that did injoy it And of this should I understand that deep sleepe that fell upon Adam Gen. 2.21 Vers. 12. Fourfooted beasts and wild beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts tame and wild for so doth the Scripture most frequently distinguish them Vers. 15. That call not thou common Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not thou pollute that is do not thou call or account polluted Vers. 28. For so is the use of Scripture very frequently to speake as in an effective or active sense and to intend onely a declarative as Gen. 41.13 Me hee restored to my office but him hee hanged Ezek. 43.3 When I came to destroy the Citie The Priest did make cleane or make uncleane the Leper Lev. 13.6.8 c. which was onely pronouncing cleane or uncleane as our English hath well rendred it or teaching what was cleane and what unclean as Chap. 14.57 And in the very same sense is the binding and loosing to bee understood Matth. 16.19 and 18.18 for teaching what is bound and what loose what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes speake or what lawfull what unlawfull Vers. 28. Yee know how that it is a◠unlawfull thing for a man that is a Iew to keepe company c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which words is not to bee understood as if a Jew might have no dealing at all with a Gentile for they might walke and talke and traffick with them and it was within a little of impossible to doe otherwise they living exceeding many of them in heathen Cities And Gentiles came continually in way of trade to Ierusalem Neh. 13.16 But the unlawfulnesse of their conversing with the Gentiles was conversing in neere and more close societie as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and that especially in these two things not to eate with them and not to goe into their houses And this is that for which they of the Circumcision excepted at Peter upon his returne Thou wentest in to men uncircumcised and didst eate with them Chap. 11.3 Sect. But God hath shewed mee that I should not call any man common or uncleane This vision that Peter had when this satisfaction was given him to learne to call nothing common was onely of beasts and fowles and creeping things yet might hee learne that the lesson was also to bee understood of men because the distinction between men and men in regard of common and uncleane was first made and most strictly made by the difference betwixt meats and meats For the very first distinguisher that ever began to inclose Israel for a peculiar from other people was the not eating of the smew that shrank Gen. 32. Circumcision distinguished the seed of Abraham from other people but this began to distinguish Israel from the other seed of Abraham And it is observable that that ceremony or distinctive rite was first taken up when Iacob first received the name of Israel Now it is true indeed that their forbearing to eate the smew that shranke was not as if they accounted it common or uncleane but it was in regard of the honorable memoriall that they read upon it yet was that ceremony the first and proper distinguisher of an Israelite from all other people under heaven some hundreds of yeeres till more distinctive rites came in and more things were prohibited to bee eaten for the surer distinction There was distinction of cleane and uncleane beasts before the flood as appeareth Gen. 7.8 but this was in reference to sacrifice onely and not in reference to diet at all for till the flood they ate nothing but the fruits of the ground till God gave Noah libertie to eate flesh and to eate any thing that was wholesome for diet And in this libertie did the world continue till the Law given at Sinai save onely an Israelites not eating the smew that shranke And this libertie some Jewes themselves confesse shall be in the dayes of Messias which now first taketh place at this vision of Peter and forward And here doth Peter begin to put in use and ure that power of binding and loosing which Christ had put into his hands when hee put into his hands the keyes of the kingdome of heaven And this very place doth so cleerly expound and interpret that speech of our Saviour to him that it is a wonder that ever there should bee such scruple and controversie about it For 1. Here beginneth the kingdome of heaven when the Gentiles are received to savour and to the Gospell who had been so long cast off and laine in ignorance and idolatry and when no difference is made betwixt them and the Jewes any longer but of every nation they that feare God and worke righteousnesse are accepted of him as well as Israel This is the very first beginning or dawning to the kingdome of heaven and so it grew on more and more till Ierusalem was destroyed and then was the perfect day when the Gentiles onely were become the Church of Christ and no Church or Commonwealth of Israel to bee had at all but they destroyed and ruined Secondly here Peter hath the keyes of the Kingdome and unlocketh the doore for the Gentiles to come in to the faith Gospel which till now had bin shut and they kept out And Peter onely had the keys and none of the Apostles or Disciples but hee for though they from hence forward brought in Gentiles daily in to the Kingdome of Heaven by converting them to the Gospel yet it was hee that first and onely opened the doore and the doore being once opened was never shut nor ever shall be till the end of the world And this was all the priority that Peter had before the other Apostles if it were any priority and how little this concerneth Rome or the Papacy as to be any foundation of it a childe may observe 3. Peter here looseth the greatest strictnesse and what was the straitest bound up of any thing that was in all the policy of Moses and customes of the Jews and that was the difference of cleane and uncleane in the legall sense And this he looseth on earth and it is loosed in heaven for from heaven had hee an immediate warrant to dissolve it And this hee doth first declaratively shewing that nothing henceforward is to bee called common or uncleane and shewing his authoritie for this doctrine and then practically conforming himselfe to this doctrine that hee taught by going in unto the uncircumcised and eating with them Binding and loosing in our Saviours sense and in the Jewes sense from whose use hee taketh the phrase is of things and not of persons for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.18 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sinned and hee hath not spared I need say no more I can say no more teares take up and prayers and patience must make up the rest I have spoke thus much that my dearest native countrey may have a testimony that no distance no condition can make mee forget her Forget my country let my tongue forget her art and my pen her profession if Staffordshire bee not ever in my chiefest thoughts Put up these teares into that bottle where are the heartiest drops that are wept for you in those your sorrowes and lay up this volume amongst those records that shall speake of the duty remembrance and observance of your faithfull children to you to future ages And owne deare mother amongst that number that most sincerely and intirely love you honour you and moane after you the heart and affections prayers and groanings Ah poor Staffordshire poore Staffordshire Of Thy most mournfull but most faithfull sonne and servant John Lightfoote London Decemb. 1 1645. A Chronicall Table of the chiefe Stories contained in this Book Occurences of the yeare of Christ XXXIII Tiberius XVIII In the Church CHRIST riseth from the dead appeareth forty dayes and ascendeth 3 4 5. c. A Presbytery of 120 Apostles and Elders 22 25. This chooseth Matthias c. 28. The gift of tongues on the Lords day 33 38 41. Peter and the eleven preach and convert 3000.47 48 c. Peter and John heale a Creeple 52 53. c. Preach and convert 5000.61 Are imprisoned and convented before the Councell 62. Are threatned and dismissed c. 64. Community of Goods 65. Ananias and Sapphira struck dead 675. Peters shadow 69. The rest of the Story of the 5 Chapter 70. In the Empire Tiberius now Emperour and in the 18 yeare of his Reigne 80.81 Hee now in Capreae having forsaken the City living in all filthinesse and cruelty 83. Divers cruelties 84. Strange accusing 85. The boldnesse of Sejanus and Terentius 87. Divers cruelties more and other occurrences 88. Tiberius troubled in mind 89. Among the Jewes A Commotion among them occasioned by Pilate 92. Occurrences in the Yeare of Christ XXXIV Tiberius XIX In the Church Hellenists murmuring against the Hebrewes Seven Deacons chosen 100. And their office 101. Stephen martyred 104 105. c. Bitter persecution against the whole Church 115. Dispersion of the hundred and eight upon the persecution 117 118. Samaria receiveth the Gospel 118 119. Simon Magus 119. The holy Ghost given by imposition of hands 121. c. The Ethiopian Eunuch converted 125. Paul converted and baptized 128. c. In the Empire Velleius Paterculus flourisheth 137. Troubles in Rome about Vsury 141. Tiberius still most bloodily cruell 144. Strange accusations among the people ibid. Marius and his daughter wrongfully slaughtered ibid. The miserable end of Asinius Gallus and Nerva 145. The miserable end of Agrippina and Drusus 146. Other Massacres 148. Occurrences in the Yeare of Christ XXXV Tiberius XX. In the Church No particular occurrence of the Church mentioned this yeare 151. In the Empire Tiberius Reigne proclaimed for ten yeares longer and the Consuls punished for it 152. Many cruelties of the Emperour 152 153. A feigned Drusus 154. Among the Jewes A commotion and slaughter of them caused by Pilate 155. Philip the Tetrarch of Trachonitis dyeth 156. Occurrences in the Yeare of Christ XXXVI Tiberius XXI In the Church No particular occurrence mentioned this yeare Among the Jews Vitellius governour of Judea he commeth to Jerusalem is curieous to the Iews 159. Caiaphas removed from the high Priesthood 160. In the Empire A rebellion in Parthia 161. Tiberius still cruell and shamelesse 164. Occurrences in the yeare of Christ XXXVII Tiberius XXII In the Church Paul commeth to Jerusalem 168. The Disciples afraid of him 169. Persecution lasteth yet 170. Paul presented to the Apostoles preacheth boldly is persecuted and goeth to Tarsus 171. c. In the Empire The Parthian warre yet uncomposed 173. Artabanus restored to his Kingdom 174. A commotion in Cappadocia 175. Cruelties at Rome 175. Mishaps there through fire and water 176. The death of Thrasyllus the Astrologer 183. Among the Jewes A commotion in Samaria 177. Pilate put out of Office 178. Agrippa his journey to Rome 179. His imprisonment there 181. Warre betwixt Herod the Tetrarch and Areâ—as King of Arabia 184. Occurrences in the yeer of Christ XXXVIII Tiberius XXIII Being also the first yeer of Caius No particular Occurrence of the Church specified this yeer In the Empire Macro all base 187. A wicked woman 189. Tiberius neer his end 192. His choice of a successor ibid. Tiberius his death 194. Caius his successor 195. Tiberius in a manner cruell being dead 196. Caius commeth to Rome 197. His dissimulation 198. He beginneth to shew himselfe in his own colours 201. His cruelty ibid. Young Tiberius brought to a miserable end 202 Among the Jewes Preparation of warres against Aretas 190. An Omen to Agrippa in chaines 191. Agrippa perplexed and inlarged 197. Occurrence in the yeer of Christ XXXIX Caius II. No Occurrence of the Church mentioned this yeer In the Empire Cruelties at Rome 205. An end of Macro 206. Caius the Emperour will needs be a God 211. Among the Jewes Great troubles of the Iewes in Alexandria 207. Agrippa at Alexandria abused 208. A Pageant of one and more madmen 209. Sad outrages upon the Iewes 211. More of their miseries 213. Agrippa in his owne kingdome 215. Yet more occurrences in the Empire Caius the new God little better then a Devill 216 217. c. Many and many cruelties of his 218 219. Occurrences in the Yeare of Christ XL. Caius III. In the Church Peter visiting divers parts 223. Yet not at Antioch in this visitation 224. Dorcas raised 227. Cornelius converted 228. The keys of the kingdom of Heaven now onely used 237. The holy Ghost given to the Gentiles 241. In the Empire Caius still cruell â—42 A most inhumane cruelty 244. Caius his luxury and prodigality 245. His strange bridge of Ships 246. His covetousnesse 248. Among the Jews Herod and Herodias before the Emperour 251 The Alexandrian Iews still perplexed 252. Flaccus his downfall 253. The Iews still distressed for all that 254. Occurrences in the yeare of Christ XLI Caius Caligula IV. In the Church Antioch receiveth the Gospel 257. Barnabas commeth thither 258. Among the Jews Troubles at Jamnia 259. Caius his image to be set up in the Temple causing troubles 260. Petronius his Letter hereupon to the Emperour 262. Agrippa his mediation for the Iewes 263. Flaccus Avilius his end 265. The Ambassadors of the Alexandrian Iews before the Emperour 266 Apion 297. Philo the Iew 268. his writings 26â— In the Empire Caius still foolish and cruel 273. Caius profane 274. Occurrences in the yeere of Christ XLII Caius V. Claudius I In the Empire Caius his death contrived 279. The manner of his death 281. The sequell 283. Dissention about the government 284. Claudius 285. Caesonia and her child slaine 287.
to bee shewed there where had been his great humiliation and that those that would not bee convinced by the resurrection might be convinced by this miraculous gift of the holy Ghost Vers. 6. They asked of him saying Lord wilt thou at this time restore againe the Kingdome to Israel This was and is the great delusion of that Nation unto this day and not a few Christians doe side with them in it supposing that at the Jews conversion they shall be brought home to Canaan there inhabit with Christ visibly among them Ierusalem built againe and their peace and prosperity so great as never the like and so constant as never interrupted To this tune spake the petition of Salome the wife of Zâ—bedee and Iames and Iohn her two sonnes Mat. 20.20 and the speech of Cleopas Luk. 24.21 And how common this Doctrine is among the Jewish Authors it is needlesse for it might bee endlesse to recite it is evidence enough in that wee see it the common and generall quaere of all the Disciples met together Christ since his resurrection had spoken to them of the things that concerned the kingdom of God and they finde belike that hee had passed a great Article of their beleef unspoken of about restoring the kingdome of Israel Our Saviour answers their curiosity with a check as he had done Peter Ioh. 21.22 diverts their thoughts to the more needfull consideration of the calling that he would set them about as in the next verse and sheweth that the kingdome of Christ which they mistooke should be a spirituall power which even just now was to begin and of this power he tells they should receive and dilate and carry on his Kingdom Sect. Certain Articles or positions tending to the confutation of the Iews in this point and the Millenaries that concur in many things with them 1. That the Book of Daniel speaketh nothing of the state of the Jews beyond the destruction of Ierusalem by Titus 2. That the Revelation intendeth not the stories and times that are written in Daniel but taketh at him and beginneth where Daniel left to discourse the state of the new Jerusalem when the old one was ruined 3. That the fourth Monarchy in Daniel is not Rome nor possibly can be Dan. 7.11 12. well weighed together 4. That the blasphemous horn in Dan. 7.8.25 c. is not Antichrist but Antiochus 5. That Antichrist shall not be destroyed before the calling of the Jews but shall persecute them when they are converted as well as he hath done the Church of the Christians And that the slaying of the two Prophets Rev. 11. aimeth at this very thing to shew that Antichrist shall persecute the Church of Jews and Gentiles when towards the end of the world they shall be knit together in profession of the Gospel 6. That the calling of the Jews shall be in the places of their residence among the Christians and their calling shall not cause them to change place but condition 7. That Ezekiels New Jerusalem is bigger in compass by many hundreds of miles then all the land of Canaan ever was in its utmost extent 8. That the earth was cursed from the beginning Gen. 3.17 and therefore Christs kingdome not to bee of the cursed earth Ioh. 18.36 9. That the kingdome everlasting that began after the destruction of the fourth beast Dan. 2.44 7.14.27 was the kingdom of Christ in the Gospel and began with the Gospel preached among the Gentiles 10. That the binding of Satan for a thousand years beginneth from the same date 11. That his binding up is not from persecuting the Church but from deceiving the Nations Rev. 20.3.8 12. That multitudes of those places of the Old Testament that are applyed by the Jews and Millenaries to the people of the Jews and their earthly prosperity doe purposely intend the Church of the Gentiles and their spirituall happinesse Vers. 8. But ye shall receive power after the holy Ghost is come upon you Sect. 1. How many of the Disciples were spectators of Christs ascension It is apparent by this Evangelist both in this place and in his Gospel that there were divers others that were spectators of this glorious sight beside the twelve For in the 14 verse he hath named both the women and the brethren of Christ which number of men in ver 15. he hath summed to 120. as we shal see there And so likewise in his Gospel Chap. 24. he hath so carryed the Story as that it appeareth by him that the beholders of his first appearing after his resurrection were also the beholders of his Ascension for at ver 33. he speaketh of the eleven and them that were with them and from thence forward hee hath applyed the story until the ascension indifferently to them all And this thing will bee one argument for us hereafter to prove that the whole hundred and twenty mentioned vers 15. of this Chapter received the Gift of tongues and not the eleven onely Vers. IX While they beheld he was taken up Sect. 1. The yeare of Christ at his Ascension The time of Christs conversing upon earth commeth into dispute viz. whether it were 32 years and an half or 33 and an half mainely upon the construction of this clause Luke 3.23 Iesus began to be about 30 yeares of age when he was baptized For though it bee agreed on that the time of his Ministery or from his Baptisme to his suffering was three yeares and an halfe yet is it controverted upon that Text whether to begin those from his entring upon his 30 yeare current or from finishing that year compleat The Text speaketh out for the former and in that it saith He began to bee thirty it denyeth his being thirty compleat and in that it saith he began to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty after a certain reckoning or as it were thirty it denyeth his drawing upon thirty compleat likewise For if hee were full thirty it were improper to say hee began to bee thirty and if hee were drawing on to full thirty then were it proper to have said he began to bee thirty indeed and not began to bee as it were thirty Therefore the manner of speech doth clearly teach us to reckon that Iesus was now nine and twenty years old compleat and was just entring upon his thirtyeth yeare when hee was baptized and so doth it follow without any great scruple that hee was crucified rose againe and ascended when hee was now thirty two yeares and an half old compleate which we must write his thirty third yeare current Sect. 2. The age of the world at our Saviours death resurrection and ascension Wee have shewed elsewhere that these great things of our Saviours suffering and exaltation came to passe in the yeare of the world 3960. then halfe passed or being about the middle It will bee needlesse to spend time to prove and confirme it here The summing up these severall summes which were as so many
punished with suddaine death at this beginning of the Christian Church as Nadab Abilou and the Sabbath-breaker were at the beginning of the Jewish that future times might learne from this to beware dissembling with God and not to dishonour and shame the gifts of the holy Ghost Vers. 3. To lye to the holy Ghost or rather to belie the holy Ghost It was not the sinne onely barely and simply considered that provoked and procured so fearfull a Judgment upon him but the sinne as it was circumstantiated and aggravated by some respects For it seemeth that Ananias was not a common or ordinary beleever but one of the Ministeriall ranke and one that had received the gift of the holy Ghost as well as the rest of the 120. And considerable to this purpose are these two things First that as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas which was a Preacher in the sale of his Lands hee commeth to the story of Ananias as a man of the same function relateth his wretchednes in the Secondly that though it bee said in vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lied to God yet is hee said in this third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To belie the holy Ghost By which Phrase it seemeth that hee had received the holy Ghost among the rest that did receive it and yet for all that excellent gift in himselfe and the excellent gift that he knew in the Apostles hee durst by this base dissembling belie and shame the gifts that were in himselfe and tempt the power of the holy Ghost that was in Peter And thus was Ananias much like Iudas exceedingly qualified and eminently gifted with the gifts of the Spirit but like him undone with covetousnesse and for it perished by an exemplary end There was none among all the twelve so fit to give sentence upon this fact as Peter as who might hereby shew his owne repentance for his lying and perjury in denying his Master and that hee was intirely repaired and recovered from it when hee durst passe so heavy a doome and judgement upon a lie Vers. 13. And of the rest none durst joyne himselfe unto them It is some difficultie to resolve who these rest were that durst not knit themselves to the Apostles the matter may bee construed so many wayes that it is hard to fix which is the right First it is understood by Beza of such as were as yet out of the Church and yet not strangers to the Kingdome of God but such as for feare durst not shew themselves either because of the Jewes or because of the judgement afflicted on Ananias Secondly it may be understood of those that were within the Church yet durst not joyne themselves in consistory or Presbyteriall societie with the 120. Disciples but kept their distance in regard of judging though they knit with them in communion Or thirdly it may be understood of the 108. Disciples that were appointed by Christ to be Ministers and kept in continuall society and consistoriall association with the Apostles yet durst not joyne themselves to them in the forme or dignitie of Apostleship nor durst offer to parallel themselves to that ranke yet the people magnified them also And this I take to bee the very meaning of the place and that upon these grounds First because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import a residue or the rest of their owne company and not the people that were out of the Church for of them it had beene more proper to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the skilfull in the Greeke language will readily judge Secondly the joyning here spoken of in regard of the object to whom is to the Apostles and not to the Church as is apparent by the very Grammaticall construction Especially thirdly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 12. being understood not of the Congregation or whole company of beleevers but of the Apostles as the words immediatly before might argue or rather of the whole number of the 120. as it is taken Chap. 2.1 And so the sense of all redounds to this that besides that terrible and dreadfull worke that was done by Peter upon Ananias and Sapphira all the other eleven Apostles did great and wondrous miracles among the people and the whole Colledge and Presbytery of the 120. were unanimously in Solomons Porch joyning together in association and advancing the Gospel but the rest of the 120. durst not one of them joyne themselves to the twelve in the peculiar office and dignitie of Apostleship properly so called having seene so lately the dreadfull judgement that one of the twelve had brought upon Ananias one of their owne number and seeing the continuall wonders that they did in an extraordinary manner among the people howbeit the people magnified them also they also having the admirable and wondrous gifts of the Spirit upon them Vers. 15. Sect. Peters shadow Many miracles were wrought by the Apostles hands and many as it seemeth by Peters shadow but the Text hath left it so indifferent that it is hard to determine whether it is to be taken in a good sense or a bad and indeed some that have taken it the better way have made it the worst of all Luke saith onely thus They brought forth the sicke into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them But it neither telleth who they were that laid them nor a word at all that those were healed that were laid And it may be thought they were unbeleeving Jewes that laid them as well as otherwise for beleevers might have brought them to the Apostles or brought the Apostles to them And it may possibly bee thought that they laid them there either out of a superstitious blindnesse thinking his shadow to be miraculous as well as his person or out of a cheating perversnesse thinking to gaine by his power though they would none of his doctrine and that none of their sicke were healed because there is no mention of any such healing at all If wee should thus understand the story surely wee should doe lesse wrong to the Text and to our owne understandings then some have done that have taken it in a better sense For be it that God intending to magnifie Peter the minister of the circumcision in the eyes of the circumcised did give him a more extraordinary power of miracles for their sakes that stood upon miracles so much so that not onely himselfe but his shadow also could heale diseases yet how ridiculous and senselesse is that which Baronius would infer hereupon namely That Peter therefore was Prince of all the Apostles and that therefore the shadowes or images of holy men are of holy use and religious worship and that the Pope who is Peters shadow and representation hath Peters power and qualification Vers. 20. All