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
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
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
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
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
commonly and for distinction Rabban Gamaliel the old was Praeses of the Sanhedrin after his Father Rabban Simeon the Son of Hillel Pauls Master and the thirty fifth receiver of the Traditions and therefore for this reason might well be called Doctor of the Law as being keeper and conveyer of the Traditions received at Mount Sinai were it not that the Rabbins of the Inferiour Order injoyed the same Title He died eighteen years before the destruction of the City and Rabbi Simeon his Son took his Chair who perished with the City Commanded to put forth the Apostles a little space That is he commanded them to retire a little out of the Council lest by his words they might become bolder 35. Take heed c. As much as to say do not act with such a great heat but rather have a special care lest in your preposterous Zeal you may do somewhat to these Men in this business whereof afterward you may repent It is not probable to me that Gamaliel spake thus as if he approved the Doctrine of the Gospel or would undertake its defence but seeing all the rest stirred up with fury being a gentle and moderate man he by his discourse moderates their excess In the mean time saith Capellus his Disciple Paul most cruelly raged against the Church of Christ and wasted it In sum Talm. l. 2. tract de orat bened sacerdot and Maimonides attributes a fact to Gamaliel far different as it seems from this advice for he saith that when he saw Hereticks so abound in his days meaning Christians there being none other at that time among the Jews that might be supposed to have been so called he composed a form of Prayer in which God was requested to extirpate the Hereticks which form he put with the other forms of Prayer in the Jewish Liturgy then used that it might be ready in every ones mouth If this fact be true it seems to argue such an inraged spirit against the Christians and hatred at the Christian Religion to have been in this man as suits not well with this advice of his which Luke gives here an account of Except that one would think to reconcile Maimonides and Luke by saying this was Gamaliels mind and judgment that although the Apostles and their followers were Hereticks and even dangerous yet they were not to be suppressed by human violence or the Counsels of Human Policy but the whole of it should be committed to the wise Providence of God that their rooting out must be lookt for from God and not hastened by Human Contrivances and therefore that for this purpose he composed that Prayer and added it to the rest in the daily Liturgy whereby God was besought to root out these Men if they were ungodly and Hereticks that if they were not from God he himself would in a way and manner most agreeable to his own Providence and Wisdom disappoint and overturn their designs As to Paul Gamaliels Disciple that bitter Persecutor of the Church of Christ two things may be answered to wit that Gamaliel himself was indeed at first of the same disposition with Paul against the Apostles and their followers which was cruel and fierce but that then he had changed his thoughts God having inclined his heart to milder courses which often comes to pass or that afterward Paul dissented from his Master as being of a hotter temper and therefore of a more angry and hostile spirit against those whom he thought to overturn the Jewish Religion received from their Fathers for which he was a great Zealot 36. For before these days rose up Theudas Theudas is not a Greek but the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrians pronounce by a dipthong Theuda as they call Thomas Thaumas and Joseph Jauseph as Grotius noted Luke saith Henry Valesius or rather Gamaliel in Luke saith expresly Upon Eusth book 2. ch 11. that Theudas rose up but very lately yea in these same days wherein he spake For before these days rose up Theudas which words demonstrate the thing to have been done but very lately for so both Greeks and Latins use to speak of a thing lately fallen out as may be proved by many instances For before these days then is as much as in these days for the Greeks and Latines say before the third day of the Calends for the third day of the Calends Wherefore when Luke subjoyns after this man rose up Judas nothing else is meant by it then that Theudas was older then Judas the Galilaean Which gloss though at first it seems somewhat hard yet it is altogether necessary and most true neither does it want examples for as often as we reckon from the last which is nearer us we must make the first last and the last first For that reason Tertullian in his Apologetick hath us'd the word retrò to say a good while ago in times past and retrosior for ancienter and nevertheless retrò in Latin is the same as pòst afterward But because Causabone denie that ever the Greeks spake so we produce a witness beyond all exception which is Clemens Alexandrinus in lib. 7. strom towards the end who speaks in the very same maner that Luke does for having observed almost all the Hereticks to have broke out about the time of Hadrian and to have come even to the Reign of Antonius Pius as Basilides and Valentine he subjoyns for Marcion lived about the same time with Basilides and Valentine but he as the elder was conversing with them being yet young He adds then After whom Simon for a while heard Peter Preach Who sees not in this place of Clemens that after whom is the same with before whom For neither was Simon the Sorcerer after Marcion but rather lived long before him as is constant among all But certainly Clemens while he makes a Catalogue of Hereticks he reckon'd them first who were the last and put Simon the last of all But also Geographers describing the situation of Lands and names of People speak after the same manner for they say After these are those that is above these those are placed exercltat 2 ch 18. And so much against Causabons Opinion who thought that Theudas of whom mention is made in the Acts to have been older then Judas But one will perhaps say that from what we have argued it seems to be abundantly evinced that Theudas was not elder then Judas of Galilee yet nevertheless that Theudas whereof Luke speaks must be distinguished from that Theudas mentioned by Josephus 20th Book of his Antiq. toward the end of Ch. 2. For the first Theudas of whom Gamaliel speaks in that Oration which he had in the Jewish Council did raise a tumult in Judea about the time of Christs Passion But the other of whom Josephus speaks stirred up Sedition after the death of King Agrippa while Cuspius Fadus governed Judea about the fourth year of the Reign of Claudius Augustus Seeing then
call Saitish as Strabo testifies l. 17. Asaph testifieth that the Miracles were done there by Moses Psal 78.12 And in the Red-Sea The commoner sort of the Literate World think that was called so because its Waters are Red whereas this Sea according to Q. lib. 8. cap. 9. Curtius differs nothing from others in colour the same in the same place saith It had its name from King Erythras for which reason the Ignorant thought that its Waters were Red. Agatharchides affirmeth the same in his Collections out of Book 1. of the Red-Sea Apud Photium in Bibliothecâ— cod CCL That Erythras from whom they say it had its name was Esau who from his redness was called Edom Gen. 25.25 These are of equal signification Erythras in the Greek Edom in Hebrew Ruber in Latin Red in English Rouge in French Hence by the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Rubrum Mare in English Red Sea in French Mer Rouge but in the Holy Scripture it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea full of Weeds because it abounds in Sea Reits it runs by the Land of Edom that is Idumea In this Sea Solomon set out that Fleet whereof mention is made 1 Kings 9.26 In the Wilderness forty years This time answereth to those years in which Christ after his offering up himself in the Cross for us which was typified in the Pascal Sacrifice did continue to invite the Jews to Faith and Repentance by Miracles wrought by God through the Ministry of his Apostles 37. This is that Moses c. As if he had said This very same Moses Deut. 18.15 gave you Signs whereby to discern a true Prophet and so he commended Jesus to you in whom those Signs do shine much more gloriously than in other Prophets See what we have said above c. 3. v. 22. 38. Was in the Church c. As if he had said In the Assembly and meeting of the People in the Wilderness he was a Truch-man betwixt the Angel that spoke to him in Mount Sina and our Fathers who stay'd at the bottom of the same Mountain See Exod. 19. That which is immediately subjoyned saith Beza about his conferring with the Angel in Mount Sina and receiving the Tables of the Law doth manifestly seem to denote a certain special Convention of the People to wit that History which is mentioned in Exodus from Chap 19. to 35. With the Angel which spake to him In Gods name and by his special appointment 15. Antiq. 8. Josephus saith Seeing we have received our Principal Tenets and the most holy part of our Laws from God by Angels The Law was given by Angels by the Ministry of a Truch-man to wit Moses that it might be of force until the promised Seed should come Gal. 3.19 And the Writer to the Hebrews prefers the Gospel to the Law in this that the Gospel was given by Jesus Christ whereas the Law only by Angels Heb. 2.2 In which places saith Grotius they are called Angels with a number denoting a multitude whereas Stephen only said Angel because such is the custom of those Visions that one Angel sustains the Name and Person of God and the rest are as it were his Attendants See Gen. 18. Luke 2.13 compare 1 Thess 4.16 with Matt. 13. v. 39 41 49. Whence is it therefore that the Angel who gave out the Law saith Exod. 20. I Jehovah as also other Angels who were sent about matters of great concern do speak Even after the same manner as Heraulds do proclaim the Judges words as saith August 2 Trin. 2. and in like sort they suffer themselves to be addrest to so Moses saith that God Jehovah spoke to him in the Bush Exod. 3.15 and he that spoke called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Stephen saith that the Angel of the Lord was seen by Moses in the burning of the Bush and that by the Authority of Moses himself Exod. 3.2 Who received the lively Oracles That is he received from God the Doctrine of Life and Salvation to deliver it to us nor did he deliver any thing to us but what he was commanded from above 39. To whom our Fathers would not c. As if he had said But our Fathers not so much rebellious against Moses as against God himself in his Person turned their minds to the profane Rites of the Egyptians as Lactant. expresseth it l. 4. Instit c. 10. That the worshipping of Beasts obtained in Egypt long ago and that it began to be in use before the Israelites went up out of Egypt is plain from Exod. 8.26 In the Edition of Athias v. 22. where when Pharoah or Amenophis Father to Sethosis or Ramâ—ssis and Armais said unto Moses and Aaron Go and Sacrifice to your God in this Land they answered that they should Sacrifice the Abomination of the Egyptians that is Sheep and Oxen which the Egyptians abused to abominable Idolatry For the Sacred Writers used to call the Idols of the Gentiles Abominations as you may see Deut. 7.25.12.30 31. 2 Kings 22.13 Ezra 9.1 Isa 44.19 Or the Abomination of the Egyptians that is a Sacrifice which the Egyptians will abhor who will never suffer those living Creatures to be killed for an Offering which they worship and in this sense the Vulgar and Chaldee Interpreters understand it The Egyptians also erected in their Temples the Statues of those living Creatures which they worshipped when alive Mela l. 1. c. 9. saith They adore the Statues of many living Creatures but much more the living Creatures themselves Strabo l. 17. where he speaks of their Temple saith But no Image or at least not in the likeness of a Man but that of some Beast And therefore King Mycerinus hid his Daughter in the Cavity of a Wooden Ox covered with Gold to which the Saites daily sacrificed by burning all sorts of sweet-smelling things Herodot lib. 2. And Stephanus de Vrbibus on the word Busiris saith It is commonly reported that Isis buried Osiris there laying him in a Wooden Ox and therefore the City was called Busosiris He will have saith the most Famed Bochartus * Hierczoic P. 1. l. 2. c. 34. Osiris buried there by his Mother Isis to have been shut up in a Wooden Ox whence the City was first called Busosiris and then afterward by contraction Busiris Therefore that Learned Man is mistaken who affirms that the Egyptians worshipped only live Animals not their Effigies and that the Images of Oxen are no where read to have been made use of in their worship Moreover that the Israelites while they were in Bondange to the Egyptians did also serve their Gods Joshua c. 24.14 Ezekiel c. 20.7 8. 23.3 8. expresly testify From whence it seems to follow that the Israelites imitated the Customs of the Egyptians when they worshipped the Molten Golden Calf in the Wilderness To which the words of
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
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
Constantine the Great did begin to build sumptuous Churches to God then also in place of that one Wooden Table almost in every Church of God there was one of Stone erected which yet served for the same use that the Wooden Table did before With this Inscription to the unknown God The God of the Jews was by the Gentiles called Vnknown because he had no name by which they knew him It was not lawful commonly to pronounce the sacred name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews called him Hence he is called by Lucan in his second Book of the Pharsalian War the uncertain God By Trebellius Pollion in the Life of Claudius Moses his uncertain Deity By the Ethnicks in Justin Martyr in his Paraenesis to the Greeks altogether hidden By Caius Caligula in Philo Lib. de Legatione ad ipsum the unnamed God And by Isaiah the Prophet himself Ch. 45.15 A God that hideth himself As the Inhabitants of Mount Carmel in Tacitus Hist Lib. 2. Cap. 78. gave neither an Image nor a Temple to this God but only an Altar and Reverence So also saith Vsher the Athenians did place their Altar of Piety in the middle of their Town without any Image as Statius saith in the twelfth Book of his Thebaids The Author of the Dialogne whose Title is Philopater and by some is ascribed to Lucian Swears by the unknown God which was in Athens and at the end of the same Dialogue he saith We having found an unknown God at Athens and Worshipping with hands spread out to heaven to him we will give thanks Him therefore c. As much as to say Therefore that Deity which confusedly known ye Worship I declare to you distinctly and clearly to be God the Maker and Governour of this Worldly Fabrick 24. God c. As much as to say This true God who created and made Heaven and Earth and produced all things that are contained within the compass of Heaven and Earth seeing he is Lord of this Universe as of his own work cannot be inclosed in Temples made with mens hands as the Earthly Kings are in the Palaces wherein they dwell See what is cited out of the Greek Poet Euripides in the Latin Edition of this Commentary Dwelleth not in Temples made with hands See what we have said above Ch. 7.48 The ancient Chistians called the places of their Meetings Churches Conventicles Dominica Oratories Basilics and Gods houses But they gave the name of Temple commonly to the Idols places only although Lactantius calls the Temple of God 5 Instit 2. a building dedicated by the Christians to Religious Worship S. Jerome in his Epistle to Riparius saith of Julian the Apostate that either he destroyed the Basilics of the Saints De Idolo Cap 15. Coron Militis Cap. 11. or turned them to Temples And Tertullian he is said to renounce the Temples who hath renounced the Idols 25. Neither is he worshiped with Mens hands as though he needed any thing That is neither do Religious Men offer their worship to God as it were with their hands as if he had need of that Worship but because it is a humane duty The same is the meaning of Psal 50. v. 10.11 12 13. Seeing he The meaning is seeing he by his free bounty is the cause of Life to all living and supplies them with abundance and Plenty of all things that nature wanteth Life and Breath That is the breath of Life as is clear from Gen. 2.7 God saith Grotius the Father of Spirits Numb 16.22 that is the Author of Life to all Living especially to Men as having like God gotten the Dominion of themselves and of other things 26. All Nations of Men. To wit as Lactantius saith 6. Instit 10. We are all sprang of one Man whom God made For to dwell on all the face of the Earth That is that Men being multiplyed and dispersed over all the Regions of the earthly World should inhabit all the Parts of the habitable Earth See Gen. 11. v. 8. One Man saith Lactantius in the forecited Chapter was made by God and by this one the whole Earth was filled with Mankind And hath determined That is having determined the times wherein every People were to inhabit every Region which cannot be prevented nor passed over 27. Seek the Lord. As much as to say God by Creating Men and distributing the Earth to them to dwell in proposed this end to himself that Men should seek God who is Lord and Creator of Heaven and Earth and of all things that are in them To seek the Lord is nothing else but by worshiping of him earnestly to seek his Grace and Favour and to indeavour to be reconciled to him as appears from these words of the Epistle to the Hebrews Heb. 11.6 He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him If happily they might feel after him That is if happily they might fix upon God who being by his nature incorporeal yields himself and his Goodness so many ways to be felt and injoyed that he seems as if made bodily in aspectable things to make himself in some measure known even by feeling And find him That is and seeking after him find him To seek after God saith Curcelleus in his dissertation of the necessity of the knowledge of Christ Numb 19. is the same as to give him due Worship and Honour Witness that of the holy Writer that he is a rewarder of them that diligently seek him Heb. 11.6 And to find him is to be partaker of his favour as the Prophet sheweth when he saith Isay 55.6 Seek ye the Lord while he may be found call upon him while he is near Though he be not far from every one of us As much as to say tho he be so near us with his benefits that he does demonstrate that he is easily found if we shift not the pains of seeking after him 28. For in him we live and move and have our being This Phrase In him is an Hebraism signifying no more than by him As when the Pharisees charged Christ that by the Prince of Devils he did cast out Devils The vulgar Latin hath it Matth. 9.24 12.24 In the Prince As also below v 31. he is to Judge the World by that man whom he hath appointed there it is also In that Man meaning our Lord Jesus Christ The meaning then is by Gods Power we are Created and being Created are preserved nourished sustained and enjoy what is sufficient both for Necessity of Life and Pleasure As certain also of your own Poets have said He mentions many of them because In Homer Hesiod Menander Callimachus Pindarus are somethings which make to this purpose But Paul being a Cilician cites only the words of his own Countryman Aratus the Cilician For we are all his Off spring This half verse is read in
given to the Procurators of lesser Provinces tho their proper Office was to receive and lay out the Emperors Money as Dio expresseth it Such Procurators are said to supply the place and discharge the Office of a Governour Greeting In the Greek chairein Rejoyce C. 15. v. 23. See what we have said above Horace saluteth Celsus Albinovanus in this form of salutation that was usual with the Greeks L. 1. Epist 8. 27. This Man To wit Paul whom I send to thee Taken of the Jews Tumultuosly And like to have been killed by them That is Designed by them to a present Death Having understood that he was a Roman But he did not therefore deliver Paul from the Jews that were attempting his Death seeing he did not know that he was a Roman Citizen till after that he had commanded him to be bound and racked as you may see above C. 22. v. 25 27. The Chief Captain therefore conceals that for which he might deservedly have been reprehended and turning aside from the Truth he seeketh his own praise Except saith Beza after him joyning a point to it you read But having known that he was a Roman desirous to be informed c. But continues Beza I neither dare nor would I make any alteration by a meer conjecture 28. The cause wherefore they accused him That is C. 22. v. 30. The crime wherewith they charged him See above 29. Whom c. As if he had said And so I found no such crime charged on Paul by his Adversaries as deserved to be chastised by Bonds or punished by Death but only a false Interpretation of the Jewish Law in points controverted and debate full among the Jews themselves 30. When it was told me how the Jews laid wait for him That is had designed against Paul For their Conspiracy was discovered to the Chief Captain when it was only agreed upon being not yet brought to pass for it was not to have been accomplished till the day after I sent him to thee In the Greek is added from that same to wit hour that is immediately without delay I commanded Paul to be carried from Jerusalem to Caesarea to thee who dischargest the Office of Governour Giving also commandment to his accusers To wit Paul's To say To wit What they have against him Before thee A Higher Judge than a Chief Captain is Farewel The Chief Captain wisheth Felix the Governour Health and Happiness in that accustomed conclusion of Letters C. 15. v. 29. See above 31. Brought him by Night To wit the same Night in the which they who were to carry Paul to Felix the Procurator or Vice-Governour of Judea Samaria and Galilee set on their Journey from Jerusalem to Caesarea at the third Hour To Antipatris The Apostle was ordered to be carried to Caesarea by the Command of the Chief Captain as above v. 23. But because that Caesarea which is situate by the Sea and is commonly called Caesarea of Palestina and lies within the Limits of the half Tribe of Manasseh is distant from Jerusalem 30 Leagues which could not be travelled over in one Night they rested first at Antipatris 13. Ant. 23. which was anciently called Capharsaba as Josephus testifieth 1 Mac. 7.31 Jos 12. Ant. 17. and as some will have it it is the same City with that called Capharsalama The same Josephus telleth us that the distance betwixt Joppa and Antipatris 13. Ant. 23. is 150 Furlongs 16. Ant. 9. that is 17 Miles He also saith that this beautiful and pleasant City was built by Herod the great in a large Field called Capharsaba in a watry ground and excellent Soil encompassed with Trees and a River and called Antipatris after the name of his Father And Book 1. Chap. 16. of the Wars of the Jews speaking of the Cities and Edifices repaired and built by Herod the great he saith as Ruffinus Aquileiensis interprets him He built a City in the best Field of the Kingdom in Memory of his Father very rich in Rivers and Trees and called it Antipatris Antipatris which lyes West from the River Jordan is mentioned by Ptolemy the Geographer Lib. 5. c. 16. among the Cities of Judea I cannot therefore conceive on what ground and by what Authority they commonly ascribe it to the half Tribe of Manasseh which is on this side of Jordan and will have it situate almost in the middle of Samaria 32. On the Morrow To wit Of that Night in the which Paul defended with a Guard of Soldiers was brought to Antipatris when now they were got a great way from Jerusalem where they were who had entred into a Conspiracy to kill Paul They left the Horsemen to go with him To Caesarea A Guard of Horse was sufficient to defend him from the ordinary hazards that were incident in Journeys And they returned The 200 Footmen that were heavily armed and the same Number of Spear-men To the Castle That is To the Tower which was at first built by the Maccabees in the North-West Corner contiguous to Mount Moria or the Mount whereon the Temple of Jerusalem was built it was called Antonia by Herod the great in Honour of Marcus Antonius the Triumvir whereas at first it was called Baris See Josephus 15. Ant. 14. 33. Who. To wit the Horsemen that were left to carry Paul to Caesarea When they came to Caesarea That Maritim City in which Felix resided as Vice-Governour And delivered the Epistle Written by Claudius Lysias To the Governour That is to Felix discharging the Office of Governour Presented Paul also before him That is to say They also brought Paul before Felix who was delivered from the Conspiracy of the Factious Jews by benefit of the Publick Protection The Fathers in the African Council c. 83. Against whose fury we may obtain defence which is neither unusual nor repugnant to the Holy Scriptures even as the Apostle Paul as it is to be known in the Faithful Acts of the Apostles avoided the Conspiracy of his Factious Enemies even by Military Succour 34. And when he had read Felix had read the Epistle directed to him from Lysias the Chief Captain And asked of what Province he was To wit Paul And when he understood that he was of Cilicia That is And when he was informed that Paul was of Cilicia Ch. 6. v. 9. of which we have spoke above 35. I will hear thee said he when thine Accusers are also come That having attentively heard both the Accusation and Defence I may give Judgment In Herods Judgment Hall That is Which Herod the Great who repaired Caesarea caused to be built The Latin word Praetorium saith the Learned Grotius has its name from the Roman Praetor that is Emperour but as it usually happens the use of this Word was extended more largely to signifie all the Houses of Famous Men. Praetorium is by Quimilian otherwise called Augustale With the Writers of Husbandry it is that part of the Farme where
Judgment Let Men therefore be delegated that are more skilful in managing Impeachments Go down together As if he had said Let them go down with me from Jerusalem to Caesarea and accuse Paul of his Crimes 6. Among them To wit Among the Jews of Jerusalem The next Day That is the next day after that Festus returned to Caesarea Sitting in the Judgment Seat To give Judgment He Commanded Paul to be brought That he might judge his Cause Many and grievous Complaints c. That is They laid many grievous Crimes to his Charge which yet they could not fix upon Paul by any plausible proofs Excellent is that of Apuleius Any innocent Man may be accused of a forged Crime but none but a Guilty Person can be convicted 8. While Paul answered for himself That is While he vindicated his own Innocency by most solid and convincing Arguments as above c. 24. v. 10. seq Against the Law of the Jews That is Against the Law given by God to the Jews through the Ministry of Moses Against the Temple Of Jerusalem which my Adversaries calumniate me that I went about to prophane Against Caesar Those Accusers of Paul seem to have laid the same things to his charge that the Jews of Thessalonica and Corinth did above c. 17. v. 7. c. 18. v. 13. 9. To do the Jews a pleasure That is To curry favour with the Jews And there be judged of those things before me That is Be judged by the great Council of the Jews in my hearing The Sanhedrin saith Grotius had some Power of executing the Law but the right of the Roman City was greater than that of the Sanhedrin therefore Paul could not be compelled to acknowledge them for Judges The Governors used sometimes to be present with the Senate of the City L. 1. § sed etsi D. quando appellandum sit 10. But Paul said To wit When he understood on what design and intent Festus put that Question to him and fearing ambushes laid by the Jews I stand at Caesar 's Judgment-Seat He calls that Caesar's Judgment-Seat which the Governor held in the Name and by Authority of Caesar Vlpianus Book 1. of the duty of Caesar's Procurator saith What things are acted and done by Caesar 's Procurator are so approved of by him as if they had been done by Caesar himself Where I. Seeing I am a Roman Citizen To the Jews To wit Those mine Accusers to whose importunity you seem to yield I have done no wrong That is in nothing have I given them just cause of offence Better The Comparative is put for the Positive well or the Superlative as it in the English very well 11. I refuse not to die Terent. Phorm Act. 1. Sc. 5. If Vncle Antipho has committed so great a trespass against his own Interest I plead for no favour for him but that he may suffer according to his demerits On which place Donatus saith T' is a Rhetorical Theorem which he uses who is entrusted with a cause proposed If this or that be I beg not pardon I deprecate no punishment But if there be none of these things Supply Wherein I have offended as I said above v. 8. Which these accuse me A Graecism For in Latin it is more proper to say Of which or whereof they accuse me No Man may deliver me unto them That is No Man hath Power to grant this liberty to the Jews to judge me against my Will It was saith Grotius contrary to the Roman Laws to deliver up a Roman Citizen and that against his Will to Men of a Province to be judged by them Pliny in his Epistle to Trajan of the Christians saith There were others possessed with the like madness whom because they were Roman Citizens I ordered to be sent back into the City I appeal to Caesar That is as Grotius interprets it If ye will deliver me to be judged by the Sanhedrin for Festus seemed to intend it I appeal to Caesar Nero. This was allowed by the Roman Laws in such a case For before Sentence Appeal may be made If the Judge has pronounced an Interlocutory on a Question to be discussed in a Civil Action or does it contrary to Law in a Criminal L. Ante. D. de appel recip With the Council That is With the Conciliary Assistants Conferred That he might ask their Judgment as to this Appeal of Paul's to Caesar whether it should be admitted or not To Caesar thou shalt go Festus grants that to a Roman Citizen which if he had not granted he had been guilty of open violence before Caesar whose honour that was advanced by that Appeal he should have seemed to suppress and make light account of 13. And when a few days were past That is a few days intervening Agrippa The Younger whom Herod Agrippa Aristobulus's Son begot of Cyprus Daughter to Phasaelus King The last of the Jews but not of the Province of Judaea or Jerusalem or any part of the two Tetrarchies of Archelaus his Grand Uncle but of the Tetrarchies of his other Grand Uncle Philip and of Lysanias of whom mention is made Luke 3.1 Claudius the Emperor at first would have had this Agrippa the lesser then a young Man to succeed his Father Agrippa but afterwards looking on him as uncapable to govern so great a Kingdom he made Cuspius Fadus Procurator of Judaea and of the whole Kingdom of Agrippa the Elder which was larger than the Kingdom of his Grandfather Herod the Great And so Judaea was again made a Province as it was before it was added to the Kingdom of Agrippa the Elder by Claudius Caesar since Augustus had banished Archelaus Uncle to the same Agrippa who was accused of Tyranny to Vienna of the Allobroges But in the fourth Year from the Death of Agrippa the Elder which was the eighth of the Reign of Claudius Herod Brother to the same Agrippa King of Chalcis in Syria died and Agrippa the younger was by Claudius substituted in the room of the deceased and together with the Kingdom of Chalcis he was also invested with Power over the Temple of Jerusalem and the Holy Treasury and with the right of chusing High Priests which the same Emperor had granted to his Uncle This was the beginning of Agrippa the younger's Reign But when he had governed Chalcis four Years Claudius after the twelfth year of his Reign took it from him and transported him into a greater Kingdom constituting him King of the Tetrarchy which was his Grand Uncle Philip's to wit of Batanaea and Gaulanitis or Auranitis which Countries seem to be the same with Ituraea Luke 3.1 and Trachonitis adding moreover the Principality which is Surnamed Lysania's because it was of old possessed by Lysanias Ptolemy's Son of whom Josephus writeth 14 Ant. 23. 15. Ant. 4. and more recently by the Tetrarch Lysanias whom Luke maketh mention of To this greater Kingdom of Agrippa the younger Nero added Tiberias and Tarichaea Cities of Galilee
falling into a place where two Seas met That is Into a double-Sea'd Isthmus or into Land rising in the Sea like an Isthmus which was washed on both sides by the Sea They ran the Ship On a long Row of Rocks which usually are in great Numbers saith Grotius not far from the Shore yet so as that the Sea flows betwixt them and the Shore Of these sort of Rocks Pliny saith in his Proem to his natural History The numerous Rocks of the white Shallow frighten the Ships And the Forepart stuck fast That is And the Forepart of the Ship indeed seeing it stuck fast on the Rock Remained unmovable That is Tho beat upon by the stormy Sea yet it was not so much as moved But the Hinderpart was loosed by the force of the Sea That is But the hinder-part gaped with chinks and was broken by the beating of the Waves into Planks and Boards of which it was made up 42. But the Souldiers Who guarded those who were sent bound to Rome Counsel That is Purpose or Design Lest any To wit Of the Prisoners or Fettered if their Bonds were loosed should swim to Land Should swim out and escape And so escape their deserved Punishments 43. But the Centurion Julius of whom above v. 1. Willing to save Paul Towards whom he had shewn himself Kind and Courteous above v. 3. Kept them from doing it That is He forbid his Souldiers to kill the Prisoners or Chained Who could Swim That is who were skilled in swimming and were of Strength enough to perform it Should cast c. That is Should jump off the Ship into the Sea that they might swim out to the Shore that was not far from them 44. And the rest Who had not Skill or Strength to Swim Some on Boards c. That is They got to Shore on Joists or Planks which use to be had in Rowers Seats Hatches of the Ship or place where the Oars are fastned Some upon those which were of the Ship That is But others they saved from the Shipwrack on broken pieces of the split Ship And so it came to pass that all the Souls That is The Two hundred seventy six Persons which were in the Ship as is said above v. 37. Escaped to Land Safe and Sound as Paul had foretold above v. 24 34. CHAP. XXVIII 1. AND when we were escaped From the dreadful Shipwrack to Land Melita It was already foretold by Paul Cap. 26. v. 26. that the place of their Escape after the violence of the Storm driving them thither in their designed Voyage should be an Island which is now called by its Name Melita There are two Islands recorded of this Name one being attributed to Sclavonia or to Dalmatia a part of Sclavonia and the other to Africk Pliny makes mention of the former lib. 3. cap. 27. Whence he alledges that Callimachus calls little pretty Dogs for Women to play withal by the Name of Catuli Melitaei and saith that it is situate betwixt Corzola or Melena and Sclavonia but Scylax placeth it near Corzola The latter lyeth betwixt Sicily and Africk and that from thence little pretty Dogs are called Melitaei Catelli is asserted by Strabo in his sixth Book where he says That before Pachynus a Promontory of Sicily Melita is to bee seen whence little Dogs are called Melitaei This Expression Catelli Melitaei Malta Bitlings became a Proverb applyed to things that men purchase to themselves meerly for Pleasure without respect to any serious Matter as being of no use thereto The African Melita far surpassing that of Dalmatia or Sclavonia passes now somewhat corruptly under the Name of Malta the Habitation of the Cross-bearers called the Knights of St. John which Charles the first King of Spain Vouchsafed them after they had been expelled Rhodus their former Residence by Solyman the Emperour of the Turks It appears by Diodorus Siculus lib. 4. Bibl. Hist that it was a Colony of the Phenicians Wherefore Bochart in his first Book of the Phenician Colonies cap. 26. ingeniously derives it's Etymology from the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malat whence arises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melita That is to say evasion Refuge in regard that it was a place of Refuge for the Phenician Merchants as Diodorus doth attest in the places we just now cited declaring That this African Isle Malta is a Colony of the Phenicians whose Traffique being propagated even to the Western Ocean had this Island for a Refuge since it had a most convenient Harbour and was situate in the middle of the Sea This Island was also Melitan that is a Place of Refuge to Vlysses if Melita be as Cluverius endeavors to prove at large not distinct from Ogygia Calypso's Island Besides Ovid lib. 3. Fast. gives us account that Anna Sister to Dido that died at Carthage being driven thence withdrew to this Island which long since had been the King's dwelling Place Again it 's commonly believed that Paul arrived hither after Shipwrack Indeed Constantine surnamed Porphyrogonnet thinketh that the Sclavonian or Dalmatick Melita was the place of Refuge to Paul in his Shipwrack This Opinion saith Bochart in the Place above quoted seems to some probable First Vpon Consideration that Paul is driven up and down in Adria before his Arrival to Melita Act. 27. v. 27. Hence they conclude that mention is made of an Island in the Adriatick Sea Secondly Forasmuch as Barbarians Inhabited the same Act. 28. v. 2 4. Whileas the Greeks had the African Melita in their Possession long ago Thirdly Because Luke makes no mention of any Town in the Island Melita and yet in the African there 's a Town of the Island 's Name remaining to this very Day But these small Objections are not of such weight as that thereby the Assent of any Man should be denyed to the common Opinion confirmed by the most solid Arguments For in the first Place while Paul was sailing close by Crete as you have it Act. 27. v. 13 14. There arose a tempestuous Wind called Euroclydon or as the vulgar Latin Interpreter reads it Euroaquilo That is The North-East Wind which reading being admitted the Conclusion is plain for the Ship could not be driven by the North-East Wind from Crete into Sclavonia The Situation of the places makes evident that this could have been brought about by the South-East Wind and not by the North-West directly opposite to the former But Read it which way you please it is plain that this Wind Euroclydo drove them rather to the South than to the North seeing that the Mariners feared to be cast upon the Quick-sands of Africk by the Violence of this Wind Act. 27. v. 17. Now there had been no Grounds for such a Fear supposing the Ship to be driven by this Wind to Sclavonia a Coast opposite to Africk and the forementioned Quicksands Secondly Act. 27. v. 41. Having fallen into a place where two Seas meet they ran the ship aground into a
A Letter from the Eminent and Learned Monsieur Claude to the Author Monsieur I Received your Commentary on the Acts of the Apostles you were pleased to send me and give you a thousand thanks for this share you are so kind as to afford me in your Remembrance which I have entertain'd not only with all due acknowledgment but also with much joy as coming from a Person who is and ever shall be very dear to me and for whom I have a most peculiar Esteem I have perus'd your Commentary tho it came but very lately to my hands and have found therein as in all your other Works the marks of a Copious Reading abundance of Sense Right Reason and just and exact Understanding and I do not doubt but that this Commentary will be kindly received by the I earned and prove very useful to all those who apply themselves to understand the Scripture This shews you Monsieur not idle and that you manage well the Talents God has been pleased to bestow upon you The Publick will be very much obliged to you if you continue as I hope you will and which I take the freedom to exhort you to making it such like Presents For my own part I find therein a very great Edification and with with all my heart it lay in my power to manifest it to you by effectual services I beseech you to be persuaded of this truth and that you would preserve me the honour of your friendship which I shall ever look upon as very much to my advantage I take my leave praying God he would continue to pour upon you his holy Benedictions and assuring you that I am Monsieur Paris April 15. 1684 Your most humble and most obedient Servant CLAUDE These for Monsieur Du Veil D.D. Loâ—dâ—â— A Literal EXPLANATION OF THE ACTS OF THE Holy Apostles Written in Latine by C. M. Du Veil D.D. Now Translated into English out of a Copy carefully reviewed and corrected by the Author To which is added A Translation of a Learned Dissertation about Baptism for the Dead 1 Cor. 15.29 Written in Latine by the Famous Fridericus Spanhemius Filius John 5.39 Search the Scriptures Theodoret on Ezekiel 16. We must search the Scripture Idioms else we cannot attain its scope Photius in Biblioth Cod. 177. Whatsoever it consonant to Right Reason plainly delivered in the Holy Scriptures that alone is to be approved of LONDON Printed for Tho. Malthus at the Sun in the Poultrey 1685. The Authors Preface to the Reader SAint Luke gives an Account of the most considerable Actions of the Apostles especially of Peter and Paul in that Golden Book of his which by the Greeks is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Acts of the Apostles by Epiphanius Haer. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of the Acts of the Apostles Can. 16. Conc. in Trul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Acts of the Apostles by the Latines if ye except only Hilarius who citing this Book in his Annotations on Matthew retained the Greek word it is called the Acts and Deeds of the Apostles There is scarce any Book that treateth of the Christian Religion which so clearly explains the Doctrine of Truth by Examples that cannot be spoke against and Truth of History attending it And truly there is no other Book save the Apostolick Epistles that intermingles these two Courteous Reader I here present thee with a Commentary on this most excellent Book of Lukes which plainly unfolds the meaning that is wrapt up in the words and that agreeable to the Letter In composing whereof I have made use of both what I could find in the Sacred Fountains of the Scriptures and what I have taken notice of in searching out those Monuments which the Hebrew Rabbies Fathers of the Churches have left behind them and what I have observed in reading over and carefully examining many and several Writers as well Ancient as Modern what Talent of Prudence and Knowledge God the Donor of all good things has bestowed upon me In this my Commentary as in those which I formerly published on Matthew Mark Solomons Song Ecclesiastes the 12 lesser Prophets I for the most part use the Ancient Latin Version of the Scriptures as being that which I am best acquainted with But I always diligently remark what it differs from the Original Texts the Hebrew and Greek I vindicate those places which Hereticks abuse with some pretence especially Papists from their abuse and corruption I likewise briefly make several profitable Observations out of Philology History Geography Grammar where I see it necessary either for the Confirmation or Explication of this Sacred History of the Acts of the Apostles Courteous Reader if thou meetest with any thing in these my Observations that is skilfully spoken ascribe that not to me but to God the Fountain of all goodness to me only what my hand has not well penned and what my mind has not well conceived Moreover if I have erred in any place as in such cases may easily happen I neither stubbornly refuse to profess my Error nor to be better instructed I desire to learn what I am ignorant of and willingly offer my self to be a Scholar to any provided to use Jeroms phrase that he instruct and do not detract for there is nothing so easie as for anidle and lazy person to carp at other mens Labours and Watchings In the mean while Candid Reader peruse my Writings such as they are and joyn your earnest prayers to God with mine that he may make them profitable to his Church which when I shall see performed I shall never repent of my Labours and Studies Farewel Augustine in his 137 Epistle otherwise Third to Volusianus Proconsul of Africa Uncle to Melania the Younger Numb 3. SUch is the depth of the Christian Scripture that therein I could reap new advantage every day if I had given my self over to the study of it alone from my very first Childhood even to decrepit Old Age with the greatest leisure earnestest study and a more happy Genius not that it is so difficult to attain to the knowledge of those things that are necessary to Salvation but after every man holds his Faith there without which he cannot live godly and righteously there are so many things wrapt up in such multiplicity of Vails that are to be understood by Proficients and there is such depth of Wisdom couched not only in the words whereby these things are exprest but also in the things that are to be understood that it fares with the most Aged the most Acute and those that are most desirous of Learning as the same Scripture has in a certain place When a man has done then he beginneth The same Augustine in the same place Numb 18. THE manner of speaking whereby the Holy Scripture is connected how accessible is it to all though it be penetrable by very few Those things which it contains that are manifest
consum'd with anguish of mind For the Greek word us'd there if we may credit Heinsius Grotius and Brenius is to be tormented with grief and sadness and stoppage of the breath whether the person die of those torments or no. So that Matthew does not speak of the death of Judas which happen'd after the same manner here by St. Luke related but of the unsupportable torment of an exulcerated Conscience Hom. 22. ad Antiochen Which Chrysostom calls to be strangled with Conscience that is to be oppress'd with the guilt of his Crimes Lightfoot renders the Greek word in St. Matthew he was strangl'd And so he believes the death of Judas happen'd For now says he after he had thrown back the price of his Treason when Judas was departed with an intention to return to his own Family the Devil who dwelt in him snatching him up into the Air strangl'd him and threw him down headlong so that dashing against the Earth he burst in two in the middle his guts tumbling forth after which horrible Exit the Devil left him But whereas the most Antient Author of the Epistle to the Philippians under the name of Ignatius the Martyr ascertains hanging to be the death of Judas De locis Sanctis and Juvencus affirms that he hanged himself upon a Fig-tree and Beda testifies that the same was to be seen in his time near Jerusalen The Vulgar Latine Version of St. Matthew seems to be preferred before the rest which though it seems to vary something from the Relation of Peter concerning his casting down headlong yet does it carry no contradiction to it Matthew gives an account of the beginning of the Action Peter of the End supplying by divine Inspiration what was wanting in the Relation of Matthew Judas fits the Halter to his neck and springs downward with the greater violence to the end he might the sooner choak himself But that the Vengeance of God might more eminently appear in the horrid and immature death of the infamous Traitor by an unexpected accident the Rope broke so that Judas fell headlong upon some craggy stone or sharp pointed stump of a Tree so that his bursten belly let forth all his bowels Thus Casaubon Concerning the ten thousand Idumeans thrown headlong by the Jews from a Rock who all of them burst their guts 2 Chron. 25.12 the story still is exstant Papias who as Eusebius declares was a Writer of little worth and one that feigned trifles from false Interpretation confounding the Greek word signifying headlong with another Greek word signifying swollen up and thence erecting his own dreams relates that the body of Judas was swell'd to that immensity that so much ground as was sufficient to drive a Cart thorow could not contain it and that thereupon the Cart went over him and squeez d out his guts In like manner the Authors of another Fable when they read that Judas possess'd or purchas'd a field with the hire of iniquity affirm'd that that same field in regard that Judas died in it by reason of the horrid stench which he left behind remain d barren and untill'd 19. And it was known to all the Dwellers at Jerusalem That is to say that horrid sort of death which ended the ignominious life of the Sacrilegious betrayer of Christ Insomuch as that field is called That is to say that field which was purchas'd with the hire of Treachery and infamous for the burial and perhaps the death of the Traitor For many are persuaded that Judas deservedly perished in that field and that by this Event the Priests were the rather instigated to desire the purchase of that field In their proper Tongue The Greek has it in their proper Dialect that is to say which was us'd by the Inhabitants of Jerusalem This Peter speaks as a Galilean and speaking to the Disciples of Christ who were for the most part Galileans Now the Galileans had a distinct Dialect from those of Jerusalem As appears from the History of Christs Passion where Peters Tongue betrayed him Hakeldama The field of Blood Saith the most Learned Lightfoot as well because it was purchas'd with the price of blood as waterâ—d with the blood of the Traitor 20. For it is written Now Peter alledges the Scripture which before v. 16. he had said was to be fulfilled that is to say according to the Mystical sense intended by the Holy Ghost as the Disciples had learnt it from the lips of Christ explaining the Scripture Luke 24.44 In the Book of Psalms That work which the Hebrews are wont to call the Book of Hymns because the chief part of it celebrates the praises of God the Greeks and Latines call it the Psalter from the name of the Instrument to which those Hymns were sung They are in all a hundred and fifty in the Hebrew Copies For the hundred fifty first which is added in the Greek is fictitious rejected not only by the Hebrews but by the Council of Laodicea Theodoret and many others as well Antient as Modern affirm David to be the only Author of all the Psalms Hâ—â— 126. Philastrius also accompts them to be Hereticks who think otherwise l. 17. de Civ Dei c. 14. But St. Austin wavers sometimes ascribing the whole work to David alone sometimes allowing him to have compos'd no more than only nine affirming the rest to have been made by the four Singers of whom he made choice for that purpose In 〈◊〉 aâ— In. pâ—â—i Psâ—â—i But it is apparent from the Arguments of the Psalms wherein their Authors are discover'd or from the express words and subjects of the Psalms by which the time of their composure may be conjectur'd that all the Psalms were not the work of David only but of several Authors Deservedly therefore Hilarius in his Preface to the Psalmâ— concludes the whole composure to be called not the Psalms of David but the Book of Psalms as here it is called by Peter and by Christ himself Luke 20.42 The Author of the Synopsis attributed to Athanasius and Hilarius say that the Psalms were reduced into one Volume by Esdras and digested into that order as now they are extant Prâ—â— in Psâ—l Esâ—i ad Sâ—pâ—â—â— Câ—p. As for that division of the Psalms into five parts which Hilarius and Jerom affirm to have been us'd by the Hebrews and is at this day observ'd in their Book I believe to be no antienter than the Times of the Maccabees saith a person among the Eloquent most highly Learned and among the Learned surpassingly Eloquent Peter Daniel Huetius Dâ—â—â—â—â— Evarg Prâ—p 4. Let his habitation What David out of his Zeal to Justice and the Honour of God imprecating upon his Enemies had prophesied that the Holy Ghost also speaking by the mouth of David would have foretold concerning the persecutors of Christ typifi'd by David And thus Peter being taught the sense of the holy Scriptures by Christ deservedly applys to Judas the Leader of
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
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.
by their Enemies that they were to be delivered afterwards by God from the Tyranny of the Egyptians by his means which yet they did not understand By this Testimony of Stephen Moses seems to have killed the Egyptian on this account as being acquainted with his call to deliver the Israelites from the grievous Bondage of the Egyptians Which the Scripture is silent in Exod. 2.12 This Augustin observed in his second Question on Exodus 26. And the next day That is The next day after that Moses killed the Egyptian and covered him with Sand after he had killed him He shewed himself to them as they strove That is He saw two Israelites quarrelling as the Vulgar Latin Interpreter renders it Exod. 2.13 Jonathan and Rabbi Solomon say that these two Hebrews that contended were Dathan and Abiram And he would have set them at one again Gr. And he forced them to Peace That is he used all means to reconcile them The name of the Effect saith Grotius is given to the Endeavour and the word signifying as it were Violence denoteth the earnestness of the agent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain Luke 14.23 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use forceable means Luke 24.29 See the like expressions Gen. 19.3.33.11 in the vulgar Latin 12. Matt. 14.22 Mark 6.45 Gal. 2.14 Saying c. He does not cite the very words which Moses Exod. 2.13 is said to have spoke to him that did the wrong to his Neighbour but he expresses the sense very well For saith Grotius there he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neighbour who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brother Countryman descended of the same Ancestors 27. But he that did his Neighbour wrong He in the Original Hebrew is called wicked who has an evil Heart and malitious Mind Equity commandeth saith Aristotle in his Book of the Art of Oratory that we make a difference betwixt Injuries and Faults as also betwixt Faults and Misfortunes Misfortunes are which can neither be provided against nor are committed with a malicious Mind Faults which might have been prevented yet are not done out of malice but Injuries are done both designedly and maliciously Who made thee c. Chrysostom on 2 Cor. 7.13 saith of Moses Even before he had brought out the People with his hand he led them by his Actions Wherefore that Hebrew was very foolish in that he said to him Who made thee a Ruler and a Judge over us What sayst thou Thou seest the deeds and doest thou make controversie of the name Just as if one that saw a Physician cut exactly according to Art and so help a distempered member of the Body and then should say unto him Who made thee a Physician Who gave thee a power to cut My Art good man and thy Disease So also his skilfulness made Moses a Judge For to govern is not only a Dignity but also an Art and that indeed the sublimest of Arts. The same Master of the Church handling this Subject on Eph. 3. in the end saith Thy Injustice thy Cruelty hath made me a Ruler and a Judge 29. Then fled Moses at this saying As much as to say Moses understanding by this upbraiding Language that it was publickly known that he killed tho justly the Egyptian that wronged the Hebrew and fearing what might befal him by reason thereof he fled The Egyptians as Grotius observeth esteemed the Hebrews as Slaves yea as Beasts whom they would have every one perswaded to be incapable of Injury And was a Stranger in the Land of Madian Tâ—â—â— is And he was an Exile in the Land of 〈◊〉 Eusebius maketh mention of two Cities of that name 〈…〉 The first is beyond Arabia towards the South in the Desert of the Saracens to the East of the Red Sea whence they are called Madianaei and the Country of Madianaea The other is near Arnon and Areopolis whose Ruins are only to be shewen now A Learned Author under the name of Jerom writes * In Loc. Heb. Act. Apost that Moses was an Exile in the latter Where he begat two Sons As if he had said Where after having taken to Wife Sephora or Zippora Daughter to Hobab or Jethro Niece to Raguel he begat two Sons of her Gersom and Eliezer as Sulpitius Severus expresseth it Book 1. Hist. Sac. 30. And when forty years were expired To wit During his Exile at Madian There appeared to him To wit To Moses while he kept the Flock of Jethro his Father-in-law In the Wilderness of Mount Sina Where there were excellent Pastures To the South of Judaea are Sinim Isa 49.12 Sinaeans as the Vulgar Interpreter has translated Sini Gen. 10.17 whence the Barren Countrey of Sin and in it Mount Sinai has its name Exod. 16.1 Moreover it is certain that the same Mountain is called both Horeb and Sin or Sinai yet so that towards the East 't is properly called Sinat or Sina but that part that looks to the West Horeb. An Angel Heb. Exod. 3.2 An Angel of Jehovah that is an Angel acting in the name of the most high God In a flame of Fire in a Bush Gr. In a flame of Fire of the Bush That is the species of the flaming Fire did shew that God came in his Embassador to revenge the Injuries the Egyptians had done to his People but the Bush not consumed was a Type of that same People that should be preserved alive amidst all these Calamities caused by the wicked 31. When Moses saw it To wit The burning Bush pot consumed He wondered at the sight Astonisht at the strangeness of this Miracle And as he drew near To the Bush To behold it That is That he might look more nearly into it The voice of the Lord came unto him As if he had said The Angel the Messenger of the Lord spake to him to this purpose In diverse and sundry manners God spake to the Fathers but at length in the last days he began to speak to us by his Son Heb. 1.1 32. I am the God c. Orat. 6. Athanasius says But that Angel was not the God of Abraham but God spake in the Angel and it was the Angel that was seen but God spake in him The Author of the Answers to the Orthodox in Justin Martyr Quest 112. The Angels who in Gods stead appeared and spoke to Men were called by the name of God himself as that which spoke to Jacob and to Moses Yea Men also are called Gods It is given to both by virtue of the Office injoyned them both to be in the stead and bear the name of God But when the Office is fulfilled they are no more called Gods who only obtained that name on the account of some work they were to do The God of Abraham and the God of Isaac and the God of Jacob. When God is said to be the God of any it is to be understood a special Favourer and Bountiful Patron of him as sufficiently
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
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
passeth through it to the very place where young Champions exercise their strength Its Springs not being far distant from it and its Channel running through a huge Valley whence presently the River falls into the City the River is cold and sharp whereby it cures both Men and Cattel that are troubled with the Gout or thickness of sinews They of Tarsus were so addicted to the Study of Philosophy and that Discipline which they call Encyclia that they out-stript Athens Alexandria and any other place that can be named where there were Schools and Exercises of Philosophers and of Learning Tarsus brought forth men eminent for Learning among others Hermogenes who wrote with great praise of the Art of Rhetorick whose work is yet extant Stephanus Byzantius saith that Tarsus was built by Sardanapalus the last King of the Assyrians Others in Dio Chrysostomus say it was built by Heroes Lib. 14. or Giants Ammianus Marcellinus saith that Perseus the Son of Jupiter ch 41. and Danaes were the builders of Tarsus Lib. 4. of which Judgment was Solinus and Lucan who therefore calls it Persea 31. Then had the Churches rest To wit The heat of Persecution being assuaged when the violent and furious rage of the Churches Enemies which was stirred up at the sight of Saul was laid There is no War contrary to the Churches Peace but Persecution And were edified That is And were confirmed as Paul useth the word 1 Cor. 1.10 Walking in the fear of the Lord. A Hebraism That is Most reverently Worshipping the Lord. The like construction is in 1 Mac. 6.23 59. 32. Passed throughout all Quarters That is Went about from one place to another incouraging the Brethren Which dwelt at Lydda Lydda which was afterward called Diospolis is a City of the Tribe of Ephraim not far from the Mediterranean Sea upon the confines of the Tribe of Dan. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Text 1 Chron. 8.12 This City as Josephus relates its Inhabitants being gone up to Jerusalem 4 Bell. Jud. 23. to the Feast of Tabernacles was burnt by Cestus Benjamin in his Itinerary saith that Lydda in his time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it is commonly called S. George 33. Named Aeneas Aeneas or as the Poets pronounce it Aineias is the Greek Interpretation of the Jewish name Hillel 34. Arise and make thy Bed He is not commanded to rise and walk but he himself not another as was usual who for eight years space could not move one of his Members is commanded to rise make up smooth and fit his Bed for lying in which was disordered uneven and troublesome to lie upon as it useth to be by the tossings of sick People this was a sure argument that strength was restored to his Members 35. Sarone Saron or Sarona or Saronas is the name of a Region beyond Jordan upon the Borders of the Tribes of Dan and Ephraim upon the Coast of the Mediterranean Sea from Joppa even to Caesarea of Palestine rising below Lydda of which Region 1 Chron. 27.29 Isa 33.9 See our literal explanation on Cant. 2.1 The Metropolis of this Region was called Lesharon or Lasharon which belonged to Saron Whence among the Kings conquered by Joshua Josh 12.18 there is The King of Lasharon The vulgar Latin Pagninus and the English Interpreter judged rightly that the letter Lamed did belong to the denomination of the City as also in the Judaick Map 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Royal City upon a Hill called the Hill of Saron in the Tribe of Ephraim Luke seems here to call this place the Saron by an Emphasis for there is another City called Saron beyond Jordan in the Tribe of Gad upon the River Arnon of which 1 Chron. 5.16 36. Tabitha which by Interpretation is called Dorcas That is whose proper Syrian name Tabitha from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roe was by the Greeks expressed by their proper name Dorcas She was called Dorcas saith Grotius among the Greeks even as Thomas Didymus Cephas Peter See below v. 39. Full of good works and Alms-deeds which she did A Hebrew phrase That is Marvellously given to every praise-worthy work chiefly to Offices of Charity by which our Neighbours are helped and the poors want supplyed 37. Whom when they had washed The custom of washing the Bodies of the dead 4 var. hist 1. was used by Greeks Latines and Hebrews Elian writes of the Illyrian Dardans That they were only washed thrice in their whole life to wit after they are born when they are married and when they dye In Euripides Creon King of the Thebans calls Jocasta to wash the Body of her Son Misenus the Trumpeter is washed and anointed before he is buried in Virgil Aen. 6. v. 218 219. Where Servius cites out of Ennius A good Woman washed and anointed the Body of Tarquinius Maimonides in his Abridgment Talmudick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. of the fourth part ch 4. Of Mourning and Mourners It is saith he the custom in Israel about the dead and their burial that when any is dead they shut his Eyes and if he hath his Mouth open it must be shut tying a ligature about his Jaws that it open not again the place at which he voids his Excrements is stopped but this after the Body is washed Then he is anointed with Ointments made up of divers kinds of perfumes and his Head being shaved the Body is rolled up in white linnen prepared for the purpose which are not of great value that an equality may be kept betwixt the rich and the poor Also the face of the dead before he be put in the Coffin is covered with a Handkerchief the price of which must not exceed the fourth part of a Shekel which fourth part is equal to an Attick Drachma and to the Roman Denary and is equivalent to seven pence half-penny of the now English Mony Being then put into the Coffin saith Maimonides further he is carried upon Mens shoulders even to the burying place and there before the Body be buried there are some things read which have been written by their Ancestors for this purpose whereby Divine Justice is set forth and the sins of men exaggerated for which they deserved death and God is intreated that he may exercise his Justice so as not forget himself to be merciful Then the Corps together with the Bier upon which it lay upon its back being put in a Cave is covered Lastly they go to the Mourners and something is recited by them for their comfort Which being ended every one goes to his business neither doth there any difference appear betwixt the rich and the poor the noble and the ignoble neither in the burial of the dead nor in the comfort of the living 38. And forasmuch as Lydda was nigh unto Joppa There are said to be six miles betwixt Joppa and Lydda See what we have said of Joppa in
Incense For saith Grotius that is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial Levit. and elsewhere And the smoke of the Incense is said to ascend Rev. 8. v. 4. But this Incense was a Type of Prayers Rev. 5. v. 8. 8. v. 3. Prayer say the Ancients is carried up by two wings fasting and the works of mercy 5. And now That is Now therefore The Angel shews him the Apostle and the Apostle shews him Christ 6. He shall tell thee what thou oughtest to do That is as it is expounded chap. 11. v. 14. Who shall speak words to thee in which thou and all thy Family shall be saved As if he should say He will instruct thee in the knowledge of Christ which is the only way to Salvation that thou and thy whole house may be saved God uses no other way but the Instrument of preaching to instil into men the knowledge of the Gospel This is Gods ordinary way which he hath established and we may not expect another most truly saith and proves it from Rom. 10. v. 14. My dearest Wifes Uncle the reverend Samuel Gardner Doctor of Divinity one of his Majesties Chaplains in ordinary in his grave and learned Sermon on the Dignity and Duty of the Ministers of the Gospel Printed in 1672. 7. A Souldier fearing God All the Domesticks of Cornelius feared the Lord as is said before v. 2. but all the Souldiers which were under his Command were not Godly and Religious We have a like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souldiers and Domesticks Matt. 8. v. 9. Of them that waited on him That is They waited before the doors to receive his Commands Ovid speaking of a Lover and a Souldier saith This tends his Mistresses but that his Captains doors 8. When he had declared all these things to them Cornelius explained all things to his Souldier and Servants the more to encourage them to perform a Command which they saw was more Gods than Man ' s. He doubted not saith Calvin to trust those with this great secret whom he had before trained honestly up 9. Peter went up to the house top Gr. to the roof of the house The Jews built the roofs of their houses flat not spire wise Hierom in his Epistle to Sunia and Fretela says that in the Eastern Provinces that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins call tectum For in Palestine and Egypt or in those places where the holy Bible was writ or interpreted their houses are not ridged but flat roofed which at Rome they call Leads or Balcony's that is flat roofs supported by Beams placed across The Vulgar Translation uses this word for a house Prov. 21. v. 9. 25. v. 24. Anselm on Matth. fol. 45. In Palestine they use to make their Roofs flat not copped Even so the Temple of Solomon was made flat above and in the Circuit of the Gallery there were Grates lest any one should unawares fall down and the Doctors had there their Seats that they might from thence speak to the People To pray To wit Secretly and without interruption Suetonius says of Augustus If at any time he desired to do any thing in secret and without interruption he had an apartment above for that purpose c. About the sixth hour That is As the famous Drusius interprets it The time of Prayer which they call The Prayer of Sacrifice or of Oblation which begun at half an hour past six and lasted till half an hour past nine It was also the hour of Dining therefore in the Book whose Title is Principium Sapientiae it is called The time of Refreshment Before this Prayer they tasted not of any thing and it was of great esteem amongst the Ancients See what is said above ch 2. v. 15. ch 3. v. 1. 10. Would have eaten Gr. Tasted That is Eaten A Metonymia of the design'd effect saith Piscator for we tast Meats for this Reason that if they please us we may eat them From hence we may gather that the Jews were wont to Dine at Mid-day which with them was the sixth hour and Josephus in his own Life says that this was the hour of their Dinner on their Sabbath See before ch 2. v. 15. He fell into a Trance That is He was entranced or without himself that he minded not what was done about him neither had he any sense of any outward thing but was wholly intent upon his Internal Idea's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is saith Price as saith Apuleius in his Apology to be astonished even to the forgetfulness of things present and the Memory being by little and little removed from Corporeal Things is made intent upon that Nature which is Immortal and Divine Augustine says of his Mother 9 Confess 5. she suffer'd a defection of mind and for a time was estranged from noticing things present 11. And he saw Heaven opened That is Heaven seemed to him to be divided as it were with a wide opening and that way it opened a covering like a great sheet did descend to him bound at the four Corners hanging from Heaven down to the Earth But saith Grotius that sheet seemed to hang from Heaven to signify our liberty indulg'd from Heaven See what we have said before chap. 7. v. 56. A certain Vessel as it had been a sheet Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I am not ignorant saith the most famous Heinsius how large signification the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heb. and the Vas of the Romans hath yet I had rather in this place call it involucrum a Cloak or something like it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak as it were a Sheet especially since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greeks for a Cloak Hesychius the most learned of Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that serveth to cover It may be he alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrew Shepherds which was either a Cloak or a Satchel in which they used to put their Meat and Cups out of which they drank and their other Necessaries Such a one is that of Zech. 11. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vessel of a foolish Shepherd Although there the Greeks render Vessels in the plural number Knit at the four Corners and let down to the Earth That is Being bound at the four Corners to hang from Heaven to Earth 12. Wherein were Not in reality but in appearance as says Cyrill of Alexandria lib. 9. against Julian All. That is All sorts Four-footed Beasts of the Earth and creeping things Gr. Four-footed Beasts and wild Beasts and creeping things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-footed Beasts in the Vulgar Latin Edition is taken in as large a sense here as amongst the Naturalists But in the Greek Text it only comprehends Domestick Creatures and which are wont to be kept for the common use of Men as Camels Horses Asses Dogs Oxen
should detract something from him 26. Christians John of Antioch in his Chronologica says that the name Christian begun to be used at Antioch when Evodius was Bishop there His words are as Selden translates them About the beginning of the Reign of Claudius Caesar ten years after the Ascension of our Lord and God Jesus Christ Evodius after St. Peter the Apostle was created Bishop of Antioch a City of Syria the great where he also was made Patriarch And in his time they were called Christians their Bishop Evodius living with them and giving them that Name For Christians before were called Nazaraeans and Galilaeans Evodius according to Jerom was created Bishop by Peter in the third year of Claudius Augustus and of the common Christian Account 44. 'T is certain that about the beginning of Claudius his Reign the believers in Christ were called Christians as others are wont to be from him whose Doctrine they follow who otherwise were called Disciples Brethren and Believers and in contempt Nazaraeans and Galilaeans as from the very words about Claudius which next follow may be gathered But this name not derived from Christ after the Greek but Latin form is by some both of the Ancients and Modern said to be that new name by which the Prophet Isaiah Prophesied that Gods Servants should be called ch 65.15 But saith Selden though this name had its beginginning thus in that place nevertheless its use does not seem to be so frequent amongst the Apostles themselves or in their language for some years following For besides that place wherein it is recorded in the Acts that the Disciples were first called Christians at Antioch it only occurs in these following King Agrippa to Paul Almost thou persuadest me to be a Christian And Peter unto the scattered Jews But if any suffer as a Christian let him not be ashamed Neither is there any mention of the Christian name in any other of the Apostles Epistles much less are all they to whom they are directed called Christians But they almost always greet them by the names of Saints Believers or Churches with the addition either of the place or of Jesus Christ or of God or the like or plainly call them Jews as in each Epistle of James and Peter Therefore for seven years or thereabouts after Christs Ascension as before none was of those that believed who were afterwards called Christians besides Jews by birth or those who were received of them by the intire right of Proselyteship 27. But in those days That is In the same year in which the Believers in Christ whether Jews and Circumcised or of the Uncircumcised Gentiles began to be called Christians Came. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down Prophets That is Some of those that believed in Christ who were next to the Apostles and by Gods special Revelation of some particular Mysteries relating to edifying the Church did foretel things to come Such as these are also mentioned afterwards ch 13.1 1 Cor. 12.28.14.32 Eph. 4.11 29. And there stood up That is Begun some sort of action as before ch 5.17 Exod. 32.1 Deut. 32.38 Esd 106 c. One of them That is Of the Prophets who came to Antioch from Jerusalem Named Agabus From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagaba mentioned Esd 2.24 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagab in v. 46. which next follows in the same Chapter of Esdras Signified by the Spirit That is By the Divine breathing of the Spirit That there should be a great dearth throughout all the world This universal Famine foretold by Agabus began in the fourth year of Claudius Caesar in which Herod Agrippa died before his death as appears by the Chronicle of Eusebius and by Orosius lib. 7. c. 6. This Famine still raging in Judea Helena Queen of the Adjabens in the Confines of Assyria and Mesopotamia converted to the true Worship of God by a certain Jew did by plenty of provisions bought in Aegypt abundantly supply the Jews in their wants as appears by Josephus 20 Antiq. 2 3. Another particular Famine at Rome in the second year of Claudius preceeded this universal one of which Dio lib. 20. But another happened in the eleventh year of the same Claudius of which Tacitus lib. 12. c. 43. Suetonius in Claudius c. 18. and Orosius in the lately mentioned place 29. But the Disciples That is The Christians who lived out of Judea and more especially the Antiochians As any one was able That is According to the plenty every one had Every one purposed That is Decreed and determined To send Ministry That is Alms or as the English Version hath it relief So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministry is used for Alms 2 Cor. 8.4.9 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister Heb. 6.10 who relieve the poor To the Brethren which dwelt in Judea That is To the Christians in Judea especially to those who dwelt in Jerusalem who had impoverished themselves by selling their Possessions and bestowing the Mony to publick uses as you may see ch 2.45 4.34 And therefore Paul recommends them sometimes to the Achaians and sometimes to the Macedonians 30. Which also they did That is They brought this good purpose to effect Sending To wit What was gathered To the Elders Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first mention of Elders or Presbyters in the Church By the Jews saith Grotius not only those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniors who were chief in the publick judgments but also who presided in every Synagogue The second Law in the Book of Theodosius about the Jews translates Presbyters In another Law they are called The Fathers of the Synagogue But the whole Government of the Churches of Christ is conformed to the example of the Jewish Synagogue Even also amongst the Grecians Dionysius Halicarnasseus in his second Book saith The Ancients were wont to call their Nobles and old Men Presbyters By the hands of Paul and Barnabas For by the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand There is mention of this Ministry being fulfilled after ch 12.25 From whence it appears that Paul omitted this Journey because it did not belong to his purpose when he tells the Journeys to Jerusalem by him undertaken Gal. 1.18.2.1 CHAP. XII 1. ABout that time That is In which the Famine foretold by Agabus began Paul and Barnabas came to Jerusalem to convey the Contribution to the impoverished Brethren as appears by the conclusion of the foregoing Chapter as also by the end of this Herod the King The Grand-child of Herod the Great by his Son Aristobulus firnamed Agrippa as the Syriack Translation here calls him On whom Caius Caligula Caesar bestowed the Tetrarchies of Philip and Lysanias with the Title of King and afterwards the Tetrarchy of Galilee which Caligula took from Herod Antipas To these Claudius Caesar added Judaea and Samaria so that he possessed his Grandfathers whole Kingdom which had been divided into Tetrarchy's by
is no wonder therefore if Saul who was born out of the Land of Israel and was a Roman should have a Roman name together with his Jewish name And it is worth observation that he being now made the Apostle of the Gentiles does always call himself by his Gentile never by his Jewish name and that Luke writing his Acts doth call him Saul while the scone of the History was among the Jews but Paul while among the Gentiles Filled with the Holy Ghost As much as to say Finding himself full of a Prophetick Spirit that he might foretel Gods vengeance against Elymas 10. Subtilty The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth easiness of doing from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work and so it is taken here by Erasmus for craftiness but by others for a ready boldness for any wickedness Thou Child of the Devil As much as to say Thou who resemblest and imitatest the perverse inclinations and wicked temper of the Devil even as if thou hadst been born of him See John 8.39 40 41 44. Enemy of all righteousness As much as to say Who art contrary to all just and righteous things Wilt thou not cease to pervert the right ways of the Lord. As much as to say Wilt thou always with thy blasphemous Cavils traduce the Righteous Doctrine which came from God full of equity and goodness as deformed vitious and full of unrighteousness Paul seems to allude to Hos 14.10 where see our Literal Explanation 11. And now That is And now therefore as above ch 10.5 Behold Beside your expectation The hand of the Lord is upon thee That is The terrible hand of a revenging God is lifted up against thee to give thee a terrible blow And thou shalt be blind not seeing the Sun The same thing expressed with a double phrase beats the more strongly upon the Ears of the hearers and demonstrates the efficacy of him that speaketh For a season Defined and limited And immediately As much as to say Paul had scarcely foretold the imminent stroak of God upon Elymas when the prediction took effect 12. Then c. As much as to say When Sergius Paulus saw the Doctrine of the Gospel Preached by Paul confirmed by the sudden blindness of Elymas its great Opposer he believed the Gospel being struck with admiration that this Doctrine of Christ was joyned with such marvellous Vertue 13. Now when Paul and his Company That is His Companions When saith Calvin he saith that Pauls Companions loosed from Paphos he in the first place means Paul himself then the rest excepting one Thus by observing that ones delicateness he praised others who with unwearied constancy followed Paul They came to Perga in Pamphilia Perga was one of the most famous Cities of Pamphilia which the Temple of Diana called by Cicero Verrina sexta The most Holy and most Ancient did beautify To this Temple as Strabo tells us lib. 14. there was a Sacred Gathering every Year Appollonius Pergeus whose four Books of Cones are extant in Greek and Latin as Andreas Quenstedt saith de patriis illust vir whence he was called by the Men of that Age The Great Geometrician owes his Birth to this City Of Pamphilia we have spoken above ch 2.10 John Mentioned above v. 5. Departing from them Perhaps shunning the pains and the danger of the rest of the Journey See below ch 15.38 Came to Jerusalem To his Mother 14. They came to Antioch in Pisidia Which was called the Caesarean Colony as Pliny saith Nat. Hist. lib. 5. c. 27. He added saith Beza the name of Pisidia to distinguish this Antioch from that other in Syria from whence they went Pisidia was to the North of Pamphilia and it had Lycaonia upon the East which of old was a part of Pisidia upon the West Phrygia Pacatiana being situated between these two Provinces it was formerly governed by a President then by a Praetor under Justinian Nov. 24. And went into the Synagogue That is Into the meeting place of the Jews On the Sabbath day The Evangelists in Greek use to call the Sabbath day Sabbata in the plural according to the Custom of the Septuagint See their Translation Exod. 20.10 And sate down To wit To hear something taken out of the Law and Prophets read as was usual to be read in the Synagogues according to the most Ancient Jewish Custom as may be seen below v. 27. ch 15.21 15. And after the reading of the Law The reason why the five Books of Moses only are called the Law are given by the Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because these Books of Moses were given to all Ages But the Prophets Sermons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they received every Prophesy from the Holy Ghost according to the exigence of the time or of any fact Whichreason saith Ludovicus de Dieu is not altogether to be despised But the five Books of Moses being divided into fifty four Sections which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are read yearly by the Jews in their Synagogues They begin the reading of them the next Sabbath after the Feast of Tabernacles and thenceforward they read one Section every Sabbath day except two whereon they join two lesser Sections to be read together at once that so in a years time all may be read over and may be finished the ninth day of the Feast of Tabernacles which therefore the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gladness of the Law There are some that do not read over the whole Law but once in three years but this is not the common Custom saith Maimonides In summa Talmudica tract de precibus Benedict sacerdotum cap. 13. And the Prophets Every Sabbath-day the Jews read a Section taken out of the Prophets in their Synagogues answering to the lesson read out of the Pentateuch And they call it the Dismission because the Prophetical Section being read the People are dismissed Antiochus Epiphanes saith Elias in his Thisbi did by an Edict forbid the Israelites the reading of the Law What did the Israelites do They took one Section out of the Prophets whose matter was like the things which were treated of in that Section of the Law which was assigned for that Sabbath As for example upon that Sabbath whereon that Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be read they read out of the Prophesy of Isaiah ch 42.5 Thus saith the Lord the Lord that created the Heavens c. but when the Section of Noah Gen. 6.1 was to be read they substituted a Section answering to it out of Isai 54.9 For this is as the waters of Noah unto me And so also of the rest of the Sections But now though this Decree of Antiochus be void yet that Custom of reading Sections taken out of the Prophets accommodated to the Sections of the Pentateuch is not taken away for even to this day they read such Sections as these of
the Prophets after the Section of the Law The Rulers of the Synagogues sent unto them That is They who did Administer and oversee the Affairs of the Synagogue Grotius upon Matth. 9.18 It is to be observed saith he that men of known goodness were set over the Jewish Synagogue who were called in the Chaldaick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Pastors which word is also frequently read in Benjamins Itinerary Or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters as the Syrian put it in Mark or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Gatherers or Arbitrators which is read in the Syrian in the Acts. The Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogue as we are taught from Acts 13.15 where mention is made of many Rulers of the Synagogue in one and the same Society But there was one eminent among them preferred to the rest for learning whose proper office it was to expound the Law and to recite the words of the publick Prayers as Justin against Trypho teacheth us Him the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Synagogue and by excellency Archisynagogus Luke 13.14 Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praeses sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eldest to whom he attributes the Office of explaining the things that were obscure in their Books and of debating the matters and of reciting before the People the words of the Hymn they were to sing Ye men and brethren Hence it appears that such as seemed able to Preach were extraordinarily invited to it at least that it was usual to suffer others to do it beside the ordinary Rabbins is plain by Christs example Luke 4.15 17. 16. Then Paul stood up That he might be the better heard by the Congregation And beckning with his hand See what we have said above ch 12.17 Men of Israel That is Ye Posterity of Abraham Isaac and Jacob or Israel who by your birth are reckoned the Lords People And ye that fear God As much as to say And ye who of the Gentiles have embraced the Worship of the living God Give ear Devoutly and Religiously 17. The God of this people of Israel Of the People descended of Jacob who was called Israel whence also all his Posterity are called Israel Chose our Fathers Abraham Isaac and Jacob peculiarly to be his Servants and Friends And exalted the people That is He blessed the people which came of them with great increa◠Exod. 1.7 a Metaphor taken from Buildings which are finished to the top When they dwelt as strangers in the land of Aegypt As much as to say Where the people were oppressed by the Aegyptians in whose Land they dwelt And with an high arm That is With his great power signally exerted It is a metaphor taken from men who when they are to do any thing with force especially to smite one they use to lift their Arm high Brought he them Lying under a bitter slavery Out of it To wit Aegypt when they could hardly bear longer their most heavy bondage in it 18. And about the time of fourty years It is said about because there seems one year to be wanting of the compleat forty years Suffered he their manners c. That is He destroyed not that perverse and obstinate people while they were in the Wilderness betwixt Aegypt and Canaan which was promised to their Fathers 19 And. when they had destroyed seven Nations in the land of Canaan God Gen. 15.19 20 21. promised unto Abraham ten Nations the Kenites the Kenizites the Cadmonites the Hittites the Peresites and the Rephaims the Amorites the Canaanites the Girgasites and the Jebusites But Paul numbers seven Nations only here which the Israelites by Divine assistance overthrew nor is there any mention of the Kinites or the Kenites nor of the Kinizites or Kenezites nor of the Cedmonites or Cadmonites in the distribution of the Land and the preceeding War See Deut. 7.1 Josh 3.10 24.11 sometimes six only are mentioned as Exod. 3.8 17. Judg. 3.5 Neh. 9.8 where beside the Kenites the Kenezites and the Cadmonites in the two first places the Girgasites and in the third place Rephaim or the Hivites are passed over in silence Rabbi Salomon Jarchi upon the fore-cited place in Genesis saith There are ten Nations mentioned here but he gave them but seven And the other three to wit the Edomites the Moabites and the Ammonites who are the Kenites Kenizites and the Cadmonites shall at last fall into the inheritance of the people because it is said Isaiah 11.14 They shall lay their hands upon Edom and Moab and the Children of Ammon shall obey them This is the common Opinion of the Jews Others understand by them the Arabians Salmaeans Nuthaeans others Damascus Asia and Spain some also Asia Turky and Carthage But all the Jews with one consent maintain that these three Peoples are yet to be subjugated by the Messiah They also argue that seeing they are not already overcome the Messiah is not yet come But passing by Jewish Fables who loving an Earthly Kingdom do fancy dreams to themselves it is very probable that the Kenites and Kenizites in that interval of time betwixt Abraham and Moses were either quite extinguished or lost their name or were little famous and so counted among other Nations for Joshua mentions them no where either in the division of the Land nor in the account of the Nations which he overcame Eustathius Bishop of Antioch in Hexaemero writes indeed that the Kenites did inhabit the Mounts Libanon and Amanus but whence he drew this is uncertain After the time of Joshua mention is made of the Kenites 1 Sam. 27.10 30.29 But that they are the same with these whom God speaking to Abraham in the fore-cited place Gen. 15. mentions is not certain As to the Cadmonites they were the same with the Hivites They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East Countrymen because they dwelt upon Mount Hermon verging towards the East parts of the Land of Canaan They seem after Abrahams time to have been reckoned with them whom God speaking to Abraham himself called Rephaims as may be gathered from Josh 12.4 5. It is credible saith Masius upon Josh 3.10 that in a most populous Country many different Kindreds dwelt and that the same Kindreds were not always called by the same names is certain for they who in the Covenant with Abraham are called Rephaims seem now by Joshua to be called Hivites In the land of Canaan This most famous Country in Asia the greater was inhabited by Chanaan the Son of Cham and divided among his eleven Sons and their Posterity most of them retained their names in Moses times 'T is commonly called by Christians The Holy Land namely because they Reverence with Helena the Mother of Constantine the Great the ground whereon of old the footsteps
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
or Gold but with a little Iron Head that the Iron might be instead of the Jewel as may be seen in Plinius Lib. 33. Nat. Hist Hence those Rings are called Samothracia ferrea by Lucretius lib. 6. The Ancients believed that those Samothracian Rings had some preservative Vertue As also the natural Rings of the Greeks which were hollow and void within as Artemidorus writes In the Ceremonies of the Priest of Jupiter it was written Do not use a Ring unless it be hollow and void That famous Grammarian Aristarchus is said to have been a Samothracian who challenged such a right in Homer's Verses that he would let none pass in Homer's name but such as he approved of whence the Censors of other mens Writings are called Aristarchi And the next day to Neapolis A Sea Town of Macedonia upon the Confines of Thrace at the Gulf Strymonicus which now is commonly called Christopoli 12. And from thence to Philippi This City is placed betwixt Mount Pangaeus and the Coast of the Aegean Sea Some adjoyn it to Thessaly others to Thrace and others to Macedonia For that those Regions were joyning It became most famous by the Fight of Augustus and Antonius with Brutus and Cassius Caesar's Murderers Stylax speaking of Thrace saith that this City was first built by Callistratus the Athenian which when afterward it was repaired by Philip King of Macedon and Father of Alexander the Great was called Philippi It was formerly called Datus or Datum Also Crenides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fountains because of the many Fountains that spring there as witnesseth Appian Next to Thessalonica and subject to it was the City Philippus or Philippi Iib. 4. de Bell. Civil betwixt Apollonia and Amphipolis famous for Paul 's Epistle the first Fruits of the Christian Church and as is commonly thought for Epaphroditus his Episcopacy saith Frederick Spanhemius in his Introduction to Sacred Geography Which is the chief City of that part of Macedonia Colonie These Words must be read so neither must there be any distinction put between City and Colony as those Learned men Bertamus Cornellius and Hugo Grotius hath noted Such as go to Macedonia from the Isle of Samothrace the first City they meet that is a Colony upon the Coast of Edonis which is a part of Macedonia situated upon both sides of the River Strymon not far from its mouth in the Confines of Thrace is Philippi Neapolis saith Grotius is a City of Edonis which is a part of Macedonia in which also is Philippi But Neopolis is in the Strymonick Gulf it self Philippi farther toward the inner part of it Of that part of Macedonia That is that part of the Country of Macedonia to wit Edonis A Colony To wit of the Romans which was much esteemed because of the many Prerogatives granted to the Inhabitants of the Colonies Paul saith Grotius chiefly followed the Colonies because there were most men there and that of divers Nations Celsus saith In leg colon D. de cens the Philippian Colony enjoyeth the priviledge of Italy Vlpian in the Province of Macedonia the Dirreachens Cassandrians Philippians In lege in Lusitania eodem tit Dienses and Stobenses enjoyed the same Priviledges with the Italians Abiding certain Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Verb here used signifies not only simply to tarry in any place but to be instant in working to be bent upon a thing with greatest indeavour as Aretius noted upon John 3.22 Hence exercise is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence we may see that Paul with his Companions tarried some days at Philippi to preach the Gospel 13. And on the Sabbath That is upon a certain Sabbath We went out of the City Either because the Jews made choice of a place remote from the multitude for their Meetings or because they were not allowed to meet within the City By a River side To wit by the River Strymon as some will have it L. 4. Nat. Hist 10. of which Plinius saith The River Strymon is the Border of Macedonia rising in Hemo a Mountain of Thrace It is observable that it emptieth it self in seven Lakes before it diverts its Course They being afterward gathered into one Channel it runs by Amphipolis into the Gulph of the Aegean Sea which also from it is called the Strymonick Gulph Where Prayer was wont to be made The Greek Word Enomiseto is rendred was wont by Beza and Piscator and is also so used frequently by Greek Authors as Henricus Stephanus confirms by Instances I would not strain the Word if I should render it it was reported or it was thought to wit by us that is we thought as the Ethiopick renders it Budaeus telleth out of Plato saith Ludovicus de Diew That Nomisesthai is used to be taken for to be esteemed and in fame Prayer The Greek word Proseuche rendred Prayer signifies both Prayer and the Place of Prayer Hence the Scholiast interprets the Word Proseucha used by Juvenal Sat. 3. A placewherein the Jews pray Philo calls the Synagogues Proseuchas because there the Law was read and Prayer was made But also saith Grotius in such places as had no Synagognes to wit where the number of the Jews was small or where the Magistrate did not tolerate Synagogues the Jews had places appointed for Prayer far off from the Multitude and especially by the River and Sea side We also may gather from the next Ch. 17. That at Philippi In Heres Massalianorum there was no Synagogue At Sichem now called Neapolis saith Epiphanius The place of Prayer is in a Plain about two stones cast without the City made in the form of a Theater under the open Heaven by the Samaritans who endeavour to follow the Jews in all things For the Jews as Chrysostom noteth did not only pray where the Synagogue was but also without it in a place as it were appointed for that end And we sat down and spoke They used to sit down when they began a long Discourse Vnto the Women which resorted thither In the Jewish Synagogues the Women are separated from the men by a grated Wall 14. A Seller of Purple of the City of Thyatira That is born in the City of the Thyatirians Thyatira saith Strabo A Colony of the Macedonians which some say was the last of the Mysians Lib. 13. Ptolemy calls it a Metropolis lib. 5. c. 2. The Author of that Book which treats of the Places of the Acts of the Apostles under Jerom's Name saith Thyatira a City of Lydia which is a Province of the lesser Asia once famous for Aesculapius his Temple of which that Lydia the Seller of Purple who at Philippi imbraced the Faith of Christ was a Citizen Pliny describeth the Province of Lydia thus 5. Nat. Hist 29. Lydia overspread with the windings of the River Meander reacheth above Ionia and borders with Phrygia upon the East with Mysia upon the North and
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
of the Romans in his Oration for the Maâ—ilian Law calls the light of all Greece was a City of Achaia or Peloponnesus for Peloponnesus was contained in Achaia situated in the Isthmus wâ—â— took its name from it the Greeks call any narrowness of ground betwixt a Peninsula and the main Land an Isthmus but it was by way of excellency said of the Corinthian or Peloponnesian wherein Plays were celebrated to Neptune This City of Corinth was Famous for two Ports of which the one was called the Port of Lechea the other of Cenchrea the one was used to traffick with the Europeans the other to negotiate with the Asians the former layd near the Ionian the other the Aegean Sea therefore it was called by the Latins bimaris by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Castle was called Acrocorinthus For as Strabo reports it was a Hill so incompassed with Walls Lib. 8. that it was as useful as a Castle There was Pyrene a Fountain Sacred to the Muses This same City was formerly called Ephyra Authors do not agree about its builder though Plutarch in his Book of the Malice of Herodotus calls it the City of Glaucus as if it had been built by Glaucus of whom mention is made by Stephanus In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by its trading acquired great Riches it was by the Father of the Poets surnamed the Rich Iliad 2. by 〈◊〉 it is called Blessed Corinth the threshold of Neptunes Iâ—â—hmus â—â—â—ous for young Men. By its riches it became to such an excess that hence arose that Proverb It is not every one that may sail to Corinth But the Corinthians were always much addicted to Whores esteeming this so far from being base that Whores were admitted to their publick Prayers and it was a part of their Prayer that the Gods would increase the number of the Whores and their Income Some also vowed to bring in more Whores as we have it from Athenaeus and Aelianus There Lais exacted the tribute of her Lust of all Greece prostituting her self for ten thousand Drachmaes who when she died had a Tomb made Famous with the Verses of all the Poets And hence it is that to play the Corinthian is commonly among the Greeks to Whore And a Corimbian Maid with Plato is one that Prostituteth her self The Scholiast of St. Gregory of Nazianz upon his first Oration against Julian notes that there were always most Famous Whores at Corinth Aelianus also saith that the Corinthians were Drunkards Pride useth to accompany Riches which Plutarch observes was very great at Corinth It was always their Language the Corinthian born of Jupiter will not suffer these things This their pride when it had puffed them up even to contemn the Roman Name brought Ruin upon them L. Mummius having vanquished them But the City being repaired by Julius Caesar as Strabo and Diodorus Siculus in his Fragments saith In a very short time as their Riches returned to them so did their Vices The Studies of Philosophy of old slourished there Periander Prince of the City being râ—ckoned among the seven wise men of Greece and Diogenes the great derider of the opinions received among men being much conversant there 2. And found a certain Jew To wit by birth but now a Christian by Religion as is clear from what follows Born in â—ontus A Region of Asia near the Sea which they call the Euxiâ—â— Sea Latâ—ly come To wit to Coriâ—â—h From Italy Italy is a most famous Region in Europe It hath the Name of Italus a certain King of the Arcadians as saith Thucâ—dides being sormerly called Ausonia Aâ—sonis Hesperia Saturnia Lib. 6. Latium and Ocnotria it hath for its bounds upon the North the Alps upon the East Arsya a River of Histria and the upper Sea which also is called the Adrâ—â—tick Sea upon the South the lower Sea or the Tyrrbenian and Tuscan Sea upon the Fast again the Alps even to the Mediâ—â—â—â—an Sea Italy saith C. Julius Solinus was spoken of with so much care by all especially by Cato Cap. 8. that now nothing can be found which the diligence of ancient Authors did not take before having so large a subject for praising its excellent ground while the most excellent Writers consider the wholsomness of its places the temperateness of its Air the fruitfulness of its ground the warmness of its Hillocks the thickness of its Woods harmless Forrests the increase of its Vines and Olives its Folds Herds so many Rivers so great Lakes the banks of Violets bearing twice a year and among other things the Mount Vesuvius which burneth and casteth out Flame Baias with its warm Fountains so frequent Colonies the continual beauty of new Cities so splendid Ornament of ancient Towns who were first built by the Aborigines the Aurunci Pelasgians Arcadians Sicilians and afterwards by the Strangers of Greece and at last by the Roman Conquerors To all these advantages of Italy is opposed the crime of Debauchery with Males saith Thomas de Pinedo in his notes upon Stephanus de Vrbibus Nicolaus Leonicus saith De Var. Hist Lib. 3. Cap. 25. that the Italians by the long warlike expeditions forced of necessity were the first that abused Males But I think this Vice had its rise from the Greeks Lib. 1. Cap. 135. seeing that Herodotus saith that the Persians being taught by the Grecians were given to love Boys from them its probable this Vice hath crept in among other Nations though Vices are also learned without a Master With his Wife Priscilla This eminently Pious Woman and her husband Aquilâ— born in Pontus are mentioned with commendation Rom. 16.3 1 Cor. 16.19 See also 2 Tim. 4.19 Because that Claudius had Commanded The fifth Emperor of the Romans a doltish man who was altogether governed by his Wives and the Servants he had made free All the Jews to depart from Rome Under Jews were also comprehended Christians born of Jews The Jews saith Suetonius making dayly Tumults Chrestus stirring them up In Claud. Cap. 25. were by Claudius expelled out of Rome If I mistake not saith Bishop Vsher Suctone only makes mention of this Chrestus for that here he meant Christ our Lord from whom he elsewhere names the Christians I cannot as yet perswade my self From the latter part of this Book of the Acts of the Apostles we may gather that this edict of Claudius was not long observed at Rome which perhaps was the reason why Josephus did not mention it From Rome The most Famous City of Italy was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as Valentia in Latin by the Latins Roma Plinius saith Lib. 3. Nat. Hist Cap. 5. it had also another name which by the Secrets of the Ceremonies was esteemed a crime to speak The same says Servius Which name a certain Tribune of the People having ventured to say was put to Death as Solinus saith Ad Aeneid Lib. 1. v. 281. Cap.
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
another as was usual C. 20. v. 1. with a kiss of Charity See above Wee took Ship We who were to accompany Paul further And they The Christians who inhabited Tyre Returned home again Every one to their own Houses 7. And when we had finished our course That is got further on our Voyage From Tyre we came to Ptolemais A Town of Phoenicia formerly called Ace or with a Latin termination Aca. It is mentioned by Pliny in these words L. 5. C. 19. Ptolemais which was formerly called Ace was a Colony of Claudius Caesar Delecampius takes notice that it was named Acon in an ancient Manuscript which cometh nearer the Original name of that Town Acho or Accho which we read Judg. 1.31 in the Hebrew Text and here in the Syriack Version It is said by Josephus to be a City of Gaillee De Bel. Jud. l. 2. C. 7. but that part of Galilee belonged to Phoenicia And Phoenicia and Palestine were comprehended under Syria whence Writers ascribed their Cities sometimes to the one sometimes to the other It was an ancient and great City which the Persians made use of as a seat of War against Aegypt as Strabo relateth The Coast betwixt this and Tyre Lib. 16. was encompassed with Banks of sand whence they were furnished with sand for making of Glass as Strabo and Josephus report in the forecited places the latter of whom calls it Arce and Actipus Antiq. Jud. l. 5. C. 1. which Fuller alledges ought to be utterly exploded as Monsters of Words Miscel Sacr. l. 4. c. 15. but without any solid ground for according to Justus the Hebrew in Acho this City was likewise called Arce Ace therefore and Arce was the same Individual Town as Dameshek and Darmeshek was the same City which the Latins called Damascus By Ptolemy it is called Arca Geograph l. 5. C. 15. and reckoned among the Mediterranean Towns of Phoenicia Elius Lamprid. in the Life of Alexander Severus calls it Arca Caesarea and Arcena who likewise says that this Emperor was born there and that on his Birth day there was seen in the same City a Star of the first Magnitude from Morning till night Eusebius Bishop of Cesarea in the first Book of his Chronicles reports that Alexander the Emperor Son to Mammaeas was also born there in which place he calls this same City Arcas in the Plural Number But Actipus is derived from the Hebrew Kepitha which was a part of the City Acho as appears by the Jerusalem Talmud in the Treatise entituled Shemuoth C. 6. where you 'l meet with these following words Rabbi that is Jehuda Hanasi or the Prince of the great Sauhedrin whom by way of excellency they call Rabbi without any Additament was in Acho and there he saw a certain man ascend from Kepitha Hence Josephus formed Actipus L 95. C. 15. l. 5. c. 16. which is changed by Ptolomy and Pliny unto Ecdippa It is true that the same Pliny mentioneth Ace and Ecdippa as two distinct Cities and Ptolomy Ecdippa and Ptolemais and Arca as different Cities of Phoenicia But in this case more credit is to be given to Josephus who affirms that Arce Actipus and Ptolomais are one and the same City in the Portion of the Tribe of Asher or Asser Bochartus saith of the same City The Neotericks call it Acre which is most known Therefore it is read in Benjamen From Tyre it is a days Journey to Acre which is Accho not to Acde as vulgarly In 3 Mac. Chap. last towards the close it is called Ptolomais the Rosary from the nature of the place 8. But another day That is And the next day as it is in the common English Translation Departed From Ptolomais In the Gr. is added here as also in the English Translation They that were with Paul that is Paul and his Companions in his Journey The like expression is extant above C. 13. v. 13. See our Commentary there We came A few days after Vnto Caesarea c. Of Palestine Of which see above C. 8. v. 40. And we entred into the house of Philip. Who had gone thither long ago after that he had Baptized the Ethiopian Eunuch above C. 8. v. 40. The Evangelist That is The Preacher of the Gospel They are called Evangelists in the New Testament who having been set over no particular Church assisted the Apostles in spreading the Gospel of Christ But in succeeding times it grew out of use so that they only were called Evangelists who committed the Life and Doctrine of Christ to Writing And of those four Penmen of the Gospel John is in a peculiar manner Surnamed the Evangelist to distinguish him from John the Baptist Which Philip a Preacher of the Gospel See above C. 8. v. 3. Was one of the seven Deacons or Stewards of the Church Goods at Jerusalem chosen above C. 6. v. 5. see there And abode with him That is Were friendly entertained in his House 9. And the same Man Excellent Preacher of the Gospel Had. Not shut up in a Monastery but abiding at home with him Four Daughters Beyond all controversie procreated in and by lawful Marriage Virgins Who at that time were not Married but that they were afterward given in Wedlock writeth that incomparably Learned Man Clemens a Presbyter of Alexandria Which did Prophesie That is Did foretel things to come by Divine Inspiration as Debora the Wife of Lapidoth Judg. 4.4 and Holda or Hulda the Wife of Sellum or Shallum 2 Kings 22.14 and Anna the Prophetess Luke 2.26 10. And as we tarried there many days At Caesarea of Palestine in the House of Philip the Deacon refreshing our selves after our late Voyage There came down from Judaea That is From the Province belonging to the Tribe of Juda. A certain Prophet named Agabus See of him above C. 11. v. 28. 11. bound his own hands and feet It was usual with the Prophets that what they predicted in words to be perceived by the Ear they also represented to the Eye by Obvious and palpable things As you may see Isa 20.2 3. and Jer. 13.1.4.27.2 Ezek. 4 5 -12 Thus saith the Holy Ghost That is The Holy Spirit hath inspired me from Heaven to foretel these things to come The Man That is Paul This Prophecy of Agabus is eventually fulfilled below v. 33. 12. We besought Luke Aristarchus Trophimus and the rest of Paul's attendants in his Journeys And they of that place That is The Christians who dwelt at Caesarea of Palestine That he should not go up To wit Paul To Jerusalem The cruel Murderess of the Prophets and who stoned them with stones that were sent unto her Mat. 23. v. 37. 13. Then Paul answered To give a check to their unseasonable affection to him wards What mean ye to weep and to break my heart As if he had said Alas my heart is rent while I see you thus tho to no purpose endeavour to deter me from going to Jerusalem
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
whom the Snake Her devlish Darts at th' Fires approach did shake A Wound by wonted Rage and Poison cold His Hand sustains as all behold Oecumenius also A Viper having thrust her Teeth into the Apostles Hand But the most famous Bochart is with far greater probability of Opinion that the Viper was restrained from fastning her noisome Teeth into the Apostle's Hand by the same God that by his Angel shut up the Mouths of Lions insomuch that they could not hurt with their Teeth the Prophet Dan. 6. v. 22. Which says he Hierozoici p. 2. lib. 3. cap. 3. The words of Luke seem plainly to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sustained no Hurt For he could not be said to sustain no hurt that was stung by a Viper Neither for ought I know do's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import to bite or sting nor to assail or hang but to fasten as the simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having proved by divers Authorities which you may see cited at large in the Latin Edition of this literal Explication on the Acts of the Holy Apostles he concludes thus Wherefore Stephen adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Words of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering it thus she tied herself to his Hand or fastned on it So Basilius thought good to say while he gives account of the same Story in his ninth Homily on the Hexaemeron or six Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Viper having fastned on Paul while he was a gathering of Sticks Nevertheless by othersit is rendered hang because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to hang by or on and here it 's immeâ—â— ately subjoin'd when the Barbarians saw the venemous Beast hang on his Hand Others again choose rather to say did bite or Sting as if it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive Conjugation is to bite yet not with Teeth but with Cavils and scoffing Taunts And indeed Chrysostom on this place for for reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which notwithstanding he takes in another Sense to wit for simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assaulted set upon For he expresseth himself to this Purpose in the subsequent Exposition A Viper coming out of the Fire set on his Hand What follows makes it manifest that he was assailed By all means Chrysostom must be so rendered In regard that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assail a Man as Stephanus makes apparent out of Plato Thucydides and Plutarch Whence it is that a great many render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assail'd his Hand as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there 's no need to change any thing nor to add strange unusual Notions to the common Word since it 's most pertinent to say that the Viper fastned on Paul's Hand For a Serpent is said to tie whatever is compassed with her Windings Hence the Prince of Poets Two Serpents fierce Laocoon assail'd And bound him fast by Windings that prevail'd Nicander likewise in his Thieriacks or Antidotes against Poison v. 475. advises to take care that the little spotted Serpent burn thee not tying fast thy Body by the strokes of her Tail Leo Byzantius also in Boeoticis by the Testimony of Plutarch in his Book of Rivers speaking concerning the Boy Cythaeron insinuates that he was killed by a Serpent that tied him with her windings And Cicero of Roscius in his first Book on Divination The Nurse in the Night being awakned by the Light that was brought saw a Serpent winded close about the Child Again in his second Book It may be an Untruth that Roscius himself was tied fast by the windings of a Serpent This is farther confirmed by Aelian in the sixth Book cap. 21. of his History where he asserts that the Dragon that set upon an Elephant having crept up to his Neck and striking him with one part of his Tail and binding him fast with the other strangled the Beast with an unusual Halter Macrobius in the Description of Hercules 's Knot lib. 1. Sat. cap. 19. Those Dragons tie one another towards the middle by a Knurle called Hercules's Knot 4. And when the Barbarians saw That is The Inhabitants of Malta Those Men says Bochart were accounted Barbarians because the most of them who inhabited the Island Malta were neither Greeks nor Romans but Phenician or Carthaginian Inhabitants as is proved elsewhere by the Testimonies of Scylax Diodorus and Stephanus Wherefore if Credit may be given Orosius in his fourth Book cap. 8. Atilius the Roman Consul in his Sea-Expedition against the Carthaginians in time of the first Punick War passing through Sipara and Malta noble Islands of Sicily quite overthrew them And at the second Punick War T. Sempronius sailed over from Lilibaeum now called Mazara into the Island Malta possest by the Carthaginians As soon as he arrived Amilcar the Son of Giscon Governour of the Garison together with two Thousand Souldiers or thereabouts and the Town of the Island were surrendered to him Thus Livius in his first Book of the third Decade Besides we observed already that Melita is a Carthaginian Name It remains then that the Inhabitants of Malta as also the other African-Carthaginians were a part of the Barbarians from whom the Country itself was at length named Barbary The venemous Beast hung on his Hand On which to wit she had fastned Bochart says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only a Beast in general but also a Serpent or Venomous Beast Ecclesiast c 12. v. 17. Who should shew Pity to an Enchanter bitten by a Serpent or any such as approach to Beasts understand Venomous that is Vipers or Serpents Dioscorides l. 1. c. de vitice or Park-Leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pliny renders thus lib. 24. cap. 9. The Leaves once perfumed or strow'd drive away venomous Beasts Hence in the Books of Physicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are every where spoken of one bitten by a Serpent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such Medicines as cure Men of Serpents Venome In this Sense Josephus in the second Book and fifth Chapter of his Antiquities calleth Ethiopia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it brings forth many Serpents And the Marsi that feed on Serpents are by Galen stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise Dionysius Halicarnasseus calls the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a serpentine Letter because it resembles Serpents hissing Moreover the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing any wild Beast to the Hebrews is a Serpent in the Arabick Language Neither observe the Chaldees much difference in the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former signifying a Beast in general and the latter a Serpent So that Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Serpent and consequently a Viper A Murderer
length when Castor died they say that Pollux who having been born of the same Egg with Helena was immortal out of Love to his Brother begged of Jupiter that he might share his Immortality with his Brother which having obtained they are said to die alternatively and live again Which Fiction arises from hence because as Servius saith on Aen. 6. the Constellation Gemini that is assigned to them is so that when one Star of it setteth the other riseth Yet Macrobius Saturnal l. 1. c. 21. as he referreth all the other Gods so them also to the Sun when he saith But the Gemini who are supposed to die and live by courses what else do they signifie but one and the same Sun now descending into the lower Hemisphere anon mounting to the highest altitude of this Moreover the Castors or Castor and Pollux were usually painted like handsome young Men most decently apparelled and sitting on Horseback saith the Famous Lightfoot And they appeared thus Equipped if you 'll believe the Relator in the Engagement at the Lake Regillus leading on the Roman Cavalry and defeating the Enemy so that the Victory was obtained by their Conduct Dionys l. 6. Roman Antiq. Yet sometimes they are drawn on foot But that the Ships of Alexandria used to have the Effigies of Castor and Pollux on their Snout that notable place of Cyril indicates which the most renowned Heinsius citeth out of Catena patrum upon Isaiah not yet published But also saith he the Author of the Acts of the Apostles saith that they who were with him went aboard of a Ship of Alexandria whose sign was Castor and Pollux For it is usual for Alexandrian Ships to have such Ensigns painted on the right and left side of their Forecastle Moreover we may observe that Paul did not refuse in case of necessity to make use of that Ship which has the Image of an Idol upon it For seeing an Idol hath no Vertue to pollute things consecrated to it a Christian making use of these things in case of necessity where there is no just cause of offence is not defiled if they be referred to Civil uses See 1 Cor. 8.4 7 8 9 10. 12. And landing at Syracuse Syracuse or as it is commonly used in the plural Number Syracusae the most Famous City of the Island of Sicily a Colony of the Corinthians was built by them together with the Dorick Grecians under the Command of Archias the Corinthian above 700 years before the Birth of our Lord about the same time that Naxus and Megara Cities of Sicilia were built as Thucydides l. 6. Strabo l. 6. and others have left on Record It had its name from a Marsh that lies near it called Syraco of which Stephen speaketh when he treateth of Syracuse Marcianus Heracleota in his Periegesis The Dorians inhabited the West side Of Italy whom Archias of Corinth bid To come to him who did their labour use Building the Famous City Syracuse Its name from the adjacent Marsh they chuse It was saith Thomas de Pinedo of old divided into four parts according to Cic. in Verrem l. 4. One which Strabo calls Ortygia l. 6. was by them called Nasos that name in the Dorick Dialect which the Syracusians used signifies an Island Famous for two Harbours and the Royal Palace of Hieron where the Praetors had their residence In this part of the City there were many consecrated Temples two whereof surpassed the rest to wit Diana's Temple and Minerva's There was also a Fountain of Sweet Water whose name was Arethusa of incredible largeness celebrated not only by Poets but also by Prose-Writers very full of Fish which would have been wholly covered with the Waves had it not been parted from the Sea by a fortified Wall and certain heaps of Stones The second part was called Acradina wherein were a very large Market place stately Galleries a publick Hall extraordinary well adorned a very spacious Court and a most excellent Temple of Jupiter Olympius The third part of the City was named Tyche because in it was an ancient Temple of Fortune so the Greeks call Fortune in which there was a spacious Colledge and very many consecrated Houses But the fourth part because it was built last was called Neapolis in which there was a large Theatre and two stately Temples the one Ceres's the other Proserpina's and that surpassingly beautiful and big Image of Apollo which they called Temenites These four parts of Syracuse were of that extent that Cicero in the above cited place calls every one of them a City and therefore Ausonius in his Poems which he made of the most considerable Cities of the Roman Empire calls Syracuse Quadruple Epipolae also wherein were Eurylcus Labdalum and Temenus of which we have spoke in their proper places is by others mentioned among the Parts of Syracuse but we have followed the most Learned of Romulus's Offspring from whose Fountain we have watered these Gardens In Epipolis was that Famous Prison called Latomia a large and stately work of Kings and Tyrants it was all of a Rock digged to a marvellous depth according to Cicero's Oration against Verres l. 5. who in the same Oration avers that it was made by Dionysius the cruel Tyrant The pleasantest of these Caverns had its name of Philoxenus the Poet wherein he is said to have composed Cyclops the choicest of all his Poems as Aelian reporteth Hist var. l. 12. c. 44. Sueton saith in Tib. c. 74. that that Image of Apollo called Temenites so much commended by Cicero was transported from Syracuse to Rome The Romans made themselves Masters of this most Opulent and Famous City when Marcellus was their General after that they had sacked it as Livy in his 25 Book and Florus l. 2. c. 6. sufficiently testifies the Words of the latter I thought fit to insert here Sicily that was commited to Marcellus did not long hold out for all the Island was overcome in one City That great and before that time invincible Metropolis Syracuse tho it was defended by Archimedes's wit at last submitted It s tripple Wall the same number of Castles that Marble Haven and celebrated Fountain availed it nothing save only to procure compassion that being overcome it might be spared for its beauty Strabo l. 6. saith that Augustus Caesar repaired it It was anciently the Metropolis of all Sicily as also the greatest and most powerful seat of Tyrants now a Bishops Seat between Catina and the Promontory Pachynus it retains the same situation at this day and its name is a little altered for it 's commonly called Saragossa Its Citizens by the Latins were called Syracusans It hath produced several Men Famous for Learning amongst the rest Flavius Vopiscus the Famous Historian Philemon the Comick Poet but Archimedes the Geometrician and excellent Mathematician hath surpassed them all in Fame whose Sepulchre Cicero Tusc Quaest l. 5. makes his boast that he found out among Briers and Brambles when it was unknown to the
Syracusans But I know not on what account he calls so admirable a Man contemptuously vile little Man If ye desire to know more of this City consult Cluverius l. 1. Sicil. Ant. c. 12. and Goltzius on Syracuse We tarried there To wit at Syracuse 13. Thence That is When we had tarried three days at Syracuse we parted thence We fetcht a compass and came to Rhegium A City of Greeks built by the Inhabitants of Chalcidia as Strabo testifies l. 6. Hence Solinus c. 8. It is well known that Rhegium was built by the Chalcidians It retains the name at this day for it is called Reggio by the Italians it was of old the Chief City of the Brutii now of Calabria the farther in the Kingdom of Naples It is situate on the border of the Sicilian streights over against Sicily it is dignified with a Bishops Seat according to the testimony of Alexandrinus and Michael Antonius Bandrand of Paris on his Geographical Lexicon Authors are not agreed as to the Etymology of its name some say that it was so called because it was a large City and as it were Royal but others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be broken because that before that I may use Virgils Words Aen. 3. that Land and Sicily Divided were land that conjoyned was A huge Flood did with violence divide Parting Sicilia from Hesperia 's side Cities and Fields retired with swelling Waves A narrow Sea their Margine interlaves Strabo in the forecited sixth Book and Eustathius on Dionysius's Perieget v. 345. are my Authors for both the Originations Strabo in the same Book reporteth that it was destroyed by Dionysius the first of that name King of Sicily and repaired by his Son and called Phoebia and that it was augmented by Augustus Caesar out of his own Navy when it was but thinly Peopled It is called Rhegium Julium by Ptolemy l. 3.1 either for that Julius Caesar sent a Colony thither or because Julia the Daughter of Augustus by Scribonia being banished into Rhegium for her lewdness died there as Tacitus testifies Book 1. of his Annals If any desire to know further of this City let him consult Leander Albertus his Description of Italy dedicated to Henry 2. King of France Cluverius and others And after one day To wit past at Rhegium The South Wind blowing the next day After our departure from Rhegium We came to Puteoli In the Gr. the Latin name being a little corrupted 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Book 4. of the Latin Tongue From the Word Putei Wells the City Puteoli has its name because about that place are many cold and hot Waters except it be rather called so from Putor stench because it has often a noisome smell of Brimstone or Allum This City of Tuscany that is Hetruria is called by three names by Stephen Byzantius in their proper places For by him it is called Dicaea Dicaearchia and Potioli In Potioli he saith that it was built by the Samians and in Dicaea that it was a Colony of the Ionians S. Jerome in Euseb Chron. Lib. 2. Olymp. 64. A. 4. The Samians built Dicaearchia which is now called Puteoli Strabo saith of this City after his Description of the Lakes Lucrinus and Avernus Next are the Shoars or the Coasts about Dicaearchia and the City itself It was once a Dock of the Cumans built on the Brink of the Shore But about the time of the War with Annibal the Romans sent a Colony thither and changing its former name Dicaearchia they called it Potioli from Putei Wells Others from Putor stench because of the stench of its Waters The same Strabo a little after But the City was made a great Mart Town having Artificial Harbors for Ships by reason of the natural convenience of the Sand. Dicaearchia as for most part it is called by the Greeks is by Pliny l. 3. c. 5. called the Colony Dicaearchia It appears from the thirty fourth Book of Livy that Puteoli Vulturnus and Liternus were made Colonies of Roman Citizens when Publius Cornelio Scipio Africanus was Consul for the second time in the Consulship of Titus Sempronius Longus and that 300 Men were sent into each of them If Puteoli did not afterwards lose its right of Colony Cornelius Tacitus was mistaken when he said Book 14 of his Annals Puteoli an ancient City in Italy obtained the right of a Colony and Surname from Nero. Benjamin Tudelensis saith in his Itinerary but without any Author for it that this City was anciently called Surento and that it was built by Hadarezer who is made mention of 2 Sam. 8.3 when he fled from before the face of David as the Hebrews express it which fable the counterfeit Joseph Ben. Gorion also relateth l. 1. c. 3. but the contrary appears from Ptolomy with whom Chap. 1. of his third Book of Geography Puteoli and Surentum are distinct Cities Puteoli is now by the Italians called Pozzuolo which is the same name a little corrupted C. Caesar Caligula joyned Baiae to its Bulwark by a Bridge which were most four Miles distant either in aemulation of Xerxes who bridged over the Hellespont or that he had a mind to terrifie Germany and Brittany whom he was invading by War with the report of this huge Work or rather because Thrasyllus the Mathematician had foretold that Caius the Emperor should not more be Emperor than he could ride upon Horses over the Bay of Baia as Suetonius relateth in his Caeligula Marcus Tullius Cicero saith Thomas de Pinedo called his Village Puteolanum because it was near Puteoli where Aelius Spartianus in the Life of Adrian the Emperor saith that this Emperor was interred in which Antoninus Pius his Successor made him a Temple insâ—ead of his Sepulchre and a Game every five years like to the Olympian and Priests and Colledges and many other things which belonged to the Honour as it were of a God as the same Spartianus declareth In the middle of the City there is a most ancient Temple to be seen somewhat defaced by the violence of Earthquakes of old consecrated to Augustus but now to Saint Proculus where Mens bones are to be seen of a vast bigness as Leander Albertus an Eye-witness testifieth in his Campania For he placeth this City in that part of Italy 14. Where we found the Brethren That is The Christians who possibly were converted from Judaism to Christianity Josephus makes mention of the Jews that dwelt at Dicaearchiu that is Puteoli Ant. l. 17. c. 4. And were desired By the same Brethren To tarry with them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lewis de Dieu is seldom put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at yet it is not altogether out of use as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the doors at the Gate is in use almost with all Wriers and in Thucidydes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was situate by the River Seven days To wit as many as Julius the Centurion had appointed to stay
exception For he had sufficiently Experience how many even of the Gentiles wickedly rejected God but he opposes to the incredulous Jews as many of the Gentiles as believed to move them to Jealousie as it is expressed in the Song of Moses Deut. 32.21 In the mean while it signifies that that Doctrine that was rejected by the Jews should not be without Success 29. The Jews departed That is They went out of Paul's lodging to their own Houses And had great reasoning among themselves That is Controversy about those things that were spoken by Paul some defending and stoutly maintaining them others on the contrary rejecting and despising them It is not the Gospel but the contempt of the Gospel that is the cause of Dissention 30. Two whole Years Which being fulfilled if we may give credit to Ecclesiastick Writers Paul was set at liberty by Nero when he was now set free they say that he Preached the Gospel throughout Italy France and Spain for the space of almost ten years that he was afterwards called back by Nero and beheaded at his Command See Eusch 2 Hist Eccl. 24. Jerome in his Catalogue of Ecclesiastical Writers In his own hired That is In a Lodging that Paul himself had hired with his own Money to dwell in And received all that came in unto him To wit Being mindful that he was no less an Apostle of Christ and Preacher of the Gospel in Prison than if he were free and at liberty he thought it was not Lawful for him to withold himself from any that was ready to learn lest he should neglect an occasion that God had put in his hands 31. Preaching the Kingdom of God That is The Gospel of the Kingdom of God that was restored among Men by the Messiah who was promised in the Law and Prophets and was to be further enlarged See above v. 23. and Mar. 15.43 And teaching those things which concern the Lord Jesus Christ Excellently saith Calvin according to his custom He does not separate the Kingdom of God and those things which concern Christ as if they were different things but rather adds this second as an Explanation of the former to the end we may know that the Kingdom of God is founded and comprehended in the knowledge of our Redemption purchased by Christ Paul therefore taught that Men are Strangers and Exiles from the Kingdom of God till being purged from their Sins they are reconciled to God and renewed by the Spirit unto Holiness of Life and that then only the Kingdom of God is set up and prospers among Men when Christ our Mediator unites to the Father those who have received a free Remission of their Sins and are begotten again unto Righteousness that beginning a Heavenly Life upon Earth they may have their Eyes fixt on Heaven where they shall have a full and solid enjoyment of Glory With all confidence That is No difficulties could deter him from continuing to use his endeavour to teach all that he met with Without Prohibition That is No Man forbidding him Luke sheweth saith Calvin that it was the singular Mercy of God that Paul had so great liberty granted him For it was neither through the connivance or dissimulation of them that could hinder it seeing they abhorred Religion but because the Lord shut their Eyes Wherefore Paul does not Glory without reason 2 Tim. 2.9 that the Word of God was not bound by his Bonds Paul also writ many Epistles when in Bonds to the Galatians Ephesians the second to Timothy to the Philippians Colossians and Philemon Thus far Luke has deduced his account of the things done by Paul in this his noble Book which by Gregory Nyssen against Eunomius and on the Psalms and by Theodoret. Heret Fab. l. 1. c. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the History of the Acts to wit of the Apostles But by the Writer of S. Thecla's Life it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial concerning the Apostles Now Memorials are uninterrupted and exact Relations of things but naked and without any Ornament of Figures Whence Cicero in Book 5. of his Familiar Epistles in a very elegant Epistle to the famous Historian L. Lucceius Quintus's Son saith that he will make a Memorial of the Transactions in his Consulship to the end that Lucceius might compose a History of them To the All-merciful God be praise for ever and ever Amen FINIS Fridericus Spanhemius Filius HIS Disputation on Baptism For the DEAD Mentioned 1 Cor. 15.29 IF there be any place in St. Pauls Writings much controverted if any that has much puzled the Wits of the Learned if any that is hard to be understood this undoubtedly is one wherein the Apostle of the Gentiles when he is about to prove the Resurrection argues thus 1 Cor. 15.29 Otherwise what shall they do if the dead are not at all raised who are Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead or because of the dead or on the dead or instead of the dead And again repeating his Argument why are they yet baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Whence a twofold difficulty arises 1. What is that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead 2. How the Resurrection is demonstrated thence In handling this difficult point we shall use this method to wit first set down the different Opinions 2. We shall subjoin our own Opinion what we think the true meaning of the words and the force of Pauls Reasoning As to the former we shall reduce the Interpretations both of the Ancient and Modern into three Classes CLASS 1. Of those who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptismstrictly so called or the Sacrament of Baptism variously divided among themselves I. NOr are Interpreters of the first Class agreed among themselves for some Neotericks among whom Luther The Opinion of Luther Hunnius Piscator c. Hunnius Gerhardus the Lutherans Piscator Amyraldus c. were of opinion that the Apostle in this place had respect to the place where Baptism was administred to many to wit upon the dead that is upon the Sepulchres of the dead the Tombs of the Martyrs or Burying Places and that for a publick Testimony that they were not afraid of Death having a certain hope of the Resurrection II. There is no doubt but that if there were any certainty of such a practice either among the Corinthians or elsewhere in the first age of the Church Pauls reasoning would have been most plain But there is nothing to evidence the use of this Rite in the Apostolick Age Paraph. in loc as Amyraldus himself grants There is no appearance of this practice in the History of first Antiquity And he himself saith that some such practice should be supposed But that is not enough while there is no sufficient proof for it It is certain that they then used to Baptize where-ever there was plenty of Water hence sometimes they Baptized in Rivers sometimes in