elsewhere in many places And therefore says Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see Jer. 23. v. 11. and Lamen 2. v. 9. Mat. 1. v. 18. She was found with Child That is she appeared great with Child At Azotus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Accusative for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Ablative as above v. 23. Azotus Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first subdued by Joshua Josh 11. 15. afterward it was one of the Cities of the five Provinces of the Philistines famous for the Temple of Dagon whereof there is mention made 1 Sam. 5. v. 4. and by the death of Judas Macabaeus who died about it witness Josephus 12 Antiq. 19. where it is falsly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from 1 Mac. 9.15 afterward Jonathan the Brother of Judas Macabaeus took it and burnt it with the Temple of Dagon 1 Mac. 10. v. 84. Josephus 13 Antiq. 8. Thartan General to Sargon King of the Assyrians took it of old whom the Hebrews do expound to be Sennacherib Isa 20. v. 1. It was a very strong fortified City for it sustained the Siege of Psammetichus King of Aegypt by the space of twenty nine years by whom at length it was taken as Herodotus writes Book 2. where he calls it a great City of Syria because under Syria was comprehended Palestina Judaea Phaenicia and Idumaea It was famous also by the Arabian merchandize whose Market Town it was lib. 1. c. 10. as Mela doth report also Ptolemy in his fifth Book of Geography chap. 16. Pliny 5. Hist Nat. chap. 14. have made mention of it The Women of this City are called Nehe. 13. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azotides whom the Jews took for Wives and their Sons did speak the language of Ashdod as is manifest out of the same Chapter v. 24. Azotus is reported to be distant from Gaza concerning which above ver 26. forty Miles And passing through c. As if he should say Having gone from Azotus to Caesarea of Palestina he did Preach the Gospel in all Towns through which he went even unto the end of his undertaken Journey This Caesarea was at first called the Tower of Strato it was magnificently repaired by Herod the Great adorned with Porches and Temples it was called by the same Herod Caesarea in Honour of Augustus Caesar as Josephus witnesses 15 Antiq. 13. It was perfected the tenth year after it was begun as the same Josephus tells us 16 Antiq. 9. Eusebius Pamphilius owed his birth to this City and was afterward Bishop of the same In like manner Acacius who lived in the time of the Sophister Libanius whose life we have in Eunapius Sardinius and Procopius the Rhetorician and Historian Secretary of Belisarius Captain of Justinian the Emperor's and Fellow Companion of all his Wars of which he wrote the History There was also another Caesarea different from this toward Paneas which Mat. 16. v. 13. and Josephus 20 Antiq. 8. is called Caesarea Philippi it is called by Ptolemeus in his fifth Book chap. 15. Caesarea Panias which King Agrippa the younger when he did enlarge its Territories he changed its name and in honour of Nero called it Neronias as Josephus doth write in the place even now cited See our literal explication Mat. 16. v. 13. CHAP. IX 1. BVT Saul Like a bloody Wolf See what is spoken above chap. 8. v. 13. Breathing out threatnings and slaughter against the Disciples A Greek phrase That is From the bottom of his heart breathing out cruelty against the Disciples of Christ So Cicero said Catiline raging with boldness breathing out wickedness wickedly contriving the ruine of his Country Went unto the High Priest That is To the Prince of the highest Sanhedrin who perhaps as yet was the same Annas of whom above ch 4.6 2. And desired of him As also of other Senators of that great Sanhedrin as may be seen below v. 14. ch 22.5 26.12 Letters That is Letters from the Senate To Damascus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is read 1 Chron. 18.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus or Darmascus a most famous City of old the Head and Royal Seat of Syria sirnamed Damascena as the most eloquent of the Prophets Isaiah 7. v. 8. witnesseth It was situated below Mount Hermon from whence flowed two Rivers Amana or Abana and Parpar or Parphar Which Stephanus Byzantius calls Bardinis the rest of the Greeks seem to call it Chrysorrhoas Amana ran through the midst of the City but Parpar did glide without the City as Benjamin Tudelensis witnesseth in his Itinerary There is also mention made of these two Rivers 2 Kin. 5.12 See our literal explanation upon Amos 1.5 The Builder of Damascus lyeth in the Grave of Antiquity Ant. lib. 1. c. 7. toward the end notwithstanding that Josephus said that Vz the Son of Aram and Grand-son of Shem built it Jerom also in his questions upon Genesis where he enumerates the posterity of Shem speaks as if he were of the same opinion But a little after speaking of Eliezer of Damascus Abrahams Servant he saith there They say that by this man Damascus was both built and named The same in the beginning of his seventh book upon Isa We read first the name of Damascus in Genesis who before Isaac was born in Abrahams house and was esteemed his Heir if Sarah had not had a Son by the Promise It is expounded either a kiss of blood or a drinker of blood or the blood of hair Cloth But if saith the same Author upon Ezek. 27. Damascus be interpreted a drinker of blood and that Tradition of the Hebrews be true that the field in which the Parricide Cain slew his Brother Abel was in Damascus whence the place was marked with this name then Paul with just cause went to Damascus after the slaughter of Stephen the first Martyr for Christ that he might bring the Believers in Christ bound to Jerusalem that to wit he in the same place might imitate the deeds of Cain towards Abels followers Damascus bred a good many famous Men among which Nicolaus Damascenus a Peripatetick Philosopher is the chief who among other things did write an universal History of eighty Books according to Suidas an hundred and twenty four according to Josephus Lib. 6. an hundred forty four according to Athenaeus of which a few fragments are remaining He was very familiar with Herod the Great also very much beloved of Augustus Caesar so that after him he called either Dates Nicolai Lib. 14. Lib. 8. q. 4. Lib. 13. c. 4. Lib. de virgin coel Rhodigin Lib. 6. c. 5. as it is in Aheneus Plutarch Symposiacâ—n Plinius Isiodore in his Glosses Adhelmus or a kind of Cake according to Serenus Sammonicus Hesychius Milesius Photius and Suidas Joannes Damascenus was of this City who of a Jew became a Christian in the
should detract something from him 26. Christians John of Antioch in his Chronologica says that the name Christian begun to be used at Antioch when Evodius was Bishop there His words are as Selden translates them About the beginning of the Reign of Claudius Caesar ten years after the Ascension of our Lord and God Jesus Christ Evodius after St. Peter the Apostle was created Bishop of Antioch a City of Syria the great where he also was made Patriarch And in his time they were called Christians their Bishop Evodius living with them and giving them that Name For Christians before were called Nazaraeans and Galilaeans Evodius according to Jerom was created Bishop by Peter in the third year of Claudius Augustus and of the common Christian Account 44. 'T is certain that about the beginning of Claudius his Reign the believers in Christ were called Christians as others are wont to be from him whose Doctrine they follow who otherwise were called Disciples Brethren and Believers and in contempt Nazaraeans and Galilaeans as from the very words about Claudius which next follow may be gathered But this name not derived from Christ after the Greek but Latin form is by some both of the Ancients and Modern said to be that new name by which the Prophet Isaiah Prophesied that Gods Servants should be called ch 65.15 But saith Selden though this name had its beginginning thus in that place nevertheless its use does not seem to be so frequent amongst the Apostles themselves or in their language for some years following For besides that place wherein it is recorded in the Acts that the Disciples were first called Christians at Antioch it only occurs in these following King Agrippa to Paul Almost thou persuadest me to be a Christian And Peter unto the scattered Jews But if any suffer as a Christian let him not be ashamed Neither is there any mention of the Christian name in any other of the Apostles Epistles much less are all they to whom they are directed called Christians But they almost always greet them by the names of Saints Believers or Churches with the addition either of the place or of Jesus Christ or of God or the like or plainly call them Jews as in each Epistle of James and Peter Therefore for seven years or thereabouts after Christs Ascension as before none was of those that believed who were afterwards called Christians besides Jews by birth or those who were received of them by the intire right of Proselyteship 27. But in those days That is In the same year in which the Believers in Christ whether Jews and Circumcised or of the Uncircumcised Gentiles began to be called Christians Came. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down Prophets That is Some of those that believed in Christ who were next to the Apostles and by Gods special Revelation of some particular Mysteries relating to edifying the Church did foretel things to come Such as these are also mentioned afterwards ch 13.1 1 Cor. 12.28.14.32 Eph. 4.11 29. And there stood up That is Begun some sort of action as before ch 5.17 Exod. 32.1 Deut. 32.38 Esd 106 c. One of them That is Of the Prophets who came to Antioch from Jerusalem Named Agabus From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagaba mentioned Esd 2.24 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagab in v. 46. which next follows in the same Chapter of Esdras Signified by the Spirit That is By the Divine breathing of the Spirit That there should be a great dearth throughout all the world This universal Famine foretold by Agabus began in the fourth year of Claudius Caesar in which Herod Agrippa died before his death as appears by the Chronicle of Eusebius and by Orosius lib. 7. c. 6. This Famine still raging in Judea Helena Queen of the Adjabens in the Confines of Assyria and Mesopotamia converted to the true Worship of God by a certain Jew did by plenty of provisions bought in Aegypt abundantly supply the Jews in their wants as appears by Josephus 20 Antiq. 2 3. Another particular Famine at Rome in the second year of Claudius preceeded this universal one of which Dio lib. 20. But another happened in the eleventh year of the same Claudius of which Tacitus lib. 12. c. 43. Suetonius in Claudius c. 18. and Orosius in the lately mentioned place 29. But the Disciples That is The Christians who lived out of Judea and more especially the Antiochians As any one was able That is According to the plenty every one had Every one purposed That is Decreed and determined To send Ministry That is Alms or as the English Version hath it relief So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministry is used for Alms 2 Cor. 8.4.9 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister Heb. 6.10 who relieve the poor To the Brethren which dwelt in Judea That is To the Christians in Judea especially to those who dwelt in Jerusalem who had impoverished themselves by selling their Possessions and bestowing the Mony to publick uses as you may see ch 2.45 4.34 And therefore Paul recommends them sometimes to the Achaians and sometimes to the Macedonians 30. Which also they did That is They brought this good purpose to effect Sending To wit What was gathered To the Elders Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first mention of Elders or Presbyters in the Church By the Jews saith Grotius not only those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniors who were chief in the publick judgments but also who presided in every Synagogue The second Law in the Book of Theodosius about the Jews translates Presbyters In another Law they are called The Fathers of the Synagogue But the whole Government of the Churches of Christ is conformed to the example of the Jewish Synagogue Even also amongst the Grecians Dionysius Halicarnasseus in his second Book saith The Ancients were wont to call their Nobles and old Men Presbyters By the hands of Paul and Barnabas For by the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand There is mention of this Ministry being fulfilled after ch 12.25 From whence it appears that Paul omitted this Journey because it did not belong to his purpose when he tells the Journeys to Jerusalem by him undertaken Gal. 1.18.2.1 CHAP. XII 1. ABout that time That is In which the Famine foretold by Agabus began Paul and Barnabas came to Jerusalem to convey the Contribution to the impoverished Brethren as appears by the conclusion of the foregoing Chapter as also by the end of this Herod the King The Grand-child of Herod the Great by his Son Aristobulus firnamed Agrippa as the Syriack Translation here calls him On whom Caius Caligula Caesar bestowed the Tetrarchies of Philip and Lysanias with the Title of King and afterwards the Tetrarchy of Galilee which Caligula took from Herod Antipas To these Claudius Caesar added Judaea and Samaria so that he possessed his Grandfathers whole Kingdom which had been divided into Tetrarchy's by
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
or Gold but with a little Iron Head that the Iron might be instead of the Jewel as may be seen in Plinius Lib. 33. Nat. Hist Hence those Rings are called Samothracia ferrea by Lucretius lib. 6. The Ancients believed that those Samothracian Rings had some preservative Vertue As also the natural Rings of the Greeks which were hollow and void within as Artemidorus writes In the Ceremonies of the Priest of Jupiter it was written Do not use a Ring unless it be hollow and void That famous Grammarian Aristarchus is said to have been a Samothracian who challenged such a right in Homer's Verses that he would let none pass in Homer's name but such as he approved of whence the Censors of other mens Writings are called Aristarchi And the next day to Neapolis A Sea Town of Macedonia upon the Confines of Thrace at the Gulf Strymonicus which now is commonly called Christopoli 12. And from thence to Philippi This City is placed betwixt Mount Pangaeus and the Coast of the Aegean Sea Some adjoyn it to Thessaly others to Thrace and others to Macedonia For that those Regions were joyning It became most famous by the Fight of Augustus and Antonius with Brutus and Cassius Caesar's Murderers Stylax speaking of Thrace saith that this City was first built by Callistratus the Athenian which when afterward it was repaired by Philip King of Macedon and Father of Alexander the Great was called Philippi It was formerly called Datus or Datum Also Crenides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fountains because of the many Fountains that spring there as witnesseth Appian Next to Thessalonica and subject to it was the City Philippus or Philippi Iib. 4. de Bell. Civil betwixt Apollonia and Amphipolis famous for Paul 's Epistle the first Fruits of the Christian Church and as is commonly thought for Epaphroditus his Episcopacy saith Frederick Spanhemius in his Introduction to Sacred Geography Which is the chief City of that part of Macedonia Colonie These Words must be read so neither must there be any distinction put between City and Colony as those Learned men Bertamus Cornellius and Hugo Grotius hath noted Such as go to Macedonia from the Isle of Samothrace the first City they meet that is a Colony upon the Coast of Edonis which is a part of Macedonia situated upon both sides of the River Strymon not far from its mouth in the Confines of Thrace is Philippi Neapolis saith Grotius is a City of Edonis which is a part of Macedonia in which also is Philippi But Neopolis is in the Strymonick Gulf it self Philippi farther toward the inner part of it Of that part of Macedonia That is that part of the Country of Macedonia to wit Edonis A Colony To wit of the Romans which was much esteemed because of the many Prerogatives granted to the Inhabitants of the Colonies Paul saith Grotius chiefly followed the Colonies because there were most men there and that of divers Nations Celsus saith In leg colon D. de cens the Philippian Colony enjoyeth the priviledge of Italy Vlpian in the Province of Macedonia the Dirreachens Cassandrians Philippians In lege in Lusitania eodem tit Dienses and Stobenses enjoyed the same Priviledges with the Italians Abiding certain Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Verb here used signifies not only simply to tarry in any place but to be instant in working to be bent upon a thing with greatest indeavour as Aretius noted upon John 3.22 Hence exercise is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence we may see that Paul with his Companions tarried some days at Philippi to preach the Gospel 13. And on the Sabbath That is upon a certain Sabbath We went out of the City Either because the Jews made choice of a place remote from the multitude for their Meetings or because they were not allowed to meet within the City By a River side To wit by the River Strymon as some will have it L. 4. Nat. Hist 10. of which Plinius saith The River Strymon is the Border of Macedonia rising in Hemo a Mountain of Thrace It is observable that it emptieth it self in seven Lakes before it diverts its Course They being afterward gathered into one Channel it runs by Amphipolis into the Gulph of the Aegean Sea which also from it is called the Strymonick Gulph Where Prayer was wont to be made The Greek Word Enomiseto is rendred was wont by Beza and Piscator and is also so used frequently by Greek Authors as Henricus Stephanus confirms by Instances I would not strain the Word if I should render it it was reported or it was thought to wit by us that is we thought as the Ethiopick renders it Budaeus telleth out of Plato saith Ludovicus de Diew That Nomisesthai is used to be taken for to be esteemed and in fame Prayer The Greek word Proseuche rendred Prayer signifies both Prayer and the Place of Prayer Hence the Scholiast interprets the Word Proseucha used by Juvenal Sat. 3. A placewherein the Jews pray Philo calls the Synagogues Proseuchas because there the Law was read and Prayer was made But also saith Grotius in such places as had no Synagognes to wit where the number of the Jews was small or where the Magistrate did not tolerate Synagogues the Jews had places appointed for Prayer far off from the Multitude and especially by the River and Sea side We also may gather from the next Ch. 17. That at Philippi In Heres Massalianorum there was no Synagogue At Sichem now called Neapolis saith Epiphanius The place of Prayer is in a Plain about two stones cast without the City made in the form of a Theater under the open Heaven by the Samaritans who endeavour to follow the Jews in all things For the Jews as Chrysostom noteth did not only pray where the Synagogue was but also without it in a place as it were appointed for that end And we sat down and spoke They used to sit down when they began a long Discourse Vnto the Women which resorted thither In the Jewish Synagogues the Women are separated from the men by a grated Wall 14. A Seller of Purple of the City of Thyatira That is born in the City of the Thyatirians Thyatira saith Strabo A Colony of the Macedonians which some say was the last of the Mysians Lib. 13. Ptolemy calls it a Metropolis lib. 5. c. 2. The Author of that Book which treats of the Places of the Acts of the Apostles under Jerom's Name saith Thyatira a City of Lydia which is a Province of the lesser Asia once famous for Aesculapius his Temple of which that Lydia the Seller of Purple who at Philippi imbraced the Faith of Christ was a Citizen Pliny describeth the Province of Lydia thus 5. Nat. Hist 29. Lydia overspread with the windings of the River Meander reacheth above Ionia and borders with Phrygia upon the East with Mysia upon the North and
of the Romans in his Oration for the Maâ—ilian Law calls the light of all Greece was a City of Achaia or Peloponnesus for Peloponnesus was contained in Achaia situated in the Isthmus wâ—â— took its name from it the Greeks call any narrowness of ground betwixt a Peninsula and the main Land an Isthmus but it was by way of excellency said of the Corinthian or Peloponnesian wherein Plays were celebrated to Neptune This City of Corinth was Famous for two Ports of which the one was called the Port of Lechea the other of Cenchrea the one was used to traffick with the Europeans the other to negotiate with the Asians the former layd near the Ionian the other the Aegean Sea therefore it was called by the Latins bimaris by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Castle was called Acrocorinthus For as Strabo reports it was a Hill so incompassed with Walls Lib. 8. that it was as useful as a Castle There was Pyrene a Fountain Sacred to the Muses This same City was formerly called Ephyra Authors do not agree about its builder though Plutarch in his Book of the Malice of Herodotus calls it the City of Glaucus as if it had been built by Glaucus of whom mention is made by Stephanus In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by its trading acquired great Riches it was by the Father of the Poets surnamed the Rich Iliad 2. by 〈◊〉 it is called Blessed Corinth the threshold of Neptunes Iâ—â—hmus â—â—â—ous for young Men. By its riches it became to such an excess that hence arose that Proverb It is not every one that may sail to Corinth But the Corinthians were always much addicted to Whores esteeming this so far from being base that Whores were admitted to their publick Prayers and it was a part of their Prayer that the Gods would increase the number of the Whores and their Income Some also vowed to bring in more Whores as we have it from Athenaeus and Aelianus There Lais exacted the tribute of her Lust of all Greece prostituting her self for ten thousand Drachmaes who when she died had a Tomb made Famous with the Verses of all the Poets And hence it is that to play the Corinthian is commonly among the Greeks to Whore And a Corimbian Maid with Plato is one that Prostituteth her self The Scholiast of St. Gregory of Nazianz upon his first Oration against Julian notes that there were always most Famous Whores at Corinth Aelianus also saith that the Corinthians were Drunkards Pride useth to accompany Riches which Plutarch observes was very great at Corinth It was always their Language the Corinthian born of Jupiter will not suffer these things This their pride when it had puffed them up even to contemn the Roman Name brought Ruin upon them L. Mummius having vanquished them But the City being repaired by Julius Caesar as Strabo and Diodorus Siculus in his Fragments saith In a very short time as their Riches returned to them so did their Vices The Studies of Philosophy of old slourished there Periander Prince of the City being râ—ckoned among the seven wise men of Greece and Diogenes the great derider of the opinions received among men being much conversant there 2. And found a certain Jew To wit by birth but now a Christian by Religion as is clear from what follows Born in â—ontus A Region of Asia near the Sea which they call the Euxiâ—â— Sea Latâ—ly come To wit to Coriâ—â—h From Italy Italy is a most famous Region in Europe It hath the Name of Italus a certain King of the Arcadians as saith Thucâ—dides being sormerly called Ausonia Aâ—sonis Hesperia Saturnia Lib. 6. Latium and Ocnotria it hath for its bounds upon the North the Alps upon the East Arsya a River of Histria and the upper Sea which also is called the Adrâ—â—tick Sea upon the South the lower Sea or the Tyrrbenian and Tuscan Sea upon the Fast again the Alps even to the Mediâ—â—â—â—an Sea Italy saith C. Julius Solinus was spoken of with so much care by all especially by Cato Cap. 8. that now nothing can be found which the diligence of ancient Authors did not take before having so large a subject for praising its excellent ground while the most excellent Writers consider the wholsomness of its places the temperateness of its Air the fruitfulness of its ground the warmness of its Hillocks the thickness of its Woods harmless Forrests the increase of its Vines and Olives its Folds Herds so many Rivers so great Lakes the banks of Violets bearing twice a year and among other things the Mount Vesuvius which burneth and casteth out Flame Baias with its warm Fountains so frequent Colonies the continual beauty of new Cities so splendid Ornament of ancient Towns who were first built by the Aborigines the Aurunci Pelasgians Arcadians Sicilians and afterwards by the Strangers of Greece and at last by the Roman Conquerors To all these advantages of Italy is opposed the crime of Debauchery with Males saith Thomas de Pinedo in his notes upon Stephanus de Vrbibus Nicolaus Leonicus saith De Var. Hist Lib. 3. Cap. 25. that the Italians by the long warlike expeditions forced of necessity were the first that abused Males But I think this Vice had its rise from the Greeks Lib. 1. Cap. 135. seeing that Herodotus saith that the Persians being taught by the Grecians were given to love Boys from them its probable this Vice hath crept in among other Nations though Vices are also learned without a Master With his Wife Priscilla This eminently Pious Woman and her husband Aquilâ— born in Pontus are mentioned with commendation Rom. 16.3 1 Cor. 16.19 See also 2 Tim. 4.19 Because that Claudius had Commanded The fifth Emperor of the Romans a doltish man who was altogether governed by his Wives and the Servants he had made free All the Jews to depart from Rome Under Jews were also comprehended Christians born of Jews The Jews saith Suetonius making dayly Tumults Chrestus stirring them up In Claud. Cap. 25. were by Claudius expelled out of Rome If I mistake not saith Bishop Vsher Suctone only makes mention of this Chrestus for that here he meant Christ our Lord from whom he elsewhere names the Christians I cannot as yet perswade my self From the latter part of this Book of the Acts of the Apostles we may gather that this edict of Claudius was not long observed at Rome which perhaps was the reason why Josephus did not mention it From Rome The most Famous City of Italy was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as Valentia in Latin by the Latins Roma Plinius saith Lib. 3. Nat. Hist Cap. 5. it had also another name which by the Secrets of the Ceremonies was esteemed a crime to speak The same says Servius Which name a certain Tribune of the People having ventured to say was put to Death as Solinus saith Ad Aeneid Lib. 1. v. 281. Cap.
another as was usual C. 20. v. 1. with a kiss of Charity See above Wee took Ship We who were to accompany Paul further And they The Christians who inhabited Tyre Returned home again Every one to their own Houses 7. And when we had finished our course That is got further on our Voyage From Tyre we came to Ptolemais A Town of Phoenicia formerly called Ace or with a Latin termination Aca. It is mentioned by Pliny in these words L. 5. C. 19. Ptolemais which was formerly called Ace was a Colony of Claudius Caesar Delecampius takes notice that it was named Acon in an ancient Manuscript which cometh nearer the Original name of that Town Acho or Accho which we read Judg. 1.31 in the Hebrew Text and here in the Syriack Version It is said by Josephus to be a City of Gaillee De Bel. Jud. l. 2. C. 7. but that part of Galilee belonged to Phoenicia And Phoenicia and Palestine were comprehended under Syria whence Writers ascribed their Cities sometimes to the one sometimes to the other It was an ancient and great City which the Persians made use of as a seat of War against Aegypt as Strabo relateth The Coast betwixt this and Tyre Lib. 16. was encompassed with Banks of sand whence they were furnished with sand for making of Glass as Strabo and Josephus report in the forecited places the latter of whom calls it Arce and Actipus Antiq. Jud. l. 5. C. 1. which Fuller alledges ought to be utterly exploded as Monsters of Words Miscel Sacr. l. 4. c. 15. but without any solid ground for according to Justus the Hebrew in Acho this City was likewise called Arce Ace therefore and Arce was the same Individual Town as Dameshek and Darmeshek was the same City which the Latins called Damascus By Ptolemy it is called Arca Geograph l. 5. C. 15. and reckoned among the Mediterranean Towns of Phoenicia Elius Lamprid. in the Life of Alexander Severus calls it Arca Caesarea and Arcena who likewise says that this Emperor was born there and that on his Birth day there was seen in the same City a Star of the first Magnitude from Morning till night Eusebius Bishop of Cesarea in the first Book of his Chronicles reports that Alexander the Emperor Son to Mammaeas was also born there in which place he calls this same City Arcas in the Plural Number But Actipus is derived from the Hebrew Kepitha which was a part of the City Acho as appears by the Jerusalem Talmud in the Treatise entituled Shemuoth C. 6. where you 'l meet with these following words Rabbi that is Jehuda Hanasi or the Prince of the great Sauhedrin whom by way of excellency they call Rabbi without any Additament was in Acho and there he saw a certain man ascend from Kepitha Hence Josephus formed Actipus L 95. C. 15. l. 5. c. 16. which is changed by Ptolomy and Pliny unto Ecdippa It is true that the same Pliny mentioneth Ace and Ecdippa as two distinct Cities and Ptolomy Ecdippa and Ptolemais and Arca as different Cities of Phoenicia But in this case more credit is to be given to Josephus who affirms that Arce Actipus and Ptolomais are one and the same City in the Portion of the Tribe of Asher or Asser Bochartus saith of the same City The Neotericks call it Acre which is most known Therefore it is read in Benjamen From Tyre it is a days Journey to Acre which is Accho not to Acde as vulgarly In 3 Mac. Chap. last towards the close it is called Ptolomais the Rosary from the nature of the place 8. But another day That is And the next day as it is in the common English Translation Departed From Ptolomais In the Gr. is added here as also in the English Translation They that were with Paul that is Paul and his Companions in his Journey The like expression is extant above C. 13. v. 13. See our Commentary there We came A few days after Vnto Caesarea c. Of Palestine Of which see above C. 8. v. 40. And we entred into the house of Philip. Who had gone thither long ago after that he had Baptized the Ethiopian Eunuch above C. 8. v. 40. The Evangelist That is The Preacher of the Gospel They are called Evangelists in the New Testament who having been set over no particular Church assisted the Apostles in spreading the Gospel of Christ But in succeeding times it grew out of use so that they only were called Evangelists who committed the Life and Doctrine of Christ to Writing And of those four Penmen of the Gospel John is in a peculiar manner Surnamed the Evangelist to distinguish him from John the Baptist Which Philip a Preacher of the Gospel See above C. 8. v. 3. Was one of the seven Deacons or Stewards of the Church Goods at Jerusalem chosen above C. 6. v. 5. see there And abode with him That is Were friendly entertained in his House 9. And the same Man Excellent Preacher of the Gospel Had. Not shut up in a Monastery but abiding at home with him Four Daughters Beyond all controversie procreated in and by lawful Marriage Virgins Who at that time were not Married but that they were afterward given in Wedlock writeth that incomparably Learned Man Clemens a Presbyter of Alexandria Which did Prophesie That is Did foretel things to come by Divine Inspiration as Debora the Wife of Lapidoth Judg. 4.4 and Holda or Hulda the Wife of Sellum or Shallum 2 Kings 22.14 and Anna the Prophetess Luke 2.26 10. And as we tarried there many days At Caesarea of Palestine in the House of Philip the Deacon refreshing our selves after our late Voyage There came down from Judaea That is From the Province belonging to the Tribe of Juda. A certain Prophet named Agabus See of him above C. 11. v. 28. 11. bound his own hands and feet It was usual with the Prophets that what they predicted in words to be perceived by the Ear they also represented to the Eye by Obvious and palpable things As you may see Isa 20.2 3. and Jer. 13.1.4.27.2 Ezek. 4 5 -12 Thus saith the Holy Ghost That is The Holy Spirit hath inspired me from Heaven to foretel these things to come The Man That is Paul This Prophecy of Agabus is eventually fulfilled below v. 33. 12. We besought Luke Aristarchus Trophimus and the rest of Paul's attendants in his Journeys And they of that place That is The Christians who dwelt at Caesarea of Palestine That he should not go up To wit Paul To Jerusalem The cruel Murderess of the Prophets and who stoned them with stones that were sent unto her Mat. 23. v. 37. 13. Then Paul answered To give a check to their unseasonable affection to him wards What mean ye to weep and to break my heart As if he had said Alas my heart is rent while I see you thus tho to no purpose endeavour to deter me from going to Jerusalem
Syracusans But I know not on what account he calls so admirable a Man contemptuously vile little Man If ye desire to know more of this City consult Cluverius l. 1. Sicil. Ant. c. 12. and Goltzius on Syracuse We tarried there To wit at Syracuse 13. Thence That is When we had tarried three days at Syracuse we parted thence We fetcht a compass and came to Rhegium A City of Greeks built by the Inhabitants of Chalcidia as Strabo testifies l. 6. Hence Solinus c. 8. It is well known that Rhegium was built by the Chalcidians It retains the name at this day for it is called Reggio by the Italians it was of old the Chief City of the Brutii now of Calabria the farther in the Kingdom of Naples It is situate on the border of the Sicilian streights over against Sicily it is dignified with a Bishops Seat according to the testimony of Alexandrinus and Michael Antonius Bandrand of Paris on his Geographical Lexicon Authors are not agreed as to the Etymology of its name some say that it was so called because it was a large City and as it were Royal but others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be broken because that before that I may use Virgils Words Aen. 3. that Land and Sicily Divided were land that conjoyned was A huge Flood did with violence divide Parting Sicilia from Hesperia 's side Cities and Fields retired with swelling Waves A narrow Sea their Margine interlaves Strabo in the forecited sixth Book and Eustathius on Dionysius's Perieget v. 345. are my Authors for both the Originations Strabo in the same Book reporteth that it was destroyed by Dionysius the first of that name King of Sicily and repaired by his Son and called Phoebia and that it was augmented by Augustus Caesar out of his own Navy when it was but thinly Peopled It is called Rhegium Julium by Ptolemy l. 3.1 either for that Julius Caesar sent a Colony thither or because Julia the Daughter of Augustus by Scribonia being banished into Rhegium for her lewdness died there as Tacitus testifies Book 1. of his Annals If any desire to know further of this City let him consult Leander Albertus his Description of Italy dedicated to Henry 2. King of France Cluverius and others And after one day To wit past at Rhegium The South Wind blowing the next day After our departure from Rhegium We came to Puteoli In the Gr. the Latin name being a little corrupted 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Book 4. of the Latin Tongue From the Word Putei Wells the City Puteoli has its name because about that place are many cold and hot Waters except it be rather called so from Putor stench because it has often a noisome smell of Brimstone or Allum This City of Tuscany that is Hetruria is called by three names by Stephen Byzantius in their proper places For by him it is called Dicaea Dicaearchia and Potioli In Potioli he saith that it was built by the Samians and in Dicaea that it was a Colony of the Ionians S. Jerome in Euseb Chron. Lib. 2. Olymp. 64. A. 4. The Samians built Dicaearchia which is now called Puteoli Strabo saith of this City after his Description of the Lakes Lucrinus and Avernus Next are the Shoars or the Coasts about Dicaearchia and the City itself It was once a Dock of the Cumans built on the Brink of the Shore But about the time of the War with Annibal the Romans sent a Colony thither and changing its former name Dicaearchia they called it Potioli from Putei Wells Others from Putor stench because of the stench of its Waters The same Strabo a little after But the City was made a great Mart Town having Artificial Harbors for Ships by reason of the natural convenience of the Sand. Dicaearchia as for most part it is called by the Greeks is by Pliny l. 3. c. 5. called the Colony Dicaearchia It appears from the thirty fourth Book of Livy that Puteoli Vulturnus and Liternus were made Colonies of Roman Citizens when Publius Cornelio Scipio Africanus was Consul for the second time in the Consulship of Titus Sempronius Longus and that 300 Men were sent into each of them If Puteoli did not afterwards lose its right of Colony Cornelius Tacitus was mistaken when he said Book 14 of his Annals Puteoli an ancient City in Italy obtained the right of a Colony and Surname from Nero. Benjamin Tudelensis saith in his Itinerary but without any Author for it that this City was anciently called Surento and that it was built by Hadarezer who is made mention of 2 Sam. 8.3 when he fled from before the face of David as the Hebrews express it which fable the counterfeit Joseph Ben. Gorion also relateth l. 1. c. 3. but the contrary appears from Ptolomy with whom Chap. 1. of his third Book of Geography Puteoli and Surentum are distinct Cities Puteoli is now by the Italians called Pozzuolo which is the same name a little corrupted C. Caesar Caligula joyned Baiae to its Bulwark by a Bridge which were most four Miles distant either in aemulation of Xerxes who bridged over the Hellespont or that he had a mind to terrifie Germany and Brittany whom he was invading by War with the report of this huge Work or rather because Thrasyllus the Mathematician had foretold that Caius the Emperor should not more be Emperor than he could ride upon Horses over the Bay of Baia as Suetonius relateth in his Caeligula Marcus Tullius Cicero saith Thomas de Pinedo called his Village Puteolanum because it was near Puteoli where Aelius Spartianus in the Life of Adrian the Emperor saith that this Emperor was interred in which Antoninus Pius his Successor made him a Temple insâ—ead of his Sepulchre and a Game every five years like to the Olympian and Priests and Colledges and many other things which belonged to the Honour as it were of a God as the same Spartianus declareth In the middle of the City there is a most ancient Temple to be seen somewhat defaced by the violence of Earthquakes of old consecrated to Augustus but now to Saint Proculus where Mens bones are to be seen of a vast bigness as Leander Albertus an Eye-witness testifieth in his Campania For he placeth this City in that part of Italy 14. Where we found the Brethren That is The Christians who possibly were converted from Judaism to Christianity Josephus makes mention of the Jews that dwelt at Dicaearchiu that is Puteoli Ant. l. 17. c. 4. And were desired By the same Brethren To tarry with them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lewis de Dieu is seldom put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at yet it is not altogether out of use as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the doors at the Gate is in use almost with all Wriers and in Thucidydes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was situate by the River Seven days To wit as many as Julius the Centurion had appointed to stay
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
passeth through it to the very place where young Champions exercise their strength Its Springs not being far distant from it and its Channel running through a huge Valley whence presently the River falls into the City the River is cold and sharp whereby it cures both Men and Cattel that are troubled with the Gout or thickness of sinews They of Tarsus were so addicted to the Study of Philosophy and that Discipline which they call Encyclia that they out-stript Athens Alexandria and any other place that can be named where there were Schools and Exercises of Philosophers and of Learning Tarsus brought forth men eminent for Learning among others Hermogenes who wrote with great praise of the Art of Rhetorick whose work is yet extant Stephanus Byzantius saith that Tarsus was built by Sardanapalus the last King of the Assyrians Others in Dio Chrysostomus say it was built by Heroes Lib. 14. or Giants Ammianus Marcellinus saith that Perseus the Son of Jupiter ch 41. and Danaes were the builders of Tarsus Lib. 4. of which Judgment was Solinus and Lucan who therefore calls it Persea 31. Then had the Churches rest To wit The heat of Persecution being assuaged when the violent and furious rage of the Churches Enemies which was stirred up at the sight of Saul was laid There is no War contrary to the Churches Peace but Persecution And were edified That is And were confirmed as Paul useth the word 1 Cor. 1.10 Walking in the fear of the Lord. A Hebraism That is Most reverently Worshipping the Lord. The like construction is in 1 Mac. 6.23 59. 32. Passed throughout all Quarters That is Went about from one place to another incouraging the Brethren Which dwelt at Lydda Lydda which was afterward called Diospolis is a City of the Tribe of Ephraim not far from the Mediterranean Sea upon the confines of the Tribe of Dan. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Text 1 Chron. 8.12 This City as Josephus relates its Inhabitants being gone up to Jerusalem 4 Bell. Jud. 23. to the Feast of Tabernacles was burnt by Cestus Benjamin in his Itinerary saith that Lydda in his time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it is commonly called S. George 33. Named Aeneas Aeneas or as the Poets pronounce it Aineias is the Greek Interpretation of the Jewish name Hillel 34. Arise and make thy Bed He is not commanded to rise and walk but he himself not another as was usual who for eight years space could not move one of his Members is commanded to rise make up smooth and fit his Bed for lying in which was disordered uneven and troublesome to lie upon as it useth to be by the tossings of sick People this was a sure argument that strength was restored to his Members 35. Sarone Saron or Sarona or Saronas is the name of a Region beyond Jordan upon the Borders of the Tribes of Dan and Ephraim upon the Coast of the Mediterranean Sea from Joppa even to Caesarea of Palestine rising below Lydda of which Region 1 Chron. 27.29 Isa 33.9 See our literal explanation on Cant. 2.1 The Metropolis of this Region was called Lesharon or Lasharon which belonged to Saron Whence among the Kings conquered by Joshua Josh 12.18 there is The King of Lasharon The vulgar Latin Pagninus and the English Interpreter judged rightly that the letter Lamed did belong to the denomination of the City as also in the Judaick Map 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Royal City upon a Hill called the Hill of Saron in the Tribe of Ephraim Luke seems here to call this place the Saron by an Emphasis for there is another City called Saron beyond Jordan in the Tribe of Gad upon the River Arnon of which 1 Chron. 5.16 36. Tabitha which by Interpretation is called Dorcas That is whose proper Syrian name Tabitha from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roe was by the Greeks expressed by their proper name Dorcas She was called Dorcas saith Grotius among the Greeks even as Thomas Didymus Cephas Peter See below v. 39. Full of good works and Alms-deeds which she did A Hebrew phrase That is Marvellously given to every praise-worthy work chiefly to Offices of Charity by which our Neighbours are helped and the poors want supplyed 37. Whom when they had washed The custom of washing the Bodies of the dead 4 var. hist 1. was used by Greeks Latines and Hebrews Elian writes of the Illyrian Dardans That they were only washed thrice in their whole life to wit after they are born when they are married and when they dye In Euripides Creon King of the Thebans calls Jocasta to wash the Body of her Son Misenus the Trumpeter is washed and anointed before he is buried in Virgil Aen. 6. v. 218 219. Where Servius cites out of Ennius A good Woman washed and anointed the Body of Tarquinius Maimonides in his Abridgment Talmudick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. of the fourth part ch 4. Of Mourning and Mourners It is saith he the custom in Israel about the dead and their burial that when any is dead they shut his Eyes and if he hath his Mouth open it must be shut tying a ligature about his Jaws that it open not again the place at which he voids his Excrements is stopped but this after the Body is washed Then he is anointed with Ointments made up of divers kinds of perfumes and his Head being shaved the Body is rolled up in white linnen prepared for the purpose which are not of great value that an equality may be kept betwixt the rich and the poor Also the face of the dead before he be put in the Coffin is covered with a Handkerchief the price of which must not exceed the fourth part of a Shekel which fourth part is equal to an Attick Drachma and to the Roman Denary and is equivalent to seven pence half-penny of the now English Mony Being then put into the Coffin saith Maimonides further he is carried upon Mens shoulders even to the burying place and there before the Body be buried there are some things read which have been written by their Ancestors for this purpose whereby Divine Justice is set forth and the sins of men exaggerated for which they deserved death and God is intreated that he may exercise his Justice so as not forget himself to be merciful Then the Corps together with the Bier upon which it lay upon its back being put in a Cave is covered Lastly they go to the Mourners and something is recited by them for their comfort Which being ended every one goes to his business neither doth there any difference appear betwixt the rich and the poor the noble and the ignoble neither in the burial of the dead nor in the comfort of the living 38. And forasmuch as Lydda was nigh unto Joppa There are said to be six miles betwixt Joppa and Lydda See what we have said of Joppa in