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
are obliged to observe the Rites of the Law of Moses for as you you very well know we have sent unto them a Synodical Epistle by the unanimous Judgment of the Church wherein we have signified that no Legal Rites are necessary to be observed by them save abstaining from things offered to Idols and from Blood and from Strangled and from Fornication See what we have said above C. 15.1 5 20 21 22 23 28 29 30. 26. Then Paul Hearkening to the advice of the Brethren that he might avoid giving of offence Took the men viz. Those four Nazarites of which above v. 23. And the next day purifying himself with them That is Being together with them separated from them who were accounted common or unclean He entred into the Temple Of Jerusalem To signifie c. Declaring to the Priests in how many days the Vow of a Nazarite taken by him and his Companions would be fulfilled that having finished it the Sacrifices appointed by the Law might be offered for them Numb 6.14 15. 27. And when the seven days were almost ended That is When those seven days were now near fulfilled after which Paul and the other four Nazarites were to quit their Vow of Nazarite The Jews which were of Asia viz. Who had come from Ephesus the Metropolis of Asia strictlier so called to Jerusalem to celebrate the Feast of Pentecost there When they saw him in the Temple That is Beheld Paul in the Temple of Jerusalem They stirred up all the People That is The Multitude of People that were there present And laid hands on him crying That is And they laid hold on him violently thus complaining 28. Against the People Of Israel And the Law Delivered by God to Moses And this place That is This holy Temple of Jerusalem Teacheth all Men every where This false accusation and reproach was thrown upon Paul here and above because he taught C. 17. v. 6. that not only the Jewish Nation were to be accounted the People of God but all who of what Nation soever believed in Christ and lived soberly righteously and Godly that the Force and Obligation of Typick Ceremonies or those which were previous to the coming of Christ had ceased that since the time that the Evangelick Law began to be promulged the Worship of God who must be Worshipped in Spirit and Truth was not restricted to the Temple of Jerusalem On the same cause and occasion they accused and calumniated Stephen above C. 6. v. 13. And Greeks also Profane and Aliens to the People of God He hath brought into the Temple viz. Into that part of the Temple into which it was lawful only for the Israelites or those that were initiated in the Israelitick holy Mysteries to enter Otherwise there was an outer Court which was apart from the Temple and that Court was open to Jews and Gentiles alike nor were any shut out of it save Women lately delivered of a Child and those that were troubled with an Issue of Blood or Monthely flowers And hath polluted this holy place That is And so he hath defiled and profaned that stately Temple of Jerusalem consecrated for the Worship of the Divine Majesty 29. For they had seen viz. Some of those Jews of Ephesus Paul's Accusers or rather Calumniators Trophimus an Ephesian Known by them that he was a Heathen by Birth nor had he been initiated in the Jewish Religion Of this Trophimus there is mention made above C. 20.4 2 Tim. 4.20 In the City viz. Jerusalem With him viz. Paul Whom Paul's very intimate Friend They supposed viz. Being blinded with an insatiable desire of mocking and Calumniating Paul 30. And all the City was moved c. As if he said In the mean while by the outcry of those Ephesian Jews the report of Paul's accusation was come to the Ears of almost all Citizens and Inhabitants and those who at that time sojourned at Jerusalem whereby the People being incensed run together and with a mad violence rush upon Paul and draw him forth out of the Temple with design to kill him there and lest the Gentiles should make an Irruption into the Temple on his revenge when they had drawn him out of the Temple the Levites the Porters immediately shut the Gates of the Temple 31. And as they went about to kill him That is But when the inraged multitude attempted to beat Paul to Death Tidings came unto the chief Captain of the Band. That is The Colonel of that Regiment which on Festival days and therefore also in Pentecost kept a Guard in the Porches of the Temple for the appeasing of all Tumults See Job 18.22 if any should arise That all Jerusalem was in an Vproar That is In a furious Tumult 32. Who. viz. The Governour or Colonel of the Regiment or as he is called by the Greeks Chiliarchos It was an order in the Roman Militia that the Soldiers should meet together in the Morning to salute the Centurions and they the Tribunes or Colonels Now Hecatontarchi were called the Centurions who were set over an hundred Men Pentecontarchi who were over Fifty Decarchi or Decurions who were set over Ten. Ran down Possibly from the Castle To them viz. The Tumultuous Jews They left beating Paul Being frightened with the coming of the Colonel who had brought with him both common Soldiers and Captains for the appeasing of the Uproar 33. Then c. As if he said But when the Colonel was come to that place in which the Jews beat Paul with so great an Uproar having delivered him out of the Jews hands he commanded him to be bound with Chains and he bound him hand and foot he asked who he was and what he had done that he might know the cause why the Jews hated him so extreamely that they went about to kill him with stripes with so great a Hubbub 34. He commanded him to be carried into the Camp The English Translation renders here the Greek word Parembole into the Castle as Lud. de Dieu interprets it Castrum in the singular Number is a place fenced with Walls otherwise called a Castle or Tower but Castra in the Plural denotes the place where Soldiers fixed their Tents or the Tents themselves in which Soldiers lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both but since Camps use not to be set up in a City it seems here rather to signifie a Castle or that Castle which is said to have been called Antonian built by Herod the Great in Honour of Antony 35. And when he came upon the Stairs By which they went up to the Antonian Castle So it was c. That is By reason of the great Croud of the multitude that pressed after and followed he was rather carried by the Soldiers then led by them For there followed Paul Away with him That is Punish him with a deserved Death Eusebius relateth that the Heathens used to cry out to the Judge against the Christians
Peter called himself and his fellow Disciples the Witnesses of Christ's being rais'd from the dead it signifies that with their own Eyes they saw Christ when he was risen 16. And through Faith c. As much as to say And through a firm persuasion of the Divine power of Jesus this man whom ye see and knew to have been lame from his Mothers Womb now upward of forty years of age has obtained from Christ the soundness of his Soles and Ancles Has made this man strong By the Consolidation of his Feet and Anclebones Look backward to v. 7. His name That is the effective power of Christ Name saith Grotius is here taken for Virtue and Power And faith c. As if he had said By his firm perswasion of the Divine Power of Christ which thorough Christ arises to that God of whom you profess your selves the Adorers this perfect soundness is conferred upon him from above before you all When he says Faith which is by him by that word he means that our Faith no otherwise ascends to God but as it is founded in Christ Therefore then our Faith looks to Christ and relys upon him saith Calvin See 1 Pet. 1.21 17. Through ignorance ye did it That is more through a dull and supine ignorance of the person than any designed malice you and the Senators of your great Sanhedrim wrested from Pilate that unjust Sentence whereby he judg'd Christ the Son of the living God to the Torment of the Cross However this ignorance does not excuse your sin but abates something of the heinousness of it and renders it the more easy to be pardoned by God Hence Christ doing that upon the Cross which Intercessors use to do omitting what was to be blamed in the fact of the Jews apply's himself to that which in some measure tended to lessen the offence Father Luke 23.34 says he forgive them for they know not what they do 18. God c. As if he had said But God who wifely disposes all things by Counsel and Reason by means of your dull and sottish ignorance brought that to pass which he knowingly and willingly had decreed and foretold by his Prophets That Christ should suffer to expiate the sins of Mankind l. 3. against Marcion Saith Tertullian The Scriptures declaring that Christ could suffer death at the same time affirms that he could be unknown For unless he had been unknown he could not have suffered 19. Repent therefore As much as to say Therefore let your Repentance be great in regard ye have offended God Repent of your errours having found the truth l. De poenitent c. 4. Repent of your affection to those things which God loves not as Tertullian speaks And be converted He that repenteth hath no better refuge than the utter change of his purpose True repentance is to commit nothing to be repented of and to be sorry for it when any such thing hath been committed This is the satisfaction of repentance to root out the causes of sins and to give no entrance to their suggestions saith Gennadius of Marseille in his Book of Ecclesiastical Dogms c. 4. See my Annotations upon Joel 2.12 Matt. 3.8 That your sins may be blotted out Not that our Repentance or works merit any thing at the hands of God or are so perfect that they can abide the test of his rigorous justice but because that God under this condition has decreed to make us partakers of Salvation purchased by the Blood of Christ Therefore let the wicked man relinquish his ways let him relinquish his evil thoughts which cause him to despair of remission of sins Isa 55.7 and according to the saying of the Prophet Let him be converted to the Lord for he will abundantly pardon For there is nothing wanting in him whose mercy is Omnipotent and whose Omnipotency is altogether merciful And so great is the Benignity of his Omnipotency and the Omnipotency of his Benignity Epist 7. to Venantia that there is nothing which he will not or cannot remit to a true penitent saith Fulgentius The same Author in the same place a little farther For such is the Justice of God that he condemns the perverse and saves the Converted Isa 45.22 Whence saith he be converted to me and I will save you But yet for no other cause is God moved to pardon the Converted but out of his meer free love which he bears to mankind And this love which was as it were extinguished by their sins is again rekindled by the intercession and obedience of the Son of God who remaining still just was made Mortal By taking upon him the Punishment and not the Guilt Serm. 37. de Verb. Dom. he cancelled both the Guilt and the Punishment saith St. Austin 20. That when the times of refreshing shall come In the Greek That the times of refrigeration may come It is usual to the Greeks to make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their Aorists for the simple particle ut that as you may see below c. 15. v. 17. Matt. 6.5 Luke 3.35 Hence the Syriack and Arabick Interpreters understanding that the Greek Hopos an joyn'd only in this text the second Proposition with the first they have translated it by the copulative And thus And the times may come that ye may have rest from the sight of God and he may send to you Jesus Christ who was prepared for you The sense is That your sins registred in the memory of God being utterly defaced the day of Refrigeration that is of Consolation may shine upon you As he is said to burn with grief who is afflicted with a sharp sense of pain so is he said to be Refrigerated when Consolation alleviates his Torment The Ethiopick Version explains the times of Refrigeration by the times of Mercy The most learned and modest Lightfoot In his Hebraick Hours upon this Verse I might perhaps saith he betray my ignorance in the Greek Language if I should acknowledge that I do not understand by what Authority of that Tongue the most learned Interpreters have rendred the words either That when they shall come as the vulgar Latin Erasmus and the Interlineary or When they shall come as the English French and Italian or after that they shall come as Beza But I am not ashamed to confess I understand not since it agrees with the Idiom why they do not render that they may come Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken simply for ut that Ps 9.15.92.8 119.101 And thus it runs here Repent ye therefore and be converted that your sins may be blotted out and that the times of refreshment may come and God may send you Jesus Christ Thus far Lightfoot From the presence of the Lord. That is with the propitious favour of God The famous Knatchbull renders it From the anger of the Lord. And so Refrigeration from the presence of God seems to be the same as a flight from his wrath
Annotations upon Amos 3.8 21. So when they had further threatned them That is when they had charged them upon pain to forbear speaking and teaching in the Name of Christ How they might That is under what specious pretence Glorifi'd God for that which was done In the Greek gave glory to God We find here the people more rightly judging of Divine things than they who challenged to themselves the chief Authority in Sacred things For the people acknowledges the Miracle and praises God for it The Elders Pontiffs Priests and Doctors of the Law do not only refuse to acknowledge it and go about to deprive it of its deserved praise but also wickedly deem it worthy of punishment 22. Forty years old c. Luke here declares that all whom their passions had not blinded could not but judge this Cure of the Lame person a most wonderful Miracle in regard he had been lame from his Mothers womb for forty years together and upward For Diseases of long continuance are not easily eradicated Insomuch that though they are not natural they at length become a second Nature getting a head and hardning with Age. 23. They went to theirs In Greek as in English to their own That is to the rest of the Christians for no men are so peculiarly the Christians as the Christians themselves A Christian is to a Christian his Domestick his Kinsman his Brother 24. And when they had heard That is the Threats of the Sanhedrin or of the Council of the Chief of the Jews they did not betake themselves to tears nor despond in their minds or despairing of a good Cause did they go about to abandon it but being destitute of Human Aid they betook themselves to implore the Assistance of Heaven believing that then chiefly to begin when the other forsakes them With one accord The consent of pious people and unanimity of mind is of great efficacy in prayer to move God See Matth. 18.19 20. They lifted up their voice With a fervent zeal and a generous ardour of mind To God There are no Arms for Christians to use against the Magistrate when he endeavours to oppress the Truth and the Professors of it by his Authority and Force but Prayers to God for the Magistrate and his Salvation That is to say that through the mijd-changing and heart-converting power of God he may be reclaimed from opposing the Truth Or if he have threatned any thing to the Professors of it to prevent him from putting it in Execution Lord. To whose Divine Power all Beings in Nature are obedient Thou To whose Clemency for succour we thy Suppliants have betaken our selves Art In the Greek and Vulgar English is added God or The God Who c. As if he had said whom the Creation of all things demonstrates to excel in Immense Power and Infinite Strength 25. Who. As if he had said Who to thy demonstration of Power to help hast added thy promise of Assistance that resting upon thy Promise and Power together we may implore thy Aid with certain hope of obtaining it * This is not in the Vulgar English but it is â—n the Greek Original By the Holy Ghost That is foretelling fâ—ture things by thy Divine Instinct and Inspiration Of thy Child That is thy Servant as it is rendred in the common English Translation Why c. As if he had said Why rages the wicked and violent Design to destroy the Kingdom set up of God For it shall prove no more effectual than if a Fly opposed an Elephant or if any one should go about to throw down the Sun from Heaven In the literal sense this is to be understood of the Kingdom of David typifying the Kingdom of Christ David beheld himself encompassed on every side with most potent Enemies the Philistines Moabites Sabaeans Damascenes Ammonites and Idumaeans and beset with powerful Hosts However 2 Sam. 5.15.8.1 c. 10.6 c. David derides the vain endeavours of all their threatning Numbers to deprive him of a Kingdom so firmly assured to him from Heaven But in a Mystical sense the Holy Ghost speaking by the mouth of David reproaches the ridiculous malice of the World for daring to invade Christ and his Church whereas God has ordained by his inviolable Decree though the universality of men both high and low combin'd in an Impious and Nefarious Conspiration oppose Christ and his Church yet all their Fury will come to nothing And that this Mystical sense of the second Psalm belongs to the Messiah both Rabbi David Kimchi Saadias Gaon Jarchi and others acknowledge 26. Stood up c. As if he had said the Princes mentioned in the places last cited 2 Sam. 8.10 wickedly conspir'd against the irresistible Decree of the Omnipotent God 1 Sam. 16.13 2 Sam. 2.4 5.3 and against David solemnly Anointed by the command of God Those Princes were the Type of all those who refusing to be subject to the Lord Christ are violently carried forth to their own destruction to make opposition against God whose pleasure it is to Reign in Christ's person Now David being by the command of God Anointed King was an Adumbration of the Son of God Jesus the Messiah or Christ that is the Anointed by the Eternal Father to the Priestly Prophetical and Kingly Dignity not with Terrestrial Oil Isa 61.1 but with Coelestial Gifts of the Holy Ghost The Kings of the Earth Thus by way of Extenuation he calls those Princes who were Enemies to David and Jesus Christ who was typified by David and to them he opposes God whose dwelling is in the Heavens whose vast Power is not confined to those narrow bounds that limit Human Force 27. Were gathered together As if he had said For these Enemies of David were Types of Herodes Antipas Tetrarch of Galilee Pontius Pilate Governour of Judaea who though in other things there was no good correspondence between them they consented together with Heathens and Jews to the destruction of Christ Luke 23. Child When it is spoken of Jesus Hilary and Ambrose translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son as Erasmus notes upon this place Whom thou hast Anointed That is whom thou hast inaugurated King Priest and Prophet by the Unction of the Holy Ghost Herod and Pontius Pilate By vertue of an Hebraism peculiar to the Scripture they who have a derivâ—d and deputed Power are call'd Kings With the Gentiles That is with the Ethnicks who were either Counsellors with or Officers under Pilate who was the Roman Governour of Judaea And the peoples of Israel The Jews are called the peoples of Israel in the plural number not only because they consisted of the Twelve Tribes each of which constituted as it were a distinct people as Isaac prayed for Jacob Gen. 28.3 and God himself promised Gen. 48.4 But also because they were a multitude equally as numerous as if many Nations had been conjoyned together Judges 5.14 28. To do
1 Sam. 24. c. And of David who would not kill Saul when he might Also the Examples which Gamaliel produceth are true Now whereas Gamaliel feared that they should fight against God that came afterward to pass which if they had followed his advice had never been And a little after Whereas Calvin saith that this advice of Gamaliels is such as would overthrow all Political Order and enervate Church-Discipline he saith not true for the Discipline of the Apostles was not quite without Nerves though it had no such Nerves as Calvin speaks Also Political Order is in force in sins that are certain and without Controversy In the Law of Moses the LXX Elders judged in smaller and more easy Causes and brought the more hard and difficult to Moses and he consulted with God concerning them So may it also be done now Adultery Manslaughter false Witness and other certain and known Crimes may without hazard be judged But for Hereticks the matter is controverted for if it were not controverted it would not be debated any more then Murder and therefore are to be referred to the Oracle Therefore as Moses waited the time of the Oracle and yet did not in the mean while overthrow the Political Order so we are to wait the time of Gods Judgment which will be a certain Oracle in this Controversy Yet God in the mean time will make use of the service of his Ministers in things not controverted These are Castellio's words with which agree these choice words of the Sermon Preached before the House of Lords on Nov. 5. 1680. Of Societies of Men Christians of all others are most averse from ways of violence and blood especially from using any such ways upon the account of Religion And among Christian Churches where they differ among themselves if either of them use these ways upon the account of Religion they give a strong presumption against themselves that they are not truly Christians Thus far the Right Reverend Bishop of St. Asaph William Lloyd a Man of excellent Parts great Erudition singular Piety and Benignity to whom I do and shall all my life time acknowledge my self to be extreamly bound Orat. 32. We do not says Gregory Nazianzen brand our Enemies with Reproaches as many do covering the weakness of their Reasons and Arguments with foul Language as is said of the cuttle Fish that it vomits its ink in the Water to escape the Fisher but we make it appear by this infallible proof that we fight for Christ because we fight with Meekness and Humility as Christ did Salvianus a Presbyter of Marseille lib. 5. de Provid speaking of the Arrians whose Heresy every Orthodox Man abhors They are Hereticks says he but they do not know it They are Hereticks with us but with themselves they are not such for they so far judge themselves Catholicks that they defame our selves with the brand of Heretical overthwartedness What therefore they are to us we are the same to them The Truth is with us but they presume it to be with themselves Gods Honour is with us but they think that what they believe is for his Honour They are Vngodly but this they think to be true Godliness They err but they err with a good intention thinking that they both Honour and Love God Though they have not an Orthodox Faith yet they think it to be a perfect love of God and how they shall be punished for this heterodox Errour in the day of Judgment none can know except the Judge In the mean time God as I think therefore lengthens his patience to them because he sees that although they believe not aright yet they do err only out of love to a Judgment which they suppose to be religious 40. And to him they agreed To wit That they should not kill the Apostles but not that they should send them away untouched which yet was fit and agreeable to what Gamaliel spoke And when they had called c. As much as to say When they had called in the Apostles whom before they commanded to go aside or be carried out of the Council and lest the Council should seem to Assemble against them as Innocents and guilty of no Crime they punished them with that Judicial punishment of forty stripes enjoyned Deuter. 25. v. 2 3. which was inflicted upon the disobedient and was commonly called by the Hebrews a striking The Jews by the Romans permission had power to correct their own in Judea and some Neighbouring places even with stroaks They commanded c. As much as to say They strictly forbad them that they should not henceforth Preach the Gospel of Christ and that they should speak nothing to any man that tended to the praise of Jesus of Nazareth 41. And they To wit The Apostles were dismissed by the Sanhedrin after being basely beaten as Christ foretold Mat. 10.17 21 35 23.34 Mark 12.5.13.9 Luke 12.11 Mat. 5.11 12. Luke 6.22 23. also remembring his Command Departed from the presence of the Council rejoycing By these words is meant That the Apostles did with so much constancy of mind endure these Persecutions that they not only did not complain but also greatly rejoyced The most Pious and eminent for Learning Dr. J. Sharp Dean of Norwich who formerly by his own Beneficence and the Liberality of the Right Honourable Lord Heneage Finch late High-Chancellor of England did frequently and largely supply my wants in that famous Sermon made before the Lord Mayor and Aldermen of the City of London upon Michaelmas day An. Dom. 1680. saith most truly and elegantly of the just Man Let what will happen to him he is full of Peace and Joy for he hath met with no disappointment of his designs His great aim was to please God and his Conscience from Gods Word assures him that he hath done it and he hath nothing to do further but to wait for the happy time when the secrets of all hearts will be revealed and every Mans Conscience and Actions will be made manifest and then he doubts not to receive approbation and praise and a great reward in that day of the Lord Jesus and so much the rather because this light affliction wherewith he is now exercised 1 Cor. 2.17 he is assured will work for him a far more exceeding and eternal weight of glory That they were c. As much as to say That they had this singular proof of the Grace of God to be afflicted for Christs sake Phil. 1.19 and the propagating of his Kingdom Here saith Calvin the Cause should be respected which associates us to the Son of God who not only with his Glory swallowed up the dishonour of the World but turned its Reproaches Mockeries and Abuses to a great Honour 42. And daily c. As much as to say But the Apostles relying upon the protection of Christ no wise frighted with the Adversaries Threats or Punishments did contrary to the unjust prohibition of the
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
de Dieu interprets it that he may thus convince him by his reasons as to knit him and as it were glew him to himself 23. And after that many days were fulfilled By those many days are to be understood the three years which Paul spent in Arabia whither as we observed above v. 19. out of Gal. 1. v. 17. he was gone soon after his Conversion although Luke who was not with him does not make mention of this Journey Paul saith Capellus Gal. 1.17 denies that he came to Jerusalem to the Apostles immediately after his Conversion but that he went straight from Damascus to Arabia and from thence returned to Damascus Lastly that after three years he came to Jerusalem These three years must be begun no where but at Pauls Conversion that by this Paul might testify that he came not to Jerusalem until the end of three years after his Conversion to them which were Apostles before him This being granted it must needs be that Paul spent not those three years in Damascus but in Arabia For if a great part of them was spent at Damascus seeing that Damascus was distant from Jerusalem but a very few days Journey and that there was great commerce betwixt the Damascenes and the Jews at Jerusalem how could it be when Paul came from Damascus to Jerusalem that all the Believers did avoid him not knowing that he was converted to the faith of Christ Hence then it seems a strong argument may be drawn that Paul immediately after his Conversion went from Damascus to Arabia and that he spent those three years there after which time when he came to Damascus and immediately had snares laid for him by the Jews that being let down in the night time by the wall in a Basket he came to Jerusalem and that at first the faithful fled from him because he spent all the time since his Conversion in Arabia among that people who had little or no Commerce with those of Jerusalem So that thus they might be ignorant of his Conversion which could not so easily be if Paul had spent those three years or the most part of them at Damascus The Jews took counsel to kill him By a judgment of zeal Of which we spake above ch 7.57 24. And they watched the Gates The Jews to wit of the City that he might not escape and be gone See how soon that which Christ foretold above v. 16. is fulfilled 25. Let him down by the wall As Rahab of old did the Spies Josh 2.15 1 Sam. 19.12 Strom. 4. 7. she let them down by a Cord through the Window So also David was let down through a Window Clemens Alexandrinus saith excellently What hazards must be undergone and what shunned by him who neither wisheth for nor feareth death Christ hath left to be judged by Gods glory and the use of Men. Although a Christian fly he flyeth not for fear but obeying his Masters command Mat. 10.23 and keeping himself pure for the Salvation of others to whom he may be useful says Origen against Celsus Let him down by the wall in a Basket With Cords As Jeremiah Jer. 38. v. 6. 26. And when Saul was come to Jerusalem Paul the Apostle going to Damascus was converted to the knowledge of the Heavenly Truth and Faith in Jesus Christ This year saith Camerarius is put the first of his Apostolick Office and it falls in the 35th year of Christ and the twentieth of Tiberius his Reign The second year he went to Arabia and from thence having come to Damascus he fell in danger whence he was delivered being let down by a wall in a Basket This year is now Pauls third year and of Christ the 37th and that time falls in in the end of Tiberius his Reign Vpon the 38th year of Christ and the first of Caius Caesar and his own fourth year he came to Jerusalem to see Peter See Gal. 1.17 18. He essayed to join himself to the Disciples That is He indeavoured to become acquainted with them and converse with them as Believers do with one another above ch 5.13 and below ch 10.28 27. But Barnabas Of whom above ch 4. 36. Brought him to the Apostles To wit Which were at Jerusalem to Peter to see whom he mainly came thither and to James the Lords Brother Gal. 1.15 19. And declared To wit Barnabas How he had Preached boldly at Damascus in the name of Jesus That is Openly and publickly Preached Jesus and his Doctrine 28. And he was with them That is With Peter and James Coming in and going out That is Executing his Apostolical Office See of this manner of speaking above ch 1.21 29. And he spake boldly in the name of the Lord Jesus As much as to say He strongly maintained the Cause of Christ And disputed against the Grecians Who they are that are here called Grecians Hellenists we have explained above ch 6. v. 1. and it is no wonder that Paul as being of Tarsus did dispute with them peculiarly and by themselves and that with the greater desire because in that controversy raised by the very same men against Stephen they found none more for their Faction than this same Paul Him also saith Beza they slandred that when he could not obtain Marriage of the High-Priests Daughter being moved with anger imbrae ced the Christian Religion Many such like Fables doth that murthering Spirit invent this day against the faithful Servants of God both alive and dead Ebion the Heresiarch certainly as Epiphanius relates Haer. 30. slandereth Paul that being a Greek and his Father also being a Greek he should have gone up to Jerusalem and that having tarried there a short while he fell in love with the High-Priests Daughter and hoping to injoy her in Marriage was Circumcised and imbraced the Jewish Religion but that his hope being frustrated he was inraged with anger and wrath against the Law The very simplicity of the truth wherewith the Holy Spirit has again and again sealed the History of Paul in the Holy Scriptures refuteth enough the gross calumny of Ebion against him But they went about to slay him Inhumane and cruel Hypocrisy and Superstition when they find themselves unable to resist the Truth they like Ravenous Beasts with blind and precipitous violence run on to persecute it 30. They brought him Who was forewarned by a Vision that he should leave Jerusalem as may be seen below ch 22.17 18. The Syriack adds In the night To Caesarea To wit Philippi situated about Mount Lebanon at the meeting together of Jor and Dan where Jordan hath its beginning See what we have noted concerning this City above ch 8.4 Mat. 16.14 And sent him forth to Tarsus A most famous City of Cilicia where Saul himself was born as may be seen below ch 21.39 ch 22.4 Of this City Strabo saith Tarsus is situated in a Plain it was built by the Argivi who with Triptolemus wandred seeking for Io. The River Cydnus
was formerly ignorant So the Ethiopian Eunuch when he embraced the truth Acts 8.37 is said to have been full of Joy 35. The Magistrates sent The word Magistrates signifieth in the Greek Captains of the Soldiers See what we have said above v. 20. Sergeants Grotius thinks that in the Latin Translation the Greek word Rabduchos should be retained For although saith he Plutarch and the Glossarie call Sergeants Rabduchos in Greek yet the Greek word it self signifieth any of the Magistrates Officers that carryed a staff which is in Greek called Rabdos as a sign of their Office Calvin renders the word apparitores Beza Stephanus Viatores Saying let these men go The City Judges repented that for the sake of the incensed multitude they had commanded strangers to be beaten without hearing their cause as if they had been convicted Malefactors contrary to the Roman Laws and of all Civilized Nations 36. Go in Peace That is go with Freedom and fare you well 37. But Paul said unto them Who were sent by the Magistrates They have beaten us openly The Magistrates are said to have done this because they commanded it to be done Vncondemned That is unheard contrary to the order of Law whereby whosoever determineth any thing before he hath heard both Parties tho his Determination be just he hath been unjust in Determining Being Romans Against the Porcian and Sempronian Laws Cicero for Rabirius The Porcian Law takes away rods from the Bodies of all the Roman Citizens And in his fifth Oration against Verres There was a Roman Citizen whipt with rods in the Market-place of Messena All the while notwithstanding his pain and the noise of the rods nothing was heard from this Wretch but these words I am a Roman Citizen thinking with the remembrance of his City to repel the stroaks and abate the pain And then O sweet name of Liberty O great Priviledge of our City O Law of Porcia and Laws of Sempronia And a little after It is a Crime to bind a Roman Citizen heinous wickedness to beat him And have cast us into Prison As if they intended to inflict more cruel punishments upon us And now do they thrust us out privily As much as to say And now having publickly and openly disgraced us do they privately and clandestinely thrust us out without any reparation of our honour Nay verily c. But truly we shall not now go out of Prison unless the Judges themselves take us honourably that it may appear that we were undeservedly beat and put in bonds And they feared when they heard that they were Romans That is they were afraid lest they should be accused of Treason with which Cicero threatens Verres towards the end of his fifth Oration against him For it was declared by the Law that if a Roman Citizen was hurt the very Majesty of the Roman People should be accounted as hurt They were not moved saith Calvin excellently with the other head that they wrongfully raged against innocent Men without any tryal of their cause And yet that was a greater reproach But because they seared no revenger among Men they were not moved with the Judgment of God And hence it was they so unconcernedly passed by that which was objected concerning the unjustness of it they were only afraid of the Roman axes for violating the Liberty of a Citizen They knew this was Capital to the greatest of their Deputies what then would it be to the Decurions of one Colonie Such is the fear of wicked Men who have a stupid Conscience before God greatly indulging themselves in all Sins until revenge from Men threaten them 39. And they came To wit the City Judges to the Prison to Paul and Silas who as it pleaseth Grotius are called Romans by a Synecdoche seeing Paul only had the priviledge of the City of Rome Such a Synecdoche is in Matth. 27.44 And besought them Some render it and comforted them To wit they intreated them with fair words that they would forgive the wrong which they did them undeservedly being forced to it by the clamour of the People and so acknowledging their innocency they comforted them And brought them out and desired them to depart out of the City As much as to say Having brought them out of Prison they urged them with intreaties that they might depart out of Phillipi lest they might suffer worse from the angry Philippians 40. And they went out To wit Paul and Silas And entred into the house of Lydia That Godly Woman of Philippi of whom see above v. 14. And when they had seen the Brethren That is the Christians who were met in Lydia's house They comforted them With an exhortation to Constancy in the Christian Religion seeing God doth even beyond expectation by Miracles aid and assist such as for this Religions sake are persecuted And departed From Philippi as the City Judges requested them in the verse immediately preceeding To wit saith Grotius partly that they might not bring themselves into unnecessary troubles partly because Macedonia which God had recomended to them is of a far greater extent CHAP. XVII 1. NOw when they had passed through To wit Paul and Silas Amphipolis A City of Macedonia near Philippi bordering upon Thrace which as Thucydides saith Lib. 1. 4. was first called Nine ways but being taken by Agnon the Athenian General it was called Amphipolis because it is washed on both sides by the River Strymon It was afterward by the Grecians called Christopolis the Christians commonly called it Christopoli the Turks calls it now Emboli it is an Archiepiscopal City of Macedonia And Apollonia A City of Macedonia in that part of it called Mygdonia upon the River Chidor about twelve Miles distant from Thessalonica which now is called Ceres They came to Thessalonica The largest City of Macedonia and a most Famous place of trading Lib. 7. Which as we read in Strabo's excerptions was first called Therme it was built by Cassander who called it Thessalonica after the Name of his Wife the Daughter of Philip the Son of Amynta having carryed thither the Inhabitants of the neighbouring Cities such were the Chalastrians Aeneans Cissians and also some others It bordered upon the Thermean Gulf so called from Thermes whence it is supposed to be that which the Italians now call Golpho di Salonichi for they call Thessalonica Salonichi Where was a Synagogue of the Jews There being none to wit in Amphipolis nor Appollonia 2. As his manner was Which to wit Paul had of going in into the Jews to their Synagogues Reasoned with them out of the Scriptures To wit of the old Testament which was received by the Jews as Canonical 3. Opening As much as to say Openly explaining as well the express Prophesies concerning the Messias as the types by which he was shadowed that he might make it clear to them that he was to suffer stroaks wounds and a shamefull Death and again to return to Life And that therefore
well themselves Was standing by and consenting That is I stood by not only as a Spectator but also as an aprover of what was done And kept c. As if he had said And that I approved it I plainly demonstrated in that I kept the Cloaks See above c. 7. v. 58. or upper Garments of those that stoned him when they were laid down at my Feet 21. And he said The Lord Jesus reiterating his Command To me Wrangling Go. That is Be gone quickly from Jerusalem I will send thee far off unto the Gentiles That is I will have thee presently to go to the Nations far distant from Jerusalem as my peculiar Apostle and Ambassador to them that there thou mayest Preach the Gospel among the Nations Aliens to the Common-Wealth of Israel living without the Covenant of God without the Promises destitute of the knowledge of Gods Will and that thou mayest convert them to me who am rejected indeed by the Jews but the Author of Eternal Life to all those that are obedient to me See Gal. 1.16.2.8 2.8 Eph. 2.12 13.3.8 1 Tim. 2.7 2 Tim. 1.11 22. And they gave audience unto this Word That is to say The Jews who were there present were attentive until Paul in the now mentioned words had intimated according to the Prophesy of Moses Deut. 32.21 and Isai c. 65.1 that the Jews being rejected as unworthy because of their unbelief the Messias who is promised in the Law and the Prophets would cull out to himself a People out of those strange Nations which they bore such a deadly hatred to And then lift up their Voices As if he had said But as soon as Paul had said these things about the Conversion of the Gentiles to Christ the Jews that were hearing him could not refrain from exclaiming against him out of a bitter hatred and detestation And said viz. To the chief Captain of the Soldiers Away with such a fellow from the Earth That is Punish this base and wicked Villain with a deserved Death For it is not fit that he should live That is to say He is unworthy that he should live a minute longer 23. And as they cryed out c. As if he had said While these Jews by their Outragious Outcrys casting off their Garments like Madmen and throwing of dust into the Air bewrayed Minds more than ordinarily provoked and inraged 24. The chief Captain commanded him to be brought into the Castle C. 21. v. 34. See above And bad that he should be examined by scourging That is That they might extort a Confession of the Truth from Paul by inflicting of stripes on him That he might know That is That having wrested a confession from Paul the chief Captain might be informed For what cause That is to say Mat. 27.37 Mar. 15.26 For what Crime Cause is frequently put for Crime They cryed so against him That is The Jews cryed out so madly against him when yet they could not charge him with any particular Crime 25. And as they bound him with thongs In the Greek it is Stretched him out with Cords That is but when the Soldiers had stretched forth Paul according to custom bound with Ropes In the Talmud Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. saith the most Famous Lud. de Dien where the Rites are described that were used to be performed to him that was to be Scourged it is read How is he Scourged Both his hands were bound to a Column on either side That Column was a piece of Wood fastned in the Ground of the height of a Cubit and a half that he that was to be Scourged might lye bent upon it For as the Misna expresses it he was not beat standing or sitting but bowed downwards Deut. 25.2 because it is written the Judge shall cause him to lye down And that the Executioner might the more conveniently beat him so ordered a Stone was set behind the Criminal on which the Minister of the Synagogue stood By reason of this Rite possibly Luke used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote that Paul was so stretched out that with the upper part of his Body he lay prone on the Pillar The Arabian saith the now cited Lud. de Dieu seems to have had respect to another Ceremony also in use among the Eastern Nations with whom the Criminal being prostrate was so stretched out that on both sides the Officers did hold his head and feet that he might not evade or decline the stripes of him he was scourged by Hence he translateth it And when they had stretched him out between the Lictors some of whom to wit held the Criminal with Cords at the head others by the feet Nor does the Aethiopick much recede from it And when having bound him they drew his feet Paul said unto the Centurion that stood by Paul bound with Cords and stretched forth straight ready to be scourged repelled the injury by Lawful helps administred by God saying to the Centurion whom the Chief Captain had left in charge with this Torture for the Extorting a Confession of the truth from Paul If. That is Whether as elsewhere frequently A Man that is a Roman That is Who has a right to the priviledge of the Roman City Tarsus Paul's Native City saith Grotius was not a Colony but a free City according to the Testimony of Pliny Appianus saith this freedom was conferred by Antonius L. 5. C. 27. Civil 5. And Dion Chrysostomus relateth several priviledges that Augustus bestowed on the City of Tarsus but not the right of a Colony or Freehold as belonged to Roman Cities nor does Ulpianus mention Tarsus among the Colonies of Cilicia It remaineth therefore that some of Pauls Predecessors procured that Priviledge to himself in the Civil Wars that happened betwixt Caesar Augustus and Brutus and Cassius or betwixt the same Caesar and Antony Vncondemned Gr. Unjudged That is without knowing the cause C. 16. v. 36. See above Is it Lawful for you to scourge The Porcian and Sempronian Laws exempted a Roman Citizen from stripes in a Roman judiciatory but not so in a Jewish if any of the Jews were to be beat according to their own Laws Hence Paul who by birth was a Roman Citizen yet as a Jew he received of the Jews five times forty stripes save one 2 Cor. 11.24 Learned Selden proves that by the favour of the Emperors Ex C. Tit. de Jud. l. 8. Dion l. 37. Xiphilin in Pomp. the Jews were allowed even in Rome to put some of their judicial Laws in execution among themselves 26. The Centurion That is The Captain of a hundred Soldiers of whom see in the preceding verse Went and told the chief Captain The Prefect of a thousand Soldiers C. 21. v. 31. of whom above For this Man Of whom ye commanded me to extort a confession by infflicting stripes on him Is a Roman
Officiously smote our Lord Jesus Joh. 18.22 when he had no order to do so Then Paul C. 8. v. 20. As Peter above and Paul himself elsewhere 1 Tim. 4.14 prompted by Divine instinct Gen. 9.25 and a Prophetick Inspiration like Noah Michaiah the Son of Imla 2 Chr. 18.24 Elisha Jeremy and David frequently in the Psalms Said unto him 2 King 2.24 viz. That Spiteful Barbarous and rude High Priest Ananias the Son of Nebedaeus Jer. 20.3 c. God shall smite thee Mat. 7.2 Who according to the saying of Christ uses to measure again unto Men the same measure they mete out unto others Exod. 1.22 Exod. 14.28 So Pharaoh at whose Command the Male-Children of the Israelites newly born were drowned Judg. 1.7 1 Sam. 15.32 33. 2 Sam. 12.9.10 11 12 16.22 was himself together with all his Army drowned The same instances of Justice you may see in Adonibezek Agag King of the Amalekites David Joà b in those Men that cast Shadrack Meshek and Abednego into the fiery Furnace Dan. 3.22 Daniels Accusers and in that most invertrate Enemy of Mordecai Haman Dan. 6.24 Thou Whited Wall Esth 7.10 He upbraids Ananias's Hypocrisie with an Apostolick and Prophetick Authority in the same kind of Speech which Christ did that of the Scribes and Pharisees Mat. 23 27. when he foretold that they would be punished by a special Providence 1 King 18.18 2 King 3.13 Jer. 1.10 17 18. Ezek. 3.8 9. It is the duty of Prophets to reprove Vices and Sins whose soever they are as you may see A whited Wall saith St. Augustine in Psal 103. without is Plaister within Clay Theophilact on this place he calls him a whited Wall because he had a fair aspect as an assertor of the Law and one who pretended to judge according to the Law But his Mind was full of Wickedness Ep. 115. Truly and elegantly said Seneca We admire Walls covered over with thin Marble when we know what it is that is hid under it we impose upon our Eyes and when we value things covered over with Gold what else do we but delight in a lye for we know that under that Gold base Wood is hid Nor are Walls and beams the only things that are set out with Ornaments the seeming happiness of all those who are exalted to high Promotion is but guilded Look into them and you 'l perceive how much evil lies hid under that thin Membrane of Dignity For thou Among the Senators of the Council Dost thou sit to judge me after the Law That is That thou mayest judge according to the Judicial Law appointed by God in the Books of Moses The Judicial Law saith Grotius was in force as long as the Common-wealth of Israel was in being and the Hebrew Judges were obliged to give Judgment according to it within those bounds of Cognizance which the Romans allowed them And contrary to the Law Unjustly beginning Process of Judgment at Execution whereas the Law enjoyns to presocute that which is just justly Lev. 19.15 Deut. 1.16 c. 16.18 19.20 and not to commit iniquity in Judgment Commandest Acted by a Barbarous Cruelty and Tyrannical Rage against the Professors of Christianity Me. Without hearing my cause To be smitten Contumeliously viz. On the Mouth 4. And they that stood by Possibly the very same Men who were Commanded by the High Priest Ananias to smite Paul on the Mouth Said Vindicating the High Priests Honour Revilest thou Gods High Priest That is to say Thou foul-Mouth'd railer dost thou call him a Painted and Whited Wall whom God has set over his Divine Worship 5. I wist not Having been a considerable time absent from Jerusalem Others will have I wist not to import the same as I did not consider viz. being hurried with a sudden perturbation of Mind when Ananias commanded me without cause to be smitten on the Mouth That he was the High Priest That is That this Ananias is now High Priest It is evident by Josephus 20. Antiq. 6 7. that at that time there was so great a Confusion in the Government at Jerusalem that at every turn the High Priests were deposed at the pleasure of the Roman Governours and others substituted into their places Than which Confusions saith the generally Learned Heinsius as nothing was more detestable so nothing was more just seeing that by the Faction and lyes of the High Priests the Truth was condemned the hope of the Fathers was condemned our great High Priest was Condemned For it is Writen c. As if he had said If I had known or called to Mind that the Dignity of High-Priesthood now become cursory had been conferred on Ananias the Son of Nebedaeus I would not in any wise have so sharply upbraided him with Hypocrisie as that my words should have been construed slander and railing Exod. 22.28 for it is written Thou shalt not speak evil of the Ruler of thy People That is Do not cast reproaches upon the Life of him who holds chief Place and Dignity among thy People 4. But when Paul perceived that the one part viz. Of those of which the great Council consisted Were Sadduces Of these and the Pharisees see what we have said in our Literal explanation on Mat. 3.7 And the other Pharisees These two Sects tho otherwise disagreeing among themselves agreed together to oppose Christ and destroy his Disciples Paul therefore when he saw they had conspired together to condemn him unjustly he wisely without prejudice to the Truth cast among them an apple of Contention or Discord He cryed out in the Council That he might be heard by all the Senators of the Council and all the multitude that was present I am a Pharisee the Son of a Pharisee Or as some Copies have it of the Pharisees As if he had said I have even from my Forefathers led my Life according to the ordinances of the Pharisees See after c. 26. v. 5. Phil. 3.5 Of the hope Of the Reward which the just shall receive in the other World which the Hebrews call the Age of Retribution For then every Man shall be rewarded according to his deeds The Sadduces denyed that there was any such state who maintained that there were no Punishments or Rewards after this Life And the Resurrection of the Dead Whom that they should be raised again to Life the Old Saduces also denyed Am called in Question That is Called to Judgment 7. There arose a dissention between the Pharisees and the Sadduces While those appoved of Paul's opinion that there should be a Resurrection of the Dead and these Condemned it And the multitude was divided Both of the Senators and the Standers by while some took part with the Pharisees others with the Sadduces 8. The Sadduces c. As if he had said But the Pharisees and the Sadduces were at great variance and discord among themselves for whereas the
excessive dread of him when he is thought to be offended at those things which yet he is no ways offended at This profane Man speaketh impiously of that Worship of the True God which the Law of Moses appointeth Nothing saith the Renowned Beza reverencing the presence of King Agrippa For these Governors of Provinces used to prefer themselves even to Kings by reason of the greatness of the People of Rome and it is probable also that this Agrippa following the Footsteps of his Fathers did so profess the Jewish Religion as that he should not offend the Romans Against him To wit Paul And of one Jesus which was Dead And that inhumanely murdered Whom Paul affirmed to be alive Raised up from the Dead 20. And because I doubted c. Here saith the Famous Beza Festus palliateth his Sin and bewrayeth himself For why did he not absolve a supposed Criminal against whom nothing could be proved Or what occasion was there for his doubting Therefore if he had declared the plain truth he would have confessed that he would therefore have had Paul carried up to Jerusalem that he might ingratiate himself to the Jews and expose an Innocent person to the cruelty of his Enemies to be murthered by them either by the way or in the City Wherefore he gave just cause of appeal seeing the right of appeal of old granted to the People but afterwards to Caesar was granted to a Roman Citizen by most firm Laws 21. But when Paul had appealed to be reserved to the hearing of Augustus That is That he might remain in Custody until Nero the Roman Emperor could cognosce of his Cause and Defence and determine thereupon Now all the Roman Emperors were called Caesars from the first of their Emperors Caius Julius whose families Surname was Caesar and from their Second Emperor Octavianus Caesar all his Successors to this very day have the name of Augustus But Octavianus himself for his singular Vertue and many good deeds to the Common-wealth in the 36 year of his Age according to the Opinon of Munatius Plancus but the 16 year of his Empire which he happily governed 56 years was called Augustus an excellent and very honourable Title which signifies one that is venerable and to be sacredly revered as God 22. I would That is I have a great desire 23. But on the Morrow when Agrippa was come To wit into the Judgment Hall Agrippa and Bernice That is Together with his Sister German Bernice of whom above v. 13. With great Ambition Gr. With great Phantasie that is with most sumptuous Clothing and Royal Ornaments or as it is in the English with great Pomp as the Gr. Author speaks 1 Mac. 9.37 where also the Vulgar Latin Interpreter renders it with much Ambition that is vain ostentation And entred the place of hearing That is Into the Conclave appointed to take Cognizance of and judg Causes With the chief Captains To wit Military who were set over 1000 Souldiers Principal Men of the City That is The Nobility and Gentry of Caesarea Paul was brought From Prison to the said Conclave 24. And Festus said Addressing himself to the Assistants Jerusalem and here To Wit At Caesarea See above v. 6 7. Crying Gr. Crying aloud To wit At Jerusalem before Claudius Lysias the chief Captain above c. 22. v. 22. But at Caesarea before Festus the Procurator where above v. 7. the Jews accused Paul of heinous Crimes without Cause But when I found c. The like Testimony the Pharisees also bare to Paul of his Innocency above c. 23. v. 9. King Agrippa and his Sister Bernice below c. 26. vers 31. To send him To wit Paul to Domitius Nero Caesar See above v. 21. 26. No certain thing That is Known and determinate To write to my Lord. That is To the Emperor Octavianus Caesar Augustus by an Edict prohibited the Title of Lord to be given to him which had its Rise from Parasites and indicated according to the import of the related Words as if the Roman Citizens were the Emperor's Servants witness Dion and Suetonius But after his Decease the Custom became Universal and that even among good Princes and Emperors of not refusing this Title as appears from Pliny's Letters to Trajan I have brought him forth before you Who are now come here together Especially before thee As being well seen in the Jewish Laws and Controversies Examination had Or as Pliny speaks Inquisition made 27. Vnreasonable That is Foolish and Absurd To send Prisoner To Rome to the Emperor And not to signify Supply by Letter The Crimes laid against him That is The Accusations brought against him or Misdemeanors laid to his Charge CHAP. XXVI 1. THou art permitted By Festus the Governor and me To speak for thy self That is To Plead and Defend thy Cause Stretched forth his Hand As they use to do who are to make a large Oration or a long Discourse not so much that they may procure Silence as that their Freedom and Ingenuity may thereby be more evident Answered for himself That is He began thus Couragiously to defend his Innocency from the Calumnies of his Adversaries 2. I think my self happy This Ovid would have expressed I am glad at this with all my Heart Apuleius also in the beginning of his first Apology to Maximus the Proconsul I rejoyce that while thou art Judg I have both Power and Liberty granted me to purge Philosophy among the Vnskilful and approve my self 3. Questions Which to wit are Controverted What Paul says here of Agrippa the younger he affirmed almost the very same of Felix the Governour above c. 24. v. 10 11. 4. Life That is My Custom of Life and Living as Cicero speaketh So Apuleius and Plinius the younger used the Word Vita Life This l. 3. Ep. 20. speaking of a certain Candidate he himself spoke for himself he declared his Life The other Apolog. 2. What more copious Commender what more sacred Witness of my Life can I produce Among my own Nation That is Among the Jews Know all the Jews Especially they of Jerusalem 5. Which knew me from the beginning That is To whom I was very well known long ago If they would testify To wit Of my by-past Life After the straitest That is Famous above all the other Sects of the Jewish Religion for the Commendation of Wisdom and Skilfulness in the Law of God See what we have said on Mat. 3.7 Sect. Gr. Heresie See what we have said on this middle or indifferent Word above c. 24. v. 5. Of our Religion That is Of the Jewish in which besides the sevenfold Sect of the Pharisees there were the Sects of the Sadduces and Essens Josephus 14 Ant. 9. calls Heresies l. 18. c. 2. Philosophies Hierom against Jovinian l. 2. c. 9. Calls them Dogmata Opinions They might also be called Parties as the Renowned Drusius observes For says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Party Sect that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.6 〈◊〉
fully but his Vices which Agrippa would not part with Not unlike to his Grand Uncle Herod Antipas who feared John the Baptist and sometimes heard him gladly Mark 6.20 but would not obey him when he enjoyned him to put away Herodias his Brother Philip's Wife Paul 's defence saith Daniel Brenius did so far prevail with Agrippa that altho he did not embrace the Christian Religion yet as Ecclesiastical Histories relate he granted to the Christians who during the Roman War against the Jews fled into Cities subject to his Government liberty to stay there and have their meetings without molestation Yet it is very like that this was spoke in a smiling way by Agrippa to Paul and that by a Politick craft lest Festus and the rest that were present should judge him to be mad with Paul whom the same Festus had but now in plain and express terms upbraided with madness 29. And Paul Answering Agrippa with a sedate Mind saith I would to God That is I pray God who is the turner of hearts Both in little and great That is not only almost but plainly and altogether Not only thou Who hast said this But all that hear this day Me discoursing of Jesus Christ Be such as I am That is Become the Disciples of the same Jesus Christ like to me in all things Except these Bonds That is Save in my Prison and Keepers that are set about me For Paul was kept free from bonds in open Prison see above c. 24.23 But as Grotius well observes Vulgar Speech did not take Bonds in so strict a sense as Lawyers Such is that of Virgil Aeneid 8. v. 651. And Clelia scap't from bonds the River took For Pledges are never bound saith Servius Excellent here is that of Calvin as for most part his use is Truly it is very requisite that all the Godly be endowed with this Meekness that they may calmly bear their Cross but that they may desire that others do well and as much as in them lies endeavour to ease them of all their trouble but that by no means they envy their rest and joy This mild Temper and Moderation is very far different from the bitterness of those who by wishing their evils may befall others comfort themselves with the thoughts thereof 30. And. Supply out of the Gr. Text When he had thus said to wit Paul as it is also in the English The King rose up Agrippa from the place whereon he sate attentively and patiently hearing Paul's strong and irrefutable defence And the Gevernour Festus Procurator of Judaea See our Annot. above c. 23. v. 26. And Bernice Sister to K. Agrippa Of whom above c. 25. v. 13. And they that sate with them The Chief Captains and Principal Men of Caesarea Of whom see above c. 25. v. 23. 31. And when they were gone aside Into some place where they might consult what to do with Paul apart and where none might over-hear their discourse Bonds That is Prison See above v. 29. This Man To wit Paul whom they had just now heard plead his cause That Paul saith Calvin was absolved by the Judgment of all did not a little tend to the credit of the Gospel And Festus assenting with the rest condemned himself as having cast Paul into these straits by his Injustice in betraying his Life to the Plots of his Enemies under pretence of changing of place But altho an appeal seems to be dangerous to the Holy Man yet in regard this was his only shelter to save him from Death he rests contented nor goes about to extricate himself out of that Trap not only because it was not candid for him to do so because he was admonished by a Vision that he should be also called by God to bear Testimony at Rome See above c. 23. v. 11. This Man might have been set at liberty Freed from his Confinement as being Innocent and not convicted of any Crime If he had not appealed unto Caesar By Appeal the Power of the Judge from whom the Appeal is made becomes is altogether null not only to condemn but also to absolve that the whole cause may be reserved to the Cognisance of the Superiour Judge to whom the Appeal is made CHAP. XXVII 1. BVT when it was determined To wit Festus Governour of Judaea now also decreeing it as he did before c. 25.12 That he should Sail. The Vulgar Gr. Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. That is that Paul should set Sail from Caesarea together with his Companions to wit Luke who committed these things to writing and Aristarchus the Macedonian of the City Thessalonica who is mentioned in the immediately following verse And to deliver Paul That is And that Paul should be delivered Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they delivered Paul to wit they who kept him in open Prison Into Italy That Famous Country of Europe in whose Metropolis Rome Caesar whom Paul appealed to had his residence See what we have said of Italy above c. 18. v. 2. With other Prisoners That is With some others who were kept in Custody and by reason of the Intricacy of their cause that were to be cognosced were sent to Rome to Caesar Of Augustus Band. That is Of the Band of the Augustan Legion For saith Grotius Augusta was the Name of a Legion in the ancient Stone in Lipsius on the second Book of Tacitus Histories A Legion under the Caesar's was divided into Ten Regiments every Regiment into three Maniples and every Maniple into two Companies This Legion therefore consisted of 6000 Soldiers and it had 10 Regiment 30 Maniples 60 Companies See Salmasius of the Military Affairs of the Romans c. 2 3. 2. And entring into a Ship of Adramyttium As if he had said But seeing there was no Ship there which was bound straight for Italy we went abroad of a Ship which set forth from Adrumetum or as the Gr. Text has it Adramyttium to traffick on the Coast of Judaea Adrymes or Adrymetus or Adrumetum was a City of Libya Pliny makes mention of it l. 5. Nat. Hist c. 4. Strabo l. 17. calls it Adryme That it was a fortified City appears out of Diodorus Siculus l. 20. of his Historical Library seeing Agathocles laid Siege to it While says he these things were in hand Agathocles now having the Plains in his hands he took the Castles near Carthage by force and brought the Cities over to his side some through fear others by reason of their Hatred of the Carthaginians and having fortified his Camp near Tunis and left a sufficient Garrison he advanced to the Cities near the Sea and having taken a new City at his first assault he shewed himself very merciful towards the Captives whence going forward to Adrymes he besieged it But Adramyttium was a City of Mysia near Caicus a River of the same Mysia as Pliny testifies l. 5. c. 30. Ptolemy l. 5. c. 2. of his Geography reckoneth Adramyttium among the Cities of the greater Phrygia
at Puteoli who had shewn him self extraordinary civil to Paul as ye may see above c. 27. v. 3 43. And so After those fourteen days spent at Puteoli We came to Rome That is as it is in the English we went toward Rome for then they were not yet come to Rome as is understood by the verse immediately following To come in this place signifies nothing else than to go as Luke 15.20 Joh. 6.17 15. And from thence That is From the City of Rome When the Brethren That is The Christians who then dwelt at Rome to whom Paul had written an Epistle before which is superscribed To the Romans Had heard That Paul was going a Prisoner from Puteoli to Rome accompanied by Luke and Aristarchus They met That is Many went out to meet Vs To wit Who were on our Journey for Rome As far as Appii-forum and the three Taverns As if he had said some indeed met us at Apii-forum but others who set later out met us at the three Taverns which were nearer to Rome than Appii-forum Zozimus l. 2. maketh mention of the three Taverns and that Severus Caesar when he was going to Rome when he came to that place which was called the Three Taverns he was seized by the Ambush which Maxentius had set against him in that place and put to a cruel Death having had his neck broke with a Halter Jerome thinks that Appii-forum was so called from Appius a certain Consul from whom also the way called Appian had its name It was a Town further distant from Rome than the three Taverns as Cicero sheweth Ad Attic. l. 2. Epist 10. From Appii-forum at four a Clook I had given another a little before at the three Taverns Behind the Mountain Albaenus in the Appian way there is a City called Aricia which Strabo l. 5. saith is distant from Rome 160 Furlongs but Dionysius l. 6. and Philostratus l. 3. of the Life of Apollonius say it is only 120 furlongs distance from it But these Verses of Horace plainly prove that Aricia was nearer Rome then Appii-forum Serm. 1. Sat. 5. From stately Rome I walkt a little way And reach't Aricia first and there I lay My Company as good as Man could seek The Lawyer Heliodore a Learned Greek Then Forum Appii that 's a Paltry Town With Mariners and Pedlers throng'd and those alone Which when Paul saw Coming out to meet him He thanked God Whose bountiful Providence had at last granted him the happiness of speaking with the Christians that dwelt at Rome which he had always so begged of God in his Prayers that he could not have asked it more earnestly Rom. 1.10 He took Courage That is He began to hope that his confession of the Faith would not be destitute of its fruit among the Romans and so he hastned to Rome more cheerfully because of the defence of the Gospel he was to make there 16. And when we came to Rome In the Gr. is added The Centurion delivered the Prisoners to the Governour of the Army Who to wit was otherwise called the prefect of the Praetorium and was over the Praetorian Soldiers who were always present at Rome for the Emperors use It is evinced by many places of Tacitus saith Grotius that the keeping of the Prisoners was committed to this Prefects charge Burrhus Afranius is thought at that time to have been Nero's Praefect this excellent Soldier Tacit. l. 12. his Jaws swelling by degrees and the passage of his breath being stopt died in the Consulship of P. Marius and L. Asinius Tacit. l. 14. But Paul was suffered Whom possibly Festus Procurator of Judaea had testified by his Letters since the time that he was sent to Rome that he was guilty of no Crime To dwell by himself That is Apart from other Prisoners where he would With a Soldier that kept him To wit To whose left Hand Pauls right Hand was fastened after the manner of the Romans with a long Chain which Paul holding below v. 20. maketh mention of also Eph. 6.20 The Scholiast upon Juvenal saith That it is called a Camp Prison when the Captives are delivered Chained so that the same Chain fastens both the Prisoner and Soldier See what we have said above c. 12.6 17. After three Days From Pauls arrival at Rome He called the chief of the Jews together That is Paul not only entreated but also perswaded those of the Jews at Rome that were eminent for Dignity and Learning that they would come and visit him I have done nothing against the People That is I have done no wrong to the Nation of Israel Or Customs of our Fathers That is Neither have I in any thing transgrest the Laws that were delivered by Moses to our Ancestors For Paul did not hinder those that were born in Judaism from observing the Legal Ceremonies but only taught That the Gentiles who were converted to God and his Christ were not obliged to the observation of them Prisoner from Jerusalem That is Since the time that the Jews would have killed me at Jerusalem as a Wicked Man and one unworthy to live See above c. 21. v. 31 33. I was delivered into the Hands of the Romans Who governed Judaea See above c. 23. v. 24. Who. To wit the Roman Procurators of Judaea viz. Felix c. 24. and Festus c. 25. When they had examined me That is When they had made Inquisition into and taken Cognisance of my Cause Would have let me go Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have absolved or set me at liberty That is they were strongly bent to set me free as before Pilate was to set Christ at liberty when he was delivered to him See above c. 24.28.25.18 25. Because there was no cause of Death in me That is Because they acknowledged that I had done nothing worthy of Death Claudius Lysias the Chief Captain acknowledged above c. 23. v. 29. that Paul had done nothing that deserved to be punish'd by Death As also Felix Governour of Judaea when he treated him kindly above c. 24. v. 24. Festus the Governour who succeeded Felix c. 25. v. 18 25. King Agrippa the younger c. 26. v. 32. So the Servant no less than the Lord had a Testimony of his Innocency from these Unbelievers 19. But when the Jews spake against it Who dealt with Festus to send me from Caesarea to Jerusalem to be there judged by the Sanhedrin that they might have a fit opportunity to kill me by the Way See above c. 25. v. 3. I was constrained Lest I should have been sent from Caesarca to Jerusalem by Festus who was willing to gratifie the Jews See above c. 25.19 To appeal to Caesar See above c. 25. v. 11. Not that c. As if he had said Yet not upon this account that I might accuse the Jews that without cause troubled me of any Crime before the Roman Emperor but only that I might vindicate my own Innocency Beza has here supplyed the Ellipsis
Jesus whom he preached is this Messias foretold by the Prophets seeing all that the Prophets foretold of his terrible Sufferings bitter Afflictions ignominious Death and glorious Resurrection are by the event found fitly to quadrat in him alone Whoever sights for Christ sake against Hereticks useth this method of Paul's he threatens with heavenly Weapons he draws up a Scripture-Army with these Swords he forces Hereticks to their Duty with these Crosses and Torments he subdues and breaks their hardness saith the Learned Nic. Rigaltius our Country-man upon Tert. Scorp Cap. 2. And that this Jesus whom I Preach unto you is Christ That is See below v. 17. Ch. 26.9 above Ch. 5.39 that Messias of whom the Prophets foretold that being put to an ignominious Death he would rise again Whom I Preach unto you The discourse passeth from an oblique Person to direct as it is frequent in any Author and especially in sacred Writers 4. And some of them Of the Jews who were present at the disputes which Paul had in the Thessalonican Synagogue Believed To wit that Jesus is the Messias promised in the Law and in the Prophets who would save such as believed in him from their Sins And consorted with Paul and Silas There is in the word in the Greek somewhat more meant saith Grotius and it signifies that they were wholly addicted to Paul and Silas as things hereditary among the Jews Lucan useth this verb Aristides also useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same And of the devout Greeks That is such as were Gentiles by birth who having forsaken vain Idols imbraced the worship of the true God before the Gospel was preached to them A great Maltitude It seems to point out that few of those who were Jews by birth but many of the Gentiles who formerly deserted Gentilisme and went over to the Jewish Religion were converted to Christ And of the chief Women Of the chief men of the Cities Wives who of Heathens were made Proselytes as were also their husbands 5. Moved with envy c. As much as to say But the Jews who were most obstinate in opposing the Gospel Preached by Paul and Silas being inraged to see it believed by so great a multitude and having got together most wicked Scoffers and such as were given up to all kind of wickedness stirred up the People in Companies against Paul and Silas and having beset Jason's house who took them in to lodge with him tumultuously endeavoured to draw them out thence and to expose them to the fury of the incensed rabble to be by them killed and torn in pieces Certain lew'd followers of the baser sort The word in the Original signifies certain Juglers Tacitus calls those Jugglers a base rabble frequenting the Games and Theaters Cicero the dreggs and mire of the City Apuleius the homely dreggs of the mean People Horace a Dreg that is born where the common People resort and almost in the Market-place Livius a Market faction Plautus Buffoons which he thus paints out in these words Indeed there is nothing more sottish nor dultish nor more lying nor more tatling nor more bold in speaking nor more perjured than those busie homebred Citizens which they call Buffoons Lewd To wit such as delighted in all mischief and wickedness And gathered a Company That is And having gathered together the multitude of the rabble And assaulted the house of Jason That is they beset the house of Jason a Citizen of Thessalonica with whom Paul and Silas lodged Some think this Jason to be the same with him mentioned Rom. 16.10 though he then dwelt at Corinth And sought That is they endeavoured with all their might To bring them out to the People That is in sight of the People that in their rage they might tear them to pieces 6. And when they found them not To wit Paul and Silas And certain Brethren In Christ that is Christians To the Rulers of the City That is to the Magistrates of Thessalonica Crying Like Jangling fellows in a Court whose custom is to fill the Court with bawling and cryes even to hoarsness to deafen the Judges ears Lib. 1. de orat Hence Cicero calls them both baulers and outcryers We seek not for I do not know what Lawyer nor Bauler nor Jangler in this our discourse And Lib. 3 de orator he saith of Pericles But no bauler hath taught him to bark out his hour Lib. 12. Instit Quintillian also calls them Barkers Above all things that modesty perisheth which brings Authority and Belief to an Orator if he of a good man become a Jangler and a Barker These that have turned the World upside-down are come hither also As much as to say These vagabonds who by introducing their new Religion stir up Sedition in every Nation are also come to this City of Thessalonica to the end they may trouble us who are at peace with their new Doctrines Well saith Calvin This is the State of the Gospel to have these Vproars which Satan raiseth by opposing it imputed to it This also is the maliciousness of Christs Enemies to lay the blame of Tumults upon holy and modest teachers which they themselves have procured Certainly the Gospel is not preached to this end to stir up men to strifes among themselves but rather that it may keep them in peace being reconciled to God When Christ Liberally invites us there to come unto him Satan and the wicked rage therefore Paul and Silas might easily have defended themselves but it was requisite for them to undergo this false slander for a time and so long as they were not heard silently to pass it by And the Lord by their example meant to teach us not to give place to slanders or false reports but rather to stand stout in asserting the truth being content to be evil spoken off for what was well done Therefore away with the perverse wisdom of some who to escape false slanders stand not to betray Christ and his Gospel by their treacherous moderation as if their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from Blasphemies 7. Whom Jason hath received That is Jason their Favourer hath received them to his house And these all do contrary to the Decrees of Caesar The People of Rome and afterward the Caesar who transferred to themselves the Government of the People of Rome suffered none in the Provinces subject to their Government of which Macedonia at that time was one to be called King without their own sermission A great and Odious Crime saith 〈…〉 too impudently forged Paul and Silas sought to â—rect the Kingdom of Christ which is spiritual the Jews knew well that this might be done without any injury to the Româ—n â—â—rpire They knew that they meant nothing less than to overthrow the publick State or to deprive Caesar of his Authority the Jews therefore maliciously catch 〈◊〉 this preceive
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