and Julias in Ituraea situated beyond Jordan with fourteen Villages conterminous to it Jos 20 Ant. 5. Eusebius in his Chronicle declareth that this Agrippa reigned 26 years to whom all Chronologers give credit But Eusebius commited two mistakes First in that he saith that Agrippa the younger reigned immediately after his Fathers decease contrary to what Josephus asserts 19 Ant. 7. And also in that he is of opinion that the Kingdom of this Agrippa ended together with the miserable destruction of Jerusalem As if because 26 years intervened between the beginning of the same King and the overthrow of Jerusalem the King himself had been also destroyed together with the Temple and City But saith the Renowned Scaliger that Agrippa the younger died in the third year of Trajan Num. MMCXVI of Eusebius's Chronicle as Justus of Tiberias testified who presented his Chronological Works to King Agrippa himself None therefore could more certainly pronounce about this Kings Death than he who dedicated his Work to him Phocius saith of Justus of Tiberias He beginneth his History from Moses and continueth it even to the exit of Agrippa the seventh of Herod 's Family and last of the Jewish Kings Who received his Kingdom under Claudius encreased it under Nero and further under Vespasian But he died in the third Year of Trajan at which time his History likewise concludes But there was no cause saith the same Scaliger why Eusebius should limit the Kingdom of Agrippa the younger with the Destruction of Jerusalem For neither was he King of Jerusalem nor had he any Authority over any part of the Tetrarchy of Archelaus For Caesar 's Procurator was always sent to the Patrimony of Archelaus and Jerusalem who was called Epistropus of Judea Thus Joseph Scaliger in his Animadversious on Eusebius's Chronicle With whom notwithstanding the most renowned Scultetus cannot agree in this that he says That there was always a Procurator sent to the Patrimony of Archelaus and Jerusalem For when Agrippa the Elder reigned and governed Judea it self he is of opinion that the Jews payed Tribute not to the Romans but to their own King nor that any Procurator came from Rome to Jerusalem The same Scaliger on Euscbius Num. MMLXXXVI Agrippa the younger the seventh and last of the Kings of the Race of Herod lived 30 years after the Destruction of Jerusalem his Kingdom continuing safe which he possessed 26 years and encreased by the accession of some Towns through the favour of Vespasian So far was the Fortune of Jerusalem from causing any alteration in his Kingdom What therefore did Eusebius mean Whether that after the Destruction of Jerusalem Agrippa continued in the Station of a private Person or that he was destroyed together with Jerusalem But these things are both already confuted as also they are with this Coin ΑΥΤΟΚΡΑΤΩΡ ΟΥΕϹΠΑϹΙΑÎΟϹ ΚΑΙϹΑΡ ΙΟΥΔΑΙΑϹ ΕΑΛΩΚΙΑϹ ΕΤΕΙ ΚΑ. ΑΓΡΙΠΠAgrippa remained King after Judaea was taken Elsewhere it is ΕΤΟΥΣ Κς. Eusebius has licentiouslly enough indulged himself in this Fiction But both the Ancient and Modern Jews are mistaken who say that their Power of Judgment was taken away from them by the Romans 40 years before the Destruction of Jerusalem that is in the fifteenth year of Tiberius Caesar Which is ridiculous For this befell them 61 years before the burning of the Temple about the time that Archelaus was banished to Vienna Whence is that It is not lawful for us to kill any Man For Caesar 's Governor or Procurator devolving all the Power on himself left very few things and those of very small moment to the Consistory of the Jews with these moreover which belonged to their Laws Rites Ceremonies and Songs And Bernice Sister German to King Agrippa the younger Widow of Herod King of Chalcis her Uncle When a rumour went abroad that she lay carnally with her Brother German Agrippa she advised Polemon King of Cilicia that he would first be circumcised and then marry her thinking that in so doing she would make it appear to be a Lye Nor did Polemon deny her being especially induced thereto by her riches yet that Marriage was not of long continuance by reason of intemperance as it is said Bernice departing from him Who presently after he was deserted by his Wife deserted the Jewish Religion Joseph 20 Ant. 5. The same Bernice or Berenice or Beronice Joseph 2. Bell. Jud. 15. came to Jerusalem barefooted and her Head shaven to pay her Vow to God for her safety Juvenal Sat. 20. And the Rich Diamond that fairer showed On Berenices finger this bestowed The barbarous Agrippa he to his Incestuous Sister once presented this Where barefoot Kings the sacred Sabbath hold And ancient Pity lets the Hogs grow old Came down Gr. came unto as it is in English Caesarea to salute Festus That they might pay their Respects to the new Governor or Procurator For those who depended on the Roman Emperors as Vassals they officiously insinuated themselves into the Favour of the Roman Procurators 14. Had been there That is Agrippa and Bernice had tarried at Caesarea Vnto the King Agrippa Declared Paul 's Cause That is He related in order all Paul's concern in what case it was Desiring against him As if guilty of a Notorious Crime Judgment Without telling the cause why Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence that is a Juridical Condemnation as appears by Festus's Answer subjoyned to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ribera on Hos 13. is a Law-term and signifieth a cause which is pleaded before the Judge and Decree of the judge and right or an Action to do or ask any thing and the Punishment which is inflicted which also the Latins sometimes call dica using a Greek Word for one of their own Some Greek Copies instead of this simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Condemnation 16. It is not the manner of the Romans Like to Barbarous Cruelty or Tyrannical Impotency as Apuleius speaketh To deliver any one to die In the Greek it is To gratifie one with anothers Destruction to wit at the request of any 17. When therefore they were come The Elders of the Jews intending to prosecute Paul with all severity Hither To Caesarea I Sate on the Judgment Seat To give Judgment I Commanded the Man to be brought forth To wit Paul who was in Prison 18. When they stood up Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing that is when they stood before the Judgment Seat They brought none As if he had said I suspected that they should lay some heinous Wickedness to Paul's charge but they had nothing to say against him but some frivolous things I know not what concerning their own Superstition Gallio Deputy of Achaia spoke to the same purpose in Paul's cause when he was accused by the Jews above c. 18. v. 14. 19. Of their own To wit Jewish Superstition Superstition is a vain and ridiculous Worship of God as also an anxious and
he hath both his Shirt or inner Coat and Breeches on him Thus King Saul sung naked before Samuel * 1 Sam. 19.24 Thus Peter was naked in the Boat †Joh. 21.7 who therefore is said to have put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not certainly his innermost Garment or Shirt but as its name intimates that which was put on above the other to wit his Robe which as we said was made fast about them with the Girdle whence it is also said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girded his upper Coat Young Man Saul who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young Man was according to Chrysostom upwards of 30 years of Age when he kept the Clothes of the Witnesses that were laid down at his Feet And truly a little after when he was converted to the Faith of Christ he is called by Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man c. 9. v. 13. Nor is it likely the High Priest would have conferred so much power on a young Man when he was yet under Tutors against the Christians See the same Chap. 9.2 and Paul himself below c. 26. v. 4. testifieth that he spent all his youthful years among the Jews before his Conversion Estius on the Epistle of Philemon saith That Saul the Persecutor was called a youth or rather a young Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age of Youth which reaches to the 35th year or as others say even to the 40th Cicero when he pleaded Sextus Roscius's Cause calls himself a young Man when yet at that time according to Gellius * L. 15. c. 28. he was 27 years of age Antonius Bishop of Grass in France in the life of Paul writeth that he was 33 years of age when he persecuted the Church of Christ From that time to the 11th year of the Reign of Nero when Paul in Bonds writ the Epistle to Philemon by Onesimus his Servant according to Bishop Vshers Chronology were 30 years and therefore Paul then above the age of 60 does rightly call himself Paul the aged seeing as we have noted on Joel 1. v. 2. he was called an old man by the Hebrews who was 60 years old Whose name was Paul This Hebrew born of the Hebrews descended of the Tribe of Benjamin born at Tarsus in Cilicia which City that it was then famous for the study of Philosophick and Liberal Sciences is confirmed by the Authority of Strabo * L. 14. by Sect a Pharisee and the Son of a Pharisee did at this time apply himself to the study of the Law in the Synagogue of the Cilicians at Jerusalem and frequented the School of Gamaliel a Doctor of the greatest repute among the Pharisees being a strict observer of the Law of God as also of the Traditions of their Fathers See below c. 21.39.22 3. 23 6-34.26.4 5. 2 Cor. 11.22 Gal 1.14 Phil. 3.5 6. 59. And they stoned Stephen calling To wit upon the Lord Jesus as is plain by the subsequent words The most Learned Curcellaeus saith * Institut l. 5. c. 21. num 21. There is no small weight in these words of Christ Joh. 14.13 14. Whatsoever ye shall ask And if ye shall ask any thing in my Name I will do it For he could not hear the Prayers of his Servants and grant what they ask if he had no power Hence it appears that that If ye ask any thing in my Name is to be understood of Prayers immediately directed to him as if he had said If ye ask any thing of me relying on my Power and Promise Otherwise there is no Question but we may yea it is our bounden duty to direct our Prayers to God the Father in the name of Jesus Christ as we are taught John 15 16-23 But of such Prayers it is not spoken in this place Therefore also Stephen made no scruple to call upon him even while he was a dying saying Lord Jesus receive my Spirit Where they ridiculously shift who will have the word Jesu to be of the Genitive Case as if Stephen had not directed his Prayers to Jesus himself but to God the Father who is the Lord of Jesus For besides that Jesus Christ in the Writings of the New Testament is always denoted by the name of Lord to distinguish him from God the Father even the use of the Greek Tongue doth not permit that in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the Genitive Case for then it must have had an Article praefixed to it and been exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish the Person of Jesus from God the Father otherwise there is no person skilful in that Language who can take that Phrase otherwise than in the Vocative Case as Rev. 22.20 And he kneeled down As was usual in fervent Prayers especially in dangers Lord c. The blessed Stephen saith Ambrose * Ser. 56. de Tempore by his Faith did not seek Christ upon Earth but viewed him standing on the Right Hand of God there he found him where he sought him with devotion of mind But Stephen not only sees Christ in Heaven but toucheth him also by his Martyrdom For he toucheth the Lord while he prayeth for his Enemies and as it were holding him with his Faith he saith Lord lay not this sin to their Charge Vnderstand therefore how great glory there is in true Devotion Mary Magdalen John 20.17 though standing near our Lord does not touch him Stephen while upon Earth toucheth Christ in Heaven She seeth not a present Christ among the Angels Stephen among the Jews beholdeth his Lord while absent Lay not Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbally rendred saith Grotius it is weigh not So Ezra 8 25-32 Job 28.15 Jer. 32.9 10. Zech. 11.12 This Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account or appoint is instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 1 Kings 20.39 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Exod. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render Isa 55.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Anciently Money was heavy Brass which used first to be weighed and then paid Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek a Weight in Latin libripens impendia expensae pendere pensiones and the like But because in ballancing accounts that which I charge another with does discharge me as much as if I had weighed it that is paid it hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to charge And by reason of the similitude which sins have with Money-debts as he is said to pay punishments who suffers them so he is said to charge or impute who will exact them not to impute who will not exact them But in this place charge not or lay not imports thus much do not make so great account of this sin as to block up their way to Conversion even as in that saying of Christ Luk. 23.34 He fell asleep That is he died In the Lord
Sheep Hogs and others of that kind and therefore is added and wild Beasts The Hebrew Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken four ways First for any Brute Creature as when it is only opposed to Man as Psal 36. v. 7. Whence it is that the Serpent is also reckoned amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3. v. 14. Secondly For any four-footed Beast somewhat big which brings forth young ones alive when it is opposed to Birds Reptiles and whatsoever liveth under the water But wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed as Gen. 1. v. 25. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Beasts of Burden Flocks or any Domestick Cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Cattle whose other Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50. v. 11. 80. v. 14. seems to be taken from their motion Because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arabick Hazaza signifies to move or move ones self For the tame and gentle Animals have their Pastures ascertain'd by their Owners and are fed at home on the contrary the wild Cattle wander about here and there for their Food and as the Philosopher says like Shepherds are forced from place to place for their Food But it appears from 1 Sam. 17. v. 44. Isa 18. v. 6. Jer. 27. v. 33. that wild Beasts are also often comprehended under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover in Deut. 14. v. 4 5. Stags Roes Buffles c. are reckon'd amongst the species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Law alloweth to be eaten Lastly In Job 40. v. 10. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sea-Horse is of a Plural Termination but singular sense Creeping things A creeping Creature or Reptile is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from treading the ground and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the flowness of its motion The Noun Reptiles Gen. 9. v. 3. and in other places is often taken for any thing that treads Sometimes it is opposed to four-footed Beasts and Birds and so it includes Fishes as here and Lev. 11. v. 46. Rom. 1. v. 23. For a Water Animal in the Hebrew Phrase is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature creeping in the Waters For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swim is proper to Water-Creatures whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swimmers Wisd 19. v. 18. yet the Scripture says they creep in the Waters but never says they swim Every thing that swims Hexaem lib. 5. cap. 1. saith Ambrose has the Figure or Nature of a Creeping thing For although when they have plunged themselves into the bottom they seem to cleave the Water yet when they swim on the top their whole Body creeps and is drawn over the uppermost parts of the Water Also Amphibious Creatures which have feet and the use of going yet when they are on the top of the Waters they do not walk but swim neither use they the sole of the foot for treading but as an Oar for creeping Lastly In Scripture every Creature is said to be a Reptile which is neither a four-footed Creature somewhat big nor a Bird nor a Fish So Moses places amongst Reptiles the small four-footed Creatures as Mice and Moles Lev. 11. v. 29. or all that are without blood or creep upon their bellies as Worms whether they fly as besides some Locusts Flies Butterflies c. whether four-footed as Locusts or have many feet as the Worm Scolopendra Lev. 11. v. 42. Fowls of the Air That is Birds a Bird saith Bochartus is a two-footed Creature winged and feather'd It differs much from a four-footed Creature having neither Hairs Lips Teeth Horns nor Fore-feet but it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feathers for Hairs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Beak for Lips and Teeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wings for the Fore-feet and for Horns some of them have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comb. Also Birds want Brows Eye-brows Nostrils and Ears The Owl and Bustard have Feathers for Ears the rest have holes Inwardly they have neither Reins nor Bladder and therefore their Urine and Dung are excerned at one passage What in Cattle is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Maw Deut. 18. v. 3. that in Birds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crop Lev. 1. v. 16. There also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some will have it is the Belly of a Bird which the Hebrews in other places call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jer. 51. v. 34. 13. And there came a voice unto him To wit From Heaven by which voice God purified those things which were before unclean and abrogated the Law which concerned the choice of living Creatures that he might withal inform him that no sort of People is forsaken of God Kill and eat That is Kill all these and without making any Difference eat of them all As God by this voice from Heaven did shew that he gave the Jews converted to Christ the liberty of eating of all sorts of Meats so it also signified that there was no reason to abstain from Communion with Strangers after that through Gods assistance by their Faith in Christ they were purged from their Idolatry and evil manners and had wholly devoted themselves to Piety For the Pale or the common wall of the Ceremonial Law which forbad a closer Communion betwixt the Jews and Gentiles being removed there was no reason that Souls joined by Holiness to Christ and to God should be any longer separated from one another 14. Not so c. Ezekiel being commanded to tast an unclean thing chap. 4. v. 14. gave a like answer Daniel and his Companions Dan. 1. v. 8 12. chose rather to feed on pulse alone than be defiled by the Kings Meat Eleazar 2 Mac. 6. v. 18. though they would have constrained him to eat Swines flesh by forcing it into his mouth chose rather to indure the greatest Extremities then in this respect obey the King Do not says he in Josephus esteem this a small sin to eat defiled meat for the case is the same whether thou transgress in great or small matters for by both the Law is alike despised Seven Brothers with their Mother imitating Eleazars constancy having for the same cause suffered very much ended their lives in Martyrdom These things are described 2 Mac. 7. and in Josephus his Book of the Maccabees Common and unclean That is Prophane or impure For when God had chosen the Jews for his own People he prescribed them a form of living which should distinguish them from the profane Gentiles Therefore whatsoever was in use among the Gentiles against the rule of the Law was called common or unclean for nothing was thought sanctified or pure but what God had ordained for the use of his People What God hath cleansed do not thou call common As much as to say Now when God has abolished and abrogated his Laws concerning unclean Meats do not thou out
that went about the Markets that they might gather what dropt from the Sacks and thereby feed Hence it is used as a reproach upon Men of no Esteem who are despised by all Paul then is called by the Athenian Philosophers Spermologus not as a Babler Who as Gellius saith comes off with moist and slippery Words without any respect to matter But as a man of a low Fortune and very meanly clothed As much as to say What will that vile Fellow say He seemeth to be a setter forth of strange Gods These unclean Spirits which the Ethnicks Esteem and Worship as Gods are called in the Scripture Daemonia which is their honourable name in Greek as if ye would call them knowing and Wise because of the Oracles given by them Indeed the title of knowing doth admirably agree with the History of the Tree of knowledge of Good and Evil. Gen. 3. Moreover among the same Athenians Socrates the Philosopher was also accused of old that he did take away the received Gods introducing others and new Demons that is Deities As Diogenes Laertius writes in his Life 19. And they took him To wit Paul that he might go with them to such a place wherein he might more decently declare what new things he alledged than in the Market among the Promiscuous Multitude Brought him unto Areopagus Areopagus was one of the five Regions in Athens in which the whole City was sometimes divided These were Martius Pagus or Areo-Pagus Saturni Pagus Panis Pagus Neptuni Pagus Mercurii Pagus Areo-Pagus was named from Mars who in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say the hillock of Mars because there at first Mars having killed Halirrhotius Neptunes Son being summoned as guilty of Death answered his charge as saith Pausanias or because it was consecrated to Mars that Mars his Temple should be there as Saturns Pans Neptunes Mercuries were in the other four The Judgments instituted by Cecrops the first King of Athens about weighty Crimes and Causes were exercised in Areo-Pagus by the Judges Hence Hesychins Areo-Pagus at Athens is a Tribunal in its Castle The Castle of Athens was called by its proper name Acropolis and Polis as the most Learned Thomas de Pinedo hath observed Juvenal calls its Tribunal Curia Martis Sat. 9. v. 100. Upon which place Thomas Farnabius says that the Judges of that Court were used to give their sentence without opening their Mouth in writing some Letters or Characters See Pers Sat. 4.13 It is called Areo-Pagus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rock a Hillock for Mars being here accused of Murther before twelve Gods was absolved by six Sentences The Judges of this Court were Upright and Uncorrupt whence these sayings more severe then an Areopagite and more silent then an Areopagite Cicero The affairs of Rome stand thus Lib. 1. ad attic Epist 14. nothing more severe nothing more constant nothing more strong then the Senate which is like Areopagus of Athens May we know As much as to say Go on now if you please declare unto us this new Doctrine which you Preach 20. Strange c. As much as to say for you Preach Doctrine unheard of by us till now the which we have a great desire to know fully 21. Athenians That is the Citizens born in Athens And Strangers That is such as from other Nations had come to Athens which was famous for Arts and for its Harbour and resided there and also conformed themselves to the Customs of the Natives Spent their time in nothing else c. That is they spent their time in searching after and spreading new Rumours Lib. 3. In Thucydides Cleon charges the Athenians that they are always Slaves to unaccustomed things but despisers of the accustomed The like is to be found in Demosthenes Some new thing The Greek here useth the Comparative for the Positive So also Plato and Demosthenes use it 22. Then Paul stood in the midst of Mars hill and said As much as to say When Paul stood in the midst of that Famous place called Mars hill filled with the concourse of Men with a stedfast Countenance thus he spake to them Ye men of Athens So their own Orators such as Demosthenes and Oschines use to call them I perceive that in all things ye are too Superstitious Erasmus hath noted that in this discourse Paul shewed Admirable Policy and Prudence Whose words seeing they greatly illustrate this place we shall not think it a trouble to insert them The Apostle saith saith he Preaching the Gospel at Athens had to do with men of diverse Opinions here were the Epicureans that deny that there are any Gods or deny that they take any care of humane Concerns And the Stoicks unprofitable hearers of Gospel grace for that they make their own Wise man equal with the Gods and place Mans chief good in his own strength The rest of the multitude in miserable blindness worshipped all kinds of Demons for the true God How doth he temper his Speech at such a Theater Does he begin to execrate their crime of Idolatry Does he call the Gods of the Athenians Wood or Stone or which is worse then these wicked Spirits hateful to God and Enemies to all humane kind Does he upbraid them with their wicked Crimes by which they were given over to a reprobate sense as he twists it in in his Epistle to the Romans Nowise for it was not as yet expedient but very moderately saith That he understood by their Images and Monuments that the Athenians were altogether given to Superstition The word Superstition is smoother then idolatry and this same he mitigates by the Comparative too Superstitious And this again he lessens by adding as if what means this Civility of the Apostles Whither does he look what does he catch at did he fear the Athenians Not at all but it is their gain that he designs and follows he knew the Athenians as the other Nations to have been given to the worshipping of Images even before he came to Athens But that he might not seem to have brought with him a bad report of the Athenians or to be Inquisitive in another common-wealth he saith that he perceived their Superstition by the Images set up in publick and that not designedly but passing by accidentally Neither does he call them Idols or Monuments of Impiety but in a smoother Term Sebasmata which also is taken in a good meaning And it was designedly that he said that he saw an Altar with that Inscription to the unknown God What did he do with this Policy that he might make use of their readiness to hear if he would not seem to be the Author of new Gods which by the Athenians was punished with death but he would Preach that which they long ago though ignorantly worshipped Now consider with what words he Preacheth the unknown God He does not say the God of Abraham the God
there Luke 10.7 1 Cor. 9.14 1 Tim. 5.17 18. 36. He kneeled down and prayed It is a great sign of submission to God and reverence towards him that one who prayeth should kneel Solomon prayed fervently with bended knees Also Daniel Dan. 1 Kings 8.52 2 Chron. 6.13 6.10 And Jesus Christ Luke 22.41 and Stephen above Ch. 7.60 and Peter above Ch. 9.4 and Paul here and below Ch. 21.5 and Ephes 3.14 But that to pray standing was the most commonly received custom among the Jews is clear by that in Nehemiah Ch. 9.5 the People are commanded to stand at Prayer and Gen. 18.22 where it is in the Hebrew Abraham stood before God the Chaldean renders it Prayed Neither is the Verb Standing otherwise used in Jerem. 15.1.18.20 and Job 30.20 So Mark 11.25 when ye stand praying And Luke 18.11 The Pharisee stood and prayed See our literal explanation Matth. 6.5 With them all To wit With the Elders or Bishops of the Church of Ephesus whom he sent for from Ephesus to Miletus to instruct them with wholsome admonitions Above v. 21. Doubtless among other things Paul in this Prayer to God prayed for Divine assistance that he would help the Elders of the Church of Ephesus to perform these things of which he admonished them 37. And they all wept sore To shew their sorrow for his future absence And fell on Pauls neck and kissed him As a token of their affection to him 38. Sorrowing most of all for the Words c. As much as to say They were affected with grief that they could scarcely be comforted for that discourse of Paul's by which he cut them off from all hopes of ever seeing him from that time And they accompanyed him unto the Ship That they might see him and speak to him as long as they could CHAP. XXI 1. ANd it came to pass after we had lanched I Luke and Paul and the rest of his Companions in his Journey were carried forth in the Ship Having gotten from them Either simply parted as Luke 22.41 or as it were forcibly taken from our Friends the Elders of the Church of Ephesus We came with a straight course unto Coos Cous or Coos or by a Synaeresis as Eustath will have it Cos is an Island in the Aegean Sea On Il. B. v. 667. on the Confines of Caria as Pomponius Mela affirms L. 2. C. 7. Its Inhabitants were anciently called Meropes and the Island it self Meropis as saith Stephen It became Famous by the Birth of Apelle In Merops that most excellent Painter Whence he is called by Ovid Art Am. L. 3. Coan It was yet further nobilitatee by being the Native soyl of that Divine old Man so do the Physicians call Hippocrates on whom there is extant a Distich singular for its Antistrophe Florileg var. Epigr. l. 1. c. 39. Pliny reports that Greece instituted Honours to this Prince of Physicians equal to those of Hercules In this Island was that Famous Temple of Esculapius as also that of Juno of whose Ornaments Theodorus wrote as Vitrurius declares Lib. 1. The Islanders were very eloquent hence the Proverb a Chian will not suffer a Coan to speak is applyed to those who being like the Chians addicted to prating with their talkativeness hinder others that are eloquent in their Speech from speaking The finest apparel which was wont to be made of Silk for the Ornament of Women but not that which is consistent with modesty is said to have come first from this Island and they were called substantively in the Latin Coa De Art Am. L. 3. Horat. Sat. l. 1. Sat. 2. v. 109. Hist An. l. 6. in the Plural Number Aristotle saith that Pamphila the Daughter of Latous of the same Island was the Inventrix of these Garments The reason why they were invented was Plin. l. 11. c. 22. that Women might be as little covered with their Garments as if they were naked Chap. 23. To which Tibull seems to allude And Pliny in the aforesaid Book saith Nor were Men ashamed to make use of these Garments by reason of their lightness in Summer So far are they from wearing Armour that their very Cloaths are a burthen to them At this day this Island is called Lango And the following day unto Rhodes A most Famous Island which according to Ptolomy lib. 5.2 is situated betwixt Icaria and Lycia It was Renowned for these Cities Lindus Camirus and Rhodes as Pliny relates lib. 5.31 in which the day is never so Cloudy but the Sun shines bright some hour or other of it Hor. Car. l. 1. Od. 7. Lucan Pharsal 8. witness the same Pliny lib. 2.62 whence the Poets called it bright Rhode was of old very rich in Shipping as appears by Strabo Its Inhabitants built Parthenope Lib. 14. i. e. Naples among the Opici and Rhoda in Spain They first taught the Spanish Mariners to make Ropes and Maps very useful for Man they also first imported into Spain Money beaten out of Brass as Strabo in the forecited Book and Mariana testifie De reb Hisp l. 1. c. 14. Rhodes was beautified with 100 Colossi one of which was reckoned among the seven wonders of the World Now these Colossi were Piles of Statues exactly devised equal to Towers for which cause as many are of opinion the Rhodians were called Colossians to whom the Epistle of St. Paul was written entituled to the Colossians Rhodes has been subject to several vicissitudes after this it was subject to the Romans the Sarazens took it in the year of our Lord 615. The Knights of the Order of St. John of Jerusalem recovered it in the year 1308. and kept it till the year 1602. In which year Solyman the Second defeated them and retook it In lieu whereof Charles fifth Emperor gave the Knights of St. John the Island of Malta whence they are commonly called the Knights of Malta And from thence unto Patara A City of Lycia according to Hecataeus in his Asia which still retains its name Geog. Asiae Com. 1. as Niger affirms describing the situation of Lycia and as he says not far from the Sea where there is a Sea-Port-Town eleven Miles distant from it named Phoenix very dangerous by reason of the rocks hanging out from the Mountain Taurus It was first called Sataros as Pliny relates afterwards by Ptolomaeus Philadelphus L. 5. C. 27. after he had enlarged it it was named Arsinoe of Lycia in honour of his Wife but the name it had from the beginning prevailed saith Strabo From this City Apollo had the Epithet of Pataraean Lib. 14. for that in the Winter half year Ad. Aeneid l. 9. v. 143. Vide Horat. 3. Car. Od. 4. he gave Responses here as he did at Delos in the Summer according to Servius His Temple made Patara a City of great note being of equal esteem with that at Delphos both for its Riches and Veracity of
exception For he had sufficiently Experience how many even of the Gentiles wickedly rejected God but he opposes to the incredulous Jews as many of the Gentiles as believed to move them to Jealousie as it is expressed in the Song of Moses Deut. 32.21 In the mean while it signifies that that Doctrine that was rejected by the Jews should not be without Success 29. The Jews departed That is They went out of Paul's lodging to their own Houses And had great reasoning among themselves That is Controversy about those things that were spoken by Paul some defending and stoutly maintaining them others on the contrary rejecting and despising them It is not the Gospel but the contempt of the Gospel that is the cause of Dissention 30. Two whole Years Which being fulfilled if we may give credit to Ecclesiastick Writers Paul was set at liberty by Nero when he was now set free they say that he Preached the Gospel throughout Italy France and Spain for the space of almost ten years that he was afterwards called back by Nero and beheaded at his Command See Eusch 2 Hist Eccl. 24. Jerome in his Catalogue of Ecclesiastical Writers In his own hired That is In a Lodging that Paul himself had hired with his own Money to dwell in And received all that came in unto him To wit Being mindful that he was no less an Apostle of Christ and Preacher of the Gospel in Prison than if he were free and at liberty he thought it was not Lawful for him to withold himself from any that was ready to learn lest he should neglect an occasion that God had put in his hands 31. Preaching the Kingdom of God That is The Gospel of the Kingdom of God that was restored among Men by the Messiah who was promised in the Law and Prophets and was to be further enlarged See above v. 23. and Mar. 15.43 And teaching those things which concern the Lord Jesus Christ Excellently saith Calvin according to his custom He does not separate the Kingdom of God and those things which concern Christ as if they were different things but rather adds this second as an Explanation of the former to the end we may know that the Kingdom of God is founded and comprehended in the knowledge of our Redemption purchased by Christ Paul therefore taught that Men are Strangers and Exiles from the Kingdom of God till being purged from their Sins they are reconciled to God and renewed by the Spirit unto Holiness of Life and that then only the Kingdom of God is set up and prospers among Men when Christ our Mediator unites to the Father those who have received a free Remission of their Sins and are begotten again unto Righteousness that beginning a Heavenly Life upon Earth they may have their Eyes fixt on Heaven where they shall have a full and solid enjoyment of Glory With all confidence That is No difficulties could deter him from continuing to use his endeavour to teach all that he met with Without Prohibition That is No Man forbidding him Luke sheweth saith Calvin that it was the singular Mercy of God that Paul had so great liberty granted him For it was neither through the connivance or dissimulation of them that could hinder it seeing they abhorred Religion but because the Lord shut their Eyes Wherefore Paul does not Glory without reason 2 Tim. 2.9 that the Word of God was not bound by his Bonds Paul also writ many Epistles when in Bonds to the Galatians Ephesians the second to Timothy to the Philippians Colossians and Philemon Thus far Luke has deduced his account of the things done by Paul in this his noble Book which by Gregory Nyssen against Eunomius and on the Psalms and by Theodoret. Heret Fab. l. 1. c. 21. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the History of the Acts to wit of the Apostles But by the Writer of S. Thecla's Life it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial concerning the Apostles Now Memorials are uninterrupted and exact Relations of things but naked and without any Ornament of Figures Whence Cicero in Book 5. of his Familiar Epistles in a very elegant Epistle to the famous Historian L. Lucceius Quintus's Son saith that he will make a Memorial of the Transactions in his Consulship to the end that Lucceius might compose a History of them To the All-merciful God be praise for ever and ever Amen FINIS Fridericus Spanhemius Filius HIS Disputation on Baptism For the DEAD Mentioned 1 Cor. 15.29 IF there be any place in St. Pauls Writings much controverted if any that has much puzled the Wits of the Learned if any that is hard to be understood this undoubtedly is one wherein the Apostle of the Gentiles when he is about to prove the Resurrection argues thus 1 Cor. 15.29 Otherwise what shall they do if the dead are not at all raised who are Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead or because of the dead or on the dead or instead of the dead And again repeating his Argument why are they yet baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Whence a twofold difficulty arises 1. What is that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead 2. How the Resurrection is demonstrated thence In handling this difficult point we shall use this method to wit first set down the different Opinions 2. We shall subjoin our own Opinion what we think the true meaning of the words and the force of Pauls Reasoning As to the former we shall reduce the Interpretations both of the Ancient and Modern into three Classes CLASS 1. Of those who understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptismstrictly so called or the Sacrament of Baptism variously divided among themselves I. NOr are Interpreters of the first Class agreed among themselves for some Neotericks among whom Luther The Opinion of Luther Hunnius Piscator c. Hunnius Gerhardus the Lutherans Piscator Amyraldus c. were of opinion that the Apostle in this place had respect to the place where Baptism was administred to many to wit upon the dead that is upon the Sepulchres of the dead the Tombs of the Martyrs or Burying Places and that for a publick Testimony that they were not afraid of Death having a certain hope of the Resurrection II. There is no doubt but that if there were any certainty of such a practice either among the Corinthians or elsewhere in the first age of the Church Pauls reasoning would have been most plain But there is nothing to evidence the use of this Rite in the Apostolick Age Paraph. in loc as Amyraldus himself grants There is no appearance of this practice in the History of first Antiquity And he himself saith that some such practice should be supposed But that is not enough while there is no sufficient proof for it It is certain that they then used to Baptize where-ever there was plenty of Water hence sometimes they Baptized in Rivers sometimes in