVDIVS II We will therefore take the Chapters up in the order in which they lye and only carry along with us in our thoughts a supposall that some of the stories in either might concurre in time And because we have found here some need to look after the Years of the Emperour which we have not had before and shall have much more forward especially when we come up to the times of Nero it may not be amisse to affix their Years also as they went along concurrent with the Years of our Saviour The famine begun the Church of Antioch send relief into Iudea ACTS CHAP. XII from the beginning to Ver. 20. CHRIST XLIII JAMES beheaded by Herod for so doth the Jews Pandect help us to understand these words He slew Iames with the sword 〈◊〉 Sanhedr per. 7. hal 3. They that were slain by the sword were beheaded which also was the custom of the Kingdom that is of the Romans The ceremonious zeal of Agrippa in the Jewish way bending it self against the Church may be construed as a Jewish act wicked as upon the score of that Nations wickednesse and guilt The underling condition in which they had lain all the time of Caius he having no good affection to that people being now got loose and aloft knows no bounds and being somewhat countenanced by the Edict of Claudius they cannot be content with their own immunities unlesse they seek also the suppression of the Christian Church Though Claudius his Proclamation had this speciall clause and caveat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not go about to infringe the liberty of other mens Religion This unbounded incroaching of theirs did within a little time cause the Emperour who had now made a Decree for them to make another against them Peter designed by the murderer for the like butchery escapes by miracle and the Tyrant before that time twelve moneth comes to a miraculous fearfull end ACTS CHAP. XIII from beginning to Ver. 14. THe Divine Historian having hitherto followed the Story of the Church and Gospel as both of them were dilated among the Jews and therein pitched more especially upon the Acts of Peter and Iohn the singular Ministers of the Circumcision more peculiarly Peters he doth now turn his Pen to follow the planting and progresse of the Gospel among the Gentiles and here he insisteth more especially upon the Story of Paul and Barnabas the singular Ministers of the uncircumcision more peculiarly Pauls There were now in the Church of Antioch five men which were both Prophets and Teachers or which did not only instruct the people and expound the Scriptures but had also the Prophetick spirit and were partakers of Revelations For though Prophets and Teachers were indeed of a distinct notion 1 Cor. 12.28 Ephes. 4.11 and their abilities to teach were accordingly of a distinct originall namely the former by revelation and the latter by study yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase may not passe without observation according to the state of the Church then being they not only had prophetick Teachers but there was a kinde of necessity they should have such till time and study had inabled others to be Teachers which as yet they could not have attained unto the Gospel having been so lately brought among them Among these five the names of Barnabas and Saul are no strangers to the Reader but the other three are more unknown 1. Simeon who was called Niger If the word Niger were Latine it might then fairly be conjectured that this was Simon of Cyrene the Moorish complexion of his Country justly giving him the title of Simeon the black but since the Patrionymick Cyrenean is applied only in the singular number to the next man Lucius and since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was then used among the Jews in severall significations as may be seen in Aruch we shall rather conceive this man a Cypriot from Chap. 11.20 and as Barnabas also was Chap. 4.36 and his surname Niger whatsoever it signified used to distinguish him from Simon Peter and Simon the Canani●e 2. Lucius of Cyrene Held by some and that not without some ground to be Luke the Evangelist which it is like hath been the reason why antiquity hath so generally held Luke to be an Antiochian true in regard of this his first appearing there under this name Lucius though originally a Cyrenian and educated as it may be supposed in the Cyrenian Colledge or Synagogue in Ierusalem Chap. 6.9 and there first receiving the Gospel In Rom. 16.21 Paul salutes the Roman Church in the name of Lucius whereas there was none then in Pauls retinue whose name sounded that way but only Luke as we shall observe there 3. Manaen who had been brought up with Herod the Tetrach Iuchasin fol. 19. mentioneth one Menahem who was once Vicepresident of the Sanhedrin under Hillel but departed to the service of Herod the great with fourscore other eminent men with him of whom we gave some touch before It may be this was his sonne and was called Manaen or Menahem after the father and as the father was a great favourite of Herod the great the father so this brought up at Court with Herod the Tetrach the sonne As these holy men were at the publick ministration with fasting and prayer the Holy Ghost gives them advertisement of the separating of Paul and Barnabas for the Ministry among the Gentiles A mission that might not be granted but by such a divine warrant considering how the Gentiles had alwaies lain behind a partition wall to the Jews For although Peter in the case of Cornelius had opened the door of the Gospel to the Heathen yet was this a farre greater breaking down of the partition wall when the Gospel was to be brought into their own Lands and to their own doors When God saith Separate them to the work whereunto I have called them it further confirmeth that it was and had been known before that they should be Ministers of the uncircumcision The Romish glossaries would fain strain the Masse out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rhemists think they have done us a courtesie that they have not translated it to that sense whereas besides that the word naturally signifieth any publick ministration the Holy Ghost by the use of it seemeth to have a speciall aim namely to intimate to us that this was a publick fast as well as another publick ministration Publick fasts were not ordinary services and they were not taken up but upon extraordinary occasions and what the present occasion might be had been a great deal better worth studying upon then how to make the Greek word speak the Masse which it never meant How publick fastings and daies of humiliation were used by the Jews and upon what occasions there is a speciall Treatise