it speaks as a familiar friend without sophistication to the hearts of the Unlearned and Learned And those things that it hides in Mysteries it does not raise them up beyond our Capacities by loftiness of style so as a Dull and Illiterate Mind dare not approach as one that is poor to a Rich person but it invites all by its low style whom it may not only feed by manifest Truth but also exercise with hidden having the same things in what is manifest as in what is hid But that the things being plain might not be loathed the same things being again hidden are desired being defired they are in some manner renewed being renewed they are delightfully received By these both depraved Minds are wholesomly amended the mean are nourished and the great delighted He only is an Enemy to this Learning who either by reason of his mistakes is ignorant of its soundness or by reason of his distemper has an aversation to Medicine The Golden Saying of St. Prosper REader tho in the Sacred Books thou long'st to know Many things are conceal'd and hid thee fro Yet watch and still pursue thy good intent Gifts that are â—stai'd for move thy Mind if bent That Fruit's more grate which hope drawn out brings forth Things easily attain'd are nothing worth Even hidden Mysteries solace the Mind Who gave to ask will further give to find THE ACTS OF THE Holy Apostles Literally Explained THE Authority of this Book which is entitled the Acts of the Holy Apostles has been deny'd by Cerinthus Har. 36. who liv'd in those Primitive Times as Philastrius records Easâ—â— Hist l. 4. c. 29. as also by Tatianus and Severus in the Reign of Marcus Aurelius For whatever Book of the New Testament the Hereticks thought to be opposite to their own mad Inventions that they presently condemn'd Hence it was that the Manichaeans likewise refus'd to give credit to this Book because the Author of it writes that the Comforter even the Spirit of Truth promised by Christ did descend upon the day of Pentecost long before Manes who presum'd to call himself the Holy Ghost promised by Christ was born But seeing this Book Lib. de util crâ—â— c. 3. as St. Austin well observes doth contain so many things like those which the Manichaeans themselves take for granted and believe to be parts of the Holy Scriptures it seems a very great folly that they do not also believe and allow its Authority St. Luke declares himself to be the Author of this Book in his Proem to the same Theophilus to whom he makes his Address at the beginning of his Gospel and intimates that he had before that time committed to writing the several Acts of Christ Epist ad Faulâ—â— Surpassingly well therefore saith St. Hierom The Acts of the Apostles seem to represent a bare History and to set forth the Infancy of the growing Church but if once we know St. Luke the Physician whose praise is in the Gospel to be the Writer thereof we shall also find all his words to be the Thysick of a Languishing Soul Philostratus who flourish'd under Severus Augustus affords us a singular Testimony of the Antiquity not only of the Evangelical History in general but in particular of the Gospel of St. Luke and of the Acts of the Apostles by him written For he has transcribâ—d into his Apollonius many Miracles of Christ and his Apostles so manifestly out of those Books that he has not forborn to make use of the very words themselves as the most famous Huetius apparently makes out Demonstrat Eâ—ing Prop. non c. 147. nâ—m 4. Josephus by Birth a Jew honoured with the Dignity of an Earl as Epiphanius witnesseth Haer. 30. which is of the Ebionites In Bâ—â—â—othâ—e Sanct. three hundred and seventy years after Christs Nativity as Sixtus Senensis reports found at Scythopolis in a private Treasury of the Jews this Book which records the most remarkable Acts of the Apostles translated out of Greek into Hebrew together with the Gospel of St. Matthew written with his own hand in the Hebrew Language and the Gospel of St. John translated likewise out of Greek into the same Language This Golden Book quite through displays the singular Providence of God in gathering together to himself and preserving his Church It opens and explains what was the Beginning and Rise of the Christian Religion after what manner the Apostles began the Preaching of the Gospel how strenuously and couragiously a few obscure unarmed and contemptible persons opposed by the power of the whole World while all the Potentates of those Ages imploy'd their Forces to oppress the Gospel relying only upon the Assistance of the Spirit and Truth indefatigably defended the Faith of Christ refusing no Labours nor Dangers but combating with an unshaken constancy against all opposition till at length they became Victors and the Power of God magnificently triumph'd over all the Pride of the Earth under the Ignominy of the Cross The Chapters of this Book are twenty eight the principal parts are four The first of which in the first eight Chapters sets down the Original and Progress of the New Testament-Church among the Jews The next from the ninth to the sixteenth declares how greatly the Church was multiplied and propagated among the Gentiles The third part from the sixteenth to the twentieth relates the several Travels and Voyages of St. Paul to his very last Journey to Jerusalem The last from the twentieth to the end gives an account with what perseverance St. Paul endured a thousand Troubles Hardships and Indignities with what patience he surmounted the raging Floods of Persecution and lastly how mildly and with what an equal temper he carry'd himself in the midst of all manner of Calumnies and Reproaches and all sorts of Miseries CHAP. I. 1. THE Former The Evangelist St. Luke makes this Introduction as he passes from the History of the Gospel comprehending the Sayings and Acts of Christ to the Acts of the Apostles Now whereas the Vulgar Latine Interpreter rendring here the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has us'd the Superlative First instead of the Comparative Former the words having relation to Lukes former Book which he had published before he has been therein follow'd by Beza who justifies himself by the Authority of Cicero who in his second Book of Invention citing his former calls it his first c. 1. v. 15. 30 c. 15. v. 18. Epist 1. c. 4. v. 19. You shall also find the Prositive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd for the Comparative former by St. John in his Gospel Discourse have I made This is a Graecism as much as to say The former Book have I made Thus in Lucian The first Discourse of the true History is the first Book And Galen calls his seventh Book his seventh Discourse Of all But not setting down all things For though a person might discourse of the Works and Doctrine of Christ to a considerable extent
in Athenaeus esteemed things strangled amongst their chiefest Dainties that is such flesh wherein the Blood was carefully preserved and kept in That the same might be boiled together and so eat more delicately which thing was also against the Law of not eating Blood And that in Africk in Austines time as he tells us in his 32. Book against Faustus the Manichee Ca. 13. those were laught at who made it a Religious scruple to eat things strangled Is no Argument saith Curcelleus excellently of their Error but rather of the prophaness of those who mock't them and undervalued and contemned the Commands of God as often we see happen at this day So those that desire Baptism might be administred not by sprinkling but as in the ancient Church it was used by an Immersion of the whole Body into the Water are scofft at And because they are thus derided by men that have very little or no Religion others are ashamed to approve and practise it tho Convinced it ought so to be done And Fornication This Sin was prohibited to the Israelites In some Copies there is added Deut. 28.17 And those things which ye would not should be done to your selves do not you do to others As we noted before v. 20. From which keeping your selves you shall do well The most Ancient Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancient Interpreter of Irenaeus renders walking in the Holy Spirit And Tertullian in his Book of Pudicitia You being born or carried by the Holy Ghost Fare well As the Latines at the close of their Epistles use the Imperative Vale or Valete so the Greeks the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is wanting in those Ancient Books wherein are the last mentioned Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. So when they that is Paul and Barnabas were dismissed that is by the Synod of Jerusalem they came to Antioch the Metropolis of Syria They delivered the Epistle Synodical of the Council of Jerusalem to the Brâ—thren of the Church at Antioch being assembled together 31. Which when they that is the Brethren of Antioch had read they rejoyced for the Consolation That is they rejoyced for the Comfort received by that Epistle whereby they were freed from the Burthen of all Legal Ceremonies and only to observe those things which were altogether necessary 32. Being Prophets also themselves That is instructed with the Gifts of the Holy Spirit whereby they were able to apprehend and interpret the true Sense of the Word of God where it was not to every one obvious they being thus qualified as well as Paul and Barnabas Did with many Words exhort and confirm the Brethren As much as to say They did more largely from the Word of God propose to the Antiochean Christians Comforts against Dangers and Difficulties that neither their Faith nor Piety might waver or fluctuate with uncertain Errors 33. And after they had tarried c. When those sent from the Church of Jerusalem had for some time continued at Antioch they had leave from the Antiochians to return back to those that sent them with wishes of Peace in which Word the Hebrews comprehend all things happy and prosperous But whereas it is commonly read even in the Greek Copies That they were let go in Peace from the Brethren unto the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrine Manuscript and many others read it more truly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those who had sent them As also the Vulgar Latin has it I conceive saith Beza that in this place by Apostles ought to be understood the Church of Jerusalem in general not those peculiarly so called of whom 't is probable very few were then at Jerusalem and perhaps none but James For this was some pretty while after the Synod held there 34. Notwithstanding it pleased Silas to continue there still As much as to say Yet after they had leave to return Silas thought fit of his own accord to remain a little longer with Paul and Barnabas And Judas returned alone to Jerusalem These Words in most Common Greek Copies are only understood but in some they are expressed 35. Paul also and Barnabas continued c. That is they stay'd at Antioch after the departure of Judas where with many others mentioned before Ch. 11. V. 19 20 27 and 28. and Ch. 13. V. 1. they daily preached the Doctrine of Jesus Christ contained in the Gospel and inspired unto them by the Holy Ghost 36. In every City where we have Preached Viz. of Syria Pamphylia Pisidia Lycaonia and Lycia And see how they do That is whether they continue stedfast in the Faith received and grow and profit in Godliness 37. And Barnabas determined to take with them John c. To be their Companion in this Journey proposed by Paul 38. â—ut Paul thought not good to take him with them The Ethiopick translates it But Paul desired Barnabas not to take Mark. Concerning this John Mark. See before Ch. 12. V. 12. Who departed from them from Pamphylia See Ch. 13. V. 13. And went not with them to the Work Viz. of Preaching the Gospel through the several Towns of the lesser Asia 39. And the Contention In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sharp Commotion or stirring up That is by an eager dispute between Paul perswading what was more Just and Barnabas desiring what was more kind there arose an incensing to Anger and an Offence but without any Hostile Hatred or Malice They departed asunder As Abraham and Lot did yet conserving still their Friendship Gen. 13.9 This Contention arising by humane weakness between these two Apostles otherwise most agreeing did by the Divine Providence produce this Good That those two Eminent Preachers of God's Word being separated and taking different Journeys into Places remote from each other they the more promoted the Common Work of their Lord and Master and further propagated the Doctrine of the Gospel Barnabas took Mark. Who was his Sister's Son Col. 4.10 Yet the suppositious Dorotheus Tyrius in his little Book of the Life and Death of the Prophets Apostles and Disciples of Christ distinguishes this Mark from him mentioned Col. 4. making one Bishop of Byblos the other of Apollonias 40. And Paul chose Silas That is for the Companion of his Journey and Ministry and departed that is from Antioch Being recommended c. That is commended to God by the Prayers of the Christians there that God would bless his Journey and Labours with prosperous Success We may saith Calvin from the Context collect that in this Contest Paul's Conduct was most approved of by the Church For when Barnabas went away with his Companion there is no mention of the Brethren as if he had privately withdrawn himself without taking leave of them But Paul is recommended by the Brethren to the Grace of God whence it appears that the Church rather took part with him than with Barnabas in this
reason In the sight of God Who tho men be never so blind will never suffer any one to be preferred before him To hearken unto you more than unto God Thus the young man answered Antiochus commanding him to eat Swines flesh against the Law of God I will not obey the Kings commandment but I will obey the commandment of the Law that was given unto our Fathers by Moses 2 Mac. 7.33 It is recorded that Polycarpus upon his Martyrdom said We have learnt to give honours which are due to Emperours and Powers established by God and which are no impediment to our Salvation Of the Mother of the Family thus Clement of Alexandria She shall obey her Husband in all things nor shall she do any thing without his consent unless what she believes to be a help to attain Virtue and Salvation Ephes 6.1 Of Children thus St. Paul Children obey your Parents in the Lord. That is according to the Exposition of Chrysostom Declam 271. In what ye offend not God Quintilian It is not necessary for Children to do all those things which their Parents command There be many things which cannot be done If thou commandest thy Son to give a contrary Sentence to his Opinion If thou desirest him to witness a thing of which he knows nothing If thou commandest me to burn the Capitol or seize the Castle it is lawful for me to answer These are things which must not be done The same Author in another place All manner of Obedience is not to be given to Parents otherwise there would be nothing more pernicious than received Benefits should they oblige us to all manner of Servitude In Tit. 2. cited by Gratian Hierome also If a Master saith he commands those things which are not contrary to the Sacred Scriptures let the Servant be subject to the Master But if he commands those things that are repugnant to it let him rather obey the Lord of the Spirit than the Master of the Body In Tit. 3. Again If it be good which the Emperour or Governour commands let him obey the Will of the Commander but if it be evil answer from the Acts of the Apostles Acts 5.28 We ought to obey God rather than Men. The same is to be understood concerning Servants toward their Masters Wives toward their Husbands and Children toward their Parents that they ought only to be obedient to their Masters their Husbands their Parents in those things which interfere not with the Commands of God The same Gratian in the same place out of St. Austins 6 Sermon upon the words of the Lord Whosoever resists the Power resists the Ordinance of God But what if he command that which it behoves thee not to do Here indeed out of fear of Powers contemn Power Observe the Degrees themselves of Humane things If the Governour command any thing to be done is he not to be obey'd Nevertheless if the Proconsul command the contrary thou verily dost not contemn the Power but choosest to obey the more supream Authority Again If the Proconsul command one thing and the Emperour command another can any person doubt but that the latter is to be obey'd the first to be disobey'd So if the Emperour command one thing and God another what think ye Pay your Tribute obey me right but not in the Idol-Temple He forbids Obedience in Idol-temple Who forbids The higher Power Pardon me thou threatnest me with imprisonment he with Hell-fire Here Faith is to be made use of as a Shield by which thou mayest resist all the Fiery Darts of the Enemy c. 98. Ex August in Psal 124. v. 3. The same Author in the same place The Emperour Julian was an Infidel Was he not an Apostate a wicked person and an Idolater Christian Souldiers serv'd a Heathen Emperour But when it came to the Cause of Christ they onely acknowledged him who was in Heaven When he commanded them to worship Idols and offer Incense to them they preferred God before him But when he bid them take the Field and march against such a Nation they obeyed him immediately They distinguished their Eternal Lord from their Temporal Lord. And yet in Obedience to their Eternal Lord they were Subject to their Temporal Lord. C. 101. The same Gratian in the same place out of Isidorus If he who is in Authority has done or commanded any one to do what is prohibited by the Lord or has omitted or commanded any precept to be omitted the Sentence of St. Paul is to be brought to such a ones mind where he says Gal. 1. Tho either we or an Angel from Heaven preach to you any other Gospel than that which we have preached unto you let him be accursed If any one prohibits you from doing what is commanded by God or on the other side commands that to be done which God prohibits let him be accursed of all that love God He that is in Authority if he speak or command any thing which is contrary to the Will of God or contrary to what is expresly commanded in Scripture let him be accounted as a False-witness of God and a Sacrilegious person Like to all these things contain'd in Cap. 101. are to be read in the Rules of St Basil briefly disputed c. 114. 103. See also the Book of the Institutes of the Monks written by the same St. c. 14.16 Basil 20. For we cannot c. That is It is not by any means lawful for us or we cannot in Conscience or our Conscience does by no means permit us against the revealed Will of God to conceal what we have seen and heard Thus not to can is taken for not to be lawful frequently in Scripture as may be seen Gen. 43. v. 32. 1 Cor. 10.21 We are to take notice saith Curcellaeus our Country-man that this Speech does not always denote a true and properly so called want of Power or Inability but sometimes a vehement aversion of the mind from any thing As when Peter and John say Acts 4.20 We cannot but we must speak those things which we have seen and heard And John 1 John 3.9 Whoever is born of God cannot sin Also where the Lord Jesus testifies for the Angel of the Church of Ephesus Apoc. 2.2 that he could not bear them which are evil Not that it was impossible for all these to do those things which are spoken of in those places but because they had an abhorrency from such actions Which was the reason why the Jews could not believe in the Doctrine of Christ John 12.39 For finding it to be repugnant to their carnal desires they were so averse to it that they would not admit it though they could easily have done it had they been so minded With which he openly reproaches them when he says John 5.44 How can ye believe who receive honour one of another and seek not the honour which cometh from God only See our
c. As if he had said That they being permitted to give way to their own passions whatever thou hadst ordained in thy Eternal Wisdom might come to pass that is to say that thy Son should be brought to the shameful death of the Cross by the hands of the wicked for the salvation of Mankind The wicked saith Junius execute the will of God when they least dream of it They execute the will of God nevertheless they are not exempted from fault For God contributes nothing to the Impiety of the wicked though he let loose the Reins of their malice and out of his most profound Wisdom direct their fury rather against one than another and give them the power to execute Thy hand That is thy Power God in regard of his Omnipotency wills nothing but what he can do and when it is his pleasure to defend in vain the Enemies of Truth lay their Ambushes against the Professors of it Therefore there is nothing done unless the Omnipotent will have it done either by permitting it to be done or by doing it himself Saith St. Austin Enchirid. c. 95. And thy Counsel The Counsels of Men often come to nothing because they cannot effect what they have a desire to do but the Counsels and determinations of God never fail For as Austin says Enchirid. c. 96. As easy as it is for the Omnipotent to do what he pleases so easy is it for him not to permit what he has no mind should be done Determined to be done In the Greek prelimited to be done For saith Simon Grynaeus a Person excellently well read in the Greek and Latin The Greek word signifies to prelimit or to circumscribe as it were within a space or circle Moreover it is to be observ'd that this whole eight and twentieth verse may be aptly joyned with the words of the verse last preceeding whom thou hast anointed in this manner For Pontius Pilate and Herod have really gathered together with the Gentiles and People of Israel in this City against thy Holy Child Jesus whom thou hast anointed to do what thy hand and Counsel decreed to be done Which is an egregious sense of the words and most exactly agrees with the series of the context ' For thus saith the famous Divine of our Age Stephen Curcellaeus the Apostles were desirous to shew their confidence in God by openly professing that all the endeavours of the Enemies of Christ to disturb the propagation of the Gospel should be of no effect nor should they be able to hinder but that what God had decreed should be done by Christ and his Servants for the Salvation of the World should be duly performed and executed Neither ought that transposition of the words offend any one or seem unusual seeing that there be many such in the Scriptures Of which it will be sufficient to bring two or three examples Rev. 13.8 we read And all that dwell upon the Earth shall worship the Beast whose names are not written in the book of life of the Lamb slain from the foundation of the world Where the last words from the foundation of the world are not to be connected with the preceeding words the Lamb slain but with the more remote words thus whose names are not written from the foundation of the world in the book of life of the Lamb slain See also an harder trajection Luke 2.34 35. Where the last words That the thoughts of many hearts may be revealed are to be connected with these and for a sign that shall be spoken against though there be an interposition of these words between Yea a Sword shall pierce thorough thy own Soul also See also c. 4.5 where you are to read And the Devil taking him up into an high Mountain in a moment of time shewed him all the Kingdoms of the Earth not as it is vulgarly pointed he shewed him all the Kingdoms of the Earth in a moment of time For that could not be done besides that it was contrary to the design of the Devil which was to detain the Lord Jesus for some time at least in the contemplation of the Glory and Splendour of those Kingdoms to excite his desire and Ambition not to shew him passant as it were a flash of Lightning Lastly where you find any Parenthesis's inserted in Scripture there those Transpositions are always to be found Which is so frequent in the Epistles of St. Paul that you meet with three or four in the seven first Comma's of his Epistle to the Romans Concerning which thing Interpreters may be consulted and among the rest Beza and Piscator under the word Trajectio 29. And now The Adverb of time and now is a collective or rational Conjunction inferring a conclusion out of what precedes and is here used for therefore or for this reason As Gen 4.11.21.23 and in other 〈◊〉 Lord behold their Threatnings c. As if he had said asswage the Threats of the Magistrates lest they break forth to the oppression of the Truth and that thy Servants boldly and intrepidly in defyance of those threats may preach the Doctrine of Christ shew thy Might and Power to work Miracles as often as we shall humbly beseech thee to do it for the sake of thy Holy Son Jesus This manner of inspiring Fortitude into the Ministers of Christ ceases at this day seeing that the force of the Miracles formerly wrought by the Apostles still remains in its full vigour and efficacy 30. And when they had prayed In the Greek while they were yet praying That is they had scarce finished their Supplications The place was shaken To the end the Disciples might know that God was at hand by this testimony of his Divine Presence and certainly understand that their Prayers were heard according to the promise of Christ Jo. 14.13 Whatever ye shall ask the Father in my Name that is trusting in my promises and merits that will I do that is I will take care that ye shall obtain it and John 16.23 Verily verily I say unto you whatever ye shall ask the Father in my Name he will give it you Something like this passage of the shaking of the place Aen. 3. v. 89. c. you find in Virgil. See where the Omen comes by Heaven distill'd Into your breasts with fear and horrour fill'd Scarce had I spoke when on a sudden all The Massy Pile seem'd ready just to fall The Temple Thresholds Sacred Lawrel shook The Mountain too a quivering Ague took And they were all filled with the Holy Ghost That is they felt the power and efficacy of the Holy Ghost more vigorously operating in their hearts at that time than before and found themselves possessed of the promises of Christ Whosoever hath to him shall be given Matth. 13.12 and he shall have more abundance and every Branch in me that beareth fruit my Father purgeth it John 15.2 that it may bear more fruit And they spake the Word of God with
de Civ Dei 16. says that Abrahams departure from Vr of the Chaldaeans and from Charan fell out in one and the same year which Josephus confirms while he writeth 1 Ant. 8. That Abraham left Chaldaea when he was 75 years of age Moses speaking saith Heidegger of Therach Abraham and the rest that went with them to Charan saith Gen. 11. v. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they dwelt there And of Therach indeed that when he was aged 205 years he there put a period to his last day But Moses hath not expressed how long Abraham and the rest of his Companions dwelt there Yet 't is probable that he did not stay long there yea not a whole year that he might not seem refractory to the Divine Call For what else but Sickness and Infirmity of Body could detain Therach from accomplishing his Journey he had undertaken whom Piety towards God caused to forsake his Native Countrey and his own House What also but dutifulness toward his dying Father who on the account of Religion had given himself for a guide and a companion in this Pilgrimage could hinder Abraham whose ready obedience in obeying the Divine Call is so much spoken of in the Scripture from going straight into the Land of Canaan For that Therach either taken with the pleasantness of the place as Aben Ezra fondly imagines or making a relapse unto his old Idolatry as others alledge tarried at Charan and would not accompany his Son is as like a Fiction as may be Nor are we much moved with Petavius Bonfrerius and Harvilleus Arguments by which they would evince that Abraham dwelt at Charan several years First say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephen saith that Abraham dwelt in Charan But it is probable that by the word dwelt some years are denoted 2. Abraham is said Gen. 12.5 to have made Souls that is to have purchased Slaves Beasts and Cattel whereby his Goods were encreased Now in purchasing these and gathering them together there must of necessity several years be spent 3. Abraham calls Charan his own Land Gen. 24.4 But he would not have called it his own Land if he had not dwelt in it for some years For who would call that his own Land which he only passed over These Arguments have no solidity in them Not the first for let us suppose that Therach and Abraham departed from Vr of the Chaldeans toward the latter end of the Spring and that Therach's sickness interupting them continued there all the Summer and Winter following and then that Abraham again parted from Charan in the beginning of the next Spring was not the interval of time long enough that he might be said to have dwelt there So he who hires a House for six Months although a lesser time is yet no less said to have dwelt there than he who has continued his Habitation in it for six years And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Chaldaic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dwell but also to sit so that the shortest stay in a place is enough to say these words of an inhabitant Not the 2d for there is no necessity why we should rather understand Moses of gathering together Riches Slaves and Cattel brought forth in his House than of procuring by Emption Slaves Cattel and other things whereby his Patrimony left by his Father might be encreased And this Acquisition in how small a time might it be performed Not the 3d. for neither does Abraham call Charan his own Land but Aram Naharaim or Mesopotamia as appears Gen. 24.4 compared with v. 10. But not Charan only was in Mesopotamia but also Vr of the Chaldaeans as we have shewed above And from thence c. Therach Abrahams Father is said to have lived 205 years when he died at Charan Gen. 11.32 But Abraham whom Stephen here saith plainly not to have gone from Charan till after Therach's decease Gen. 12.4 he is said expresly to have been 75 years of age when he departed Charan If we substract these 75 years from the 205 of Therachs age the remainder will be 130 years Abraham was therefore born in the 130th year of Therach And therefore when Gen. 11. v. 26. Therach is said at the 70th year of his age to have begotten Abram Nachor and Haran the meaning is Therach began to beget three Sons Abraham the first in Merits and Dignity but the youngest by birth the second Nachor Haran the third whom many will have to have been the eldest of all seeing he was Father to Melcha the Wife of Nahor and Jescha whom the Hebrews think to be Sarah Abrahams Wife Abraham therefore after the death of his Father went forward to the Land of Canaan according as the Lord had commanded him when he was yet in Vr of the Chaldaeans taking with him Sarah and Lot who came with him from Vr of the Chaldaeans and all the substance that he had purchased at Charan Josephus 1 Ant. 8. reports that Abraham in his Journey from Charan to Canaan made a stop at Damascus and Reigned there his words are these Nicolaus the Damascene in the fourth Book of his History writeth thus Abraham reigned in Damascus when he was a Stranger as who had come with an Army from the Countrey situate above Babylon which is called Chaldaea Nor much different is that of Justin Trog Pompeius's Epimator * l. 36. The City had its name from Damascus King thereof After Damascus Azelus then Adores and Abraham and Israel were Kings thereof But as Pererius excellently reasoneth * On Gen. 12.11 Abraham had sinned grievously nor had he fulfilled the command of God whereby he was enjoyned to depart from Mesopotamia into Canaan as was fitting if he had attempted not only to stay at Damascus but also making light account of Gods Promises to purchase himself a Kingdom Add that Abraham every where professed himself a Pilgrim and Stranger and Jacob acknowledged the same of himself and his Forefathers He therefore had no where a proper Seat and Habitation much less a Kingdom Nor does the account of Time permit that Abraham should be said to have made any long stay at Damascus that he might reign there For seeing the year in the which he departed Charan was the 76 year of his age and the same Abraham after he had dwelt ten years in Canaan took Hagar to Wife of whom in the 86 year of his age he begot his Son Ishmael * Gen. 16. it appears that he went directly from Mesopotamia to Canaan and that he no where fixed any settled Habitation till he came to Canaan Moreover whether he had obtained that Kingdom by force or entreaty he would not so soon have deserted it especially when he was constrained by Famine to undertake a Journey to Egypt nor would the Sacred Writers have neglected to give some hints of a passage so considerable and which would have tended so much to the glory
Frowardness came Railing of Railing Strife from Strife Condemnation whence Fetters Stocks and Fines Where the Israelites are said after they had Sacrificed to have sat down to cat and drink and rose up to play the Rabbies by the word play understand mostly these things For besides these undecent Plays the Tanchuma will have two others to be designed in this place to wit Whoring and shedding of Blood The former he proves from Gen. 39.14 17. where Potiphars Wife accuseth Joseph as if he had come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play with her or to mock her that is to force her The latter out of 2 Sam. 2.14 where Abner saith to Joab speaking of the twelve Benjamites who were joyned with the like number of Davids Soldiers Let the young men now arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and play before us Play that is let them fight and fall on to one anothers overthrow As if that most fierce engagement in which twelve pair of young men destroyed one another was looked on by the spectators only as a Play as the Encountrings of Fencers at Rome Whence the Ancient Hebrews in Kimchi say Because the people made no account of the Blood of the young men as if it had been a Play therefore they were punished and fell by the Sword to wit in that Battel which is mentioned v. 17. But I see no reasen why the Israelites should be believed to have plaid thus after their worshipping of the Calf that is to have fallen either into uncleanness or into nâ—urdering one another I confess that these have oftentimes been the consequents of Drunkenness but I find that the Israelites did eat and drink yet not to Drunkenness But Deut. 29.5 6. they are said to have had no Wine nor strong Drink that is inebriating Liquor all the forty years they were in the Wilderness Therefore whereas in the Greek Version Exod. 3.18 Moses coming down from the mount saith to his Servant Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hear the voice of them that are singing through Wine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whencesoever it has crept in is a meer gloss of which neither the Hebrew Text nor other versions have the least appearance of For in the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hear the voice of them that sing or that sing one after another I think therefore that some of the Greeks have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the half-learned have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this made up of both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it might be read before the Vowels were written down and be written by them who were ignorant of the force of the Hebraism For it was not unusual with them meerly to Copy words that were unknown to them The Samaritan renders it the voice of sinners as also the Syriack for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly therefore the Greek Scholiast The Samaritan I hear the voice of Sins Nor ought that to have been suspected by Drusius Thus far the most exquisite in all kind of Sciences Samuel Bochart 42. Then God turned That is God turned his back on them It is an Active Verb for a Reciprocal saith Grotius And gave them up to worship the Host of Heaven That is He gave them over to their Lusts that instead of one Idol they might invent innumerable As it is written in the Book of the Prophets To wit The twelve lesser which were written and bound up in one Book or Volume by reason of their brevity Have ye c. See our Litteral Explanation on Amos 5.25 43. Yea ye took up c. That which is here declared that the Israelites carried about with them in Waggons and Litters the Images of Moloch or Rephan was done by them when they yet abode in the Wilderness to wit when they enticed with the wiles of the Moabitish and Midianitish Women worshipped Baalpeor or Belphegor the God of the Moabites and as I think of the Midianites also and offered Sacrifices to it Numb 25. Psal 106. For Baal and Moloch or Melech or Molech are names commune to all the Gods which were distinguished and differenced by Epithets as you may see by comparing 2 Kings 18.34 and Isa 36.19 with Isa 37.21 Whence also the God of the Ammonites who is commonly called Moloch is called Baal Jer. 19.5 and elsewhere neither will ye almost find the name Moloch used peculiarly for the God of the Ammonites in the Scripture but where the naming or mentioning of the Ammonites either goes before or immediately follows wherefore it is called Melcom or Milcom with a Pronoun Relative to the Ammonites Yet Theodoret on Psal 105. hath observed that Baal or Bel is in a special manner attributed to Saturn Suidas on Beelphegor saith Beel is Saturn but Phegor is the place where he was worshipped whence he is called Beelphegor Servius on Aâ—neid 1. saith In the Carthaginian Tongue Bal signifies God but by the Assyrians Bel by a certain use peculiar to Sacred things is called both Saturn and Sol. Also with the most learned Moloch is the same with Saturn especially in these words of Amos cited here by Stephen where the same is called in the Hebrew Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He upbraids them therefore because they carried about with them the Tent and Image of the Star Saturn which they wrought for themselves that they might worship them as Types and Figures of their God when yet the true God will not be worshipped by a visible or external shape See our Literal Explication Amos 5.26 on which place Grotius speaketh thus As Moloch is an Ammonitish name so Kiun is an Arabick or Persian which Abenesdra saith is also written Kivan and that it is with them the same that Saturn The same is called by the Syrians Remmon 2 Kings 5.18 to wit because it was in the highest Orb as Tacitus speaketh As Kiun was also pronounced Kivan so Remmon was also Remvan which the Greeks having lost the use of the letter F wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is their true writing But Moloch Kiun or Kivan are called Gods because although they were referred to the same Star yet they had divers Names Habit and Worship as the Moon and Diana with the Greeks Many Men also were related to the same Star among different Nations and Moloch was of the shape of a King Kivan of a Star Beyond Babylon In the Heb. Amos 5. v. 27. And I will remove you beyond Damascus See our Literal Explication there The most renowned Samuel Petit renders the place of Amos otherwise And I will carry you away further than Damascus is carried away Now the Inhabitants of Damascus * Amos
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
elsewhere in many places And therefore says Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see Jer. 23. v. 11. and Lamen 2. v. 9. Mat. 1. v. 18. She was found with Child That is she appeared great with Child At Azotus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Accusative for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Ablative as above v. 23. Azotus Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first subdued by Joshua Josh 11. 15. afterward it was one of the Cities of the five Provinces of the Philistines famous for the Temple of Dagon whereof there is mention made 1 Sam. 5. v. 4. and by the death of Judas Macabaeus who died about it witness Josephus 12 Antiq. 19. where it is falsly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from 1 Mac. 9.15 afterward Jonathan the Brother of Judas Macabaeus took it and burnt it with the Temple of Dagon 1 Mac. 10. v. 84. Josephus 13 Antiq. 8. Thartan General to Sargon King of the Assyrians took it of old whom the Hebrews do expound to be Sennacherib Isa 20. v. 1. It was a very strong fortified City for it sustained the Siege of Psammetichus King of Aegypt by the space of twenty nine years by whom at length it was taken as Herodotus writes Book 2. where he calls it a great City of Syria because under Syria was comprehended Palestina Judaea Phaenicia and Idumaea It was famous also by the Arabian merchandize whose Market Town it was lib. 1. c. 10. as Mela doth report also Ptolemy in his fifth Book of Geography chap. 16. Pliny 5. Hist Nat. chap. 14. have made mention of it The Women of this City are called Nehe. 13. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azotides whom the Jews took for Wives and their Sons did speak the language of Ashdod as is manifest out of the same Chapter v. 24. Azotus is reported to be distant from Gaza concerning which above ver 26. forty Miles And passing through c. As if he should say Having gone from Azotus to Caesarea of Palestina he did Preach the Gospel in all Towns through which he went even unto the end of his undertaken Journey This Caesarea was at first called the Tower of Strato it was magnificently repaired by Herod the Great adorned with Porches and Temples it was called by the same Herod Caesarea in Honour of Augustus Caesar as Josephus witnesses 15 Antiq. 13. It was perfected the tenth year after it was begun as the same Josephus tells us 16 Antiq. 9. Eusebius Pamphilius owed his birth to this City and was afterward Bishop of the same In like manner Acacius who lived in the time of the Sophister Libanius whose life we have in Eunapius Sardinius and Procopius the Rhetorician and Historian Secretary of Belisarius Captain of Justinian the Emperor's and Fellow Companion of all his Wars of which he wrote the History There was also another Caesarea different from this toward Paneas which Mat. 16. v. 13. and Josephus 20 Antiq. 8. is called Caesarea Philippi it is called by Ptolemeus in his fifth Book chap. 15. Caesarea Panias which King Agrippa the younger when he did enlarge its Territories he changed its name and in honour of Nero called it Neronias as Josephus doth write in the place even now cited See our literal explication Mat. 16. v. 13. CHAP. IX 1. BVT Saul Like a bloody Wolf See what is spoken above chap. 8. v. 13. Breathing out threatnings and slaughter against the Disciples A Greek phrase That is From the bottom of his heart breathing out cruelty against the Disciples of Christ So Cicero said Catiline raging with boldness breathing out wickedness wickedly contriving the ruine of his Country Went unto the High Priest That is To the Prince of the highest Sanhedrin who perhaps as yet was the same Annas of whom above ch 4.6 2. And desired of him As also of other Senators of that great Sanhedrin as may be seen below v. 14. ch 22.5 26.12 Letters That is Letters from the Senate To Damascus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is read 1 Chron. 18.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus or Darmascus a most famous City of old the Head and Royal Seat of Syria sirnamed Damascena as the most eloquent of the Prophets Isaiah 7. v. 8. witnesseth It was situated below Mount Hermon from whence flowed two Rivers Amana or Abana and Parpar or Parphar Which Stephanus Byzantius calls Bardinis the rest of the Greeks seem to call it Chrysorrhoas Amana ran through the midst of the City but Parpar did glide without the City as Benjamin Tudelensis witnesseth in his Itinerary There is also mention made of these two Rivers 2 Kin. 5.12 See our literal explanation upon Amos 1.5 The Builder of Damascus lyeth in the Grave of Antiquity Ant. lib. 1. c. 7. toward the end notwithstanding that Josephus said that Vz the Son of Aram and Grand-son of Shem built it Jerom also in his questions upon Genesis where he enumerates the posterity of Shem speaks as if he were of the same opinion But a little after speaking of Eliezer of Damascus Abrahams Servant he saith there They say that by this man Damascus was both built and named The same in the beginning of his seventh book upon Isa We read first the name of Damascus in Genesis who before Isaac was born in Abrahams house and was esteemed his Heir if Sarah had not had a Son by the Promise It is expounded either a kiss of blood or a drinker of blood or the blood of hair Cloth But if saith the same Author upon Ezek. 27. Damascus be interpreted a drinker of blood and that Tradition of the Hebrews be true that the field in which the Parricide Cain slew his Brother Abel was in Damascus whence the place was marked with this name then Paul with just cause went to Damascus after the slaughter of Stephen the first Martyr for Christ that he might bring the Believers in Christ bound to Jerusalem that to wit he in the same place might imitate the deeds of Cain towards Abels followers Damascus bred a good many famous Men among which Nicolaus Damascenus a Peripatetick Philosopher is the chief who among other things did write an universal History of eighty Books according to Suidas an hundred and twenty four according to Josephus Lib. 6. an hundred forty four according to Athenaeus of which a few fragments are remaining He was very familiar with Herod the Great also very much beloved of Augustus Caesar so that after him he called either Dates Nicolai Lib. 14. Lib. 8. q. 4. Lib. 13. c. 4. Lib. de virgin coel Rhodigin Lib. 6. c. 5. as it is in Aheneus Plutarch Symposiacâ—n Plinius Isiodore in his Glosses Adhelmus or a kind of Cake according to Serenus Sammonicus Hesychius Milesius Photius and Suidas Joannes Damascenus was of this City who of a Jew became a Christian in the
And Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught whom God hath taught And going out they passed through one street Or one broad way within the City And forthwith the Angel departed from him Leaving the rest to Peters Industry now he was plac'd in safety 11. Peter coming to himself His Amazement being shaken off Now I know c. That is Now I perceive that my deliverance has happened in reality not in vision and that by the help of an Angel sent from Heaven by the Lord lest I should be slain by Herod as the Enemies of the Christian Religion the Jews desired 12. And considering That is Deliberating with himself what he should do He came to the house of Mary This Matron seems to have been a Widdow because the House was called hers without mentioning her Husband Hereby also it appears that whereas ch 4.34 't is said that as many as had Houses sold them those Houses are to be excepted in which they dwelt and met together as also is shewn before ch 2.46 Whose sirname was Mark. This John Mark the Son of Mary seems to be called Barnabas's Sisters Son Col. 4.10 Betwixt this Man and Paul there happened a little Coldness ch 15.39 But they were soon reconciled as good Men use to be and then a strict Friendship succeeded this Coldness Hence it is that Paul Col. 4.11 numbers him with Jesus Justus alone of the Circumcised among his helpers and 2 Tim. 4.11 desires Timothy to bring him along with him to Rome as one that would be very useful to him Where many were gathered together For seeing that the Believers of whom there was already a great number could not meet together all in one body they divided themselves into divers Congregations in several Houses to pray to God for Peter See v. 17. From hence it appears that when necessity and the rage of Persecutors force us to it holy Meetings though in the night are not unlawful For that this Meeting was held in the night is plain from v. 6 18. 13. The door of the Gate Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 18.16 17. Ezek. 40.11 That is called saith Kimchi in his Book of Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without the doors of the Gate For all that which is within and without as also the doors and outward Threshold is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as it is joined to the door post and apper Threshold But that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always open and though the doors be shut is always left open A Damsel came to see Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hearken that is to spy who it was that knockt at the door so late at night She came saith Grotius that she might know by his voice who he was lest she should rashly let any one in Named Rhoda Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rose Many Womens Names are derived from Flowers Herbs and Trees as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susanna from a Lilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadessa from a Myrtle The Greek name Rhode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also mentioned in the fragments of Menander 15. It is his Angel That is A Messenger sent from him So John the Baptist is called an Angel that is a Messenger Mat. 11.10 The Disciples of John sent to Christ Angels Messengers Luke 7.24 The Disciples of Christ sent into a Village of the Samaritans Luke 9.52 The Spies sent by Joshuah whom Rahab entertain'd James 2.25 This is the simple interpretation of the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither have we any reason to think that the Believers understood it here otherwise since they had never heard that Heavenly Angels needed to knock at the door to obtain entrance and they knew it did not agree with the Nature of Spirits who with their subtileness can penetrate the most solid Bodies Therefore they thought that the Damsel out of her earnest desire of Peters deliverance which all the Godly had had understood the Messenger discoursing of Peter as if he had said that himself was Peter 16. They were astonished That is They were struck with an unlook'd for joy 17. But he beckening unto them with his hand to hold their peace That is Desiring silence by the beckening of his hand as afterwards ch 13.16.19.33.21.40 Quimilian speaking of the Hands saith They are either held up or down according as we consent or deny How the Lord had brought him out Peter does not give the honour of his deliverance out of Herod's Prison to the Angel but to the Lord of Angels who made use of the Angel in it Tell ye to James An eminent Servant of God and of the Lord Jesus Christ peculiarly selected together with John and me to Preach the Gospel to the Jews Gal. 2.9 and who some believe governed then the Church at Jerusalem And to the Brethren That is And to the rest of them who live in the strict brotherly Fellowship of Christs Disciples So also in other places by Brethren are meant Christians as before ch 2.30.10.23.11 1 12. James 1. 2 9 c. But Peter would have this deliverance told to all the Christians living in Jerusalem that so he might free them from their trouble about him and they render thanks to God And going out he went out into another place Out of Jerusalem as it seems Some say he went towards Antioch and then by long Journies came to Rome But Lactantius has recorded in his Golden Book of the Deaths of the Persecutors that Peter came not to Rome till the Reign of Nero 25 years after Christs Ascension into Heaven Moreover Damasus to whom is ascribed the Book of the Popes inserted in the first Tome of the Councils says that Peter came to Rome in Nero's time Ration Temp. p. 1. lib. 5. cap. 7. Therefore what Petavius writes The Acts of the rest of the Apostles besides Peter and Paul not being treated of with any faithfulness or credit worthy of an History remain in obscurity this also may deservedly be said of both Peters Bishopricks of Antiâ—ch and Rome of this being extended to 25 years of 〈◊〉 Acts at Rome of the Popedom there erected 〈◊〉 his contention with Simon Magus which began theâ—â— and of a Successor appointed by him 18. Amongst the Soldiers That is Those 〈◊〉 guarded Peter What was become of Peter That is What had happened to Peter that they could not see him in the Prison 19. Examining the Keepers That is Causing a Judicial Process to be made about the Keepers He commanded them to be brought out That is To be haled out to Punishment Plin. lib. 10. Ep. to Trajan speaking of the Christians saith When they again confess'd and that I had the third time questioned them with threats of punishment seeing them obstinate I commanded them to be brought out that is to be put to death And this is a common phrase amongst the Ancients as may be seen in
that Jabesh Gilead was besieged by Nahash and by Saul delivered having scattered the Ammonites Whence at a meeting the whole people had at Gilgal the Kingdom was renewed to Saul 1 Sam. 11.14 15. Samuel confirming his integrity in the execution of his Office complaining of the injuries done him terrifying the people with Thunder and Rain in the time of Wheat-Harvest and then comforting them by proposing the mercy of God 1 Sam. 12.17 c. Whence it appears that these things came to pass about the Feast of Pentecost and at the beginning of the third month one and twenty years after the Ark which the Philistines had carried away was restored at the same time of the Harvest 1 Sam. 6.13 whereby we may gather that as there were twenty years betwixt the bringing again of the Ark and the subduing the Philistines from 1 Sam. 7.2 13. so also that there passed a year betwixt the freeing of the Israelites Land from the Philistines and Saul◠being declared King is gathered from these words 1 Sam. 13.1 Saul Reigned one year and when he had Reigned two years over Israel Whereof a better sense cannot be given then that that one year was past since the subduing of the Philistines by Samuel when Saul began to Reign and that he Reigned two years after free from the yoke of the Philistines For in after-times Saul was by the Philistints stripped of his Authority and the people of Israel oppressed by them with a heavy and long bondage Which being at length removed Saul is said to have taken the Kingdom over Israel that is to have again recovered it 1 Sam. 14.47 It is a proof that this oppression lasted many years that it having began eight years before David was born yet before it was ended Samuel named him to succeed in the Kingdom of Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and the Lord hath commanded him to be a Captain over his People For that the Israelites might be past all hopes of recovering their liberty lest they might have Weapons the Philistines carried away all the Smiths from them so that when the Israelites came to Battel among all them Saul and Jonathan only were found armed with Sword and Spear 1 Sam. 13.19 22. Daniel Brenius in his Friendly debate against the Jews Quaest 26. How saith he is that consistent which is written Acts 13.21 that Saul who was the first King of Israel Reigned fourty years when the Scripture mentions only two years Answer These two years mentioned 1 Sam. 13.1 may be so taken as not to note the whole sum of Sauls Administration but that time of his Government until he chose these three thousand which are mentioned there v. 2. otherwise if we will absolutely that the whole time of Sauls Reign is described v. 1. then will arise this difficulty To wit how David who began to Reign at thirty years of Age 2 Sam. 5.4 and therefore if Saul Reigned 2 years only appears manifestly to have been twenty eight years of Age when Saul began to Reign and consequently when he killed Goliah is advised by Saul 1 Sam. 17.33 not to fight with Goliah because he was yet but a Youth likewise he is called a Youth v. 42. How I say is he called a Youth being in his nine and twentieth year Not to speak of those many Battels that are said to have been fought against so many People during Sauls Reign 1 Sam. 14.46 and in them the various Conflicts betwixt David and the Philistines 1 Sam. 18.25 Then afterward his flight and his changing of his lurking places so often because of Sauls manifold Persecutions Lastly Davids dwelling among the Philistines one year and four months 1 Sam. 27.7 compared with ch 29.2 where Achish saith that David was with him these days or these years that is some days or some years and other things are mentioned to have fallen out in Sauls Reign all which do abundantly demonstrate that there was more then two years space betwixt Sauls Reign and Davids And these things are thus far so debated as if that place in Samuel were esteemed intire and incorrupt in the Editions which are now extant But now indeed we must know that the Hebrew Copies shew this place to be imperfect when betwixt the word Schanah and Ben they leave a void place for some of them have it thus written Ben schana Schaoul It is probable the numerical note is wanting which expressed the number of the years of Sauls Age when he began to Reign for it is usual in these Books of Kings to insert the Ages of the Kings and the time of their Reign in the beginning of the History of their Acts as 2 Sam. 2.10 where we read thus written Ishbosheth Sauls Son was fourty years old when he began to Reign over Israel and Reigned two years Which same thing is done in David and other Kings Hence some Greek Copies supplying the number here do write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of thirty years Seeing therefore that the beginning of the verse here is judged defective what wonder is it that the like fault doth happen as to the number in the latter part of it which defines the time of Sauls Reign and that therefore the number expressed by the Evangelists who might as yet see the place entire did differ so much from what is this day seen in our Copies Especially seeing that in the end of the sixth Book of Josephus's Antiquities Saul is said to have Reigned eight years while Samuel lived and two and twenty after his death Which is a token that of old there was another reading of this place extant having the notes of the numbers though not so much dissering 22. And when he had removed him That is Saul being rejected while yet alive for a punishment of his disobedience 1 Sam. 13.14 15.28 16.1 He raised up unto them David to be their King That is That Jacobs Prophesy Gen. 49.10 might be made good he promoted David of the Tribe of Judah hitherto a mean and obscure man to the Kingly Dignity who upon Sauls death should succeed in the Kingdom See the fore-cited places and Psalm 78.70 71. Psalm 113.7 8. To whom he also gave testimony and said 1 Sam. 13.14 Psal 88. in the Hebrew 89.20 21. I have found As much as to say I have gotten such a man as I would wish in the Person of David who to wit will do whatever I command him whereas Saul against my express command spared the King of the Amalekites and the fattest of the Cattel See 1 Sam. 15.22 28. 23. Of this mans To wit Davids Seed That is Posterity and Off-spring According to his promise 2 Sam. 7.12 1 Chron. 7.11 12 13. Psal 89.37 38. Isa 11. 1 2. Jer. 23.5 6. Mic. 5.2 Raised unto Israel a Saviour Jesus That is He raised the promised Saviour to the people of Israel which is
the Idol For it might by some travelling that way and turning in there to refresh themselves be either by forgetfulness or voluntarily be left behind or set there on some other occasion Therefore I briefly Answer Either he is certain that the meat is Idolothyte or certain that it is not or the same is unknown If he be certain it is it is better he should with Christian Courage refuse it even with manifest hazard of his Life as the Question supposes But if he knows it is not or is ignorant whether it is or no then let him take it without any scruple of Conscience for the use of his Necessity where it appears that Augustine did in no wise esteem the eating of Idolothytes as a thing indifferent and from which we are to abstain only for fear of Scandal but lookt upon it as a thing altogether evil in it self and to be avoided though no man were privy thereunto For he supposes no other man to be present whom there might be danger to offend by doing it and yet in such a Case prefers rather out of Christian Vertue to abstain than to do any thing unworthy of his Calling though for saving of his Life The same did the Ancient Christians that lived amongst the Pagans always judge so that many of them chose rather to die than to pollute themselves with any such Food In the Roman Martyrology on the eleventh of March is celebrated the Memory of Fourscore Martyrs in Campania who would not eat Flesh sacrificed nor worship the Head of a Goat And since Abstinence from eating of Blood is by the Apostles in their Decree placed in the same degree of necessity with the avoiding things offered to Idols of which it were not lawful for us to eat at this day if we conversed amongst Idolaters we may conclude the former likewise ought not to be counted as only a Temporary Law and given to avoid the Scandal of the weak but to be of perpetual duration even to the end of the World and that although there were none that by its Violation could be offended Fornication We take the Word in its most usual sense for the Carnal Commixture of a single Man with a single Woman which commonly amongst the Heathens was not lookt upon as any Sin or Evil And therefore there was reason to fear lest some of them who but lately were come over to the Christian Profession should yet take undue Liberty therein unless the same were expresly forbidden For how light the Gentiles made of this Uncleanness is known from that Passage in Terence 'T is no such heinous Business believe me In Adelph Act. 1. Sc. 2. for a young Fellow to Wench a little c. And Cicero palliates it after the same manner in his Oration on behalf of Caelius Let something be indulged to his Age Let Youth be allowed to be more free Let not all things be denied to Pleasure When was not this done When was it condemned Where not permitted Nay severe Cato himself in Horace when he saw a Youth entring the Stews Cries out 'T is fit young men should go down thither Hor. 1. Ser. 2. v. 34. As if it were an Argument of their probity and honesty that they went to those Publick Brothels and did not attempt the Chastity of other mens Wives c. And how much some new converted Christians needed a Bridle herein appears by the serious Exhortations Paul uses to avoid Whoredom 1 Cor. 6.15 1 Thes 4. v. 3. 4. and elsewhere And things strangled That is Animals deprived of Life without letting forth the Blood The Learned Curcellaeus makes some scruple whether this be not an Addition to the Primitive Authentick Text his Words are as follow We read saith he the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatrib de Esu Sang. ca. 11. suffocated or strangled in the New Testament which at this day we use amongst those things which the Apostles prohibited to the New-converted Gentiles But the said Word is by us deservedly suspected since it is not acknowledged by many of the Ancient Fathers yea by some expresly rejected as supposititious of whom the first and most ancient is Irenaeus in his Third Book against Heresies Cap. 12. Where largely and Word by Word writing over this whole Place from Verse the seventh to the thirtieth he makes not the least mention either in the Sentence of James or the Apostles Letter of things strangled which is a manifest token that in the Book which he used that Word was not For that he did not recite it from his Memory is plain by that accurate Repetition of the Words in which nothing else is wanting Secondly De Pudic. cap. 12. Tertullian where he exactly recounts all other things appertaining to this Place yet makes no mention of these things strangled Ad Quirir L. 3. Thirdly Cyprian reciting this Text takes no notice hereof Fourthly Jerome on the fifth of Galathians writes thus In the Acts of the Apostles the History sets forth that when some arising from the Circumcision had asserted that those of the Gentiles that had believed ought to be circumcised and keep the Law of Moses The Elders which were at Jerusalem and the Apostles being together assembled appointed by their Letters that the yoke of the Law should not be imposed upon them nor further observed but only that they should only keep themselves from things offered to Idols from Blood and from Fornication or as in some Copies it is written from things strangled or any thing strangled Which Note shews that Word not to be found in most of the Copies which came to Jerom's hands and that it was not constantly so read Fifthly Ambrose or whoever was the Author of the Commentaries which pass under his Name on the Epistles For on Gal. the second he says thus Lastly Here are found three Commands given by the Apostles and Elders whereof the Roman Laws take no notice viz. to keep themselves from Idolatry and Blood as Noah was commanded and from Fornication which some Sophists of the Greeks not understanding and yet knowing that Blood was to be refrained adulterate the Scripture adding a fourth Command that is to abstain from strangled Now whatever may be offered to diminish the Authority of this Commentator yet none of sound Judgment can be perswaded that he would have durst to speak thus if the word strangled which he rejects had been commonly read And thence at least it appears that this word strangled was not then in most Copies Sixthly In Speculo Augustine recites first out of Acts 15. the words of the Apostles Decree and afterwards out of the 21. Chapter those which there James repeats but still omitting the mention of strangled Which that he did not by Inadvertency is plain by these words which he adds We see here that the Apostles would impose no Burthens of the Old Law as far as it relates to corporal Abstinence on the believing Gentiles
a Dragon by the Inventers of Fables because in Syriack Pithun or Pethen signifieth a Dragon and therefore is he also called Python From this Python were the Pythian Playes and the City of the Delphs Pytho or Phython and Apollo himself called Python Macrobius saith Lib. 1. c. 20. that the Greeks prattle that this Name Python was given to the God for killing the Dragon Therefore the Spirit of Python Acts 16.16 is the Spirit of Apollo by which Daemon it was believed that Woman-Conjurer was possessed Hence the very Conjurers themselves who were of old called Eurycleae are now called Pythones saith Plutarch in his Book of the cessation of the Oracles In this sense the Hebrews instead of Python write Pithom by a small change of the Word and dream that those kind of Southsayers did not speak out of the Belly but out of the Armpits See pray Maimonides his Treatise concerning Idolatry ch 6. Which brought her Masters much gain Perhaps to her Master and Mistress By Soothsaying That is by receiving the Rewards of her Southsaying from those who consulted her concerning hidden matters as things stollen the success of a Journey and the like The Scholiast observeth upon Aristophanes That Eurycles did as speaking out of his Belly foretel true things to the Athenians by the help of the Daemon which was in him Hence all Southsayers are called Ventriloqui Euryclitae from Eurycles the first Author of the thing 17. The same followed Paul and us Silas Timothy and Luke Paul's Companions These men are Servants of the most High God An unclean Spirit sometimes speaketh Truth but not for a good end When an evil man counterfeits good then is he most evil Which shew unto us Philippians The way of Salvation That is the way by which eternal happiness is to be attained 18. And this did she That is reiterated it But Paul being grieved That the Truth should be rendred suspected by the Testimony of a lying Spirit so often repeated See what we have noted upon Mark 1.25 Turned To the Damsel that had the Spirit of Divination To the Spirit To that Spirit of Divination to wit which possest this Damsel I command thee c. As much as to say Using the power given Mark 16.17 by the Authority which Jesus Christ and I from him have over you I command you presently to come out of that Woman And he came out the same hour As much as to say That unclean Spirit being dashed with the Authority of Christ presently obeyed Paul commanding him to come out of the Damsel whom he possessed as presently it was evident in her by the effects There are Examples of the power of casting out Devils by Christ's Authority granted by him to his Servants to be seen above Chap. 5.16 and 8.7 19. And when her Masters saw To wit the Master and Mistress of the possessed Damsel or also her Masters Children That the hopes of their gains was gone That is that no hope remained the Damsel being left by the Spirit of Divination that they could get any more Riches by her art of South-saying They caught Paul and Silas Who being stirred up by a holy Zeal and by the instinct of the Spirit of God did cast the unclean Spirit out of the Maid although it flattered them And drew them into the Market place unto the Rulers That is to the Governours of the City Keepers of the publick peace and Judges of the Guilty 20 And brought them to the Magistrates The words in the original signifie Captains of the Guard Who had the charge of Seizing Punishing and Imprisoning the Guilty the Sentence to wit of the Rulers that is of the Judges preceeding Others will have those who were called Princes or Rulers in the preceeding verse to be called in this verse with a more honourable title of Magistrates and in both places they understand the Duumvirs of the Colony Saying these Men c. They slandered the holy men as troublers of the publick Peace while they sought to revenge their own private loss for which they were much grieved 1 Kings 18.17 so of old the ungodly Achab slandered the Godly Prophet Elias Being Jews Whose name was hateful to the Romans because of their different Religion and Manners 21 And teach Customs The Romans among the Laws in the twelve Tables ordered Let none have Gods apart neither let new or strange Gods be privately worshipped unless publickly received Let the Customs of the Country and Family be observed let sacred private things always continue Liv. Lib. 4. Therefore it was given in charge to the Aediles that they should observe lest any other than the Roman Gods should be Worshipped nor after any other manner than that of the Country Being Romans That is our City being a Colony of the Romans and therefore are we called by the name of Romans And the multitude rose up together against them As much as to say And they were stirred up against Paul and Silas who tho innocent were charged with forged Crimes by the Master and Mistresses of her who had the Spirit of Divination or also by her Masters Children And the Magistrates The Greek hath it the Captains of the Soldiers or of the Guards as above v. 20. Rent off their Cloths c. As much as to say Not regarding their cause aright they commanded the Officers both to tear off the innocent Mens cloths and to scourge their bodies with Rods. It was a custom among the Jews as you may read in Mishnah in the Treatise Macoth as also among the Romans as is to be seen in Livie Plutarch and other Historians not to take off the cloths of such as were to be whipt but to tear them off that their bodies might be naked to receive the Lashes 23 And when they had laid many c. As much as to say Paul and Silas being beaten with many stroaks the Duumviri or Magistrates of the City commanded them to be led to Prison Adding further their Commands to the Jaylor that he would keep them close lest they might escape and so they not be able to punish them farther The Jaylor The Greek hath it keeper of the Prisoners Paulus Juris-Consultus calls him Governour of the Prison Ambrose the Deputy of the Prison others the Jaylor Now the Greeks think the Jaylor spoken of here to have been Stephanus whom Paul mentions 1 Cor. 1.16 16.15 17. but this is uncertain because Stephanus with his house is called the first fruits of Achaia 1 Cor. 16.15 But Achaia is a distinct and separate Region from Macedonia where the Jaylor lived at Philippi where he was converted to Christ unless one should say that he was born at Achaia and removed to Philippi whence perhaps he returned back again to Achaia to wit to Corinth 24 Who. To wit the Jaylor Thrust them into the inner Prison That to wit being inclosed within so many Gates they might be the more securely kept Made their
2.41 8.12 37. 9. Then spake the Lord. That is Jesus Christ to whom all Power is given in Heaven and Earth Matth. 28.18 In the Night by a Vision That is in a Night Vision Ch. 2.17 See above what I have noted upon these words they shall dream Dreams Be not affraid As much as to say Let not the fear of being disturbed fright you from Preaching the Gospel here 10. I am with thee According to my promise Matth. 28. v. 20. See what we have noted there And no Man c. As much as to say Neither will I suffer you to be wronged or hurt by any of thine Enemies For c. As much as to say I would not have you cease from Preaching the Gospel in this Luxurious City because there are many in it beside those already converted who are yet to be converted by thy Preaching and reckoned with my People and my Sheep As Christ calls them here his People and Joh. 10.16 his Sheep from the future So saith Grotius those names are given from the time past as Matth. 21.31 This seems to relate to the Prophesie of Isaiah 54.15 11. And he continued there c. As much as to say Paul therefore being confirmed by this admonition of Christ's spent a year and Six Moneths at Corinth in Preaching the Gospel to the Corinthians 12. And when Gallio was the Deputy of Achaia This Gallio was Brother to L. Annaeus Seneca the Philosopher Nero's Master When he was younger he was called M. Annaeus Novatus but afterward L. Junius Gallio having adopted him for his Son he took this Name with his Family Seneca his Brother wrote to this Man his Book of a blessed Life and he writing to his Mother saith that he had obtained honours Achaia saith Grotius was a Proconsular Province under Augustus Tiberius adjoyned it to Macedonia and made it a Caesarean Province But Claudius restored these Provinces to the Senate that is made them again Proconsular as witnesseth Sentonius in Claudius Chap. 25. and Dion Book 60. Spanhemius in his Introduction to his Holy Geography Among the Provinces saith he of the Macedonian Diocess Achaia hath the first place in the rotice of the Empire being subject to the Proconsul while the rest were Consular or Presidial Also we must understand this Achaia to be of larger extent then it is in Ptolomy containing the ancient Greece to wit Aetholia Locrus Phocis Boeotia Attica and all the bounds in which Peloponnesus extended it self Corinth was its Meâ—ropolis being of old the richest of its Cities the common Market Town of all Asia and Europe the entry and as it were the door of Peloponnesus situated in the middle of the Isthnuts Among the other Cities of this Achaia which were Famous for Bishops and Churches and saluted by St. Paul in his second Epistle to the Corinthians next to the Corinthian that of the Athenians in Attica for antiquity splendor of the City having been inlarged with priviledges by the Pompeys Antonies Hadrians for the foundation of its Church by St. Paul for the Conversion of Dionysius not to speak of Hierothens the Areopagite whom they say was Dionysius his Master for the Episcopacy of the same Dionysius in Eusebius and of Publius Quadratus c. was deservedly among the first The Jews made in surrection with one accord To wit the unbelieving of whom above v. 6. being stirred up partly because Paul had withdrawn some from them of which see above v. 8. partly because he joyned with the Jews who believed in Christ the Ethnicks who believed in him though not Circumcised into the same People of God And brought him to the Judgment Of Gallio's Deputy-ship 13. Contrary to the Law To wit of Moses according to which it is by the Romans allowed to us Jews to live in Greece This fellow A Jew by birth Perswadeth Men to worship God Without the observation of legal Ceremonies especially Circumcision Therefore saith Grotius the Jews came to the Deputy because in Achaia they had not such a Power of chastising those of their People as they had in Judea and the neighbouring Regions 14. And when Paul was now about to open his Mouth That he might answer the accusation drawn up against him Gallio said unto the Jews Pauls accusers If it were a matter of wrong That is if any of you had been wronged contrary to the Civil Laws Or wicked Lewdness That is if a mischief were committed through a wicked design Bear with you As much as to say That I should patiently hear your accusation and Judge the Controversie 15. But if it be a question of words That is but if there be any debates among you about dubious expressions And names If to wit that Jesus whom Paul Preacheth should be named Messias or not And of your Law Supply rites Look ye to it That is I leave it to you and permit that either ye compose these Controversies among your selves or that ye dispute them with what words ye please For I will be no Judge of such matters As much as to say For I have no mind to imploy my self to take up Controversies in your Religion It belongs not saith Grotius to the Roman Magistrates to meddle with these things no more than with the debates of the Epicureans and Stoicks among themselves 16. And he drove them from the Judgment Seat That is saith Grotius he removed them from the place of Judgment as bringing nothing which came within his Cognisance Then all the Greeks took That is the Gentiles of the People of Achaia who stood before the Judgment Seat and saw the Jews therefore driven out from thence with Contempt because that with triffling questions of their Law they interrupted the Deputy who was taken up with other things Sosthenes the chief ruler of the Synagogue Who was either with Crispus of whom above v. 8. a great while ago among the chief Rulers of the Synagogue of such it is shewed above Ch. 13.15 that there were many in one Jewish Synagogue or that Crispus having imbraced the Faith of Christ he was substituted in his room or that he was chief Ruler of another Synagogue as Grotius saith than that whereof Crispus was Ruler for in great Cities there were many Synagogues of which each had their own chief Rulers For the same reason there were of old at Rome Antioch and other great Cities except Alexandria where saith Epiphanius there was always another custom many Bishops according to the different limits of Cities and assemblies of Christians But the Synod of Nice did forbid that for the future This Sosthenes seems to have been chief man among Pauls accusers whom nevertheless some say to have been afterward converted to Christ and think him to have been that Sosthenes who with Paul wrote the first Epistle to the Corinthians Beat him before the Judgment Seat See 1. Coriath 1. v. 1. Thinking to gratifie the Deputy if they should beat a Man of great Authority
Baptized that none of the ancient Divines nay not the Council of Trent it self did use this place to prove the Sacramental confession that also Cajetan Michael a Palatio Andreas Vega think so lastly that it is not probable that those newly converted Christians did so soon after Baptism Paul with his companions being as yet present and dayly Preaching return to their old Sins and among them to their Magical Arts and to have gotten Magical Books and read them Grant that Confession to have been after Baptism saith most famous Heidegger yet Cajetan will answer for us Upon the Council of Trent Sess 14.9.7 that here are described some confessing their sins in general or publickly and that it was not a Sacramental confession but a profession of Repentance for their former Life That if they did also confess some special Sins yet they did not either mumble them over in the ear of any Priest as judge nor confess all their Sins with their circumstances but those grosser ones or curious arts which are mentioned in the following nineteenth verse See what we have noted upon Matth. 3.6 about Auricular confession 19. Many also of them which used curious Arts. That is who applyed their mind to the Study of Magick So in Augustine curious Visions seems to be put for Magical Visions 10 Confess 42. That the Ephesians were given to these damnable Studies the ancient naming the Ephesian Letters doth shew by which certain Characters and small Magical Words were signified whereby the Magicians used to free those from the Power of Daemons who were vexed with them Plutarch in Alexandro makes mention of the Magicians which were at Ephesus And about the beginning of Nero's Empire as Philostratus witnesseth in his Life Appollonius Tyanaeus a Famous Magician set up a publick School of Magick art at Ephesus Brought their Books together In which to wit their curious things or Magical subtleties were written And burned them before all them Freely that they might leave it witnessed in Mens Mind that now being converted to Christ they willingly and heartily hated those Magical Curiosities But it does not follow hence as some think that the Books which are accounted Heretical are to be forcibly taken from their Possessors and with publick censure burnt For first it is harder to Judge of Heresie and Errors respecting heads of Faith than of Magick which is plainly Diabolical and many ones judgment is condemned for erroneous and false because of divers preconceived contrary opinions which are evidently disproved as false and erroneous Further there is a vast difference in that the Ephesians of their own accord and without any violence burnt those Books which they themselves acknowledged unworthy of light or reading and that Books against the owners Will without being convicted of their impiety should by violence be forced from them and cast into the fire This they use to do who cannot find out good reasons to confute the Arguments of such Books And they counted the price of them Of the Books to wit which the Ephesians who were sincerely converted to Christ did consume with fire And found it fifty thousand pieces of Silver The Greek hath word for word They found it fifty thousand Myriads of Silver or Money Silver is used by the Greek interpreters as in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any Mony because as Isidore saith their Mony was first Coined of Silver So in the common French Tongue Argent signifieth any Mony as Argentum in Plautus is frequently put for any Mony while in other Authors of the Latin Tongue as is commonly taken for any Mony Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silver when Jewish Mony is spoken of as Matth. 26.15 after the Jewish custom denotes a Shekel of Silver which was every way equal to the Atheâ—â—an Stater and valued two Shillings six pence of the now English Mony Lib. 4. Demonst Evang. Hence Eusebius transcribed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matthew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are three Pounds fifteen Shillings Sterling But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Greek Coin and is of the value of an Attick Drachma which was the fourth part of a Jewish Shekel and of the same value with the Roman Penny and with seven pence farthing of our English Money For the Greeks saith Learned Brerewood numbred the Sums of Money by Drachmaes as the Jews did by Shekels and the Romans by Sestertios but Ephesus whose those Pieces of Money were was a Greek Chy a Colony of the Athenians as Strabo and Pansanias Write Fifty thousand Attick Drachmaes are equivalent to one thousand five hundred sixty two Pounds ten Shillings English Money 20. So mightily grew the Word of God and prâ—vâ—â—ed That is The Gospel of Jesus Christ did daily get it self new Disciples See above Ch. 6 7. 12.24 who profited more and more in the obedience thereof 12. After these things were ended As much as to say When the Christian Faith had taken deeper roots at Ephesus Paul Purposed in the Spirit That is Paul gave his mind to it The Spirit is put for the Mind as Joh. 13.21 Rom. 1.9 1 Cor. 2.11.5.5.6.20 7.34 Ephes 4.23 Phil. 3.3 Col. 2.5 Yet it is not to be doubted but Paul did take upon him this resolution by the instinct of the Holy Ghost as himself witnesseth in the like matter below Ch. 20.22 and as at length the thing it self doth shew Ch. 20.1 When he had passed through Macedonia Wherein he planted Christianity in Philippi Thessalonica and Beraea Above Ch. 16. 17. he would therefore return to see the Christian Inhabitants there And Achaia A Region of Peloponnesus whose Metropolis was Corinth where also Paul taught the Gospel long enough Achaia here is by some taken for whole Greece the ancient Romans called all Grecians by the name of Achaei and Achivi Also the Proconsul of Achaia governed both Peloponnesus and Greece To go to Jerusalem To visit the chief Church and to carry the Alms collected in the Grecian See Rom. 15.25 26. Macedonian and Achaian Churches Saying By the impulse of the Holy Ghost After I have been there To wit at Jerusalem I must also see Rome That is go to Rome that also in this Metropolis of the World I may gain some to Christ See Rom. 1.10.11.13 15.15.23 22. So he sent into Macedonia two of them that ministred unto him As much as to say Having sent two of his helpers in Preaching the Gospel into Macedonia whither he himself was to go Timotheus Of whom before Ch. 16.1 17.14 15 18.5 None liker Paul for holding adorning professing teaching and defending the Christian Faith then Timothy hence the Apostle calls him his beloved Son 1 Tim. 1.2 or as the Greek text hath it his own Son in the Faith Because saith Chrysostome of his exact likeness to him in the Faith whence love ariseth For otherwise Paul had not made but found
Council who are here present Signifie to the Chief Captain That you desire of him With the Council That is not ye by your selves but together with your Collegues declare ye to the Chief Captain that it was not requested of him by the private Will of a few but by the Unaminous desire of the Great Council That he bring him down unto you In the Greek as also in the English Translation it is added To morrow That is that he would command Paul to be brought down to you to Morrow from the Castle or Tower which is called Antonia C. 22. v. 30. as he did before As though ye would enquire something more perfectly concerning him That is to say as if ye were desirous to learn and be better informed as to the Truth of those things of which Paul was accused It was usual for the Guilty now and then to have a hearing either that they might discover something new of him or that they might try whether he would be constant in the same answer to his charge And we e're ever he come near To your Council Chamber Are ready to kill him That is We will kill him by the way so that ye can no ways be charged with his Death So Bloody Men and those that are hurried by a foolish Zeal think they may lawfully assail those that differ from them in Opinion with lyes or Violence and so they plainly discover themselves to be the Children of the Devil who is a Lyar and a Murderer John 8.44 according to Christs saying 16. And c. As if he had said But when Paul's Sisters Son had notice of the Ambush they had laid to take away his Life he went to the Castle or Tower Antonia where his Uncle was kept Prisoner and declared unto him what his Malicious Enemies had attempted and undertaken against him 17. Bring this Man unto the Chief Captain Paul prudently took care to discover unto the Chief Captain what Conspiracy they had entred into against him by whom he hoped to escape that impending danger according to the Roman Equity Hence it appears that the Godly altho they have a firm confidence of Divine Protection may yet avert dangers by the honest service and Ministry of Men. 18. So he The Centurion who was called on by Paul Taking him That is Taking pters Sisters Son Brought him to the Chief Captain Granting Paul's just and honest demand 19. Then the Chief Captain took him by the hand That is When he had taken the young Man who was Paul's Sisters Son by the hand as they use to do who will take any aside into a more secret place and speak with them privately 20. And he Led apart into a more secret place 21. But do not thou believe them That is to say Do not suffer thy self to be perswaded by them to yield to their request For there lye in wait To kill Paul by an Ambush while he is brought from the Prison to the Council Privy Chamber Looking for a promise from thee As if he had said For they do not in the least doubt but that you will promise to perform their request to wit that you will Command Paul to be brought from the Prison to the Council Chamber 22. Charging c. The Governour would have this secret that was declared unto him kept close that the Jews might not have notice that their Conspiracy against Paul was discovered lest they should take new projects against him It is of great concern that secrets be kept least they be divulged 23. Make ready two hundred Soldiers To wit Foot To go to Caesarea C. 8. v. 40.10.1.12.19.18.22.21.8 Situate on the Mediterranean Sea of which see above Spear-men Gr. Dexiolabous holding the right hand that is the Guards who guard ones right side or who take those with their right hand who are ordered to be apprehended or who take and carry Arms with their right hand only not also with their left as the Target-Men use so that they were Spear-meâ— To The Syrian Interpreter seems to have read it Dexibolous throwing with the right hand such as the light-armed Soldiers are said to have been who did throw darts not with a Bow or Sling but with their hand At the third hour of the Night That is Three hours after Sunset that it might not be done openly and manifestly but clancularly and so might escape the knowledge of the Jews Paul's Enemies 24 To Felix the Governour That is Procurator or Vice-Governour of Judea This Man who had been the late Servant of Claudius Caesar was by the Emperor made Governour of Samaria and not long after Ventidius Cumanus the Procurator of Galilee and Judea being sent into Exile he was made Procurator of the same Provinces of Judea and Galilee and he held that Office of Procurator also under Nero Joseph 20. Ant. 5 6 7. de Bel. Jud. l. 2. C. 11 12. Claudius 's Successor until Porcius Festus was substituted into his place He exercised the Royal Power according to his servile disposition with all cruelty and libidinousness he took into Marriage Drusilla Niece to Cleopatra and Antonius so that Felix was Nephew-in-Law to the same Antonius Nephew to Claudius by his Daughter saith Tacitus Lib. 5. He Married successively three Wives of the Royal Race as Suetonius declareth who in the Life of Claudius calls Felix the Husband of three Queens Josephus and Suidas call him Claudius Felix making an addition of this first name to his name from Claudius Caesar who of a Slave made him a Free-man Tacitus gives him the first name of Antonius from Antonia Claudius's Mother whom he had served Pallas Brother to this Felix whowas made a Freeman by Claudius Caesar before him is reported to have had so great influence on Claudius Caesar that he could obtain any thing of him he is also said to have been richer than Crassus by nineteen thousand five hundred thirty one Pounds five Shillings Sterling See Plin. l. 33. c. 10. Tacit. Annal. l. 12. Plin. Jun. 8. Epist 5. For he feard c. What is here added in most Latin Books of the Vulgar Edition is not to be found in the Greek Copies nor in the English Translation As if he were to receive Money That is As if for that he had Money promised him by Paul's Adversaries he had no regard to the safety of a Roman Citizen 25. Writing c. As if he had said having written a Letter to Felix the Procurator to this purpose 26. To the most excellent He gives the usual Title of Dignity to a Magistrate whereby they were used to be saluted See what is said above c. 1. v. 1. On these words O Theophilus Governour The word Praeses which the Greeks commonly render Hegemon in general being that whereby any Magistrates or Governours of Provinces were called but especially those who were set over them with Power of inflicting Capital Punishment This Power was for the most part
Evil it will no more be defended but polluted and violated For there is nothing so voluntary as Religion in which if the Mind of its Professor is averse it is straight vanished it is now none There is therefore good Reason that ye should defend Religion by Patience or Death in which if Faith be preserved it is both well pleasing to God and addeth Authority to Religion Socrates Relateth 3 Hist. 21. that Jovinian the Emperor was mightily commended because he permitted every man to profess Religion as he thought fit and every one to worship as he pleased So Flavius Josephus in his Life writeth that every one ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Choice worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not by constraint neither ought we to act so as to give cause to others to repent that they came over to us on the account of Security Athanasius Apol. 2. Deaths and Bonds are far from being allowed by our Religion Tertullianus to Scapula c. 11. We worship one God whom ye Naturally know at whose Lightnings and Thunder ye tremble at whose Benefits ye Rejoyce ye also fancy the rest to be Gods which we know are Devils Yet it is of humane Right and natural Liberty that every man Worship what he thinks fit nor does ones Religion either incommodate or advantage another But neither is it the duty of Religion to impose Religion which ought to be embraced willingly not by Constraint Council of Tolet. IV. Can. 56. As Man died by obeying the Serpent out of his own Free-will so in the Call of the Grace of God every Man is Saved through Faith by the Conversion of his own Mind Wherefore the Jews are not to be compelled by force but are to be perswaded that they may be Converted out of their own Free-will Nicolas the first Roman Bishop of this Name answering the demands of the Bulgarians c. 41. But as concerning those who refuse to embrace the Christian Religion and Sacrifice and bow their Knees to Idols we can write no other thing to you but that ye convince them to embrace the true Faith by Admonitions Exhortations and that ye endeavor to perswade them that they are vainly wise rather by Reason than by Violence See what is said above c. 5. v. 39. c. 17. v. 3. 17. With my self Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to my self which the Syriack Arabick and the famed Beza construe with the Verb immediately going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Sence is I judged with my self or as the vulgar Latin Interpreter I thought But the said vulgar Latin and Erasmus refer it to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behoved or ought which follows The most learned Lewis de Diu is of Opinion that this is not to be altogether despised For altho saith he it is more usual to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Dative Case is sometimes used even by the most approved Authors Aristotle in his Problems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary that Salt undergo the Fire Contrary to the Name of Jesus of Nazareth Name is here taken either for his very Person whose Name it is as above c. 4. v. 12. or for the whole Profession of the Gospel or Religion delivered by Jesus as above c. 5. v. 41. Mat. 10.22 1 Pet. 4.14 Rev. 2.3 Ought As of bounden Duty in regard I thought that Jesus was a Seducer Impostor and grand Adversary to God To do many things By vexing afflicting and persecuting them who professed themselves the Disciples and Worshippers of Christ 10. Which thing I also did With an Impetus of blind Zeal and inflexible Obstinacy In Jerusalem In which Metropolis of Judea and of all the East I was taken and cast into Bonds And many of the Saints That is Of those who follow the Way and Doctrines of Jesus of Nazareth who are called Saints because they are separated from the profane Multitude of Men by the Profession of that Religion and Doctrine which Christ delivered to them But when Paul Persecuted them with outragious Violence he accounted them Profane and every way detestable Villains See above c. 8.3 22.4 And when they were put to Death To wit The Christians by the unbelieving Jews I gave my Voice That is I gave my Approbation to the Madness of those unbelieving Jews and by my Suffrage approved of their bloody Cruelty whereby they destroyed the Christians See above c 8. 1. c. 22. 20. And in every Synagogue By the name of Synagogue are usually denoted the Places where the Jews made their publick Prayers as also frequently their Juridical and Civil Conventions as 1 Mac. 7.12 the Additions to Daniel 13.41 It is also used for Christian Assemblies met to perform Divine Service Jac. 2.2 Here therefore by Synagogues may be understood either those Meeting Places of the Christians into which Paul sometimes violently broke in and haled them forth to insupportable Torments or the Juridical and Civil Assembling places of the Jews before whom the Christians that were apprehended by Paul were brought or finally the Places appointed for Prayer in which it is not improbable that sometimes the Punishment decreed against the Guilty was put in Execution For Epiphanius makes mention of a certain Jew that was scourged in a Synagogue when he was deserting the Jews and turning over to the Christians And in Eusebius Hist Eccles l. 5. c. 15. a Book is cited written against the Montanists in the Reign of Commodus where it is said that no Woman of that Flock was either punished with Stripes or stoned in the Synagogues of the Jews I punished them oft and compelled them to blaspheme That is I frequently caused the Christians to be put to Torments that by the sharpness of them I might drive them to curse Christ That this was done in the time of the Persecutions by some that were not sound Christians Pliny witnesseth Lib. 10. Epist 97. to Trajan the Emperor And being exceedingly c. As if he had said But further my mad Rage against the Christians encreasing every day I was not satiated with tormenting them all manner of ways at Jerusalem only but carried on that Inhuman Prosecution of them further even to Cities situate without Judea 12. Whereupon That is In the mean while that I was a doing these things or exercising my self in these things as above c. 24.18 As I went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and going that is Whiile I went with that purpose or Mind To Damascus The Metropolis of Syria of which above c. 9 2. With Authority As if he had said Having obtained from the Chief Priests Letters of Proxy whereby I had full Authority and also the Care was committed to me of doing that which I went about See above c. 9.1 2 14. 22.5 Commission Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permission 13. At mid Day That is About Noon as
by way of Anticipation Mesopotamia where the Euphrates runneth close by it Frid. Spanhem Hist Job 1. c. 7. n. 4. towards the South and East is adjoyning to Arabia the Desert being only parted from it by the River so that there are indeed some Cities such as even at this day are Ana or Anna of the largest and most famous of that Countrey some whereof on this side of the River are accounted Cities of Mesopotamia Hence they have one and the same Language Religion and Customs the nature of the Ground is the same being plain and barren and running out into waste Deserts producing the same Herbs and Twigs the same Emir also or Prince of the Arabians extending his Dominion a great way in Mesopotamia Whence it is that the Southern part of Mesopotamia is by Xenophon l. 1. Anabas Pliny Hist l. 5. c. 24. Strabo Geogr. l. 16. and others reckoned a part of Arabia But now Charan the place of Nachors abode called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Charrhai by Stephen Ptolomy and Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts by Jerom Aran as also Carrae if it be the same City with that of the Roman Writers of the Crassian Overthrow Charan by the Georg. Gen. 24.10 of Nubia called also Nachor from Nachor who built and inhabited it is situate in that part of Mesopotamia which the River Chabora watereth between Euphrates and Ascorus for by Holy Writ we may learn that Charan lay in the Way that leadeth from Chaldea into Canaan Gen. 11.31 So that it is altogether more Southerly towards Arabia the Desert and Syria Palmyrena or Aram Tsaba For the Way from Vr of the Chaldees to Palestine is from the East to the West except where to avoid the unpassable places of Arabia Travellers turn toward the North through that part of Mesopotamia that is more Southerly which is to the Northwards of Chaldaea Again the Country of Charan was said to be Easterly in respect of Palestine Gen. 29.1 Hence it is certainly in the Southerly part of Mesopotamia which borders with that part of Arabia where the Inhabitants dwell in Tents according to the Stile of the Scripture and the insight of Maps For the Northern parts of both the Syria's and the Country of Assyria are not said to be Eastward but Northward Hence we may discern their mistake who will have Charan to be situate a great way towards the North and the Mountains of Armenia about the 36 or 37 degrees of Latitude and who confound it with Edessa or Orfa as R. Benjamin Peter Appian Jacob Ziglerus Joseph Moletius and others And the Carrae that are there marked towards the Assyrians whence Lucan called them the Assyrian Carrae as in the Book of Tobit they are placed between Niniveh and Raghes are of necessity altogether different from the Charan of Nachor and Abraham Charan therefore in Mesopotamia was fituated betwixt Babylonia and that part of Syria which led into Palestine hence it lies more towards the South not far from the River Euphrates as the Chaldaean Paraphrase hath it the Nubian Geographer confirms this who will have Harran to be more Southerly than the City Aleppo about the 31 Deg. North. Lat. Hence Arias Montanus on Gen. 24. v. 10. declareth the City Padan to be in that Tract nearer to Babylonia which more truly was the Country in which Charan the City of Nachor was situate nor was it contiguous to Palestine as Adrichomius will have it in the Theater of the Holy Land which as being in Mesopotamia is rather contiguous to Arabia the Desert as this is extended Northward to Euphrates wherein we have placed Jobs Habitation yea those of the East do declare that Charan in Abrahams days was inhabited by the Sabaean Arabians as also the famous Huttinger in his Oriental History c. 8. out of Keesseus the Muhammedan And he said unto him To Wit When he was addicted to the Superstition and Idol-Worship of the Chaldaeans or as those of the East say of the Zabians Jos 24.2 3. Get thee out of thy Country The uninterrupted tenor of the words sufficiently importeth that he speaketh of one call when Abraham dwelt at Vr of the Chaldees where he was born and brought up The call it self together with the Promise is extant Gen. 12.1 2 3. Stephen indeed left out the Promise because it was not needful to touch upon every particular Come into the Land which I shall shew thee He promiseth that he will at length shew him the Land which he did not express in the Call it self Hence also Heb. 11.8 Abraham is said to have gone out not knowing whither he went If Abraham knew not whither he went and the Land towards which he must go could not be shewed him till after his setting out whence is it that by a Prolepsis Abraham is said to have set out from Vr of the Chaldees together with Therach his Guide in his Pilgrimage and Sarah and Lot his Companions therein that he might go into the Land of Canaan Torniellus answers in the year of the World 2113 num 3. That it might very well be that Abraham when he set out knew that God would have him go to the Land of Canaan but that he did not know whether God would have him to settle there or go further to some more remote Countrey and therefore he came into Charan not with a design to settle there but to pass over towards the Land of Canaan firmly believing that there the Lord would shew him the Land whereto he must go and in which he must abide even as a little after it truly came to pass For when he came to Sichem in the Land of Canaan he heard from God Gen. 12.7 To thy Seed will I give the Land 4. Then To wit after Abraham understood both Gods Commands and Promises He came out of the Land of the Chaldaeans As if he had said He utterly forsook his Fathers House and together with his Father Sarai and Lot departed from Vr of the Chaldaeans Stephen will have Mesopotamia the same with Chaldaea The Arabians saith Ludovicus de Dieu are still of Opinion that Chaldaea belongs to Mesopotamia For the Geographer of Nubia in the sixth part of the fourth Climate where he describeth Mesopotamia saith that Bagdad extendeth thither which is that we now call Babylon the Metropolis of Chaldaea whose Province Benjamin in his Itinerary concludeth to be Beretz Sinear in the Land of Shinar which is Chaldaea But although Gods call commanding Therach together with Abraham Sarah and Lot to depart from Vr of the Chaldaeans was directed to Abraham yet because Therach was Father of the Family therefore Gen. 11. v. 31. the business of Migration is ascribed to him not to a Son of his Family as Scaliger * In Elencho Pareano hath rightly observed And dwelt in Charan For no long time saith the most Eloquent of the Jews Philo in his Book of Dreams Aug. 16.