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
Byzantium the Inhabitants of Mesopotamia are called Mesopotamites by Vopiscus in the Life of Aurelius Mesopotamians See our Notes upon Hosea 12.12 Judaea Strictly so taken from whose Dialect that of the Galilaeans was much different as appears by Peter's being betrayed by his Tongue See our Literal Explication upon Matth. 3.5 Cappadocia This to the West is bounded by Galatia to the South by Cilicia to the East by Armenia to the North by part of the Euxine Sea l. 5. c. 6. according to Ptolomy The Cappadocians inhabitants of this Country were formerly called Leucosyrians as Pliny testifies lib. 6. c. 3. and Syrians as Herod witnesses l. 1. c. 72. Before the Enlargement of the Roman Emp. they were first under the Persians afterwards governed by themselves in the Reign of Ariaratha after whom Reigned Archelaus whose Daughter Glaphyra married to Alexander the Son of Herod the Great l. 1. Them 2. l. 12. by the relation of Constantine Porphyrogennet The Geographer relates this Story somewhat otherwise That when the Royal Line failed the Romans in regard of the common League of Friendship between both Nations permitted them to live under their own Laws but that the Cappadocians sending their Embassadors refused their Liberty and desired to have a King imposed upon them The Romans therefore admiring the Humour of the People that were out of love with Liberty sent them a free permission to chuse a King among themselves who thereupon chose Arivbarzanes whom Forphyrogenneta calls Ariaratha whose Line failing also after the third Descent Archelaus was imposed upon them by Antonius no way related to Ariobarzanes Formerly the Nation of the Cappadocians was infamous for wickedness and fraudulency as also the Cilicians and Cretes which gave rise to the Proverb Three Kappas or K's the worst which was afterwards apply'd to the three Cornelius's Sylla Cinna and Lentulus whose proper names were Cornelius Nevertheless there is no Country so bad which does not produce some excellent persons Thus Cappadocia gave to the World three most renowned Bishops Gregory Sirnam'd the Wonderworker of Neocesarea Basil the Great of Caesarea and Gregory Nazianzene Formerly it produc'd Pausanias who from the place of his Nativity is call'd Caesariensis from his Country Cappadocian and Syrian in regard that some comprehend Cappadocia under Syria The often prais'd Geographer Strabo was also born in a Town of Cappadocia called Amasia Pontus The Country of Asia the less famous for the Renowned Mithridates and Aquila that exquisite Inpreter of the Old Testament This Region is bounded to the West by the River Halys to the East by the Country of Colchis to the South by the lesser Armenia and to the North by the Euxin Sea according to Strabo Ptosomy varying in his limits Pontus lib. 5. saith he is bounded to the West by the mouth of the Propontis and the Thracian Bosphorus to the South by that Country which is properly call'd Asia and to the North by part of the Euxin Sea Asia Meaning the Proconsular Asia which was under the Proconsul and chief of the seven Provinces which constituted the Asian Diocess The Romans Strab. l. 13. saith Frederick Spanheim the Son call'd that particularly Asia which comprehended the Country belonging to the Pergamen Kings which lies between the Hellespont Lydia and Caria and comprehends a part of Mysia with the Country named Aeolis extending itself on the one side to the Adramytick Gulf on the other side to the Fountains of the River Meander Of this Province which wasmore strictly call'd Asia the Metropolis was Ephesus the Seat of the Proconsuls of Asia The next to Ephesus in the time of the Apostles was Smyrna the same City being also a Metropolis after that Pergamus the Seat of the famous King Attalus as the most learned Spanheim relates in his Introduction to Geography Phrygia In the Asian Diocess which was subject to the Asiatick Vicar there was a two-fold Phrygia of which the one was call'd the greater and Pacatian the other the lesser and the healthful The first was bounded to the North by Bithynia and Galalia to the East by the healthful Phrygia and Pisidia to the South by Lydia Caria and Lycia to the West by the Proconsular Asia The Metropolis of this Country was Laodicea upon the River Lycus Phrygia the wholesome was conterminous Northward to the greater toward Galatia and Bithynia The Metropolis of which was Synnada in the ancient Jonia a Colony of the Dorians originally descended from the Macedonians as appears by the ancient Coins according to the relation of the fore-cited Spanhemius Pamphylia This Province was the utmost limit of the Asian Diocess to the South toward the Sea-shore from thence called the Pamphilian Sea It is bounded to the East by Cilicia and part of Cappadocia to the West by Lycia to the North by Galatia Formerly saith Spanheim comprehending Pisidia and Isauria it was under one and the same Governor with Lycia in the Reign of Constantine the Great but at length made Consular under Theodosius the Younger and divided into two parts the first part whose Metropolis was Sida and the second whose chief City was Perga Moreover although that in Pamphilia and the rest of the Provinces already mentioned the Greek Language was frequently us'd yet there was another Dialect proper to every Country and dinering from that of the adjoyning Provinces Therefore Strabo affirms that the Cibyrates made use of four Dialects the Pisidic Graecian Lydean and Solyman The Syrians also spake two Languages at that time as also the Jews for they us'd both the Greek and Syriac Nay they might be said to make use of three Languages in regard the Latin was also spoken among them as the learned Salmasius observes Aegypt Of Aegypt thus the learned Michael Baudrand Aegypt is a most famous Country of Africa not of Asia under the Dominion of the Turks ever since the year 1517. It extends in length from the Mediterranean Sea to Syene The River Nile runs through the middle of it whose inundations make it fertile To its East lies the deserts of Arabia to the West Lybia to the South Aethiopia and to the North the Mediterranean Sea And the parts of Lybia round about Cyrene The upper Lybia was call'd Pentapolitan from the number of her Cities of which the names were Berenice Arsinoe Ptolemais Apollonia and the most famous of all Cyrene from which all the upper Lybia is sometimes call'd Cyrenaic The bounds of this Cyrenaic Lybia saith Spanheim were the greater Syrtis to the West the Country of the Psylli and the desert Lybia to the South and Marmarick Lybia to the East See our Annotations upon Amos 9.7 Mat. 27.33 And Strangers of Rome Jews and Proselytes That is such of the Romans as sojourned in Judaea as well Jews by birth as Proselytes At Rome saith Grotius there were many Jews as Cicero and Horace tell us Also many Women and Freed Men joined themselves to them as Tibullus Ovid and Philo witness
their Fathers But the Apostle Paul who was not a Proselyte but a Jew by Nation useth the same compellation to the Jews below * c. 22. v. 1. It is more reasonable therefore to say that both Stephen a Proselyte and Paul a Jew by birth call the Younger among them Brethren and the Older Fathers The God of Glory Heb. The King of Glory * Psal 24.7 That is the Omnipotent and Glorious God King of Kings Appeared unto our Father Abraham Stephen might use this expression not only as a Christian but also as a Jew or a Proselyte of the Jewish Religion The God of the Jews who calls himself the God of Abraham the God of Isaac and of Jacob is also the God of the Proselytes for the Proselytes worshipped one and the same God and bound themselves to observe the same Law with that which he gave to the Jews If they could call the God of the Jews their God as well as the Jews who can deny that they could call Abraham their Father But seeing Abraham by the Promise made by God to him was called the Father of Nations those Nations whose Father he was called by God could be no other than those which the Messias purchased to God the Father by his own Blood And there is no doubt but the Christians at this day may call Abraham their Father Thus far the renowned Salmasius When he was in Mesopotamia That is While he yet abode at Vr of the Chaldees Not to mention the Fables of the Hebrews who change Vr into an Appellative name I do not approve of their Opinion though it seem more probable to Bochartus * Phaleg l. 2. c. 6. who places Vr towards the Mountainous parts of Armenia in the Confines of Syria and more Northern Mesopotamia where by the name Vr they denote a Persian Castle * Amm. l. 25. c. 26. For neither does the Name of Chaldaea seem to be extended so far nor had Abraham then come from the East but rather from the North Neither can a Demonstrative Argument be drawn from the similitude of Names such as is that of the Persian Castle in Marcellinus whither he reporteth that Cassianus and Mauritius came as Bochartus himself elsewhere observes Isaac Vossius a very learned man will have Vr to be the same with Chebar or Chobar at the Confluent of Chabor and Euphrates but the way is nearer from that place into Syria nor was it needful for those that were journying to Canaan to go up into Charan nor was that a City of Chaldaea Therefore it 's uncertain whether it be Vra mentioned by Pliny * l. 5. c. 24. in the turning of Euphrates toward the East and Babylonia Or Ouria spoken of by Eupolemus a City of Babylonia according to Eusebius * Praep. l. 9. but according to Ptolomy situate near Euphrates in Babylonia or the City Orchoa or any other City of Chaldaea whose name was changed But the Chasedim Chaldaeans who were issued from Chesed the Son of Nachor Gen. 22. v. 22. seem to be mentioned by a Prolepsis Gen. 11.31 as are the names of Bethel Dan c. Thus far the most renowned Frederick Spanhem the Son in his Introduction to Sacred Geography The most learned Vsher Bishop of Armach is of opinion that the word Chasedim is rather an Appellative of a Sect denoting Diviners and Magicians than the proper name of a Nation The Fortune-tellers in Chaldaea it self are also found distinguished by that name Dan. 2. v. 2 20.4 v. 7. 5. v. 11. Stephen saith Heidegger Reckons Mesopotamia the same with Chaldaea For this reason certainly that that part of Mesopotamia which lies next to Syria is in the Scriptures also mentioned under the name of Chaldaea And Pliny lib. 6. c. 26. declareth that some part of Babylonia yea Babylon it self was comprehended within the bounds of Mesopotamia Babylon the Head of the Chaldaick Nations for a long time enjoyed the greatest renown in the whole World on which account the rest of Mesopotamia and Assyria was called Babylonia And the same Pliny a little after There are also Cities in Mesopotamia Hipparenum and this of the Chaldees as also Babylon near the River Narraga which gave name to a City The Persians demolished the Walls of Hipparenum The Orchens also a third Sect of the Chaldaeans were placed in the same Situation turned toward the South Moreover Tremellius is of Opinion that Orchoe is the same with Vr The same Pliny * l 6. c. 27. also declareth that Mesopotamia is bounded on the East with Tigris on the West with Euphrates on the South with the Persian Sea and on the North with the Mountain Taurus So that not only all encompassed by the two Rivers but also all places situate by their Banks are to be comprehended in Mesopotamia Possibly the Words of * 1 An. 7. Josephus tend also to the same purpose where speaking of Abraham he saith When the Chaldaeans and the rest of the Mesopotamians rose up against him he determined to transmigrate himself and relying upon the good Will and Favour of God he went and dwelt in the Land of Canaan It is therefore apparent that Abrahams Native Country Vr may be rightly ascribed both to Mesopotamia and also to Chaldaea Thus far Heidegger * Hist Sac. Patriarc Tom. 1. Exercit. 23. num 45. Tom. 2. Exerciâ— 3. num 5. Babylon saith Lightfoot may be also said to be in Mesopotania partly because it was situate betwixt the two Rivers Euphrates and Tigris but especially according to Scripture Idiom because it was on the other side of the River Which that it is observed by the Vulgar Interpreter you may see from Jos 24. v. 3. where for that which is in the Hebrew And I brought Abraham your Father from beyond the River he has I brought therefore your Father Abraham from the Porders of Mesoptamia Eratosthenes in Strabo l. 3. saith That Mesopotamia is comprehended with Babylonia in a great circle by Euphrates and Tigris Before he dwelt in Charan As if he had said Abraham was indeed as yet in Mesopotamia when the Lord appeared to him but at Vr of the Chaldees not at Charan Abraham departing from Vr of the Chaldees with his Fathers House came to Charan not with an intention to abide there but to go over to the Land of Canaan as saith Torniellus A. M. 2113. num 3. But when he was come to Charan of Mesopotamia an Eastern City not far from Vz where Job afterwards inhabited his Father Therach was there seiz'd with a Distemper whereof he died hence his duty to his Father now a dying who had given himself as a Guide and Companion of this Pilgrimage on the account of Religion detained and kept back Abraham from accomplishing his begun Journey and so he dwelt at Charan till Therach accomplished the days of his Pilgrimage being now 205 years of Age as it is related Gen. 11 31 32.
by way of Anticipation Mesopotamia where the Euphrates runneth close by it Frid. Spanhem Hist Job 1. c. 7. n. 4. towards the South and East is adjoyning to Arabia the Desert being only parted from it by the River so that there are indeed some Cities such as even at this day are Ana or Anna of the largest and most famous of that Countrey some whereof on this side of the River are accounted Cities of Mesopotamia Hence they have one and the same Language Religion and Customs the nature of the Ground is the same being plain and barren and running out into waste Deserts producing the same Herbs and Twigs the same Emir also or Prince of the Arabians extending his Dominion a great way in Mesopotamia Whence it is that the Southern part of Mesopotamia is by Xenophon l. 1. Anabas Pliny Hist l. 5. c. 24. Strabo Geogr. l. 16. and others reckoned a part of Arabia But now Charan the place of Nachors abode called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Charrhai by Stephen Ptolomy and Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts by Jerom Aran as also Carrae if it be the same City with that of the Roman Writers of the Crassian Overthrow Charan by the Georg. Gen. 24.10 of Nubia called also Nachor from Nachor who built and inhabited it is situate in that part of Mesopotamia which the River Chabora watereth between Euphrates and Ascorus for by Holy Writ we may learn that Charan lay in the Way that leadeth from Chaldea into Canaan Gen. 11.31 So that it is altogether more Southerly towards Arabia the Desert and Syria Palmyrena or Aram Tsaba For the Way from Vr of the Chaldees to Palestine is from the East to the West except where to avoid the unpassable places of Arabia Travellers turn toward the North through that part of Mesopotamia that is more Southerly which is to the Northwards of Chaldaea Again the Country of Charan was said to be Easterly in respect of Palestine Gen. 29.1 Hence it is certainly in the Southerly part of Mesopotamia which borders with that part of Arabia where the Inhabitants dwell in Tents according to the Stile of the Scripture and the insight of Maps For the Northern parts of both the Syria's and the Country of Assyria are not said to be Eastward but Northward Hence we may discern their mistake who will have Charan to be situate a great way towards the North and the Mountains of Armenia about the 36 or 37 degrees of Latitude and who confound it with Edessa or Orfa as R. Benjamin Peter Appian Jacob Ziglerus Joseph Moletius and others And the Carrae that are there marked towards the Assyrians whence Lucan called them the Assyrian Carrae as in the Book of Tobit they are placed between Niniveh and Raghes are of necessity altogether different from the Charan of Nachor and Abraham Charan therefore in Mesopotamia was fituated betwixt Babylonia and that part of Syria which led into Palestine hence it lies more towards the South not far from the River Euphrates as the Chaldaean Paraphrase hath it the Nubian Geographer confirms this who will have Harran to be more Southerly than the City Aleppo about the 31 Deg. North. Lat. Hence Arias Montanus on Gen. 24. v. 10. declareth the City Padan to be in that Tract nearer to Babylonia which more truly was the Country in which Charan the City of Nachor was situate nor was it contiguous to Palestine as Adrichomius will have it in the Theater of the Holy Land which as being in Mesopotamia is rather contiguous to Arabia the Desert as this is extended Northward to Euphrates wherein we have placed Jobs Habitation yea those of the East do declare that Charan in Abrahams days was inhabited by the Sabaean Arabians as also the famous Huttinger in his Oriental History c. 8. out of Keesseus the Muhammedan And he said unto him To Wit When he was addicted to the Superstition and Idol-Worship of the Chaldaeans or as those of the East say of the Zabians Jos 24.2 3. Get thee out of thy Country The uninterrupted tenor of the words sufficiently importeth that he speaketh of one call when Abraham dwelt at Vr of the Chaldees where he was born and brought up The call it self together with the Promise is extant Gen. 12.1 2 3. Stephen indeed left out the Promise because it was not needful to touch upon every particular Come into the Land which I shall shew thee He promiseth that he will at length shew him the Land which he did not express in the Call it self Hence also Heb. 11.8 Abraham is said to have gone out not knowing whither he went If Abraham knew not whither he went and the Land towards which he must go could not be shewed him till after his setting out whence is it that by a Prolepsis Abraham is said to have set out from Vr of the Chaldees together with Therach his Guide in his Pilgrimage and Sarah and Lot his Companions therein that he might go into the Land of Canaan Torniellus answers in the year of the World 2113 num 3. That it might very well be that Abraham when he set out knew that God would have him go to the Land of Canaan but that he did not know whether God would have him to settle there or go further to some more remote Countrey and therefore he came into Charan not with a design to settle there but to pass over towards the Land of Canaan firmly believing that there the Lord would shew him the Land whereto he must go and in which he must abide even as a little after it truly came to pass For when he came to Sichem in the Land of Canaan he heard from God Gen. 12.7 To thy Seed will I give the Land 4. Then To wit after Abraham understood both Gods Commands and Promises He came out of the Land of the Chaldaeans As if he had said He utterly forsook his Fathers House and together with his Father Sarai and Lot departed from Vr of the Chaldaeans Stephen will have Mesopotamia the same with Chaldaea The Arabians saith Ludovicus de Dieu are still of Opinion that Chaldaea belongs to Mesopotamia For the Geographer of Nubia in the sixth part of the fourth Climate where he describeth Mesopotamia saith that Bagdad extendeth thither which is that we now call Babylon the Metropolis of Chaldaea whose Province Benjamin in his Itinerary concludeth to be Beretz Sinear in the Land of Shinar which is Chaldaea But although Gods call commanding Therach together with Abraham Sarah and Lot to depart from Vr of the Chaldaeans was directed to Abraham yet because Therach was Father of the Family therefore Gen. 11. v. 31. the business of Migration is ascribed to him not to a Son of his Family as Scaliger * In Elencho Pareano hath rightly observed And dwelt in Charan For no long time saith the most Eloquent of the Jews Philo in his Book of Dreams Aug. 16.
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
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
was formerly ignorant So the Ethiopian Eunuch when he embraced the truth Acts 8.37 is said to have been full of Joy 35. The Magistrates sent The word Magistrates signifieth in the Greek Captains of the Soldiers See what we have said above v. 20. Sergeants Grotius thinks that in the Latin Translation the Greek word Rabduchos should be retained For although saith he Plutarch and the Glossarie call Sergeants Rabduchos in Greek yet the Greek word it self signifieth any of the Magistrates Officers that carryed a staff which is in Greek called Rabdos as a sign of their Office Calvin renders the word apparitores Beza Stephanus Viatores Saying let these men go The City Judges repented that for the sake of the incensed multitude they had commanded strangers to be beaten without hearing their cause as if they had been convicted Malefactors contrary to the Roman Laws and of all Civilized Nations 36. Go in Peace That is go with Freedom and fare you well 37. But Paul said unto them Who were sent by the Magistrates They have beaten us openly The Magistrates are said to have done this because they commanded it to be done Vncondemned That is unheard contrary to the order of Law whereby whosoever determineth any thing before he hath heard both Parties tho his Determination be just he hath been unjust in Determining Being Romans Against the Porcian and Sempronian Laws Cicero for Rabirius The Porcian Law takes away rods from the Bodies of all the Roman Citizens And in his fifth Oration against Verres There was a Roman Citizen whipt with rods in the Market-place of Messena All the while notwithstanding his pain and the noise of the rods nothing was heard from this Wretch but these words I am a Roman Citizen thinking with the remembrance of his City to repel the stroaks and abate the pain And then O sweet name of Liberty O great Priviledge of our City O Law of Porcia and Laws of Sempronia And a little after It is a Crime to bind a Roman Citizen heinous wickedness to beat him And have cast us into Prison As if they intended to inflict more cruel punishments upon us And now do they thrust us out privily As much as to say And now having publickly and openly disgraced us do they privately and clandestinely thrust us out without any reparation of our honour Nay verily c. But truly we shall not now go out of Prison unless the Judges themselves take us honourably that it may appear that we were undeservedly beat and put in bonds And they feared when they heard that they were Romans That is they were afraid lest they should be accused of Treason with which Cicero threatens Verres towards the end of his fifth Oration against him For it was declared by the Law that if a Roman Citizen was hurt the very Majesty of the Roman People should be accounted as hurt They were not moved saith Calvin excellently with the other head that they wrongfully raged against innocent Men without any tryal of their cause And yet that was a greater reproach But because they seared no revenger among Men they were not moved with the Judgment of God And hence it was they so unconcernedly passed by that which was objected concerning the unjustness of it they were only afraid of the Roman axes for violating the Liberty of a Citizen They knew this was Capital to the greatest of their Deputies what then would it be to the Decurions of one Colonie Such is the fear of wicked Men who have a stupid Conscience before God greatly indulging themselves in all Sins until revenge from Men threaten them 39. And they came To wit the City Judges to the Prison to Paul and Silas who as it pleaseth Grotius are called Romans by a Synecdoche seeing Paul only had the priviledge of the City of Rome Such a Synecdoche is in Matth. 27.44 And besought them Some render it and comforted them To wit they intreated them with fair words that they would forgive the wrong which they did them undeservedly being forced to it by the clamour of the People and so acknowledging their innocency they comforted them And brought them out and desired them to depart out of the City As much as to say Having brought them out of Prison they urged them with intreaties that they might depart out of Phillipi lest they might suffer worse from the angry Philippians 40. And they went out To wit Paul and Silas And entred into the house of Lydia That Godly Woman of Philippi of whom see above v. 14. And when they had seen the Brethren That is the Christians who were met in Lydia's house They comforted them With an exhortation to Constancy in the Christian Religion seeing God doth even beyond expectation by Miracles aid and assist such as for this Religions sake are persecuted And departed From Philippi as the City Judges requested them in the verse immediately preceeding To wit saith Grotius partly that they might not bring themselves into unnecessary troubles partly because Macedonia which God had recomended to them is of a far greater extent CHAP. XVII 1. NOw when they had passed through To wit Paul and Silas Amphipolis A City of Macedonia near Philippi bordering upon Thrace which as Thucydides saith Lib. 1. 4. was first called Nine ways but being taken by Agnon the Athenian General it was called Amphipolis because it is washed on both sides by the River Strymon It was afterward by the Grecians called Christopolis the Christians commonly called it Christopoli the Turks calls it now Emboli it is an Archiepiscopal City of Macedonia And Apollonia A City of Macedonia in that part of it called Mygdonia upon the River Chidor about twelve Miles distant from Thessalonica which now is called Ceres They came to Thessalonica The largest City of Macedonia and a most Famous place of trading Lib. 7. Which as we read in Strabo's excerptions was first called Therme it was built by Cassander who called it Thessalonica after the Name of his Wife the Daughter of Philip the Son of Amynta having carryed thither the Inhabitants of the neighbouring Cities such were the Chalastrians Aeneans Cissians and also some others It bordered upon the Thermean Gulf so called from Thermes whence it is supposed to be that which the Italians now call Golpho di Salonichi for they call Thessalonica Salonichi Where was a Synagogue of the Jews There being none to wit in Amphipolis nor Appollonia 2. As his manner was Which to wit Paul had of going in into the Jews to their Synagogues Reasoned with them out of the Scriptures To wit of the old Testament which was received by the Jews as Canonical 3. Opening As much as to say Openly explaining as well the express Prophesies concerning the Messias as the types by which he was shadowed that he might make it clear to them that he was to suffer stroaks wounds and a shamefull Death and again to return to Life And that therefore
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
but with clamours as also the Papists do theirs this day And the whole City was filled with confusion The whole multitude of the People running together to such crying as above Ch. 2.6 They rushed with one accord That is And they run in together with Force Into the Theatre Where Shows Comedies and Tragedies used to be acted Having caught Gaius This Gaius or Caius is reckoned with the Macedonians because although he seems to have been born in Derbe which is a City of Lycoania Below Ch. 20.4 yet he dwelt in Macedonia And Aristarchus A Thessalonian of whom below Ch. 20.4 27.2 Col. 4.10 Philem. 24. Men of Macedonia Paul 's Companions As much as to say Who went from Macedonia that they might accompany Paul See 2 Cor. 8.19 who wandred and Travelled over divers Coasts Preaching the Gospel 30. And when Paul would have entred in unto the People That with vehement discourse he might defend his followers The Diciples suffered him not That is The Christians which Paul by the Doctrine which he Preached converted to Jesus Christ at Ephesus disswaded his going into such a Tumult of the incensed and raging People where he might hazard his Life without doing any good 31. And certain of the chief of Asia These Asiarchae or chief Men of Asia were Men chosen by common consent of the Asiatick Cities for managing their publick affairs Strabo Lib. 14. This Word is used in Law Books as also of Syriarchs for so were some Priests called whose Office was to act Stage-plays in honour of the Gods whom therefore Ruffinus in Eusebius interprets makers of shews as Câ—jacius a learned Lawyer observeth Their Office was called Asiarchia as that of the Bithynarchs Bithynarchia and Lyciarch Lyciarchia they also were called Presidents Also Princes partly from their name and partly from their Dignity which was more eminent and of greater honour the same word frequently signifieth as well Princes as Priests Hence at Athens the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome the King managed holy things See Seldens Marmora Arundeliana Which were his Friends Although they did not wholly assent to the Doctrine of Christ so as to joyn themselves to his Disciples That he would not adventure himself into the Theatre Whither the raging multitude tumultuously did run together 32. Some therefore cryed one thing and some another As it useth to be in Tumults For the assembly was confused That is a mixed multitude without any order 33. They drew Alexander That is Some drew him out to a place whence he might be heard by all Alexander Some think this to be him of whom Paul afterwards complains that he made Shipwrack of Faith 1 Tim. 1.20 2 Tim. 4.14 there he is called the Copper-Smith Out of the Multitude That is Out of the multitude of the People The Jews putting him forward Some think this Man being a Jew as in the following Verse he is called that therefore he was by the Jews thrust forward into the midst of the Assembly that by pleading the common cause he might pacifie the Multitude But others that seeing he was of a Jew become a Christian and at that time Paul's Companion the Jews being inraged against Paul and the Christians would expose him to the incensed Multitude to be abused and that they though otherwise Enemies to the Idols of the Nations might shew themselves averse from Paul and his Companions and free from those things which were objected against them Lastly others that they would that he to excuse the Jews in this matter though in a common cause with the Christians should lay the whole accusation upon Paul and the Christians his Companions And Alexander beck'ned with his hand See above Ch. 12.17 and Ch. 13.16 Would have made his defence unto the People To take away the accusation 34. But when they knew that he was a Jew By birth and as others also would have it by Religion All with one Voice cryed out That is all the Ephesian Idolaters cryed out together For the space of two hours That they might deafen such as opposed their Idolatry Great is Diana of the Ephesians See what we have said above v. 28. 35. Clerk That is The publick Notary of the City or skilful in the Law as it were an Advocate a Man of no small Authority among the Citizens and as appears by his Speech both a Wise Man and a Friend to Paul and his Companions V. 31. as those Asiarchs of whom above Yee Men of Ephesus So their Orators used to accost them What Man is there c. As much as to say Ye have no reason to mutiny seeing none calls it in question but that the Ephesians are the Wardens of the great Goddess Diana and of her Image which was not made with hands but fell down from Heaven That the City of the Ephesians is a Worshiper The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City of A diles or the adorner of the Temple It is so called because the care of sweeping and cleaning the Temple was committed to its Citizens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adorn or sweep with Beesoms Cicero saith of Enna a City in Sicily That they seemed not to me Citizens of that City but all of them Priests all of them Neighbours all of them Rulers of Ceres Grotius addeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in this sense upon the Marbles of Arundel and often upon Coins Of the Image which fell from Jupiter It is common with the Greeks to put Jupiter for Heaven Hence Horace said also sub Jove frigido which is rendred under the cold Heaven The Idolatrous Priests promoters of Diana's Idols feigned that its Idol which was possessed and Worshipped in Ephesus was not made with humane hands but that it miraculously fell from Heaven as was reported of the Trojan Palladium or the Image of Pallas Cicero of the Image of Ceres at Enna saith It was such that Men thought either they saw Ceres her self or an Image of Ceres not made with humane hands but fallen from Heaven Lib. 16. Nat. Hist Cap. 40. Plinius admires that Mutianus who was three times Consul says That the name of the Artist who ingraved Diana's Image at Ephesus was Demonicos seeing he said that this Image was not only ancienter then Father Bacchus but then Minerva also whose figment they report not being made by the hands of any Artist to have fallen from Heaven Many of the Ancients doubted what matter the Ephesian Idol of Diana was made of many gave out that it was of Wood but differed about the kind of Wood. But Xenophon reported it was of Gold which is made the more probable seeing that when Diana's Temple at Ephesus was burnt that Image was not consumed by the fire neither was it ever changed though the Temple was seven times repaired 36. Seeing then that those things cannot be spoken against As much
are obliged to observe the Rites of the Law of Moses for as you you very well know we have sent unto them a Synodical Epistle by the unanimous Judgment of the Church wherein we have signified that no Legal Rites are necessary to be observed by them save abstaining from things offered to Idols and from Blood and from Strangled and from Fornication See what we have said above C. 15.1 5 20 21 22 23 28 29 30. 26. Then Paul Hearkening to the advice of the Brethren that he might avoid giving of offence Took the men viz. Those four Nazarites of which above v. 23. And the next day purifying himself with them That is Being together with them separated from them who were accounted common or unclean He entred into the Temple Of Jerusalem To signifie c. Declaring to the Priests in how many days the Vow of a Nazarite taken by him and his Companions would be fulfilled that having finished it the Sacrifices appointed by the Law might be offered for them Numb 6.14 15. 27. And when the seven days were almost ended That is When those seven days were now near fulfilled after which Paul and the other four Nazarites were to quit their Vow of Nazarite The Jews which were of Asia viz. Who had come from Ephesus the Metropolis of Asia strictlier so called to Jerusalem to celebrate the Feast of Pentecost there When they saw him in the Temple That is Beheld Paul in the Temple of Jerusalem They stirred up all the People That is The Multitude of People that were there present And laid hands on him crying That is And they laid hold on him violently thus complaining 28. Against the People Of Israel And the Law Delivered by God to Moses And this place That is This holy Temple of Jerusalem Teacheth all Men every where This false accusation and reproach was thrown upon Paul here and above because he taught C. 17. v. 6. that not only the Jewish Nation were to be accounted the People of God but all who of what Nation soever believed in Christ and lived soberly righteously and Godly that the Force and Obligation of Typick Ceremonies or those which were previous to the coming of Christ had ceased that since the time that the Evangelick Law began to be promulged the Worship of God who must be Worshipped in Spirit and Truth was not restricted to the Temple of Jerusalem On the same cause and occasion they accused and calumniated Stephen above C. 6. v. 13. And Greeks also Profane and Aliens to the People of God He hath brought into the Temple viz. Into that part of the Temple into which it was lawful only for the Israelites or those that were initiated in the Israelitick holy Mysteries to enter Otherwise there was an outer Court which was apart from the Temple and that Court was open to Jews and Gentiles alike nor were any shut out of it save Women lately delivered of a Child and those that were troubled with an Issue of Blood or Monthely flowers And hath polluted this holy place That is And so he hath defiled and profaned that stately Temple of Jerusalem consecrated for the Worship of the Divine Majesty 29. For they had seen viz. Some of those Jews of Ephesus Paul's Accusers or rather Calumniators Trophimus an Ephesian Known by them that he was a Heathen by Birth nor had he been initiated in the Jewish Religion Of this Trophimus there is mention made above C. 20.4 2 Tim. 4.20 In the City viz. Jerusalem With him viz. Paul Whom Paul's very intimate Friend They supposed viz. Being blinded with an insatiable desire of mocking and Calumniating Paul 30. And all the City was moved c. As if he said In the mean while by the outcry of those Ephesian Jews the report of Paul's accusation was come to the Ears of almost all Citizens and Inhabitants and those who at that time sojourned at Jerusalem whereby the People being incensed run together and with a mad violence rush upon Paul and draw him forth out of the Temple with design to kill him there and lest the Gentiles should make an Irruption into the Temple on his revenge when they had drawn him out of the Temple the Levites the Porters immediately shut the Gates of the Temple 31. And as they went about to kill him That is But when the inraged multitude attempted to beat Paul to Death Tidings came unto the chief Captain of the Band. That is The Colonel of that Regiment which on Festival days and therefore also in Pentecost kept a Guard in the Porches of the Temple for the appeasing of all Tumults See Job 18.22 if any should arise That all Jerusalem was in an Vproar That is In a furious Tumult 32. Who. viz. The Governour or Colonel of the Regiment or as he is called by the Greeks Chiliarchos It was an order in the Roman Militia that the Soldiers should meet together in the Morning to salute the Centurions and they the Tribunes or Colonels Now Hecatontarchi were called the Centurions who were set over an hundred Men Pentecontarchi who were over Fifty Decarchi or Decurions who were set over Ten. Ran down Possibly from the Castle To them viz. The Tumultuous Jews They left beating Paul Being frightened with the coming of the Colonel who had brought with him both common Soldiers and Captains for the appeasing of the Uproar 33. Then c. As if he said But when the Colonel was come to that place in which the Jews beat Paul with so great an Uproar having delivered him out of the Jews hands he commanded him to be bound with Chains and he bound him hand and foot he asked who he was and what he had done that he might know the cause why the Jews hated him so extreamely that they went about to kill him with stripes with so great a Hubbub 34. He commanded him to be carried into the Camp The English Translation renders here the Greek word Parembole into the Castle as Lud. de Dieu interprets it Castrum in the singular Number is a place fenced with Walls otherwise called a Castle or Tower but Castra in the Plural denotes the place where Soldiers fixed their Tents or the Tents themselves in which Soldiers lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both but since Camps use not to be set up in a City it seems here rather to signifie a Castle or that Castle which is said to have been called Antonian built by Herod the Great in Honour of Antony 35. And when he came upon the Stairs By which they went up to the Antonian Castle So it was c. That is By reason of the great Croud of the multitude that pressed after and followed he was rather carried by the Soldiers then led by them For there followed Paul Away with him That is Punish him with a deserved Death Eusebius relateth that the Heathens used to cry out to the Judge against the Christians
given to the Procurators of lesser Provinces tho their proper Office was to receive and lay out the Emperors Money as Dio expresseth it Such Procurators are said to supply the place and discharge the Office of a Governour Greeting In the Greek chairein Rejoyce C. 15. v. 23. See what we have said above Horace saluteth Celsus Albinovanus in this form of salutation that was usual with the Greeks L. 1. Epist 8. 27. This Man To wit Paul whom I send to thee Taken of the Jews Tumultuosly And like to have been killed by them That is Designed by them to a present Death Having understood that he was a Roman But he did not therefore deliver Paul from the Jews that were attempting his Death seeing he did not know that he was a Roman Citizen till after that he had commanded him to be bound and racked as you may see above C. 22. v. 25 27. The Chief Captain therefore conceals that for which he might deservedly have been reprehended and turning aside from the Truth he seeketh his own praise Except saith Beza after him joyning a point to it you read But having known that he was a Roman desirous to be informed c. But continues Beza I neither dare nor would I make any alteration by a meer conjecture 28. The cause wherefore they accused him That is C. 22. v. 30. The crime wherewith they charged him See above 29. Whom c. As if he had said And so I found no such crime charged on Paul by his Adversaries as deserved to be chastised by Bonds or punished by Death but only a false Interpretation of the Jewish Law in points controverted and debate full among the Jews themselves 30. When it was told me how the Jews laid wait for him That is had designed against Paul For their Conspiracy was discovered to the Chief Captain when it was only agreed upon being not yet brought to pass for it was not to have been accomplished till the day after I sent him to thee In the Greek is added from that same to wit hour that is immediately without delay I commanded Paul to be carried from Jerusalem to Caesarea to thee who dischargest the Office of Governour Giving also commandment to his accusers To wit Paul's To say To wit What they have against him Before thee A Higher Judge than a Chief Captain is Farewel The Chief Captain wisheth Felix the Governour Health and Happiness in that accustomed conclusion of Letters C. 15. v. 29. See above 31. Brought him by Night To wit the same Night in the which they who were to carry Paul to Felix the Procurator or Vice-Governour of Judea Samaria and Galilee set on their Journey from Jerusalem to Caesarea at the third Hour To Antipatris The Apostle was ordered to be carried to Caesarea by the Command of the Chief Captain as above v. 23. But because that Caesarea which is situate by the Sea and is commonly called Caesarea of Palestina and lies within the Limits of the half Tribe of Manasseh is distant from Jerusalem 30 Leagues which could not be travelled over in one Night they rested first at Antipatris 13. Ant. 23. which was anciently called Capharsaba as Josephus testifieth 1 Mac. 7.31 Jos 12. Ant. 17. and as some will have it it is the same City with that called Capharsalama The same Josephus telleth us that the distance betwixt Joppa and Antipatris 13. Ant. 23. is 150 Furlongs 16. Ant. 9. that is 17 Miles He also saith that this beautiful and pleasant City was built by Herod the great in a large Field called Capharsaba in a watry ground and excellent Soil encompassed with Trees and a River and called Antipatris after the name of his Father And Book 1. Chap. 16. of the Wars of the Jews speaking of the Cities and Edifices repaired and built by Herod the great he saith as Ruffinus Aquileiensis interprets him He built a City in the best Field of the Kingdom in Memory of his Father very rich in Rivers and Trees and called it Antipatris Antipatris which lyes West from the River Jordan is mentioned by Ptolemy the Geographer Lib. 5. c. 16. among the Cities of Judea I cannot therefore conceive on what ground and by what Authority they commonly ascribe it to the half Tribe of Manasseh which is on this side of Jordan and will have it situate almost in the middle of Samaria 32. On the Morrow To wit Of that Night in the which Paul defended with a Guard of Soldiers was brought to Antipatris when now they were got a great way from Jerusalem where they were who had entred into a Conspiracy to kill Paul They left the Horsemen to go with him To Caesarea A Guard of Horse was sufficient to defend him from the ordinary hazards that were incident in Journeys And they returned The 200 Footmen that were heavily armed and the same Number of Spear-men To the Castle That is To the Tower which was at first built by the Maccabees in the North-West Corner contiguous to Mount Moria or the Mount whereon the Temple of Jerusalem was built it was called Antonia by Herod the great in Honour of Marcus Antonius the Triumvir whereas at first it was called Baris See Josephus 15. Ant. 14. 33. Who. To wit the Horsemen that were left to carry Paul to Caesarea When they came to Caesarea That Maritim City in which Felix resided as Vice-Governour And delivered the Epistle Written by Claudius Lysias To the Governour That is to Felix discharging the Office of Governour Presented Paul also before him That is to say They also brought Paul before Felix who was delivered from the Conspiracy of the Factious Jews by benefit of the Publick Protection The Fathers in the African Council c. 83. Against whose fury we may obtain defence which is neither unusual nor repugnant to the Holy Scriptures even as the Apostle Paul as it is to be known in the Faithful Acts of the Apostles avoided the Conspiracy of his Factious Enemies even by Military Succour 34. And when he had read Felix had read the Epistle directed to him from Lysias the Chief Captain And asked of what Province he was To wit Paul And when he understood that he was of Cilicia That is And when he was informed that Paul was of Cilicia Ch. 6. v. 9. of which we have spoke above 35. I will hear thee said he when thine Accusers are also come That having attentively heard both the Accusation and Defence I may give Judgment In Herods Judgment Hall That is Which Herod the Great who repaired Caesarea caused to be built The Latin word Praetorium saith the Learned Grotius has its name from the Roman Praetor that is Emperour but as it usually happens the use of this Word was extended more largely to signifie all the Houses of Famous Men. Praetorium is by Quimilian otherwise called Augustale With the Writers of Husbandry it is that part of the Farme where
now Phrygia the greater was conterminous to Aeolis which in ancient times was also called Mysia Adramyttium was a very noted City a Colony of the Athenians it had a Harbour and Road for Ships as Strabo has committed to Memory l. 13. where he says the Famous Orator Xenocles had his Birth Meaning to Sail by the Coasts of Asia As if he had said Which Ship was bound for the Maritim Towns of Asia the lesser of which Mysia is a part The Gr. Vulgar Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to Sail or as Beza renders it about to Sail. We lanched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were carried away as above c. 16.11.18.21.20.3 13. and below v. 4. One Aristarchus being with us This Man had accompanied Paul from Macedonia even to Judaea above c. 19.29 c. 20.4 The same Man would freely accompany Paul now in Custody out of love to him and to the Truth he Preached and was the first that assisted him at Rome Philem. 24. and became his fellow Prisoner Col. 4.10 3. And the next day we touched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were carried Sidon That Famous City of Phoenicia of whose largeness and Antiquity the sacred Scriptures will have us in nowise doubt for Jos 19.18 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sidon the large See what we have said of Sidon and Tyre in our Literal Explanation on Joel 3. v. 4. and Mat. 11.21 Gave him Liberty c. At Paul's entreaty he gave him liberty to go to visit his Christian Friends in that part of Phoenicia at his pleasure that they might take care and provide what was necessary for him 4. And when we had lanched thence That is Parted from Sidon We Sailed unto Cyprus If the Wind had favoured they would have steered their Course straight from Sidon to Myra above the Island Cyprus leaving it on the Right Hand But now they must fetch a compass and turn under the Island leaving it on the left hand and so in a manner compass the Island Hence the Syriack and Arabick render it we compassed near Cyprus Which the Syriack renders more plainly below v. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack has and because the Wind suffered us not to go the nearest way we tacked about near Crete That is when we could not by reason of the Wind go a straight course from the Island Cnidus into the Adriatick Sea above Crete and leaving it on the left hand we turned below it and so having it on the right hand we encompassed it These Phrases saith Lewis de Dieu are still in use with Mariners that as they Sail by any place that is in their view they are said to Sail above it when they are carried a straight course under it when they are forced to decline and tackle The former is signified in Gr. by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore we applaud the most renowned Beza who below v. 16. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried under a certain little Island See what we have said above of the Island of Cyprus c. 4. v. 36. Because the Winds were contrary That is Because we could not keep a streight course by the Island of Cyprus for the Wind. The Sea of Cilicia and Pamphilia Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having Sailed over the Sea that is by Cilicia and Pamphylia See what we had said of Cilicia above c. 6. v. 9. and of Pamphylia c. 2. v. 10. We came to Lystra which is of Lycia Lystra is not a City of Lycia but of Lycaonia situate in the continent far from the Sea and therefore the Vulgar Latin Edition should be amended and should be read we came to Lymira or Limyra or Lamira or Myra Pomponius Mela maketh mention of a River called Lymira L. 1. c. 15. and a Town of the same name in Lycia near the Sea and Pliny 5 Nat. Hist 27. Lymira a City of Lycia having its name from the River Lymirus which it is siâ—uate by is mentioned by Strabo l. 14. by Ptolemy l. 5. c. 1. by Scylax in Lycia and by Stephanus Byzantius who also writeth of Lamyra a City of Lycia in its own place but seeing this Author uses of one and the same City to make several I easily believe that it is the same Town Finally the Metropolitan City of Lycia situate near the River Lymira and a Town of the same name on a Hillock distant twenty Miles from the Sea-Shore commonly called Strumita by Ptolemy l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Pliny and others 't is called Myra in the Neutr-Plural Myroi in the Rationary and by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycia was a part of the Asian Province First it was governed by the Emperors Lieutenants then under Justinian it was reckoned among the Consular Provinces being divided into the Inner and Outer or Maritim it had on the West Caria on the North a part of Lydia and of Pacatiana the Southerly on the East Pamphylia on the South the Rhodian Sea saith Frid. Spanhem in his Introduction to sacred Geography Besides Stepan Mela testifies that this Province had its name from King Lycus Son to Pandion L. 5. c. 15. The Monster Chimaera was feigned to be on Cragus the most famous Mountain of this Country which frequently casts up Fire as Aetna of Sicily does which the Father of Poets graphically describes Il. 6. v. 181. which description Lucrece has thus imitated lib. 8. A Lyons Head a Dragons Tail its middle the Chimaera it self Where Lucrece has imitated and rendred more to the Life Homer's description than Ovid Metam 6. On whose tops Chimera fed her parts who takes Middle of Buck upper from Lyon tail of Snakes That Mountain gave occasion to the Poets of feighning this Monster in whose top Lyons abode in its middle Goats at bottom of it Serpents whose Fable they applyed to Love which invadeth one as a Lyon nor doth it leave one till Lust be satisfied which the Goat being a libidinous Animal representeth but in the end it leaveth the bitter Sting of Remorse which is like to the biting of a Serpent They fable that this Monster was killed by Bellerophon whose Description see in Strabo l. 14. Ptolemy l. 5. c. 3. Stephanus makes mention of an other Lycia by Cilicia in which saith he Sarpedon Reigned But Strah l. 12. Where he mentions two sort of Lycians he placeth neither of them near Cilicia For he calls the one of them Troicks and the other Inhabitants of a Country near Caria Moreover the two sorts of People called by the Name of Lycians give grounds to suspect that the same Nation either of the Troicks or of those that dwelt upon the Borders of Caria sent Colonies into the other so called ad Per. v. 857. Eustathius declareth the same It is probable that Virgil speaks of Troick Lycia Aen. 4. v. 143. when he
City Atria as Pliny reports l. 3. c. 16 in these words The Tuscans began to make first out of Sagis all these Rivers and Ditches diverting the Impetus of the River into the Adrian Marshes which are called the seven Seas and made a famous Haven of Atria a Town of the Tuscans from whence that was before called the Atriatick which now is called the Adriatick Sea Pliny speaketh of the River Po which the Greeks call Eridanus which emptied twenty Rivers with it self into the Sea But whether Adria and Atria were the same City we leave to the Learned to judge Stephan Byzantius thinketh that they were different Cities for he mentions each of them in their peculiar place but it is usual with him to make two of one and the same City as Thomas de Pinedo hath observed But this is certain from Strabo Ovid Statius and Ptolemy that not only that Gulph which-lies betwixt Venice and Corcyra is called Adria or Adrian and most usually Adriatick but that that name is extended even to the Ionian Sea Therefore saith Grotius Procopius calls the Sea reaching from Methon to Sicily and elsewhere from Cephalenia to Calabria by the name of Adria and in another place he makes a part of it the Gulf of Adria and expresly in his first of the Vandals he placeth as well Gaulon as Melite in Adria That some Country appeared to them In the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some Country drew near them A kind of Speech peculiar to Mariners because to their sight when Sailing the Land seems to come near or depart from them when they in their Voyages draw near to Land or make from it Such is that of Virgil Aen. 3. v. 72. We lanch and fill the Strands And Sail from Cities and retreating Lands 28. Who also leting down their line Bolis is the Seamans Plumb-line or Lead fastened to the end of a Rope by throwing of it into the Sea which by reason of its weight moves quickly downward the Mariners search out the depth thereof and they besmear it with Fat when they have a mind to try whether the Ground is Rocky or Sandy Found it twenty Paces Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fathoms A Fathom is a measure very well known to Mariners when they search out the Shallows containing so much bounds as when both Arms are stretched out aside may be comprehended between the tip of one middle Finger to that of the other Hand This Interstice saith Beza consisting of five Roman Foot among the Greeks consisteth of six of their own Foot that is 6¼ Roman Passus Paces therefore used twice in this Verse for the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the interval of the Arms when stretched out but not for the interval of the Feet when stretched out in walking 29. Should have fallen on Rocks Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should have fallen off or they should That is lest the Ship should dash upon rugged or Rocky places Out of the Stern That is The hinder part of the Ship Casting four Anchors To wit that the Ship being kept stedfast at the four Corners by the four Anchors might not be driven by the Waves They wished for the Day The Light is most desirable to any that are afflicted with any evil Suetonius saith Caligula sometimes sitting upon his Bed sometimes wandring through very long Galleries he used frequently to Invocate and desirously wait for the Light Curt. l. 5. The much desired Day diminished the frightfulness of all things which the Night rendred more Terrible But the Words of Germanicus in Arataeus are very pertinent to this Purpose And when black Night the Seaman's Fears encreast He in vain beheld the much desired East 30. And as the Mariners were about to flee out of the Ship That they might escape the impending Danger of Shipwrack Cic. l. 2. de Invent. Afterwards also the Storm began to toss them more vehemently so that the Master of the Ship who was also the Director of its Course fled into the Ship-Boat When they let down the Boat into the Sea Which they had taken up out of the Sea into the Ship above v. 16. 17. Vnder Colour c. As if he had said They pretended that they had let down the Boat that they might go into it and cast Anchors also out of the Fore-castle or Forepart of the Ship for they had need of many Anchors when the Sea was Boysterous 31. Paul said Being sensible of the rash Resolution of the Seamen and the Promise of God made to him Conditionally above v. 22. To the Centurion Julius of whom above v. 1. And to the Souldiers Who knew no more of the intended Flight of the Mariners than the Centurion did Except these Men abide in the Ship That is Unless ye prevent the Flight of the Mariners out of the Ship Ye cannot be saved Paul indeed and those who were in the Ship with him were not saved by the Mariners Industry which could not preserve them from Shipwrack yet it was not without its own Advantage because they brought the Ship so far that it was very near Land so that after the hipwrack they might all get safe to it Which could not have been had the Mariners fled in the Boat when they designed it and were yet a great way from Land Hence it appears that altho we must not lay too much stress on second â—auses nor give our selves over to Desperation it by the Providence of God we are deprived of them yet that they ought not be neglected for our Preservation when they may be had 32. Then To wit When the Centurion and Souldiers understood by Paul's Words how disadvantageous the Flight of the Mariners might prove to them The Souldiers cut off the Ropes of the Boat By which it was as yet made fast to the Ship that they might go out into it And let her fall off That is Drive far into the Sea lest the Mariners should make that bad Use of it as to get away 33. And while the Day was coming That is In the Morning Twilight To take Meat To recover the Strength of their Bodies This is the fourteenth Day that ye have tarried and continued Fasting That is This is the fourteenth Day since you tossed with the Storm have continued without taking that Sustenance that is requisite for upholding your Bodies Having taken nothing To wit That was sufficient for repairing your Strength This is a Hyperbolick Speech for without the use of all Food in a Body otherwise Sound a Man cannot according to the ordinary course of Nature protract his Life above seven Days By the like Hyperbole John who abstained from ordinary Meat and Drink is said Matt. 11.18 Neither Eating nor Drinking See what we have said in our literal Explication on that place 34. Wherefore c. Here Paul's Exhortation is expressed from whence we may again observe that his Judgment was that Means were
yet to set down the whole series of what he said and did so as to make a full Narration was an undertaking of that prodigious Labour that St. John in his Gospel tells us cap. 21. v. 25. the World would not contain the Books O Theophilus This Theophilus to whom St. Luke dedicates his Gospel also seems to many to have been a person in high Dignity Luke 1.3 For the Title attributed to him of most Excellent not wont to be given but only to Princes and Persons in great Authority does plainly demonstrate as they alledge that it was the proper name of some Noble Personage The Author of the Books of Recognitions under the name of Clement the first of that name Bishop of Rome says l 10 near the end that this Theophilus was one of the principal Men of Antiochia who being converted by St. Peter to the Faith of Christ Argum. in Luc. set apart his Houses for the publick and solemn Meetings of the Church Theophylactus calls this Theophilus a Consular Person and perhaps a Prince In prolog in Matt. q. 21. A certain author cited by Abulensis conjectures this Theophilus Prince of Antiochia to have been after the departure of Peter Bishop of that City and that upon his persuasion and encouragement both the Gospel and the Acts of the Apostles were written by St. Luke Grotius believes him to have been the chief Magistrate of some City in Achaia and baptiz'd by Luke But though the Additional most Excellent which by several Writers is frequently given to persons in high Authority as for example c. 23. v. 26. c. 26. v. 25 in fin vit suâ—e by Paul to both the Procurators or Vice-Governours of Judaea Felix and Festus and by Josephus to Epaphroditus to whom he dedicates the History of his Life and by Justin Martyr to Diognetus to whom he writes a Compendium of the Christian Religion yet it does not seem to be a Note of Dignity in Theophilus in regard it does not appear likely that St. Luke would have omitted to have given the same Addition to Theophilus while he recommends to him his Acts of the Apostles had it been a Title of Dignity Hoâ— 1. in Luc. Ia Luc. 1. Haer. 51. Origen therefore St. Ambrose and Epiphanius believe it more probable that Theophilus was an Appellative made use of by St. Luke In Luc. 1. as belonging to all that professed the Christian Religion out of a sincere love of God Nor ought it saith Camero to be thought a thing out of practise seeing that Athanasius uses the same sort of Compellation For in his Book of the Incarnation he gives the Titles of Happy and Friend of Christ and sometimes both together without distinction to every pious and true Christian Which Jesus began to do and teach That is which make to the whole of our Salvation from the beginning of the Works and Doctrine of Christ Learnedly the Greek Scholiast observes that Luke wrote of all things from the beginning till Jesus was translated into Heaven Of which St. Chrysostom takes notice also where he says that Luke wrote not simply of all things but of all things from the beginning to the end And this is that which St. v. 3. Luke himself says in the Preface to his Gospel That be had perfect understanding of all things from the very beginning That is what Christ powerful both in deed and word both taught and acted most remarkable while he convers'd upon Earth Others will have these words Which Jesus began to do and teach to be understood according to an usual Hebrew phrase which Jesus did and taught Most excellently therefore Calvin Now saith he we see the sum of the Gospel contain'd in these two parts the Doctrine and deeds of Christ For as much as he not only performed the duty of that Embassy for which he was sent by the Father to Men but effectually discharg'd whatever could be requir'd from the Messiah He laid the Foundations of his Kingdom he atton'd the wrath of God by offering himself he expiated the sins of men with his own Blood he overcame Death and the Devil he restor'd us to our true Liberty and acquir'd for us Justice and Life Eternal And that every thing that he said or did might be ratified among Mankind he proved himself to be the Son of God by his Miracles 2. Vntil the day That is until the 14th day of our May according to Bishop Vsher In which time giving commandment As if he had said Upon which day after he had dictated to his Apostles by him elected lest they should deliver any thing but what was truly Divine through the Inspiration of the Holy Ghost what they should Teach and Preach he was taken up into Heaven The Apostles says the Learned John Lightfoot had cast out Devils and had heal'd the Sick by the Assistance of the Spirit but it is to be doubted whether they had taught any thing which they had not heard verbatim from the lips of their Master He had promis'd 'em that they should bind and let loose the Law of Moses he had told em that there were several things to be reveal'd to 'em which they could not bear in which they should be instructed by the Inspiration of the Holy Ghost Therefore when he arose and had breathed upon their faces saying John 20.22 Receive the Holy Ghost then they were inspir'd with the Holy Spirit like the Prophets of old who dictated to them what they should Preach what they should require and what they should enjoyâ— And now they wanted nothing but the gift of Tongues that they might be able to deliver what was dictated to them in the proper Languages of those to whom they should speak Which he had chosen That is whom he created his Messengers to publish the Doctrine of the Gospel two years before he suffer'd over all Judaea and after his Resurrection over all the world Luke 6.13 These Messengers Christ called his Apostles or Envoys Thus formerly the Emperours of the East and Popes call'd their Legate Envoys as is frequently apparent from Anastasius the Bibliothecarian and others He was taken up That is by the Interposition of a Cloud he was taken from the sight of men as is said below v. 9. 3. To whom c. As if he had said And that the Apostles might be most credible and substantial Witnesses of the Resurrection of Christ upon the Truth of which is founded all the Majesty of the Gospel he being restor'd from the Grave by most solid and uncontrovertible Arguments prov'd himself to be truly risen from the dead as often as he shew'd himself visible to his Apostles during the forty days between his Resurrection and Ascension and discoursed with them concerning the Kingdom of God He shew'd himself alive That is ocularly prov'd himself to be risen After his Passion That is after he had been put to a most ignominious Death for the sake
a secret which my Father thinks not proper as yet to reveal to you in regard that without that Knowledge you may perform the work committed to your charge Some are of opinion that the Kingdom of Israel was then restor'd by Christ when the Church of Christ which is the Spiritual Israel began to be govern'd by Christian Kings and Princes such as were three hundred years after the Birth of Christ Constantine the Great and several other Emperours but the first Interpretation seems to me the best For tho under those Princes the Church rested from Persecution yet Ambition Covetousness and many other evils got footing in it so that the Kingdom could not be then truly said restor'd to Israel It is not your buâ—â—â—ss to know â—â—â—s c. As if he had said it is not proper nor expedient for you accâ—â—â—ing to the common English Version It is not for you 〈…〉 thing permitted for you to know to what poin◠〈◊〉 Time the stestoration of the Kingdom of Israel is 〈…〉 in record this is one of those Mysteries which the Hâ—â—â—â—ly Father will have lye hid and to be at his diposal to act as he pleases otherwise than men look for and beyond the reach of Humane Capacity Mat. 20. v. 23. Mark 13.32 It is the custom of Christ saith Grotius to refer secret Dispensations to the Father See our Literal Expositions upon those places 8. But ye shall receive c. As if he had said But I will supply that power which I know you want at present from Heaven and will fill your Breasts with the Celestial Spirit that you may learn with patience to expect the promis'd Restoration of Israels Kingdom not the Earthly as you vainly now dream but the Spiritual Dominion of the Jews and in the mean time be zealous to publish to all the world the Doctrine of the Gospel and by your Testimony to confirm my Resurrection which not being believ'd the whole Gospel falls And ye shall be witnesses unto me Epist 199. N. 49. novae edit Parisiensis c. St. Austin saith it was not so said to the Apostles ye shall be witnesses unto me c. as if they alone to whom the words were spoken were to fulfil so great a trust but as he seems to have spoken to them alone that other saying of his Behold I am with you to the end of the World c. Which nevertheless who does not understand to have been promis'd to the whole Church which while some die others are born shall remain to the end of Time As he speaks again to them what does not at all concern them and yet is so spoken to them as if it concern'd no body else When ye behold all these things know ye that it is at the Doors For whom does this concern unless our selves who shall be then in the Flesh when all those things come to be fulfill'd How much more that in doing of which they were to bear a great share tho the same Act was also to be continued by their Successors In Jerusalem It behov'd the Apostles to begin the preaching of the Gospel in Jerusalem that the Prophesies might be fulfill'd Es 2.2 3. Mich. 4.1 2. See what we have said upon the Word Jerusalem Mat. 2.3 And in all Judaea The word Judaea is here us'd in the Dilated Sense which when Christ was upon the Earth was divided into six parts to wit into Galilee Samaria and Judaea strictly taken which lay on this side Jordan and reach'd to the Mediterranean Sea into Trachonitis Ituraea or Peraea and Idumaea that lye beyond Jordan and are seated in the Midland Country Christ therefore would have the Jews enjoy their Priviledges till they themselves through their Impiety and Perverseness forfeited and lost them For he does not indulge the preaching of the Gospel either to the Samaritans or Gentiles before it was offer'd to the Nation of the Jews for that he was sent by the Father Minister of the Circumcision to perform those promises which were formerly made to the Patriarchs of the Jews Rom. 15.8 See our Literal Explication upon Mat. 10.5 And Samaria As if he had said Out of all Judaea taken in the dilated signification I do not except Samaria Mat. 10.5 as formerly But in express words I enjoyn you to preach the Gospel as well in Samaria as in the other Provinces of Judaea Philip the Deacon in obedience to this command was the first who Preach'd up Jesus in Samaria which was approv'd by the Apostles sending to the Samaritans Peter and John who by imposition of Hands communicated the Holy Ghost to the believing Samaritans Infrà c. 8. v. 17. Now Samaria is a Province of â—alestine lying between Judaea strictly taken to the South and Galilee to the North comprehending the Tribes of Ephraim and Manassâ—h on this side Jordan so called from the Metropolitan City of the whole Country deriving its name from a Mountain as the Mountain took its name from one Somer or Shemer 1 Kin. 16.24 who was Lord of it In this City of Samaria built by Amri or Omni King of Israel the Kings who ruled the ten Tribes that were rent from the House of David kept their seat till Shalmaneser King of Assyria carried away Captive their last King Hoshea and with him having taken the City of Samaria it self after three years Siege all the ten Tribes and then dispers'd them over Media to prevent their revolting Some years after that Asarhaddon the Nephew of Shalmaneser who is also call'd Asnappar the great noble by Ezra as also Asbazareth Ezra 4.10 3 Ez. 15.69 by Ptolomy Assaradin and by Josephus Asseradoch the youngest Son of Sennacherib who succeeded his Father slain by his elder Sons gather'd a confus'd multitude of Inhabitants together out of the Provinces of the Cuthaeans Babylonians Chamathaeans Sepharvaimites and Chavaeans and sent them to re-people the Country which his Grandfather had empty'd of the Israelites to possess henceforth Samaria as their own Inheritance and dwell in the Cities thereof 2 Kings 17.24 Ezra 4.2 10. 3 Ez. 5.69 These new Inhabitants were by the Greeks call'd Samarites not because the Assyrians in their Language call Keepers or Guardians Samarites as affirms Sulpitius Severus but because they inhabited Samaria and Cuthaeans by the Hebrews because the chiefest part of them came out of Cuth a Province of Persia An. l. 9. c. 14. so call'd from the River Cuthah upon which it borders as Josephus testifies These Cuthaeans when they first inhabited Samaria did not worship the God of Israel but each of them adored the Idol of his own Country but many of them having been therefore destroyed by Lions Asarhaddon took care to send to the remnant one of the Priests which his Grandfather Shalmaneser had carry'd away captive This Priest residing at Bethel taught the Inhabitants the Worship of God after the manner of Jeroboam Of the Samaritans thus adoring their
to ascend into Heaven that is in the same form and substance of the Flesh to which he gave immortality but took away nothing of its nature Yet he is not to be thought to be every where diffus'd according to that form For we must be careful that we do not so uphold the Divinity of this man as to take away the reality of his Body For it is not consequential that what is in God should be every where as God For the most true Scripture speaks also of us that we live move and have our being in God yet are we not every where as he is But that man is after another manner in God and that God is after another manner in man after a manner both singular and proper For God and Man is one Person and one Christ Jesus is both Every where as he is God but only in Heaven as he is Man Again as Leo well observes The Ascension of Christ is our Advancement Serm. 1. de Ascens and whither the glory of the Head is gone before thither also is the hope of the body call'd 12. Then That is to say when the Majesty of Christ was apparently known the Apostles ador'd him as the King of Glory and Judge of the world and he being ador'd as appears out of Luke 24.52 they return to Jerusalem rejoycing in their hearts as now having attain'd to understand that wonderful mean by which the Redemption of Mankind was procur'd and full of expectation of the descent of the Holy Ghost from Heaven upon them now approaching and at hand From the Mount called Olivet That is from the farther side of Mount Olivet to which the Village of Bethany adjoyn'd distant from Jerusalem about fifteen furlongs John 11.18 Antiq. l. 20. c. 6. Whereas the beginning or foot of the Mount was distant not above a Sabbath days Journey or five furlongs as we find in Josephus Moreover lest we should extend the length or latitude of Mount Olivet too far the most famous Ludovicus de Dieu gives us this caution that St. John may be understood of the Jewish furlongs whereas Josephus is to be understood of the Grecian furlongs And so saith he Bethany situated in the farther side of this Mountain will be no farther distant from the foot of the Mountain then the foot of the same Mountain from Jerusalem For since five Grecian furlongs make seven Jewish furlongs and a half that number doubled will make fifteen Jewish or ten Grecian furlongs which make exactly two Jewish miles or a double Sabbath-days Journey In which sense may be taken that of St. Jerome De loc Heb. Bethany a Town two miles from Aelia upon the side of Mount Olivet Now if Bethany did not joyn close to Mount Olivet but were seated beyond it as Adrichomius will have it or some furlongs distant from it as it is in the Jewish Map set forth by the Jews at Amsterdam then the words were to be translated and they return'd by Mount Olivet and from the Mount seems to denote that the Mountain Oliveâ— lay between the Fields of Bethany whither Christ carry d his Disciples being to ascend into Heaven and the City of Jerusalem which they were of necessity to pass over before they could come to Jerusalem As Bethany saies de Dieu is said in the Greek Text to have been near to Jerusalem from almost fifteen furlongs Jo. 11.18 the from signifies the fifteen furlongs lying between which are of necessity to be pass'd over from Bethany to Jerusalem Thus Rev. 14.20 And the blood came out of the Wine-Press unto the Horse-bridles from the space of a thousand six hundred furlongs The vulgar Translation rendring the Adverb from per or by a thousand six hundred furlongs and that rightly for from signifies the adjoyning space lying between Thus Acts 14.24 They coming from Perga the vulgar version translates they coming by Perga Whence it would follow that Christ did not ascend into Heaven from Mount Olivet which nevertheless St. Jerome frequently affirms and which has always hitherto been believ'd as conjectur'd from Acts 1.12 Luc. 24.50 51. where however Luke does not aver it but from the Fields of Bethany which the Gospel sufficiently declares from which Fields of Bethany the Apostles went to Mount Olivet and took the shortest way over that Hill to Jerusalem Which is a Sabbath-days Journey That is the space between the City and the foot of the Hill was a Sabbath-days Journey See our literal Explication upon Mat. 24.20 Saies the lately commended de Dieu The learned easily reconcile this difference with Josephus asserting the Mountain to be five furlongs distant from the City For a Sabbath-days Journey consisted of two thousand Cubits which extent of ground the Hebrews call'd a mile as is manifest out of their writings But a furlong among the Greeks contain'd a hundred paces a pace six foot or four Cubits as appears from the words of Herodotus a hundred just paces are one furlong of six Acres l. 2. but a Pace is the measure of six foot or four Cubits One Foot contains the breadth of four hands and a Cubit six hands breadth Thus far Herodotus You see he measures the Cubit to be a foot and a half Therefore six hundred foot which made a furlong amount to four hundred Cubits and consequently five furlongs two thousand Cubits But how this agrees with the Syrian Interpreter who will have a Sabbath-days Journey to be about seven furlongs the Learned do not so easily resolve For our parts we affirm that the Syrian spake not of the Grecian but the Hebrew furlongs of which seven and a half make a mile or Sabbath-days journey See Baal Aruch upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rus. See the Jewish Mapp set forth at Amsterdam where seven furlongs and a half make an Hebrew short mile and four short miles a long one called Parsa 13. And when they were come in That is into the City of Jerusalem They went up into an upper Room The Greek has it into the upper part of the House But whose House this was is a thing very much controverted among the learned l. 1. Hist c. 28. A. D. 34. n. 236. Nicephorus out of one Euodius affirms it to have been the House of St. John the Evangelist the Son of Zebedeus Baroâ—ius and Beda assert it to have been the House of that Mary who was the Mother of John Sirnam'd Mark of whom Luke makes mention in some Chapters lower Theophylactus believes it to have been the House of Simon the Leper in Mat. 26. Others will have it to have been the House of Nicodemus or Joseph of Arimathea For my part I am apt to believe that this House was the Temple of Jerusalem it self according to the testimony of Luke himself in his Gospel And they returned to Jerusalem with great joy c. 24. v. 52 53. and were continually in the Temple praising and blessing God Observe
which in the beginning of the growing Church so vigorously flourish'd as Joel had foretold are metonymically understood under the denomination of the Holy Ghost 1 Cor. 12 c. Acts 19.2 c. as being his peculiar effects according to the Doctrine of St. Paul And they began to speak in various Tongues The Greek has it in other Tongues according to the English Version That is in other Tongues than they knew before according to the promise of Christ Mark 16.17 They shall speak with new Tongues As the Spirit gave them utterance That is the Holy Ghost governing and directing their Tongues to the end they might speak persuasively and awfully the great things perform'd in Christ and through Christ either in this or that in more or fewer Languages But it appears out of 1 Cor. 12.10 28 30.14.2 4 5 c. that they are under a mistake who assert that there was any Miracle wrought in the Ears of the Auditory as if that though the Disciples of Christ spake only one sort of Language yet that their speech was understood by all as if they had spoken distinctly in their several Idioms Vtterance In Midul Evang. The Greek word is interpreted by Tarnovius so to utter a speech that there should be a great Efficacy in every word and much wisdom contained in every period Paul opposes the same word to those who after the manner of Fanaticks Acts 26.25 talk much but vainly and to little purpose Beza says also that they are properly said to utter a speech according to the signification of the Greek word who speak things sententious and enlivening such as were those which St. Luke soon after calls the wonderful works of God As also such as spake not their own thoughts 2 Pet. 1.21 but by the Impulse of Divine Inspiration as it is written of the Prophets which was that which Luke altogether purpos'd to express here by this Greek word and the Latines use to declare by Fari a more significant word then Loqui though this distinction is not always observed 5. But there were dwelling in Jerusalem According to the Greek inhabiting That is to say as the Learned Mede expounds it sojourning together including those who resorted together from other Countries to celebrate the Feasts of the Paschal Lamb and Pentecost for which purpose they took up their Lodgings in the City as is apparent by what follows 'T is true that the Greek words denote a fixed and durable habitation But among the Hellenists whose Dialect the Writers of the New-Testament imitate they are indifferently made use of for a longer or shorter abiding in one place that is as well for sojourning as for inhabiting as the two following Examples plainly prove from the Translation of the Septuagint The first is Gen. 27.44 where the Greek word Oikein and the Latine word Habitare in the Vulgar Version signifie only to tarry a few days The latter Example is in 1 Kings 17.20 where Elias speaking of the Widow where he was wont to Lodge uses the word Katoikein for sojourning with whom I sojourn Both the fore-mentioned Greek words answering to the Hebrew Jashab which signifies any sort of abiding or tarrying in any place Jews That is to say by Religion and Birth descended from the Seed of Abraham as appears from verse 22 23 39. For certain it is that Cornelius the Centurion was the first of the Gentiles that was converted to the Christian Faith Devout men So were they called who not at all deterred by distance of place or difficulty of travelling came to Jerusalem to worship God in the Temple according to the command of the Law Out of every Nation under Heaven That is out of all Nations where the Jews liv'd up and down dispersed For there is no Nation in the universal Orb where some of our people do not inhabit De bell Jud. l. 2. c. 16. says Agrippa the younger King of the Jews in Josephus The scattering and Captivity of the Jews was threefold before the destruction of Jerusalem and the burning of the Temple by Titus The first was of the ten Tribes under Shalmaneser which saith Jerom upon Joel c. 3.6 even at this day inhabit in the Cities and Mountains of the Medes Of these were the Jews in the following verse 9. called Parthians Medes and Elamites The second scattering was of the Tribes of Judah and Benjamin under Nebuchadnezzar a great part of which did not return to Jerusalem when it was restor'd together with the Temple by Zerobabel From these descended those Jews who are said to have inhabited Mesopotamia v. 9. The third dissipation of the Jews was under Ptolomy Lagus who having destroyed Jerusalem carried away a vast number of Jews into Aegypt who were called Hellenists The Jews by this threefold Captivity dispersed and scattered among the Assyrians Babylonians and Egyptians fled of their own accords to other places and Kingdoms so that wheresoever the Apostles travelled to Preach the Gospel they found in every City of the Gentiles a Synagogue of the Jews And St. James directs his general Epistle to those of the twelve Tribes who were dissipated and dispersed through almost all the Regions of the World 6. But now report being made of this That is the fame of this Miracle being spread abroad Numb 16.34 1 Kings 1.40 c. The Greek word Phone voice is not only here but also elsewhere us'd for fame The multitude gathered together That the diversity of Languages might appear by comparing them one with another And were confounded c. As if he had said The Foreiners stood astonish'd when they heard the ignorant and illiterate Galileans that had never travell'd out of their Country to learn Forein Languages dispute with so much gravity and profoundness concerning such Divine Mysteries in their own several native Dialects and Tongues 7. And they were all amaz'd Here the principal Effect of the Miracle is expressed for that being astonish'd at the novelty and the wonder together they began to enquire the more into it And indeed saith Calvin so it behoves us ever with astonishment to admire the works of God that from thence may proceed both consideration and a desire of understanding Our Language That is speaking in the Language and Dialect proper to our selves 9. Parthians That is the Jews who dwelt under the Dominion of the Parthians That many of the Jews liv'd under the Empire of the Parthians is apparent out of Josephus Prologue to his Book of the Wars of Jews l. 2. de Bello Jud. c. 16. Gr. 28. and the above-cited Oration of Agrippa the younger set down by the same Josephus The Parthians or Parthyaeans whose Country is called Parthyaea and Parthyene were a people who in a search of new Seats fled out of Scythia into Media For saith Trogus l. 41. c. 1. Exiles in the Scythian Language are called Parthi Nevertheless it is more proper to think that the Scythians themselves
and not their fugitives l. 6. c. 2. laid the foundations of the Parthian people as Quintus Curtius reports This Parthia is bounded to the West by Media to the North by Hyrcania to the East by Aria l. 6. c. 15. and to the South by Caramania the Desert as the Cosmographer writes The Metropolis of Parthia was called Hecatompylos and is thought to have stood in the same place where now stands Ispahan the Seat of the Persian Kings Their Kings were sirnamed Arsacae from Arsaces either a Scythian or a Bactrian who was the first that took upon him the Dominion of the Parthians as the Geographer asserts l. 15. They winter'd at Ctesiphon but spent the Summer in Hyrcania and at Echatanae l. 16. c. 1. according to Strabo whom the Learned call by way of excellency l. 2. the Geographer The same Author testifies that the Parthians in his time possessed so large and spacious a Territory and rul'd over so many Nations that by reason of the vastness of their Empire they were almost equal in power to the Romans The first among the Romans that triumpht over them was Ventidius Bassus according to Gellius Noct. Attic. l. 15. c. 4. Extraordinary was their manner of fight thereforefamous among the Poets for they fought flying See Vir. Geor. 3. v. 30. Ovid. de ar am v. 211. Parthos or Parthus is also the name of an Illyrian City whose Inhabitants are called Partheni But Parthis was a Province of Macedonia whose Inhabitants according to Ptolomy l. 3. c. 13. called by the Criticks the Cosmographer l. 3. c. 23. are fam'd by the name of Parthyai and according to Pliny by the name of Parthini whose single City Eriboea is celebrated by Ptolomy Medes That is the Jews who Inhabited in Media See what has been already said v. 5. Media and the Medes Gen. 11.2 Joseph Ant. 1.5 l. 7. c. 62. were so called from Madai the third Son of Japhet However Herodotus asserts that they were first called Arians before they were called Medes Media is bounded to the East by Hyrcania and Parthia and separated from it by the Caspian Mountain To the West lies the greater Armenia and Assyria to the South lies Persia and to the North the Caspian Sea This Media is for the most part mountainous and cold and altogether barren unless that part of the Country which adjoyns to the Caspian Streights which is fruitful of all things necessary for humane support unless Oil. And therefore called Happy and most fertile by the Geographer and by Virgil the most Opulent l. 11. Georg. 2.136 Formerly the Medes were subject to the Assyrians till Arbaces Vice-Roy of Media revolted from Sardanapalus and having destroyed Nineveh erected the Monarchy of the Medes which afterwards lasted under nine Kings 259 years and was then translated from Astyages the last King of the Medes to the Persians by Cyrus his Grandchild by the Daughters side Thomas de Pinedo observes that the Parthians Medes and Persians are oftentimes indifferently taken one for another by Antient Writers Elamites The Syrian Interpreter calls them Elanaeans or Elanites not the Inhabitants of Elane near Hesiongaber upon the Red Sea which belongs to Arabia the stony but of another Province of the same name which Benjamin Tudelensis in his Itinerary Printed at Leyden p. â—â— Gen. 10.22 places between Persia Choresan Mesopetamia and Armenia From Elam the Son of Shem takes its name Elimae a Province of the Assyrians joyning to Persia near Susiann the chief City of which was Elymais wherein stood the Temple of Diana opulent in Silver and Gold and rich Presents many of which were given by Alexander the Macedonian King 1 Mac. 6. This City Antiochus Epiphanes would have sackt for the Riches of the Temple for which reason he was struck from Heaven with sudden death says Polybius the Megalopolite Antiq. l. 12. c. 13. mention'd by Josephus Though Josephus relates that it was more probable that that Accident befell him because he would have plunder'd the Temple of Jerusalem In like manner Menander an Antient Historian cited by Josephus attributes the cause of those Rains Antiq. 8.7 which Sacred History relates to have fallen upon the Prayers of Elijah the Prophet 1 Kings 18. to the Supplications of Ithobalus King of the Tyrians 2 Mac. 9. The same Antiochus endeavoured to take Persepolis and to have robb'd its Temples for Gold and Silver are no where safe Whether Persepolis and Elymais be the same I know not The Inhabitants of the Province of Elymae called by Luke Elamites by the Syrian Interpreter Elanaeans or Elanites by Strabo and other Elymaeans and are describ'd to be fierce and warlike Bow-men by Isaiah Jeremy and Ezekiel liv'd upon the spoil and were the only neighbouring people that durst make Head against the Parthians are said by Strabo lib. 11. to have exacted Tribute from the Kings of Persia These Elymaeans were always subject to their own proper Kings of whom Jeremy and Strabo make mention Two of these are upon Record Gen. 14.1 Judith 1.6 Codorlaomer is one the other is Arioch However though Strabo rightly distinguisheth the Flymaeans from the Susians whom Eustathius and Eusebius derive from Shelach or Sela the Son of Arphaxad and from the Persians whom Bochart and Heidegger deduce from Sabtha the Son of Cush yet Elam is often taken not only strictly for Elymais but also for all the Neighbouring Nations lying upon the River Eulaeus as the Gabians Carbians Massabiticks whose Provinces the Geographer attributes to the Elymeans the Susians for Benjamin Tudelensis in his Itinerary takes Cuzestan or the Province of Susia to be the same with Elam The Arabian Interpreter newly Printed at Paris renders Elam by Churestan Gen. 10.20 c. 8.2 which is the same with Chuzestan Hence Daniel places Shushan the Metropolis of Susia in the Province of Elam and Ptolomy Pliny and Marcian seat the Elymaeans not far from the mouth of the River Eulaeus 1 Autiq. 6. And from hence lastly it is that Josephus makes the Elynaeans to have been the first Ancestors of the Persians were called by the name of the Neighbouring People Elymaeans But after Cyrus's time though they often occur under that name especially in Sacred History yet commonly Persia is not called by the name of Elam but of Paras which signifies a Horse because the Persians of Footmen were made to fight on Horse-back by the appointment of Cyrus as Xenophon relates And who dwell in Mesopotamia Luke proceeds in a direct Order from East to West in the recital of these People But in regard the Inhabitants of Mesopotamia Judaea Cappadocia Pontus and Asia are comprehended in the former words v. 5. that dwell in Jerusalem plain it is that by Inhabitants or Dwellers is not meant they who had settled Abodes but they who sojourned for some time in Jerusalem See the former Annot. upon v. 5. By Stephen of
be the sooner understood To the end that no Person who should with attentive devotion search them and implore the Assistance of the Holy Spirit should stand in much need of the instruction of another to understand those things which are necessary to be known for Salvation Vpon all flesh That is upon all Conditions and Sexes believing in Christ and ready to lead their lives according to his Precepts Wherefore Infrà c. 5.30 saith Peter The Lord has given his holy Spirit to those that obey him Shall prophesie As c. 21. the four Daughters of Philip the Evangelist and Agabus Shall see Visions That is to say caused from above as did Ananias and Peter c. 9.10.10.11 Says Macrobius upon Scipio's Dream There are five principal diversities and names of things which people seem to see in their sleep For either it is a Dream or a Vision or an Oracle or an Inspiration or a Phantasm which Cicero calls Visum as oft as he needed make use of this word See our litteral explanation upon Joel 2.28 18. And I c. See our Annot. Joel 2.29 19. And will shew wonders Such were the Signs fore-running the Extirpation of the Jews which they suffered under the Romans for rejecting Jesus the Doctor of perfect Justice and contemning the Doctrine of the Apostles inspir'd with his Spirit and inviting them to Repentance Such were Comets hovering over Jerusalem like flaming Swords Chariots and Armys rushing together in the Air with like events upon the Earth as Slaughters burning of Towns and Cities and other calamities that befell the Jews in Galilee and Judea which use first to portend and then to bring a peoples utter destruction See what we have already said upon Joel 2.30 20. The Sun shall be turned c. See our litteral explication upon Joel 2.31 The great day of the Lord. That is the great and terrible Judgment of God upon the Refractory Jews In the first sense saith Brenius Joel spake this of the destruction by Nebuchadnezzar but mystically of the destruction by the Romans which is called by way of super-eminency the day of the Lord. Thus also saith Beza These things I refer to the Nation of the Jews whose utter destruction being shortly to fall upon the obstinate contemners of the Gospel is foretold as Christ also positively declares Mat. 24. however joyning them with that last day when the same calamity which formerly befel Jerusalem shall be the ruin of the whole world guilty of the same great and outragious obstinacy Moreover the destruction of the Jews by the Romans is called the great and terrible day of the Lord as Lightfoot observes in his Annotations upon Mark 9.1 It is describ'd as the end of the World Acts 2.20 2 Thes 2.2.3 Jer. 4.24 c. Mat. 24.29 c. Isa 2.2 Acts 2.17 1 Tim. 4.1 2 Pet. 3.3 Isa 65.17 2 Pet. 3.13 Jo. 22.21 Heb. 10.37 Rev. 1.7 Matt. 19.28 Luk. 22.30 By Periphrase it is call'd the last days or latter times that is the last times of the continuance of this City and Government From that time begins the New World It is also describ'd as the coming of Christ His coming in the Clouds in glory with the Angels and then again as the Inthroning of Christ and his twelve Apostles judging the twelve Tribes of Israel Thus far Lightfoot And notable In the Greek is Epiphanes by which word the Septuagint use to render the Hebrew word Hanora that signifies Terrible Nor is it to be question'd saith Ludovicus De Dieu but that from thence that cruel Tyrant Antiochus was call'd Epiphanes Terrible rather than Illustrious This Antiochus is call'd by Polybius Epimanes that is to say Furious or Raging Mad. 21. And it shall come to pass that all c. As if he had said that whosoever shall in word and deed religiously worship Christ sent by God shall be delivered from the grievous calamity prepar'd for the Jews Rom. 10.12 13. Gen. 12.8.13.4.26.25 1 Chr. 13.6 Psalm 79.6 Isa 41.25 Jer. 10.25 Acts 9.14 21. 1 Cor. 1.2 2 Tim. 2.22 Thus Paul adapts this Prophesy to Christ our Saviour But as the Invocation of God is not only taken for prayer directed to him but frequently for any act of Divine Worship so is also the Invocation of Christ or of his name taken in the same sense Now that the Christians were freed from the common calamitys of the Jews in the destruction of Jerusalem 3. Hist 5. we find in Eusebius But whereas the whole Commonalty and Body of Believers at the Church of Jerusalem by Oracular foresight inspir'd into some devout and holy persons were admonished to depart the City before the War and seat themselves in a Town beyond Jordan call'd by the name of Pella And now all those that believed in Christ having translated themselves from the forsaken Jerusalem to Pella and then it was that the Royal City and Capital Seat of the Nation being deserted by the holy people was overwhelm'd by Divine Vengeance for so many crimes committed both against Christ and his Apostles so that the whole race of those wicked people perished See my Annotations upon Joel 2.32 Jesus of Nazareth In the Greek Jesus the Nazarean who being conceiv'd educated and leading the most part of his life in Nazareth of Galilee according to the predictions of the Prophets might well be call'd Nazarean See our Literal Explanation Mat. 2.23 Approved of God As if he had said The person whom God by most powerful and not to be contradicted proofs had demonstrated to be by him to you sent seeing that he wrought so many and such great Miracles in your sight which no man could have effected but by a Divine Power The same also Nicodemus acknowledg'd Master John 3.2 said that great Senator of the Sanedrim We know that thou com'st from God for no man can work those Miracles which thou dost unless God were with him Among you An Hebraisin for to you that is to say to be by him sent to you By Miracles Wonders and Signs A Synonymy which Figure we make use of when we think one word not sufficient to explain the dignity and value of the thing But why Miracles are callâ—d both Miracles Wonders and Signs we have already declar'd upon Mat. 24.24 In the midst of you That is Jo. 12.37 before your Eyes But when he had wrought so many Signs before them they believed not in him 23. This c. This Jesus by the Decree of the Father to whom he in all things voluntarily obey'd being surrender'd into your power with an incredible importunity you forc'd the Romans to nail him to the Cross By the determinate counsel and foreknowledge of God delivered In the Greek yielded up They are said to be yielded up saith Grotius who are deliver'd up to their Enemies Therefore Christ by the determinate decree of God was given up into the power and disposal of his Enemies whose hostile and inhumane rage God did not
read of the Patriarchs Abraham Isaac and Jacob that they were Circumciz'd but not Baptiz'd But Rabbi Joshua affirms that he who was Baptiz'd not he who was Circumciz'd was a true Proselyte To whom shall I give credit To Eliezer who asserts what the Scripture confirms or to Joshua who affirms what is no where to be found in Scripture But the Rabbins upheld Joshua's side and what wonder was it for it made for their Business that is for the honour of the Jewish Religion that the Christians should borrow their Ceremonies from them But when I see men of great learning in these times fetching the foundations of truth from the Rabbins I cannot but hesitate a little For whence was the Talmud sent us They are the words of Buxtorf in his Synagoga Judaica that we should give so much credit thereto that from thence we should believe that the Law of Moses either can or ought to be understood Much less the Gospel to which they were profess'd enemies For the Talmud is called a Labyrinth of Errors and the foundation of Jewish Fables It was brought to perfection and held for Authentick five hundred years after Christ therefore it is unreasonable to rest upon the testimony of it And that which moves me most Josephus to omit all the Fathers that lived before the Talmud was finished who was also a Jew and contemporary with Rabbi Eliezer who also wrote in particular of the Rites Customs and Acts of the Jews is altogether silent in this matter so that it is an Argument to me next to a Demonstration that two such eminent persons both Jews and living at the same time the one should positively deny the other make no mention of Baptism among the Jews Besides if Baptism in the modern sense were in use among the Jews in Ancient times why did the Pharisees ask John Baptist Why dost thou Baptize Jo. 1.25 if thou art not Christ nor Elias nor that Prophet Do they not plainly intimate that Baptism was not in use before that it was a received Opinion among them that there should be no Baptism till either Christ or Elias or that Prophet came How then there should be so much affinity between Baptism and the Divings of the Jews that the one should be successive to the other by any right or pretence is altogether I confess beyond my Faith They say that Arrian calls a Jew dipt but I as his Commentator does believe that he spake confusedly and that he rather meant a Christian then a Jew as in another place he calls the Christians Galileans likewise Lubin upon Juvenal Sat. 3. v. 14. observes that there by Jews are meant Christians who being expel'd the City by Domitian were forced to betake themselves to the Woods that were sacred to Heathenish Superstitions Therefore that I may conclude I say with Alexander de Hales Tinctio that is Dipping is the formal cause of Baptism Thus far the most learned and highly deserving of Sacred Writings Sir Norton Knatchbull Knight and Baronet Now saith Grotius that the Ancients made use of the word Tingere instead of Baptizare is not to be wonder'd at seeing the Latin word Tingere is properly the same in signification and frequently us'd for Mersare to dip or to plunge Hence it is that Magnus in St. Cyprian doubts whether they are to be accounted rightly initiated Christians who are only initiated by sprinkling or pouring in case of sickness or weakness To which Cyprian answers That whatever benefit accrews by the saving Sacrament that sprinkling or pouring upon necessity so inforcing and God indulging afford to the Believer And this is the sense and Law of the Church of England not that it be indifferent but that all Infants be dipt except in the case of sickness and then sprinkling is permitted And therefore although in cases of Need and Charity the Church of England does not want some good examples in the best times to countenance that permission yet we are to follow her command because that command is not only according to the meaning and intent of the word Baptize but agrees with the Mystery of the Sacrament itself For we are buried with him in Baptism saith the Apostle The old Man is buried and drowned in the immersion under water and when the baptized Person is lifted up from the water it represents the Resurrection of the new Man to newness of life In this case therefore the contrary Custom being not only against an Ecclesiastical Law but against the Analogy and mysterious signification of the Sacrament is not to be complyed with unless in such cases that can be of themselves sufficient to justify a liberty in a Ritual and Ceremony that is a case of necessity Thus the learned Jeremy Taylor Bishop of Down But the holy Martyr Cyprian binds no body to his Opinion concerning those that are sprinkled or poured upon in case of sickness or weakness Wherein saith he our Moderation does hinder no body from thinking what he believes and doing what he thinks Yea verily Cornelius the Roman Bishop and Martyr contemporary with Cyprian in a Synod of fifty Bishops questioned whether sprinkling or pouring upon the sick or weak might be called a Baptism or no. As we may see in his Epistle to Fabius Bishop of Antiochia Apud Nicephorum lib. 6. c. 3. Indeed that the sick as well as the healthy were wont to be plung'd which is properly to be baptiz'd says Pamelius in his Notes upon Cyprians Epistle to Magnus besides other proofs I omit to be brief the Acts of several Saints do testify as in the Acts of St. Sebastian the Martyr we find that Tranquillinus a Nobleman afflicted with the Gout was so baptized by Polycarp the Presbyter and restored to health by his Baptism Also a Paralytick Jew who having long tryed the Physicians Art in vain bethought himself of the application of Christian Baptism being brought in his Bed to the Font or dipping place at the appointment of Atticus who succeeded Chrysostom in the Constantinopolitan See was plung'd over head and ears which being done he was immediately freed from his Distemper and restored to perfect health Socratâ—s l. 7. c. 4. Therefore if rejecting the Errours of Human Contention we return with a Religious and sincere Faith to Evangelick Authority and Apostolick Tradition we shall find it most safe for them who by necessity and altogether necessary for them who lying under no necessity were only sprinkled or poured upon to be obedient to Christ who commanded neither sprinkling nor effusion but immersion and to be plunged into the water according to his Institution Heb. 5.9 who is made to all that obey him the cause of Eternal Salvation Nor is there any reason why they should be afraid of repeating Baptism or of the Scandal of any Church Because as St. l. 1. Ep. 7. Gregory says most excellently well that is not said to be iterated which is not certainly demonstrated to
preeminency so called to be the same with the Man of the Mountains House that is the Governour of the Mountains Temple who was the chief of all the chief Officers of the Watches For as Maimonides observes there was one chief Ruler who commanded all the Watches who was called the Governour of the Mountains House He went the Rounds all night having lighted Torches carried before him And when he met with any of the Watch that stood not upright upon his Feet the Captain said to him Peace be with thee Vpon which if he found him asleep he waked him with his Cudgel He had also power to burn the Garments of him that slept Therefore it was a common saying at Jerusalem What 's the stir here Sure the Levite is beaten or his Cloaths are burnt because he slept in his Watch. Sadduces That is Who placed all their hopes in this life and therefore thought they could not be too severe against those that disturb'd the peace of the People wherein their own quiet was so much concerned Add saith Grotius That if Jesus had risen from the Dead the victory had been apparently on the side of the Pharisees in the great controversie between those two Sects See c. 23.6 7. 2. Being grieved In the Greek being vexed or troubled Through Jesus That is Through the power and efficacy of Jesus who rose from the dead 1 Cor. 15.20 23. the first fruits of them that slept the dead shall rise 3. Put them in hold c. 24.23 Not in a publick Prison as chap. 5.18 but into private custody as below That is they did not commit them to Prison but into the hands of some private person to be kept diligently 4. Five thousand Or according to the Greek and Syriack about five thousand Thus behold Peter of a catcher of Fish become an expert Fisher of men at two or three casts of his Net catching about five thousand Disciples 5. Their Rulers c. 3.17 Luke 24.20 John 3.9 c. I find the Senators of which the great Sanhedrin consisted frequently called Rulers or Princes And Elders That is according to the Interpretation of Grotius Senators of the City of Jerusalem For there were at Jerusalem besides the great Sanhedrin two other lesser ones of which we have spoken upon Matt. 5.21 Tho the Senators of what Sanhedrin soever were named Elders yet when the Senators of the great Sanhedrin are thus named there is most commonly added of the People to distinguish them from the Elders of Towns or Senatours of lesser Sanhedrins And Scribes That is Assistants to the Elders for Counsel and Advice as being men skill'd in the Law And Annas This president of the Sanhedrin is by Josephus called Ananus the Son of Seth advanced to the High-priesthood in the room of Joazar by Cyrenius Antiq. 18.3 and deposed by Valerius Gratus He had five Sons who all enjoy'd the High-priesthood which never happened before to any man Ant. 20.8 as Josephus observes His Son-in-law Joseph sirnamed Caiaphas was now High-priest and Father of the Sanhedrin For though the Chief Priests were generally in the great Sanhedrin yet they are commonly named in particular by reason of their great Authority The High Priest Since it is plain that Caiaphas was advanced to the High-Priesthood by Valerius Gratus about the fourth year of Tiberius before Pilate came to the Government of Jury and removed by Vitellius toward the end of Tiberius's Reign when Pilate left Judea it may be deservedly questioned why Annas here and Luke 3.2 is called High-priest To which Casaubon answers because that Annas had already born that high dignity Scaliger and Bullinger say that Annas was so called because he was next to Caiphas and his Segan Vicar or Lieutenant General in all the Sacred Ministry But Baronius says it was because he was Prince of the great Sanhedrin Certainly says Blondel a person of inexhausted Learning there were among the Jews not only many Priests but many Chief Priests when David had distinguished the Posterity of Aaron into twenty four Families who were to officiate in the sacred Ministry by turns Over every one of these Families there was a Chief who is called The Head of the Paternal House in the Talmud Mat. 2.3.16.21.20.18.21.19 23 25. Mark 8.31.10.33 Jer. 29.1 The same person was called Chief Priest in respect of his Classis Hence it is that they are called Chief Priests in the Gospel and in Jeremy Elders of the Priests Over these 24. Families were two Chiefs of which the first was called properly the High Priest and many times singly Priest His Vicar might indeed have been numbered among the Chief Priests at the beginning but whether he alone by himself were at any time called High-priest I much question Certainly Bullinger ought to have proved it before he affirmed that Annas was called High-priest because he was the High-priests Vicar In Scripture this Vicar is called the Second Priest not the first 2 Kings 25.18 Jer. 52.24 The Chaldee Paraphrast renders it Segan Therefore we read in the Talmud that the Segan and High-priest Joma fol. 30. officiated according to their Lots Not that they were chosen by Lots but that they distributed one with another by Lots several of the Sacerdotal Functions And a little after as often as it happened that the High-priest was suspended from his Function the Segan was ordered to officiate for him Out of the 2 Kings 23.4 it seems that it might be gathered that there were many Second Priests seeing it is said there in the plural number the Priests of the Second order but the Chaldee Paraphrast translates in that place And the Segan in the Singular because often the plural number is used for the singular If Annas was Vicar to Caiaphas as Bullinger will have it how comes it to pass that by the Evangelists Annas is always set before Caiaphas In the 2 Chron. 31.12 The ruler over the Treasury of the Sanctuary is called Nagid Ruler Cononiah and Shimei his Brother the next Were it proper there that Shimei should be called Nagid and be set before Cononiah If Annas were called High-priest because he had formerly officiated in that dignity how comes it to pass that among so many others who had born the same Office only Annas should be mentioned How comes it to pass that he that had been High-priest should be always set before him that is yet High-priest These Expontifices were indeed called Pontiffs for honours sake but never any publick acts were marked with their names Therefore here I prefer far Baronius before Casaubon Scaliger or Bullinger either who asserts Annas to be called High-priest because he was President of the great Sanhedrin who by the Hebrews was called Nasi And the person next to him was called the Father of the House of Justice These two Chiefs of the Sanhedrin were both stiled Priests because they were over many Priests Hence if I mistake not we read that the Sons
worshipped by the Image of God Lib. 2. div inst ch 18. for whatsoever he worshippeth is worse and weaker saith Lactantius St. Agobard Bishop of Lions in the beginning of his Book concerning Images If saith he the work of God hands must not be Worshipped and Adored even to honour God how much more the works of Mens hands are not to be Worshipped and Adored even to honour them whose likenesses they are said to be Peter passing by Who though he had no greater gift of Miracles then the rest had yet he was made better known then they because he was seen to act and speak when the rest were silent and seem'd to do nothing And be delivered all from your infirmities This is not in the vulgar Greek Copies neither doth the Syrian Interpreter read it 16. A multitude out of the Cities round about That is much people out of the Towns lying round about Jerusalem Vexed with unclean Spirits That is wearied and after a strange manner tormented with these evil Spirits 17. Then the High Priest rose up As much as to say Then went the Chief or Prince of the Sanhedrin out to see what the matter was And all they that were with him That is the rest of those that were of the same Sect for Religion as the Prince of the Sanhedrin was Which is the Sect of the Sadduces That is they who adhered to their opinions The words Sect and Heresy are of a middle signification At that time the Sadduces had the chief Authority in the Government As to their Tenents in matters of Religion see what we have said Mat. 3.7 Were filled with Indignation That is inraged with rash and unruly fury for that they saw the Apostles by their Preaching the Resurrection of Christ from the dead to the people did strike at the very Root of their Heresie wherefore the Sadduces thought it for the interest of their cause if by force they could get the Apostles and their Doctrine supprest lest that the people imbracing the Doctrine of the Apostles their Authority should be despised and their Heresy exploded 18. And laid their hands upon the Apostles That is they seized them 20. Go stand and speak in the Temple That is Preach constantly and freely to the whole multitude of the people and to all in common in the most famous and publick place of the City The words of this life Which Christ renewed after his death There is no need that these words should breaâ— difficulty to any man saith Lightfoot if he observe 〈◊〉 words in v. 17. which is the Sect of the Sadduces For the words of this life are words which assert this life to wit the Resurrection which the Sadduces deny For the controversy was about the Resurrection of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius thinks that in these words there is an Hebraism The Hebrew word used for Life signifieth saies he among other things an Assembly or Company It will appear from what precedes that here is spoken either of all the Apostles or most of them or at least their Assemblies That place Psal 74. is known Forget not the Congregation of thy poor for ever And before Deliver not the Soul of thy Turtle Dove to the multitude where you have twice the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Hellenists in divers places have diversly rendred If you consider the word it signifies Life Psal 68. Thy Congregation hath dwelt therein where if you render the Hebrew verbatim instead of thy Congregation or the Congregation of thine you must render thy Life Therefore the words of this Life is the same as the discourse of your Company or Conversation 21. And when they heard The Divine Command given them by the Ministry of the Angel Called the Council together That is the Senate of the People or the great Sanhedrin And all the Senate of the Children of Israel That is the whole Senate of the City of Jerusalem see what we have said above ch 4.5 The word which is rendred Senate in the Greek is in the Hebrew Elders And Hesychius expresly makes the Greek word rendred Senate and the word rendred Presbytery to be one and the same 24. The High-Priest That is the Prince of the Sanhedrin The Captain of the Temple See what we have said above ch 4. v. 1. 6. Chiâ—f Priests That is the heads of the Sacerdotal Families See our literal explanation of Matt. 2. v. 4. Heard these things To wit From the Officers which they sent to bring the Apostles out of Prison Whereunto this would grow That is whither it did tend or what it did mean 26. Brought them without violence That is to say Not as they used to drag Felons unwilling to come to Judgment but after the manner that even honest men sometimes are call'd to appear in Judgment For they feared The Captain and his Servants The people To wit who for the so many great Miracles wrought by the Apostles among them and the favours they who were healed received by them as also for the singular integrity of their Conversations were highly esteemed by them Lest they should have been stoned By the people who took it in ill part that violent hands should be laid upon such holy men and indued with such Divine Vertue 28. Did not we straitly command you That is we did most strictly and with most weighty threatnings forbid That ye should not teach in this name That is in the Authority of Jesus of Nazareth whom the Rulers of the Sanhedrin hated and despised so exceedingly that they would not so much as mention his name And behold Notwithstanding of all our threatnings And intend c. As much as to say Yea also ye intend to stain our reputation with the reproach of an ungodly slaughter as if we had unjustly condemned that Jesus of Nazareth to the death of the Cross The Hebrews saith Grotius express slaughter the guilt of slaughter and the punishment of slaughter by blood 29. The other Apostles To wit who as his Associates spake the same things with Peter To obey c. To this agreeth that Decree of Plato in his Phoedrus It is lawful for no man to desert that Office to which God assigned him From hence that we ought to obey God rather then men Lorinus well inferreth That we ought to obey mens commands when they do not contradict God who gave them Authority to command Lib. de praecep disp c. 12. Hence also Bernard says well Whether God or Man who is Gods Vicegerent command a thing we are certainly to obey with the same care and behave with a like reverence whensoever man commands nothing contrary to God See what we have noted above ch 4. v. 19. 30. The God of our Fathers That is the God who entered in Covenant with our Fathers Raised up Jesus This manner of speaking is frequent in Scripture that God raised up Prophets Judges or other Ministers which he was to make
commonly and for distinction Rabban Gamaliel the old was Praeses of the Sanhedrin after his Father Rabban Simeon the Son of Hillel Pauls Master and the thirty fifth receiver of the Traditions and therefore for this reason might well be called Doctor of the Law as being keeper and conveyer of the Traditions received at Mount Sinai were it not that the Rabbins of the Inferiour Order injoyed the same Title He died eighteen years before the destruction of the City and Rabbi Simeon his Son took his Chair who perished with the City Commanded to put forth the Apostles a little space That is he commanded them to retire a little out of the Council lest by his words they might become bolder 35. Take heed c. As much as to say do not act with such a great heat but rather have a special care lest in your preposterous Zeal you may do somewhat to these Men in this business whereof afterward you may repent It is not probable to me that Gamaliel spake thus as if he approved the Doctrine of the Gospel or would undertake its defence but seeing all the rest stirred up with fury being a gentle and moderate man he by his discourse moderates their excess In the mean time saith Capellus his Disciple Paul most cruelly raged against the Church of Christ and wasted it In sum Talm. l. 2. tract de orat bened sacerdot and Maimonides attributes a fact to Gamaliel far different as it seems from this advice for he saith that when he saw Hereticks so abound in his days meaning Christians there being none other at that time among the Jews that might be supposed to have been so called he composed a form of Prayer in which God was requested to extirpate the Hereticks which form he put with the other forms of Prayer in the Jewish Liturgy then used that it might be ready in every ones mouth If this fact be true it seems to argue such an inraged spirit against the Christians and hatred at the Christian Religion to have been in this man as suits not well with this advice of his which Luke gives here an account of Except that one would think to reconcile Maimonides and Luke by saying this was Gamaliels mind and judgment that although the Apostles and their followers were Hereticks and even dangerous yet they were not to be suppressed by human violence or the Counsels of Human Policy but the whole of it should be committed to the wise Providence of God that their rooting out must be lookt for from God and not hastened by Human Contrivances and therefore that for this purpose he composed that Prayer and added it to the rest in the daily Liturgy whereby God was besought to root out these Men if they were ungodly and Hereticks that if they were not from God he himself would in a way and manner most agreeable to his own Providence and Wisdom disappoint and overturn their designs As to Paul Gamaliels Disciple that bitter Persecutor of the Church of Christ two things may be answered to wit that Gamaliel himself was indeed at first of the same disposition with Paul against the Apostles and their followers which was cruel and fierce but that then he had changed his thoughts God having inclined his heart to milder courses which often comes to pass or that afterward Paul dissented from his Master as being of a hotter temper and therefore of a more angry and hostile spirit against those whom he thought to overturn the Jewish Religion received from their Fathers for which he was a great Zealot 36. For before these days rose up Theudas Theudas is not a Greek but the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrians pronounce by a dipthong Theuda as they call Thomas Thaumas and Joseph Jauseph as Grotius noted Luke saith Henry Valesius or rather Gamaliel in Luke saith expresly Upon Eusth book 2. ch 11. that Theudas rose up but very lately yea in these same days wherein he spake For before these days rose up Theudas which words demonstrate the thing to have been done but very lately for so both Greeks and Latins use to speak of a thing lately fallen out as may be proved by many instances For before these days then is as much as in these days for the Greeks and Latines say before the third day of the Calends for the third day of the Calends Wherefore when Luke subjoyns after this man rose up Judas nothing else is meant by it then that Theudas was older then Judas the Galilaean Which gloss though at first it seems somewhat hard yet it is altogether necessary and most true neither does it want examples for as often as we reckon from the last which is nearer us we must make the first last and the last first For that reason Tertullian in his Apologetick hath us'd the word retrò to say a good while ago in times past and retrosior for ancienter and nevertheless retrò in Latin is the same as pòst afterward But because Causabone denie that ever the Greeks spake so we produce a witness beyond all exception which is Clemens Alexandrinus in lib. 7. strom towards the end who speaks in the very same maner that Luke does for having observed almost all the Hereticks to have broke out about the time of Hadrian and to have come even to the Reign of Antonius Pius as Basilides and Valentine he subjoyns for Marcion lived about the same time with Basilides and Valentine but he as the elder was conversing with them being yet young He adds then After whom Simon for a while heard Peter Preach Who sees not in this place of Clemens that after whom is the same with before whom For neither was Simon the Sorcerer after Marcion but rather lived long before him as is constant among all But certainly Clemens while he makes a Catalogue of Hereticks he reckon'd them first who were the last and put Simon the last of all But also Geographers describing the situation of Lands and names of People speak after the same manner for they say After these are those that is above these those are placed exercltat 2 ch 18. And so much against Causabons Opinion who thought that Theudas of whom mention is made in the Acts to have been older then Judas But one will perhaps say that from what we have argued it seems to be abundantly evinced that Theudas was not elder then Judas of Galilee yet nevertheless that Theudas whereof Luke speaks must be distinguished from that Theudas mentioned by Josephus 20th Book of his Antiq. toward the end of Ch. 2. For the first Theudas of whom Gamaliel speaks in that Oration which he had in the Jewish Council did raise a tumult in Judea about the time of Christs Passion But the other of whom Josephus speaks stirred up Sedition after the death of King Agrippa while Cuspius Fadus governed Judea about the fourth year of the Reign of Claudius Augustus Seeing then
the strength and grace of the Spirit doth notably discover and shew forth itself 9. There arose By rising Luke means those of which he speaks to have opposed the Doctrine of the Gospel not to have dragged Stephen presently to Judgment but to have first debated with him concerning the Religion he taught These opposers of Stephen were either Hellenists or Strangers who lived in Jerusalem either about their Affairs or for Studying The Jews tell us there were four hundred and eighty Synagogues in Jerusalem Of the Libertines Suidas Libertines the name of a Nation Moreover in the first Collation of Carthage * Mem. 201. is mentioned one Victor Bishop of the Church of Libertina in Africk or Numidia Learned Junius suspects some Corruption to have been made in the Letters of the Word Libertines for he notes that they were those Strangers who as Epiphanius witnesseth called Holy Houses Lebrathas and the Parishes belonging to it with the whole Convent Labras for saith he all these belonging to one Synagogue were called Lebrathenun and from thence corruptly the Synagogue was called the Synagogue of the Libertines And Cyrenians What Cyrene was whence they were called Cyrenians see our Literal Explication on Matt. 27.33 and Amos 9.7 Antiq. 16.10 Josephus testifies that there were many Jews in Cyrenia And Alexandrians Alexandria the Metropolis of Egypt whence these Alexandrians came was built by Alexander from whom it took its Name Ftolomeus Philadelphus adorned it with a Library of seventy thousand Volumes but famous men for Learning and Wisdom who were its Inhabitants were a greater Ornament to it Among which were Renowned Philo the Jew of whom was that Proverb Either Philo Platonizeth or Plato â— bilonizeth Appion the Grammarian whom Tyberius Caesar called The Cymbal of the World and Plinius the Trumpet of publick Fame Didymus the Grammarian Claudius Prolemeus though some say that Pelusium was his Country Appianus the Historian therefore called the Alexandrian Clemens Presbyter surnamed Alexandrinus Origen of whom it is said Where well none better where ill none worse Athanasius Cyril Dydimus surnamed the Blind and others whose names I do not now remember Alexandria is now by the Turks under whose Yoak it groans called Scanderia by corrupting the name of Alexander whose Corps Quintus Curtius * Lib. 10. ch 10. saith was transported thither from Memphis Ptolomies famous Library as Ammianus Marccllinus saith * Lib. 22. ch 41. was burnt when the City was destroy'd under Julius Caesar The Jews had equal priviledges in Alexandria with the Macedonians See Grotius upon 3 Macchab. And of them of Cilicia Cilicia now Carmania was one in Constantines time then it was divided into two parts the first of which was called Cilicia the first and Champaign ground and Consular saith Spanhem Introd ad Geog. Sac. It had upon the West Isauria upon the East the second Cilicia upon the South the Sea of Cyprus the Metropolis of it is Tarsus the Head of the Nation a Colony of the Romans a free City having the priviledge of a Roman City We contradict this moved by the Reasons of Grotius upon that place whence that of Paul of Tarsus below ch 22.28 The second Cilicia called also Trachea having upon the North Mount Taurus upon the East Comagene upon the South the Issick Gulf which had its Name from the Town Issus between Syria and Cilicia famous for the Victory obtain'd there by Alexander against Darius where also Cicero as he reports of himself was called Emperor and 2. Ep. 10.5 Attic. 20. boasteth that he had the same Tents which of old Alexander had This was a Province ruled by the Emperours Lieutenant sent thither with a Garrison but its Metropolis was Anazarba or Anazarbus otherwise called Diocaesarea There is mention made of this second Cilicia in the Acts of the Councel of Chalcedon And Asia See what we have said above chap. 2.9 10. And they were not able to resist the Wisdom and the Spirit That is The Wisdom suggested to him by the Holy Ghost The Particle and is put in the beginning of the Verse instead of but which is frequently done in other places of Scripture By which he spake As much as to say by which Stephens Tongue and his Mind while he was speaking were directed according to Christs Promise Matt. 10 20. Luke 21. v. 15. Beza witnesseth that in a most ancient Greek Copy of his is added here Because they were reproved by him with all boldness that is with all freedom 11. Then To wit when they could not resist the Truth They suborned The old Latin Interpreter expresseth it by the word submiserunt in which sense the best Latin Authors use the Verb immittere See Gellius 4. Noct. Attic. 18. Salust Catil Plin. Lib. 6 Epist 13. 12. The Elders That is the Senators of the Sanhedrin To the Councel The Greek hath it Sanhedrin 13. And set up false witnesses They are also said to be false Witnesses who give a false construction to what hath been truly spoken and turn it to a crime as they here turn that to wickedness and blasphemy which according to truth was foretold of the destruction of the Temple and the ceasing for the most part of the Rites depending thereon * See Luke 19.43 44. David inveighs against such Witnesses in the Person of Doeg Psal 52.2 3 4 5. compared with 1 Sam. 22.9 10 11 12 13. Blasphemous words That is Base and reproachful Against this holy place That is Against the Temple of God * Acts 25.8 Mat. 26.61 14. And shall change the customs That is The legal Ceremonies which typified Christ to come and the Gospel Law 15. Saw his Face as it had been the Face of an Angel That is they beheld his Face full of Reverent and Serene Gravity CHAP. VII 1. THe High Priest That is the chief of the Sanhedrin Are these things so As if he had said Are these things true which they say and witness against thee 2. And he said Seeing Stephen was accused because that he moved by Divine Instinct and Inspiration had foretold the destruction of the Temple and the abolishing of the Legal Ceremonies that he might demonstrate and evince that there was no evil in that he briefly running over all ancient History even to their times covertly intimateth that the favour of God was restricted to no place even not to the Temple or Tabernacle and also that the Jews if they did sufficiently lay to Heart their own doings and those of their Nation had no reason to be offended at this Praediction Men Brethren and Fathers If we may give credit to the famous Salmasius Stephen Who was a Proselyte calls the Jews Brethren as being partaker of the same Promises with them an observer of the same Law a Worshipper of the same God He calls them also Fathers because Proselytes being their Disciples from whom they had the Law were accounted as it were their Children and they as
de Civ Dei 16. says that Abrahams departure from Vr of the Chaldaeans and from Charan fell out in one and the same year which Josephus confirms while he writeth 1 Ant. 8. That Abraham left Chaldaea when he was 75 years of age Moses speaking saith Heidegger of Therach Abraham and the rest that went with them to Charan saith Gen. 11. v. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they dwelt there And of Therach indeed that when he was aged 205 years he there put a period to his last day But Moses hath not expressed how long Abraham and the rest of his Companions dwelt there Yet 't is probable that he did not stay long there yea not a whole year that he might not seem refractory to the Divine Call For what else but Sickness and Infirmity of Body could detain Therach from accomplishing his Journey he had undertaken whom Piety towards God caused to forsake his Native Countrey and his own House What also but dutifulness toward his dying Father who on the account of Religion had given himself for a guide and a companion in this Pilgrimage could hinder Abraham whose ready obedience in obeying the Divine Call is so much spoken of in the Scripture from going straight into the Land of Canaan For that Therach either taken with the pleasantness of the place as Aben Ezra fondly imagines or making a relapse unto his old Idolatry as others alledge tarried at Charan and would not accompany his Son is as like a Fiction as may be Nor are we much moved with Petavius Bonfrerius and Harvilleus Arguments by which they would evince that Abraham dwelt at Charan several years First say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephen saith that Abraham dwelt in Charan But it is probable that by the word dwelt some years are denoted 2. Abraham is said Gen. 12.5 to have made Souls that is to have purchased Slaves Beasts and Cattel whereby his Goods were encreased Now in purchasing these and gathering them together there must of necessity several years be spent 3. Abraham calls Charan his own Land Gen. 24.4 But he would not have called it his own Land if he had not dwelt in it for some years For who would call that his own Land which he only passed over These Arguments have no solidity in them Not the first for let us suppose that Therach and Abraham departed from Vr of the Chaldeans toward the latter end of the Spring and that Therach's sickness interupting them continued there all the Summer and Winter following and then that Abraham again parted from Charan in the beginning of the next Spring was not the interval of time long enough that he might be said to have dwelt there So he who hires a House for six Months although a lesser time is yet no less said to have dwelt there than he who has continued his Habitation in it for six years And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Chaldaic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dwell but also to sit so that the shortest stay in a place is enough to say these words of an inhabitant Not the 2d for there is no necessity why we should rather understand Moses of gathering together Riches Slaves and Cattel brought forth in his House than of procuring by Emption Slaves Cattel and other things whereby his Patrimony left by his Father might be encreased And this Acquisition in how small a time might it be performed Not the 3d. for neither does Abraham call Charan his own Land but Aram Naharaim or Mesopotamia as appears Gen. 24.4 compared with v. 10. But not Charan only was in Mesopotamia but also Vr of the Chaldaeans as we have shewed above And from thence c. Therach Abrahams Father is said to have lived 205 years when he died at Charan Gen. 11.32 But Abraham whom Stephen here saith plainly not to have gone from Charan till after Therach's decease Gen. 12.4 he is said expresly to have been 75 years of age when he departed Charan If we substract these 75 years from the 205 of Therachs age the remainder will be 130 years Abraham was therefore born in the 130th year of Therach And therefore when Gen. 11. v. 26. Therach is said at the 70th year of his age to have begotten Abram Nachor and Haran the meaning is Therach began to beget three Sons Abraham the first in Merits and Dignity but the youngest by birth the second Nachor Haran the third whom many will have to have been the eldest of all seeing he was Father to Melcha the Wife of Nahor and Jescha whom the Hebrews think to be Sarah Abrahams Wife Abraham therefore after the death of his Father went forward to the Land of Canaan according as the Lord had commanded him when he was yet in Vr of the Chaldaeans taking with him Sarah and Lot who came with him from Vr of the Chaldaeans and all the substance that he had purchased at Charan Josephus 1 Ant. 8. reports that Abraham in his Journey from Charan to Canaan made a stop at Damascus and Reigned there his words are these Nicolaus the Damascene in the fourth Book of his History writeth thus Abraham reigned in Damascus when he was a Stranger as who had come with an Army from the Countrey situate above Babylon which is called Chaldaea Nor much different is that of Justin Trog Pompeius's Epimator * l. 36. The City had its name from Damascus King thereof After Damascus Azelus then Adores and Abraham and Israel were Kings thereof But as Pererius excellently reasoneth * On Gen. 12.11 Abraham had sinned grievously nor had he fulfilled the command of God whereby he was enjoyned to depart from Mesopotamia into Canaan as was fitting if he had attempted not only to stay at Damascus but also making light account of Gods Promises to purchase himself a Kingdom Add that Abraham every where professed himself a Pilgrim and Stranger and Jacob acknowledged the same of himself and his Forefathers He therefore had no where a proper Seat and Habitation much less a Kingdom Nor does the account of Time permit that Abraham should be said to have made any long stay at Damascus that he might reign there For seeing the year in the which he departed Charan was the 76 year of his age and the same Abraham after he had dwelt ten years in Canaan took Hagar to Wife of whom in the 86 year of his age he begot his Son Ishmael * Gen. 16. it appears that he went directly from Mesopotamia to Canaan and that he no where fixed any settled Habitation till he came to Canaan Moreover whether he had obtained that Kingdom by force or entreaty he would not so soon have deserted it especially when he was constrained by Famine to undertake a Journey to Egypt nor would the Sacred Writers have neglected to give some hints of a passage so considerable and which would have tended so much to the glory
call Saitish as Strabo testifies l. 17. Asaph testifieth that the Miracles were done there by Moses Psal 78.12 And in the Red-Sea The commoner sort of the Literate World think that was called so because its Waters are Red whereas this Sea according to Q. lib. 8. cap. 9. Curtius differs nothing from others in colour the same in the same place saith It had its name from King Erythras for which reason the Ignorant thought that its Waters were Red. Agatharchides affirmeth the same in his Collections out of Book 1. of the Red-Sea Apud Photium in Bibliothecâ— cod CCL That Erythras from whom they say it had its name was Esau who from his redness was called Edom Gen. 25.25 These are of equal signification Erythras in the Greek Edom in Hebrew Ruber in Latin Red in English Rouge in French Hence by the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Rubrum Mare in English Red Sea in French Mer Rouge but in the Holy Scripture it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea full of Weeds because it abounds in Sea Reits it runs by the Land of Edom that is Idumea In this Sea Solomon set out that Fleet whereof mention is made 1 Kings 9.26 In the Wilderness forty years This time answereth to those years in which Christ after his offering up himself in the Cross for us which was typified in the Pascal Sacrifice did continue to invite the Jews to Faith and Repentance by Miracles wrought by God through the Ministry of his Apostles 37. This is that Moses c. As if he had said This very same Moses Deut. 18.15 gave you Signs whereby to discern a true Prophet and so he commended Jesus to you in whom those Signs do shine much more gloriously than in other Prophets See what we have said above c. 3. v. 22. 38. Was in the Church c. As if he had said In the Assembly and meeting of the People in the Wilderness he was a Truch-man betwixt the Angel that spoke to him in Mount Sina and our Fathers who stay'd at the bottom of the same Mountain See Exod. 19. That which is immediately subjoyned saith Beza about his conferring with the Angel in Mount Sina and receiving the Tables of the Law doth manifestly seem to denote a certain special Convention of the People to wit that History which is mentioned in Exodus from Chap 19. to 35. With the Angel which spake to him In Gods name and by his special appointment 15. Antiq. 8. Josephus saith Seeing we have received our Principal Tenets and the most holy part of our Laws from God by Angels The Law was given by Angels by the Ministry of a Truch-man to wit Moses that it might be of force until the promised Seed should come Gal. 3.19 And the Writer to the Hebrews prefers the Gospel to the Law in this that the Gospel was given by Jesus Christ whereas the Law only by Angels Heb. 2.2 In which places saith Grotius they are called Angels with a number denoting a multitude whereas Stephen only said Angel because such is the custom of those Visions that one Angel sustains the Name and Person of God and the rest are as it were his Attendants See Gen. 18. Luke 2.13 compare 1 Thess 4.16 with Matt. 13. v. 39 41 49. Whence is it therefore that the Angel who gave out the Law saith Exod. 20. I Jehovah as also other Angels who were sent about matters of great concern do speak Even after the same manner as Heraulds do proclaim the Judges words as saith August 2 Trin. 2. and in like sort they suffer themselves to be addrest to so Moses saith that God Jehovah spoke to him in the Bush Exod. 3.15 and he that spoke called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Stephen saith that the Angel of the Lord was seen by Moses in the burning of the Bush and that by the Authority of Moses himself Exod. 3.2 Who received the lively Oracles That is he received from God the Doctrine of Life and Salvation to deliver it to us nor did he deliver any thing to us but what he was commanded from above 39. To whom our Fathers would not c. As if he had said But our Fathers not so much rebellious against Moses as against God himself in his Person turned their minds to the profane Rites of the Egyptians as Lactant. expresseth it l. 4. Instit c. 10. That the worshipping of Beasts obtained in Egypt long ago and that it began to be in use before the Israelites went up out of Egypt is plain from Exod. 8.26 In the Edition of Athias v. 22. where when Pharoah or Amenophis Father to Sethosis or Ramâ—ssis and Armais said unto Moses and Aaron Go and Sacrifice to your God in this Land they answered that they should Sacrifice the Abomination of the Egyptians that is Sheep and Oxen which the Egyptians abused to abominable Idolatry For the Sacred Writers used to call the Idols of the Gentiles Abominations as you may see Deut. 7.25.12.30 31. 2 Kings 22.13 Ezra 9.1 Isa 44.19 Or the Abomination of the Egyptians that is a Sacrifice which the Egyptians will abhor who will never suffer those living Creatures to be killed for an Offering which they worship and in this sense the Vulgar and Chaldee Interpreters understand it The Egyptians also erected in their Temples the Statues of those living Creatures which they worshipped when alive Mela l. 1. c. 9. saith They adore the Statues of many living Creatures but much more the living Creatures themselves Strabo l. 17. where he speaks of their Temple saith But no Image or at least not in the likeness of a Man but that of some Beast And therefore King Mycerinus hid his Daughter in the Cavity of a Wooden Ox covered with Gold to which the Saites daily sacrificed by burning all sorts of sweet-smelling things Herodot lib. 2. And Stephanus de Vrbibus on the word Busiris saith It is commonly reported that Isis buried Osiris there laying him in a Wooden Ox and therefore the City was called Busosiris He will have saith the most Famed Bochartus * Hierczoic P. 1. l. 2. c. 34. Osiris buried there by his Mother Isis to have been shut up in a Wooden Ox whence the City was first called Busosiris and then afterward by contraction Busiris Therefore that Learned Man is mistaken who affirms that the Egyptians worshipped only live Animals not their Effigies and that the Images of Oxen are no where read to have been made use of in their worship Moreover that the Israelites while they were in Bondange to the Egyptians did also serve their Gods Joshua c. 24.14 Ezekiel c. 20.7 8. 23.3 8. expresly testify From whence it seems to follow that the Israelites imitated the Customs of the Egyptians when they worshipped the Molten Golden Calf in the Wilderness To which the words of
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
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
That is For the Lord or for Christs Cause The Hebrews do so use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Lord is not in the Greek Text. CHAP. VIII SAul c. Being about to speak of the Persecution of the Church of Jerusalem forthwith he mentioneth Saul who was the principal Cause of that Persecution therewithal declaring upon what account he was induced to persecute the faithful Members of Christ who lived at Jerusalem viz. because he did consent to the death of Stephen or rather because he was as the Greek Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighted together That is As a Zealous Pharisee together with the stoners of Stephen he was delighted in his death of which in the foregoing Chapter So that truly after he once tasted the blood of the Faithful he thirsted more unsatiably after the same and was the more provoked to lay his hands on them At that time That is About that time In the Church That is Against the Church All. Who had embraced the Faith of Christ and consisted of some thousands Were scattered abroad throughout the Countries of Judea and Samaria That is Through the Towns and Villages of Samaria strictly so called Some of these Believers so scattered abroad not long after went unto Damascus below chap. 9. v. 19. 25. among whom was Ananias a Religious Man according to the Law and having a Testimony of all the Jews that dwelt thereabouts below chap. 22. v. 12. Some unto Rome itself peradventure and among these Andronicus and Junius Kinsmen of Saul the Persecutor and who before him imbraced the Faith of Christ Rom. 16.7 Some finally went even unto Phaenice Cyprus and Antioch preaching the Word of the Lord unto the Jews only below chap. 11.19 to those viz. that were scattered abroad in those places among the Nations Jam. 1. v. 1. 1 Pet 1. v. 1. Except the Apostles Who stayed at Jerusalem that with an invincible constancy they might there profess themselves to be the Witnesses and Preachers by the special appointment of God of those things which they did assuredly know by hearing and seeing of Christ the Saviour of Mankind 2. They took care c. As if he should have said The devout Men took care of Stephens burial together and did witnesss both by words and great store of tears how grievously and bitterly they took his death who did in no ways deserve it at their hand Which notwithstanding it is not once to be doubted but that they did do it moderately enough seeing they were well acquainted with the Precepts of Christ which among other things also did forbid immoderate grief See 1 Thes 4.13 3. Saul c. Luke returneth again to describe the Persecution of the Faithful of the Church of Jerusalem as if he should have said In so great outragiousness of the bloody Jews against the Church of Christ Saul did more waste it then the rest for having received power from the Sanhedrin not only when the Saints were put to death by him did he give his voice against them but also he entring into every house and hailing thence both Men and Women did bind them and commit them into Prison and did beat them often thorow all Synagogues and so for fear he forced some to blaspheme by denying Christ he persecuted others constant in the Faith to death So cruel and furious is the vehemency of the Zeal which is not according to knowledge See below ch 9.13 21. ch 22.4 5 19. ch 26.9 10 11. Gal. 1.13 23. Ihil 3.6 1 Tim. 1.13 4. Therefore they that were scattered abroad For the Persecution raised at Jerusalem Passed over That is Travelled over divers places Preaching the Word of God That is Preaching declaring wherever they came the Doctrine of Christ confirmed by his his Apostles Miracles Which manner of preaching of the Gospel is granted to any Christian that is well Catechized in the Christian Doctrine yea rather Charity which we owe to others estranged from it and the love of spreading the glory of God requireth the self same from every Christian 5. Philip. He who above chap. 6.5 is reckoned the second in the Register of Deacons and below chap. 21.8 is called an Evangelist Going down unto the City of Samaria That is to say Coming down into Sebaste which commonly was called Samaria or if we credit famous Lightfoots conjectures into Sichem which at that time was the Metropolitan or Mother City of all Samaria See what we have spoken of Samaria above chap. 1.6 Did preach Christ unto them That is did bring Tidings of the comfortable Gospel of Christ to the Inhabitants of that City 6. And the people gave heed c. As if he should have said A great multitude of Men and Women with one accord did consent unto the Doctrine preached by Philip having heard the Miracles which elsewhere he had wrought and having seen those which he did work while they did see him 7. Many c. As if he should have said Because many possessed with evil Spirits were released from their Tyranny the Devils themselves shewing that they were thrust out of the possessed against their will and very many others that had Palsies or lame hands or feet were healed 8. And there was great joy in that City Both for the benefit of the Cures and for the Grace of the Gospel 9. But there was a certain man called Simon By Sirname Githeus from Gitta a Village of Samaria where he was born Which before time That is Before Philip the Deacon had come down from Jerusalem to Samaria Was in the City Of which the former verse makes mention A Sorcerer That is working such effects by Diabolical Art which he could not work neither by a Divine nor Natural Power Seducing the Nation of Samaria As if he should have said And by this means it came to pass that he inchanted and bewitched the Nation of the Samaritans Giving out that himself was some great One. That is loftily boasting The Scholiast of Horace upon the first Epistle of the second Book Like a Conjurer let him promise to do great things 10. To whom they all gave heed from the least to the greatest That is All for the most part believed his Inchantments not only the Samaritans of the baser and poorer sort but also of the more worthy and higher sort There is no respect here had by the word of the least and greatest to age but unto the state or condition as Deut. 1. v. 17. Psa 115. v. 13. Saying c. As if he should say That they were so fully persuaded that Simon himself was that power of God which every Nation does Worship as the highest Simon did say says Irenaeus in his first Book ch 20. That he was the highest power that is he who is Father above all things 11. And to him they had regard As if he should say Simon had so great Authority among the Samaritans By his Sorceries That is
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
year of our Lord 461. and another John Sirnamed Manzur whom Suidas extols to the Skies the Greeks being very Prodigal in their own praise lib. 2. de hist graecis c. 24. Although indeed saith Vossius Damascenus was a most learned Man and of great Fame yet in many things he was overcredulous His Histories related in his Sermons shew this Baronius doth truly acknowledge that his Writings are of very uncertain credit and that he abounds with many fictions Exercit. 13. adver Baron sect 38. which opinion of his Casaubon confirms where he remarked many and gross Errors In others of his writings he does not appear Judicious as for examples sake when he tells us of Falconillaes Soul that she by the Prayers of S. Thecla the first Martyr was delivered from the punishments of Hell although she died in the Heathens Errors and Idolatry Likewise where he saith that the Soul of the Emperour Trajan was exempted from infernal punishments by the Prayers of Gregory the Great Both which you may read in Damascenus in his Oration of those who dyed in the Faith This man was a great defender of Images against the Emperor Lâ—o Isaurus and his Son Constantine the fifth of that name sirnamed Copronymus in a Synod of three hundred thirty eight Bishops convocated by the same Constantine held at Constantinople Anno Dom. 754. which also was called the seventh Oecumenick Synod he with Germanus and George sometimes Patriarchs of Constantinople was Condemned as an Idolater and Worshipper of Wood and Images as appears from the Acts of that Synod which are inserted in the sixth Action of the Acts of the second Synod of Nice Amongst his own he was called Chrysorrhoas for his Eloquence He dyed Anno Dom. 760. The Damascene Prunes are also famous which were wont to be carried from the City Damascus to Rome together with small Figgs called Cottana of which Juvenal Satyr 3. v. 85. By the way we may observe that this kind of small Figgs was so called as Hesychius witnesseth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Hence Martial saith Elegantly Lib. 13 Epigram 28. These Cottana which have been sent to thee in a round turned Pannier if they were bigger they would be Figgs This name Cottana among the Cretians signified also a Virgin as witnesseth the same Hesychius in the fore-cited place which is deduced from the same Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to wit Giâ—le If you desire to know more of this most Ancient City you may consult the Itinerary of Benjamin Thudelensis and Hoffmans universal Lexicon To the Synagogues How great a multitude of Jews was at Damascus De bell Jud. lib. 2. c. 25. may be gathered from what Josephus saith that under Nero ten thousand Jews unarmed being by chance gathered in the publick Baths were there oppressed and slain by the Inhabitants of Damascus It is very probable that many of the Jews converted to Christ did to avoid the Persecution stirred up at Jerusalem fly to Damascus therefore Paul not being content to have vexed them at Jerusalem he willingly undertook the pains to prosecute them thither For the Governor of Damascus under Aretas the King of â—rabia the Stony and Damascus was a great favourer and abettor of the Persecutors of Christs Disciples as appears from 2 Cor. 11.32 That if he found any c. As much as to say That a License and liberty might be given him to bring all such as he found Professors of the Christian Religion without difference of Sex bound as Malefacâ—ors to Jerusalem The Romans saith Grotius allowed the Sanhedrin the priviledge of taking and beating not only over the Jews of Palestine but also without Palestine where there were Synagogues that willingly acknowledged the Jurisdiction of the Sanhedrin in matters pertaining to Religion Of this way That is Of this Sect and Institution as below ch 19.9 23. ch 22.4 ch 24.14 3. There shined round about him a light from Heaven Like a lightning brighter then the Sun as may be seen below chap. 22. v. 6 26. v. 13. 4. And he fell to the earth Because he was struck and as it were blasted with the brightness of that light sent to him from Heaven He heard a voice To wit Descend from Heaven with that light Saying To wit In an Hebrew Dialect as Paul himself saith below ch 26.14 Saul Saul why persecutest thou me Augustine saith elegantly as his manner is Tract 10. in Epist Joannis The Head being to ascend into Heaven he commended his Members upon Earth and departed Now you do not find Christ speaking upon earth You find him speaking but in Heaven and from Heaven it self Why Because his Members were trod upon on Earth Therefore he said from above to Saul the Persecutor Saul Saul why persecutest thou me I ascended into Heaven nevertheless I lye upon Earth as yet I sit here at the right hand of the Father there I am hungry thirsty and a stranger as yet See Matth. 25.40 45. Luke 10.16 Believers are the Mystical Body of Christ and his Mystical Members hence whatever is done to them Christ takes it as done to himself 5. Who art thou Lord. As much as to say Whose voice do I hear And the Lord said As much as to say Christ who wasin Heaven and spae from Heaven itself answered I am Jesus c. As much as to say You hear the voice of that Jesus of Nazareth whom thou persecutest while you pour out your rage and storms of your wrath upon my Servants It is hard In Trucul Act. 4. sc 2. v. 55. That is It is a very troublesome and vain labour If thou beatest the pricks with thy fists thou hurtest thy hands says Plautus To kick against the pricks The Greek and Roman Writers frequently use this Proverb against such as attempt a thing that will happen ill to them For if Oxen being thrust and galled with the goad while they draw the Plough or Cart should kick while they would hurt the goad they do but hurt themselves because as the Scholiast upon Pindarus in the end of his second Pythia saith they are more sorcly strucken and beating their heel against the sharp goad they are pricked again with its point Therefore by this proverbial phrase the Lord Jesus declares that Sauls wrestling against him was to his own great hurt so that if he desisted not from applying himself to ruine the Christians it would come to pass that he should dye a sad death 6. And he trembling and astonished c. As much as to say But Saul being terrified with the brightness of the Heavenly light and the voice which came from Heaven puts off his Wolf-like fierceness and puts on a Sheep like disposition and also freely and willingly gave himself to do the commands of the great Shepherd of Souls whom he lately despised For the Lord Jesus sends him to the City of
Damascus that he might there be taught of him what he himself would have him do to whom he should commit that charge from Heaven And the men which journied with him That is They who were Pauls Companions in his Journey to Damascus Stood speechless That is Being astonished at the strangeness of this admirable thing they stood unmoved or that I may use Virgils phrase they stuck immoveable to the ground To stand here denotes not a posture of the body but a meer staying and is opposed to going forward not to lying prostrate seeing below ch 26.14 that Pauls Companions fell upon the Earth So Gen. 19.17 Neither stay thou in all the plain that is do not tarry nor delay Lev. 13.37 If the scall be at a stay that is spread no farther Hearing a voice To wit Sent from Heaven which beat upon their Ears although as it is said below ch 22.9 they understood not the meaning and signification of the words either because they were not skilful in the Hebrew Dialect wherein Christ spake to Saul as may be seen below ch 26.14 or because they indeed heard the sound of the voice but in the mean time did not exactly take up the words of that sound They heard saith famous Lightfoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice but they heard not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word The like happened Jo 12.29 Therefore to hear below chap. 22.9 is put for to understand as Gen. 11.7.42.23 Deut. 28.49 2 Kings 18.26 Isaiah 36.11 Jer. 5.15 1 Cor. 14.2 21. But seeing no man Although they lifted up their Eyes to Heaven whence the voice came that they might see who spake to Saul This saith Beza is the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place For otherwise it were no wonder that they saw none who being struck with fear durst not lift up their Eyes Saul only saw him who spake to him as Dan. 10.7 8. And Saul arose from the earth The Greek hath it he was raised up as Daniel was Dan. 8.18 And when his Eyes were opened he saw no man That is His Eye-lids which were shut being separated he saw nothing at all because his Eyes were dazled with the great brightness of that Heavenly light which shone round about him v. 3. as appears from the verse immediately following v. 12 17 18. and below ch 22.11 But they led him by the hand As blind men are usually led So Saul who intended to lead the Disciples of Christ bound from Damascus to Jerusalem he himself is led as it were bound to Damascus 9. And he was three days without sight It is probable that in these three days wherein he was deprived of his bodily sight the Lord Jesus did make known to him the Doctrine of the Gospel by internal visions that he might truly say that he did not receive nor learn the Gospel from any mortal man but Jesus Christ who sits at the right hand of the Father revealing it to him Gal. 1.12 And neither did eat nor drink Esth 4.16 As the Jews of old for three days This he did partly to give an outward testimony of his inward repentance for his former doings partly to be excited to pray with fervency Adv. Psych For Tertullian saith well We are much more powerful in spirit and lively in heart for spiritual things while fasting then when that dwelling house of the inner man is stuffed with Food and overwhelmed with Wine The Jews were forbidden to drink upon that day wherein they fasted so that it was accounted a breach of their Fast if they should swallow a drop of Wine or Water They allowed one to wash his mouth and wipe it provided he did spit it out again As may be seen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Treatise of a Fast They except from this concession that fast which they keep upon the day of pardon which they call Jom Kippur and upon the ninth day of the fifth month which they call Ab upon these days they think it not lawful to wash the mouth 10. And there was a certain Disciple Oecumenius calls this Ananias a Deacon and thinks him to have been one of the LXX Disciples who adhered to Jesus Christ while he was conversant upon Earth next to the Apostles Augustine will have him a Presbyter Dorotheus writes that afterward he was made Bishop of Damascus In a vision Divinely excited See what we have said above chap. 2.17 Behold I am here Lord. An Hebraism That is I am ready to receive and do thy commands 11. Go into the street which is called Straight That is Into that street of Damascus which is called Straight the Greeks call it Euthia perhaps because it was plainer and straighter than any other street of that City Of Tarsus That is Born in Tarsus that most famous City of Cilicia See below chap. 21.39 ch 22.3 For behold he prayeth Luke shews that Saul during his three days fast was continually taken up in praying 12. And he hath seen a vision To wit Saul with the Eyes of his mind They are the words of Luke telling that Saul saw Ananias laying his hands upon him at that very time wherein the Lord spake to Ananias concerning Saul It is a vision saith Macrobius when one seeth that which falls out in the same manner that it appeared to him Suetonius in the life of Augustus M. Cicero having pursued C. Caesar into the Capitol by chance told his former nights dream to his intimates that a Child of a comely countenance being let down from Heaven in a golden Chain stood at the door of the Capitol and that Jupiter gave him a scourge afterward having on a sudden seen Augustus whom as yet being unknown to the most part of them his Vncle Caesar had called to the Sacrifice he affirmed it to be him whose Image appeared to him in his sleep In the same place a little before of Q. Catulus And the next day having met Augustus being otherwise unknown to him beheld him not without admiration and said he was most like the Boy of which he dream'd Thus Ovidius says As I dreamed to see men by order such do I perceive and see by order Lib. 11. Asin Aurei Apuleius saith I presently perceived one of the Holy Priests beside the mark of his foot also in the rest of his habit and carriage agreeing exactly with a night Image whom afterward I knew to have been called Asinus Marcellus Which places though taken out of the writings of Heathens do most fitly illustrate this Narration For although Luke mentions only his name and the laying on of his hands yet it is probable that Saul did see Ananias as if he did view him with his Eyes To wit his countenance stature and all the rest of his complexion and therefore when he recovered afterwards his sight he knew them to agree perfectly with his vision See what we have said above ch 2. v. 17. And
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
And Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught whom God hath taught And going out they passed through one street Or one broad way within the City And forthwith the Angel departed from him Leaving the rest to Peters Industry now he was plac'd in safety 11. Peter coming to himself His Amazement being shaken off Now I know c. That is Now I perceive that my deliverance has happened in reality not in vision and that by the help of an Angel sent from Heaven by the Lord lest I should be slain by Herod as the Enemies of the Christian Religion the Jews desired 12. And considering That is Deliberating with himself what he should do He came to the house of Mary This Matron seems to have been a Widdow because the House was called hers without mentioning her Husband Hereby also it appears that whereas ch 4.34 't is said that as many as had Houses sold them those Houses are to be excepted in which they dwelt and met together as also is shewn before ch 2.46 Whose sirname was Mark. This John Mark the Son of Mary seems to be called Barnabas's Sisters Son Col. 4.10 Betwixt this Man and Paul there happened a little Coldness ch 15.39 But they were soon reconciled as good Men use to be and then a strict Friendship succeeded this Coldness Hence it is that Paul Col. 4.11 numbers him with Jesus Justus alone of the Circumcised among his helpers and 2 Tim. 4.11 desires Timothy to bring him along with him to Rome as one that would be very useful to him Where many were gathered together For seeing that the Believers of whom there was already a great number could not meet together all in one body they divided themselves into divers Congregations in several Houses to pray to God for Peter See v. 17. From hence it appears that when necessity and the rage of Persecutors force us to it holy Meetings though in the night are not unlawful For that this Meeting was held in the night is plain from v. 6 18. 13. The door of the Gate Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 18.16 17. Ezek. 40.11 That is called saith Kimchi in his Book of Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without the doors of the Gate For all that which is within and without as also the doors and outward Threshold is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as it is joined to the door post and apper Threshold But that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always open and though the doors be shut is always left open A Damsel came to see Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hearken that is to spy who it was that knockt at the door so late at night She came saith Grotius that she might know by his voice who he was lest she should rashly let any one in Named Rhoda Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rose Many Womens Names are derived from Flowers Herbs and Trees as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susanna from a Lilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadessa from a Myrtle The Greek name Rhode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also mentioned in the fragments of Menander 15. It is his Angel That is A Messenger sent from him So John the Baptist is called an Angel that is a Messenger Mat. 11.10 The Disciples of John sent to Christ Angels Messengers Luke 7.24 The Disciples of Christ sent into a Village of the Samaritans Luke 9.52 The Spies sent by Joshuah whom Rahab entertain'd James 2.25 This is the simple interpretation of the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither have we any reason to think that the Believers understood it here otherwise since they had never heard that Heavenly Angels needed to knock at the door to obtain entrance and they knew it did not agree with the Nature of Spirits who with their subtileness can penetrate the most solid Bodies Therefore they thought that the Damsel out of her earnest desire of Peters deliverance which all the Godly had had understood the Messenger discoursing of Peter as if he had said that himself was Peter 16. They were astonished That is They were struck with an unlook'd for joy 17. But he beckening unto them with his hand to hold their peace That is Desiring silence by the beckening of his hand as afterwards ch 13.16.19.33.21.40 Quimilian speaking of the Hands saith They are either held up or down according as we consent or deny How the Lord had brought him out Peter does not give the honour of his deliverance out of Herod's Prison to the Angel but to the Lord of Angels who made use of the Angel in it Tell ye to James An eminent Servant of God and of the Lord Jesus Christ peculiarly selected together with John and me to Preach the Gospel to the Jews Gal. 2.9 and who some believe governed then the Church at Jerusalem And to the Brethren That is And to the rest of them who live in the strict brotherly Fellowship of Christs Disciples So also in other places by Brethren are meant Christians as before ch 2.30.10.23.11 1 12. James 1. 2 9 c. But Peter would have this deliverance told to all the Christians living in Jerusalem that so he might free them from their trouble about him and they render thanks to God And going out he went out into another place Out of Jerusalem as it seems Some say he went towards Antioch and then by long Journies came to Rome But Lactantius has recorded in his Golden Book of the Deaths of the Persecutors that Peter came not to Rome till the Reign of Nero 25 years after Christs Ascension into Heaven Moreover Damasus to whom is ascribed the Book of the Popes inserted in the first Tome of the Councils says that Peter came to Rome in Nero's time Ration Temp. p. 1. lib. 5. cap. 7. Therefore what Petavius writes The Acts of the rest of the Apostles besides Peter and Paul not being treated of with any faithfulness or credit worthy of an History remain in obscurity this also may deservedly be said of both Peters Bishopricks of Antiâ—ch and Rome of this being extended to 25 years of 〈◊〉 Acts at Rome of the Popedom there erected 〈◊〉 his contention with Simon Magus which began theâ—â— and of a Successor appointed by him 18. Amongst the Soldiers That is Those 〈◊〉 guarded Peter What was become of Peter That is What had happened to Peter that they could not see him in the Prison 19. Examining the Keepers That is Causing a Judicial Process to be made about the Keepers He commanded them to be brought out That is To be haled out to Punishment Plin. lib. 10. Ep. to Trajan speaking of the Christians saith When they again confess'd and that I had the third time questioned them with threats of punishment seeing them obstinate I commanded them to be brought out that is to be put to death And this is a common phrase amongst the Ancients as may be seen in
of hands saith famous Heidegger upon Paul and Barnabas by the rest of the Teachers of the Church of Antioch does not properly belong to their Ordination For Paul was not called of men neither by men Gal. 1.1 2. It was therefore a token not of their deputation to the Ministry but meerly of the Churches great desire that Paul and Barnabas should succeed in their Ministry They sent them away That is They bad them farewel See Matth. 14.15 22 23.15.23 4. So they To wit Saul and Barnabas Being sent forth by the Holy Ghost That is Having taken Journey by the command of the Holy Ghost Departed into Seleucia A Neighbouring City to Antioch built and so called by Seleucus Nicanor King of Syria And from thence they sailed to Cyprus An Island in the Mediterranean Sea adjoyning to Syria the Country of Barnabas See above ch 4.36 5. And when they were at Salamis The Metropolis of Cyprus built by Teucris the Son of Telamon and by him so called from the name of his Country This City was afterward called Constantia or Constantina then Nova Justinopolis or Justinianopolis and this day it is called Famaugusta They Preached the Word of God To wit That great Gospel of Jesus Christ In the Synagogues of the Jews Which were many in Cyprus The Author of the Hebrew places of the Acts under the name of Jerome Salamis a City in the Isle of Cyprus now called Constantia which the Jews in the time of Trajan defaced having killed all the Inhabitants The same saith Jerom in Eusebius's Chronicle about Trajans time They had c. As much as to say And John sirnamed Mark of whom above ch 12.12 was their helper in Preaching the Gospel 6. And when they had gone thorough the Isle To wit Cyprus whose Metropolis Salamis toward the East was famous among the Nations for the Temples of Jupiter Vnto Paphos A City of the same Isle of Cyprus toward the West Hist lib. 2. ch 2. famous for the Temple of Venus to see which Vespasian longed Tacitus saith A false Prophet That is Falsly boasting himself to be a Prophet Whose name was Barjesus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing this wicked man is said to have been a Jew the Etymology of this word must be taken from the Hebrew Tongue It is therefore the conjecture of the most famous Ludovicus de Dieu that this Impostors name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a very small alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arabian hath literally expressed out of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health because he professeth the art of procuring health and soundness So in the Syriack he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Vlcers that is a Physician that professed to cure Ulcers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only such a tumor as is incident to Ulcers and old sores 7. Which was with the Deputy The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth a Proconsul or the Vicar of the Roman Consul who governed the Province as a Deputy But seeing that he who governed Cyprus was not Proconsul but Vice-Praetor here is a Catachresis or abuse of the word But saith Grotius it is no wonder that the Greeks being great flatterers gave the most honourable Title to the Governors of their Provinces The name of President is general which may be here used in the Latin 8. Elymas There are many derivations and significations of this name To us it seems saith Ludovicus de Dieu that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Hebrew or Chaldaick Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a healer or a curer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure in which sense it is taken not only among the Hebrews but also frequently among the Syrians nor doth it differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Boils of which above v. 6. Neither is it unusual to render the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a most hard aspiration by E. such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nor to change the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorcerer Or Magician The Persian Name Magie and Magician for Sorcery and Sorcerers not evil in themselves are applyed by an abuse to marvellous but wicked Arts wrought by the help of Devils and to those that are given to such Arts. See our literal explication on Matth. 2.1 For so is his name by interpretation Which in v. 6. is Barjesus therefore Elymas is not the Arabick name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Sorcerer and which agrees to all such as are given to Magick seeing the Syriack Arabick and Aethiopick Translation do not begin the word Elymas with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph but it is an interpretation of this Sorcerer Barjesus his name as the Text faith and the Syrian Interpreter confirms See what we have just now cited of Ludovicus de Dieu Seeking c. That is With great study and indeavour he turned aside Sergius Paulus the Vice-Praetor from receiving the faith of Christ 9. Then Saul who also is called Paul He hath a two-fold name for his two-fold relation his Hebrew name Saul because he was an Hebrew by birth his Roman name Paul because he had the freedom of a Româ—n Vnder the same notion saith famous Lightfoot Sâ—las is also called Silvanus for he also was a Roman as may be gathered from Acts 16.37 The same upon 1 Cor. 1.1 It was common saith he for them in the Jewish Nation to be called among the Jews by a Jewish name but by another name among the Ethnicks or by the same name tranflated into the Ethnick language as Thomas among the Jews was Dydimus among the Greeks and perhaps Silas among the Jews was Tertius among the Romans Rom. 16.21 that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jason Secundus Compare Rom. 16.21 with Acts 19.4 or by some other different name as he whom Luke calls Herod Acts 12.1 is by Josephus called Agrippa and John is also called Mark Acts 12.12 Hence that gloss upon Maimonides in Gerushin c. 3. Perhaps he hath two names to wit a Jewish name and that by which they who are not Jews called him And that of the Jerosolymitan Talmud in the Treatise called Gittin fol. 43.2 the Israelites without the Land of Israel have the same names with the Gentiles Yea hear what they say in the same Treatise fol. 45.3 of the Jews also living in the Land of Israel Perhaps one of them hath two Wives one living in Judaea the other in Galilee And perhaps also he hath two names one in Judea another in Galilee if he subscribe his name by which he is called in Judea to send her who is in Galilee away or subscribe his name by which he is called in Galilee to put her away that is in Judea it is no Divorce It
is no wonder therefore if Saul who was born out of the Land of Israel and was a Roman should have a Roman name together with his Jewish name And it is worth observation that he being now made the Apostle of the Gentiles does always call himself by his Gentile never by his Jewish name and that Luke writing his Acts doth call him Saul while the scone of the History was among the Jews but Paul while among the Gentiles Filled with the Holy Ghost As much as to say Finding himself full of a Prophetick Spirit that he might foretel Gods vengeance against Elymas 10. Subtilty The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth easiness of doing from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work and so it is taken here by Erasmus for craftiness but by others for a ready boldness for any wickedness Thou Child of the Devil As much as to say Thou who resemblest and imitatest the perverse inclinations and wicked temper of the Devil even as if thou hadst been born of him See John 8.39 40 41 44. Enemy of all righteousness As much as to say Who art contrary to all just and righteous things Wilt thou not cease to pervert the right ways of the Lord. As much as to say Wilt thou always with thy blasphemous Cavils traduce the Righteous Doctrine which came from God full of equity and goodness as deformed vitious and full of unrighteousness Paul seems to allude to Hos 14.10 where see our Literal Explanation 11. And now That is And now therefore as above ch 10.5 Behold Beside your expectation The hand of the Lord is upon thee That is The terrible hand of a revenging God is lifted up against thee to give thee a terrible blow And thou shalt be blind not seeing the Sun The same thing expressed with a double phrase beats the more strongly upon the Ears of the hearers and demonstrates the efficacy of him that speaketh For a season Defined and limited And immediately As much as to say Paul had scarcely foretold the imminent stroak of God upon Elymas when the prediction took effect 12. Then c. As much as to say When Sergius Paulus saw the Doctrine of the Gospel Preached by Paul confirmed by the sudden blindness of Elymas its great Opposer he believed the Gospel being struck with admiration that this Doctrine of Christ was joyned with such marvellous Vertue 13. Now when Paul and his Company That is His Companions When saith Calvin he saith that Pauls Companions loosed from Paphos he in the first place means Paul himself then the rest excepting one Thus by observing that ones delicateness he praised others who with unwearied constancy followed Paul They came to Perga in Pamphilia Perga was one of the most famous Cities of Pamphilia which the Temple of Diana called by Cicero Verrina sexta The most Holy and most Ancient did beautify To this Temple as Strabo tells us lib. 14. there was a Sacred Gathering every Year Appollonius Pergeus whose four Books of Cones are extant in Greek and Latin as Andreas Quenstedt saith de patriis illust vir whence he was called by the Men of that Age The Great Geometrician owes his Birth to this City Of Pamphilia we have spoken above ch 2.10 John Mentioned above v. 5. Departing from them Perhaps shunning the pains and the danger of the rest of the Journey See below ch 15.38 Came to Jerusalem To his Mother 14. They came to Antioch in Pisidia Which was called the Caesarean Colony as Pliny saith Nat. Hist. lib. 5. c. 27. He added saith Beza the name of Pisidia to distinguish this Antioch from that other in Syria from whence they went Pisidia was to the North of Pamphilia and it had Lycaonia upon the East which of old was a part of Pisidia upon the West Phrygia Pacatiana being situated between these two Provinces it was formerly governed by a President then by a Praetor under Justinian Nov. 24. And went into the Synagogue That is Into the meeting place of the Jews On the Sabbath day The Evangelists in Greek use to call the Sabbath day Sabbata in the plural according to the Custom of the Septuagint See their Translation Exod. 20.10 And sate down To wit To hear something taken out of the Law and Prophets read as was usual to be read in the Synagogues according to the most Ancient Jewish Custom as may be seen below v. 27. ch 15.21 15. And after the reading of the Law The reason why the five Books of Moses only are called the Law are given by the Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because these Books of Moses were given to all Ages But the Prophets Sermons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they received every Prophesy from the Holy Ghost according to the exigence of the time or of any fact Whichreason saith Ludovicus de Dieu is not altogether to be despised But the five Books of Moses being divided into fifty four Sections which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are read yearly by the Jews in their Synagogues They begin the reading of them the next Sabbath after the Feast of Tabernacles and thenceforward they read one Section every Sabbath day except two whereon they join two lesser Sections to be read together at once that so in a years time all may be read over and may be finished the ninth day of the Feast of Tabernacles which therefore the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gladness of the Law There are some that do not read over the whole Law but once in three years but this is not the common Custom saith Maimonides In summa Talmudica tract de precibus Benedict sacerdotum cap. 13. And the Prophets Every Sabbath-day the Jews read a Section taken out of the Prophets in their Synagogues answering to the lesson read out of the Pentateuch And they call it the Dismission because the Prophetical Section being read the People are dismissed Antiochus Epiphanes saith Elias in his Thisbi did by an Edict forbid the Israelites the reading of the Law What did the Israelites do They took one Section out of the Prophets whose matter was like the things which were treated of in that Section of the Law which was assigned for that Sabbath As for example upon that Sabbath whereon that Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be read they read out of the Prophesy of Isaiah ch 42.5 Thus saith the Lord the Lord that created the Heavens c. but when the Section of Noah Gen. 6.1 was to be read they substituted a Section answering to it out of Isai 54.9 For this is as the waters of Noah unto me And so also of the rest of the Sections But now though this Decree of Antiochus be void yet that Custom of reading Sections taken out of the Prophets accommodated to the Sections of the Pentateuch is not taken away for even to this day they read such Sections as these of
the East with Bithynia upon the South with Asia Proconsular or Asia properly so called Ptolomy makes also the European Mysia double the higher and the lower but the European Mysia is more properly called Moesia They essayed to go into Bithymia Buhynia is a Region of Asia the lesser which making one Province with Pontus Pontus lying Eastward of it and Bithynia Westward it is bounded upon the North by the Euxine Sea upon the East by Galatia upon the South by Asia properly so called upon the West by the Propontis Bithynia saith Thomas de Pinedo is a Region upon Pontus of old called Cronia then Thessalis then Meliande as witnesseth Plinius in which Author I think Mariandyne ought to be read for Maliande Lib. 5. Ch. 32. for so was Bithynia called of old as Eusebius telleth in his Chronical Canon where at number 594 are these following Words Bithynia was built by Phoenix being first called Mariandyne Vpon which place Scaliger to whom few are like in erudition saith that it is not well said in Latin Condere Bithyniam but his Opinion deceived him for the Phrase is common both among Greeks and Latins as I have noted else where I will not therefore make needless Repetitions lest I become wearisome to my Reader Servius saith also that Bithynia was called Bebricia Aeneid l. 5. v. 537. Plinius the younger governed this Province with a Proconsular Power under Trajan The most famous Cities in Bithynia were Nicomedia Lib. 17. c. 13. which Ammianus Marcellinus calleth the Mother of the Cities of Bithynia Nice famous for two Councils called by Strabo the Metropolis of Bithynia and Chalcedon where was a Council celebrated of six hundred and thirty Bishops Lib. 12. Geogr. A. C. 451. But the Spirit suffered them not As much as to say But the Lord Jesus Christ revealed to them that he would not that at that time they should go to Bithynia 8. Came down to Troas Troas is thought by some to have been the Mediterraneous part of Phrygia whose chief City was Ilium called Troy but others think that the Town is noted bearing the name of the same Region of which Plinius The chief place of Troas was Amaxitus 5 Nat. Dist 30. then Cebrenia and Troas it self called Antigonia now Alexandria a Colony of the Romans It seems it may be gathered from Ch. 20. v. 6. and 2 Tim. 4. v. 13. that it was this City Troas Paul came thither to preach the Gospel of Christ as is clear 2 Cor. 2.12 9. There stood a man of Macedonia and prayed him saying That is there appeared as it were the likeness of a man cloathed with a Macedonian Garment and speaking in the Macedonian Language Come over into Macedonia and help us To wit by the preaching of the Gospel of Salvation Macedonia one of the largest Regions in Europe is bounded upon the East with the Eugean Sea upon the South by Thessaly and Epirus upon the West by the Ionian Sea upon the North by Mount Scardus and Orbelus It is said to have taken its name from Macedo the Son of Jupiter begotten by Thyia Deucalion's Daughter It was also called Ematia and Macetia whence its Inhabitant is called Macetes and if it be a Woman Macetis The most famous Cities of Macedonia were Thessalonica for its bigness Ege for the Sepulchers of the Kings and Pella for Alexander's Birth The most famous of its Rivers was Strymon of its Mountains Athos which because it is situate between Macedonia and Thrace it is by some annexed to Thrace The Kings of Macedonia boasted that they have descended of Hercules Hence in stead of a Crown and Kingly Purple they appeared crowned with the skin of a Lion's head in which Ornament they delighted more than in any precious Stones This Kingdom began to flourish in King Caranus it was inlarged by Philip Alexander the Great 's Father but it increased to such Greatness under Alexander himself that he subdued Asia Armenia Iberia Cappadocia Syria Egypt India Phoenicia Media and Persia and at length all the East and India At last it decayed under Persous the Son of Philip who being overcome by Paulus Aemilius the Consul lost his Kingly Dignity together with his Kingdom such a difference of Fortune these two men shewed both Philip's Sons the one like Lightning conquered all those Nations but the other lost the Kingdom it self and was carried Captive with his Wife and Children to Rome by Aemilius and since Macedonia was reduced to the form of a Prefecture as Plinius relâ—tes 4. Hist Nat. 10 10. Immediately we endeavoured From this and many places following it appears that Luke who wrote those Acts of the Apostles did attend Paul as his Companion from Troas if not from Antioch Assuredly gathering The Word in the Original saith Hesychius signifieth conferring That is saying one to another Ludowic de Dieu saith that the Word is also rendred by Hesychius to make to joyn to induce in Love and Assent in which signification it is also taken intransitively as in Plato de Repub. lib. 6. according to the Interpretation of Budaeus and so the Greek Word may here be fitly rendred consenting unanimously determining To preach the Gospel unto them To wit to the Inhabitants of Macedonia 11. We came with a straight course The Greek hath it We sailed with a prosperous wind As below Ch 21. v. 21. To Samothracia Samothrace is an Island in the Aegean Sea bordering upon Thrace not far from the mouth of the River Hebrus with a City of the same Name The Latins frequently call it Samothracia as Virgil. 7. Aeneid v. 207. This Island was before called Dardania from Dardanus the Son of Jupiter begotten by Electra who because of his Brother Jasius whom he had killed fled thither from Italy It was also called Leucadia because it appears whitish to the Spectators afar off Afterward Thracia from the Thracians that inhabited it And lastly it was called Samothracia because that after the Thracians the Samians dwelt therein Plinius saith that this Island was the fullest of commodious Harbors of any of the rest 4. Nat. Hist 12. and is raised up upon the Mountain Saoce Lib. 10. wherefore it was also called Saocis saith Hesychius Strabo saith likewise it was called Melite and Samos But at this day it is commonly called Samadrachi The Sacrifices of the Samothracians were most famous amongst the Ethnicks of old the Ceremonies of which Plinius calleth most Holy Lib. 36. Ch. 5. Therefore Germanicus in Tacitus was taken with desire of seeing the Sacrifices of the Samothracians Lib. 2. Anal. but the North winds crossing him made him change his purpose The Samothracians were called the Kinsmen of the Romans because Dardanus carried away the Houshold-Gods from Italy to Samothrace and from thence to Phrygia which afterwards Aeneas carried back from Troy to Italy saith Servius The Samothracian Rings were likewise famous Aeneid 3.12 which were either all Iron but overgilded
with Caria upon the South being formerly called Maeonia Stephanus also adjoyneth Thyatira to Lydia and saith it was called the furthermost City of the Mysians Plinius saith Vbi supra It is washed by the River Lycus and sometimes surnamed Pelopia and Eurippa Which worshipped God That is devout and as is credible Supra Ch. 13.33 Infra Ch. 17 4. a Proselyte who having left the Ethnick imbraced the Jewish Religion for so were such Proselytes wont to be called Heard To wit our Holy Conference with the Women Whose Religious Woman desirous to be saved Heart the Lord opened As much as to say God did inwardly knock at her heart that she might obey the outward Call which she had by Paul's preaching According to that which the Royal Psalmist saith Ps 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant Jo. 7.17 And Christ Jesus If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self meaning that he who desireth to be certain of the Truth of Religion ought first to be possessed with an ardent desire to do the Will of God and that then God would not suffer him to be tossed with Doubtings but would reveal to him what he ought to follow in order to his Salvation Yet it cannot be said for certain that Lydia alone believed Paul's preaching for that Luke's making mention of her only seems only to tend to shew what moved Paul with his Company to go to her House That she attended unto the things which were spoken of Paul Calvin saith excellently The manner of speaking is to be noted that Lydia 's heart was opened that she might attend to the Words of an external Teacher for as preaching alone is nothing else but a dead letter so upon the other hand we are to take heed that no false imagination nor the likeness of any secret Revelation take us off from the Word whence our Faith depends and in which it resteth For many that they may inlarge the Grace of the Spirit devise I know not what Enthusiasms to themselves that there may be no use for the external Word But the Scripture allows not such a Divorce which joyns the Ministry of men with the secret inspiration of the Spirit Except Lydia 's mind had been opened Paul 's preaching had been but literal yet God does not inspire her naked Revelations only but Reverence to his Word That the Word of man which otherwise would evanish in the Air might penetrate into the Soul endued with heavenly Light These fanatical men are therefore mistaken who under pretext of the Spirit cast off external Doctrine We therefore must observe the temperature made here by Luke that we can profit nothing by the bare hearing of the Word without the Grace of the Spirit and that the Spirit is conferred on us not to beget contempt of the Word but rather to instil the Faith of it in our Minds and write it in our hearts 15. And when she was baptized Calvin saith notably Hence it appears how effectually God in a little moment of time wrought upon Lydia 's heart for it is not to be doubted but she truly imbraced the Faith of Christ and gave up her name to him before she was admitted to Baptism by Paul And her Houshold That is and her Domesticks who believed the Preaching of the Gospel were baptized also Lydia saith Calvin had not the hearts of all her Family in her hand so as at her pleasure to convert whom she would to Christ but the Lord blessed her Holy Endeavours so that her Domesticks became obedient She besought us That is she prayed and obtested us with many Prayers Saying if ye have judged me to be faithful to the Lord. As much as to say Seeing ye have approved my Faith in Christ by the Seal of Baptism The Particle If denotes not doubting but confirming See Acts 49.11.17 Mat. 12.27 Jo. 10.35.13.32.18.8 Gal. 5.25 1 Pet. 1.17 c. 5. Ad Attic. 14. and signifies seeing forasmuch as So Cicero I would have thee if thou think me no less diligent to learn what passeth in the Common-wealth than thou to write to me what ever comes to pass Also If is put for forasmuch as by Virgil 1. Georgick 7. 17. as Servius hath noted Come into my House and abide there That is lodge with me And she constrained us By her Prayer that we should go in and lodge with her So the two Disciples that were going to Emaus constrained Jesus by friendly perswasions Luke 24.29 instantly intreating him to tarry with them So by earnestness of entreaty the Guests were bidden to be compelled Luke 14.23 So Genes 19.23 Lot compelled the Angels to come into his House So also by their Prayers his Servants compelled King Saul to eat 1 Sam. 21.23 So Lucius Apuleius By chance she greatly pressed that I should be with her at her little Supper As Aur. lib. 2. and when I would have excused my self as being chargeable she denied me leave Lib. 3. And again Milo my Host Adjuring me by the great force vertue and power of this day that I should engage to sup with him this day neither went he away himself nor suffered me to be gone 16. To Prayer Or to the place of Prayer the Word in the Greek signifieth both A Damsel That is a little Maid Servant Possessed with a Spirit of Divination So the Syriack Interpreter hath it but the Greek hath it A Spirit of Python Plutarch saith That all men that were accused as having a Spirit of Fortune-telling were called Pythons Lib. de def orac Famous Bochart proves that Pethen is an Asp 2 Hieroz 3.5 and seeing in Egypt Asps grew to the smallest bulk of a Dragon which is five foots that the Hebrew Word Pethen was common to the Dragon and the Asp And to this saith he the Greek name Python which the Poets give the Dragon that was killed in Parnassus doth allude Yet Ephorus hath written that it was not a Dragon but a man Lib. 9. from whom Strabo reports that Apollo with Arrows killed a fierce man named Python surnamed Draco after that for a long time he had infested the Inhabitants of Parnassus with Murders and Robberies The same man instead of Python is named Delphynes by Suidas after Apollonius If I see any thing in this darkness Argon lib. 2. v. 708. This man was a great Robber in Phocis whose true Name was Delphynes Python was a Surname given him by the Phoenicians who then inhabited the neighbouring Boeotia because of the tumults which he stirred up and the robberies he committed Indeed with the Arabians who have Phe instead of Pe because they want the Letter p. the Word Phathana signifieth to stir up Tumults Phithna Sedition Slaughter Phathan Seditious a Thief or Robber but the same man is of a Robber made
a Dragon by the Inventers of Fables because in Syriack Pithun or Pethen signifieth a Dragon and therefore is he also called Python From this Python were the Pythian Playes and the City of the Delphs Pytho or Phython and Apollo himself called Python Macrobius saith Lib. 1. c. 20. that the Greeks prattle that this Name Python was given to the God for killing the Dragon Therefore the Spirit of Python Acts 16.16 is the Spirit of Apollo by which Daemon it was believed that Woman-Conjurer was possessed Hence the very Conjurers themselves who were of old called Eurycleae are now called Pythones saith Plutarch in his Book of the cessation of the Oracles In this sense the Hebrews instead of Python write Pithom by a small change of the Word and dream that those kind of Southsayers did not speak out of the Belly but out of the Armpits See pray Maimonides his Treatise concerning Idolatry ch 6. Which brought her Masters much gain Perhaps to her Master and Mistress By Soothsaying That is by receiving the Rewards of her Southsaying from those who consulted her concerning hidden matters as things stollen the success of a Journey and the like The Scholiast observeth upon Aristophanes That Eurycles did as speaking out of his Belly foretel true things to the Athenians by the help of the Daemon which was in him Hence all Southsayers are called Ventriloqui Euryclitae from Eurycles the first Author of the thing 17. The same followed Paul and us Silas Timothy and Luke Paul's Companions These men are Servants of the most High God An unclean Spirit sometimes speaketh Truth but not for a good end When an evil man counterfeits good then is he most evil Which shew unto us Philippians The way of Salvation That is the way by which eternal happiness is to be attained 18. And this did she That is reiterated it But Paul being grieved That the Truth should be rendred suspected by the Testimony of a lying Spirit so often repeated See what we have noted upon Mark 1.25 Turned To the Damsel that had the Spirit of Divination To the Spirit To that Spirit of Divination to wit which possest this Damsel I command thee c. As much as to say Using the power given Mark 16.17 by the Authority which Jesus Christ and I from him have over you I command you presently to come out of that Woman And he came out the same hour As much as to say That unclean Spirit being dashed with the Authority of Christ presently obeyed Paul commanding him to come out of the Damsel whom he possessed as presently it was evident in her by the effects There are Examples of the power of casting out Devils by Christ's Authority granted by him to his Servants to be seen above Chap. 5.16 and 8.7 19. And when her Masters saw To wit the Master and Mistress of the possessed Damsel or also her Masters Children That the hopes of their gains was gone That is that no hope remained the Damsel being left by the Spirit of Divination that they could get any more Riches by her art of South-saying They caught Paul and Silas Who being stirred up by a holy Zeal and by the instinct of the Spirit of God did cast the unclean Spirit out of the Maid although it flattered them And drew them into the Market place unto the Rulers That is to the Governours of the City Keepers of the publick peace and Judges of the Guilty 20 And brought them to the Magistrates The words in the original signifie Captains of the Guard Who had the charge of Seizing Punishing and Imprisoning the Guilty the Sentence to wit of the Rulers that is of the Judges preceeding Others will have those who were called Princes or Rulers in the preceeding verse to be called in this verse with a more honourable title of Magistrates and in both places they understand the Duumvirs of the Colony Saying these Men c. They slandered the holy men as troublers of the publick Peace while they sought to revenge their own private loss for which they were much grieved 1 Kings 18.17 so of old the ungodly Achab slandered the Godly Prophet Elias Being Jews Whose name was hateful to the Romans because of their different Religion and Manners 21 And teach Customs The Romans among the Laws in the twelve Tables ordered Let none have Gods apart neither let new or strange Gods be privately worshipped unless publickly received Let the Customs of the Country and Family be observed let sacred private things always continue Liv. Lib. 4. Therefore it was given in charge to the Aediles that they should observe lest any other than the Roman Gods should be Worshipped nor after any other manner than that of the Country Being Romans That is our City being a Colony of the Romans and therefore are we called by the name of Romans And the multitude rose up together against them As much as to say And they were stirred up against Paul and Silas who tho innocent were charged with forged Crimes by the Master and Mistresses of her who had the Spirit of Divination or also by her Masters Children And the Magistrates The Greek hath it the Captains of the Soldiers or of the Guards as above v. 20. Rent off their Cloths c. As much as to say Not regarding their cause aright they commanded the Officers both to tear off the innocent Mens cloths and to scourge their bodies with Rods. It was a custom among the Jews as you may read in Mishnah in the Treatise Macoth as also among the Romans as is to be seen in Livie Plutarch and other Historians not to take off the cloths of such as were to be whipt but to tear them off that their bodies might be naked to receive the Lashes 23 And when they had laid many c. As much as to say Paul and Silas being beaten with many stroaks the Duumviri or Magistrates of the City commanded them to be led to Prison Adding further their Commands to the Jaylor that he would keep them close lest they might escape and so they not be able to punish them farther The Jaylor The Greek hath it keeper of the Prisoners Paulus Juris-Consultus calls him Governour of the Prison Ambrose the Deputy of the Prison others the Jaylor Now the Greeks think the Jaylor spoken of here to have been Stephanus whom Paul mentions 1 Cor. 1.16 16.15 17. but this is uncertain because Stephanus with his house is called the first fruits of Achaia 1 Cor. 16.15 But Achaia is a distinct and separate Region from Macedonia where the Jaylor lived at Philippi where he was converted to Christ unless one should say that he was born at Achaia and removed to Philippi whence perhaps he returned back again to Achaia to wit to Corinth 24 Who. To wit the Jaylor Thrust them into the inner Prison That to wit being inclosed within so many Gates they might be the more securely kept Made their
Jesus whom he preached is this Messias foretold by the Prophets seeing all that the Prophets foretold of his terrible Sufferings bitter Afflictions ignominious Death and glorious Resurrection are by the event found fitly to quadrat in him alone Whoever sights for Christ sake against Hereticks useth this method of Paul's he threatens with heavenly Weapons he draws up a Scripture-Army with these Swords he forces Hereticks to their Duty with these Crosses and Torments he subdues and breaks their hardness saith the Learned Nic. Rigaltius our Country-man upon Tert. Scorp Cap. 2. And that this Jesus whom I Preach unto you is Christ That is See below v. 17. Ch. 26.9 above Ch. 5.39 that Messias of whom the Prophets foretold that being put to an ignominious Death he would rise again Whom I Preach unto you The discourse passeth from an oblique Person to direct as it is frequent in any Author and especially in sacred Writers 4. And some of them Of the Jews who were present at the disputes which Paul had in the Thessalonican Synagogue Believed To wit that Jesus is the Messias promised in the Law and in the Prophets who would save such as believed in him from their Sins And consorted with Paul and Silas There is in the word in the Greek somewhat more meant saith Grotius and it signifies that they were wholly addicted to Paul and Silas as things hereditary among the Jews Lucan useth this verb Aristides also useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same And of the devout Greeks That is such as were Gentiles by birth who having forsaken vain Idols imbraced the worship of the true God before the Gospel was preached to them A great Maltitude It seems to point out that few of those who were Jews by birth but many of the Gentiles who formerly deserted Gentilisme and went over to the Jewish Religion were converted to Christ And of the chief Women Of the chief men of the Cities Wives who of Heathens were made Proselytes as were also their husbands 5. Moved with envy c. As much as to say But the Jews who were most obstinate in opposing the Gospel Preached by Paul and Silas being inraged to see it believed by so great a multitude and having got together most wicked Scoffers and such as were given up to all kind of wickedness stirred up the People in Companies against Paul and Silas and having beset Jason's house who took them in to lodge with him tumultuously endeavoured to draw them out thence and to expose them to the fury of the incensed rabble to be by them killed and torn in pieces Certain lew'd followers of the baser sort The word in the Original signifies certain Juglers Tacitus calls those Jugglers a base rabble frequenting the Games and Theaters Cicero the dreggs and mire of the City Apuleius the homely dreggs of the mean People Horace a Dreg that is born where the common People resort and almost in the Market-place Livius a Market faction Plautus Buffoons which he thus paints out in these words Indeed there is nothing more sottish nor dultish nor more lying nor more tatling nor more bold in speaking nor more perjured than those busie homebred Citizens which they call Buffoons Lewd To wit such as delighted in all mischief and wickedness And gathered a Company That is And having gathered together the multitude of the rabble And assaulted the house of Jason That is they beset the house of Jason a Citizen of Thessalonica with whom Paul and Silas lodged Some think this Jason to be the same with him mentioned Rom. 16.10 though he then dwelt at Corinth And sought That is they endeavoured with all their might To bring them out to the People That is in sight of the People that in their rage they might tear them to pieces 6. And when they found them not To wit Paul and Silas And certain Brethren In Christ that is Christians To the Rulers of the City That is to the Magistrates of Thessalonica Crying Like Jangling fellows in a Court whose custom is to fill the Court with bawling and cryes even to hoarsness to deafen the Judges ears Lib. 1. de orat Hence Cicero calls them both baulers and outcryers We seek not for I do not know what Lawyer nor Bauler nor Jangler in this our discourse And Lib. 3 de orator he saith of Pericles But no bauler hath taught him to bark out his hour Lib. 12. Instit Quintillian also calls them Barkers Above all things that modesty perisheth which brings Authority and Belief to an Orator if he of a good man become a Jangler and a Barker These that have turned the World upside-down are come hither also As much as to say These vagabonds who by introducing their new Religion stir up Sedition in every Nation are also come to this City of Thessalonica to the end they may trouble us who are at peace with their new Doctrines Well saith Calvin This is the State of the Gospel to have these Vproars which Satan raiseth by opposing it imputed to it This also is the maliciousness of Christs Enemies to lay the blame of Tumults upon holy and modest teachers which they themselves have procured Certainly the Gospel is not preached to this end to stir up men to strifes among themselves but rather that it may keep them in peace being reconciled to God When Christ Liberally invites us there to come unto him Satan and the wicked rage therefore Paul and Silas might easily have defended themselves but it was requisite for them to undergo this false slander for a time and so long as they were not heard silently to pass it by And the Lord by their example meant to teach us not to give place to slanders or false reports but rather to stand stout in asserting the truth being content to be evil spoken off for what was well done Therefore away with the perverse wisdom of some who to escape false slanders stand not to betray Christ and his Gospel by their treacherous moderation as if their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from Blasphemies 7. Whom Jason hath received That is Jason their Favourer hath received them to his house And these all do contrary to the Decrees of Caesar The People of Rome and afterward the Caesar who transferred to themselves the Government of the People of Rome suffered none in the Provinces subject to their Government of which Macedonia at that time was one to be called King without their own sermission A great and Odious Crime saith 〈…〉 too impudently forged Paul and Silas sought to â—rect the Kingdom of Christ which is spiritual the Jews knew well that this might be done without any injury to the Româ—n â—â—rpire They knew that they meant nothing less than to overthrow the publick State or to deprive Caesar of his Authority the Jews therefore maliciously catch 〈◊〉 this preceive
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.
among the Jews who that they might be gone the speedier were reproachfully driven from the Judgment Seat And Gallio cared for none of these things The Deputies as Famous John Pricaus observes used willingly to look over such Petulancies as did not directly impair the Majesty of the Roman Name that the yoak might sit the softer upon the Subjects neither were reasons wanting to Gallio beyond the Deputies of other Provinces he to wit being Governour of Achaia of that true and as Cicero calls it meer Greece which affectected to lay hold on Images and shadows of Liberty 18. And Paul after this tarryed there yet a good while As much as to say Paul tarryed yet a good while at Corinth after that Tumult which was made at Gallio's judgment Seat gathering and confirming the Church of Christ Took his leave of the Brethren That is he did bid those whom he converted to Christ at Corinth farewel And sailed thence to Syria That is he loosed from the Port of Cenchrea being to Sail thence into Syria Syria of old contained very many Provinces among which were Assyria Comagena Adjabena Mesopotamia Phoenicia Palestine judea and others Lib. 5. Nat. Hist Ch. 12. Hence it is said by Plinius to have been of old the greatest part of the Earth and distinguished by many Names It s situation is variously described by Geographers according to the number of the Regions they assigned it The Ancients divided it into three Syria's Phoenticia Palestine and Caeles The head of this Region of old was Damascus afterward Antioch now a City which is called Tripolis Famous for the European Commerce Its inhabitants were as well by the Româ—ns as by the Grecians esteemed a Cowardous and Vile People so that they named their Slaves Syrians M. Tullius Cicero saith Lib. 3. de Nat. Deor. that the Syrians worshipped a Fish Hence the fearful Syrians Lib. 2. fast v. 473. esteem it a crime to set of this kind upon their Tables neither do they pollute their Mouth with Fish And with him Priscilla and Aquila To whom he went in when he came first to Corinth and tarrying with them occupyed himself in the same Trade of Tent-making with them Having shorn his head See above v. 2 3. Grotius refers this to Aquila but others to Paul In Cenchrea Cenchrea was a Town of the Corinthians having a Famous Port upon the Aegean Sea toward the Fust or upon the Saronick Gulf even as the other Port Lechea was towards the West upon the Chrissean Gulf the distance in the midst betwixt these two Ports is called Isthmus and is five Miles in length See what we svid above v. 1. That there was a Church of the Corinthians at Cenchrea is evident from Rom. 16.1 Apptâ—lâ—ius As Am. Lib. 10. I pass thorough Cencnrea in which City a most noble Colony of Corinthians do reside it is washed with the Aegean and Saronick Sea where also the Port being a most safe harbour for Ships is frequented with many People For he had a vow That is he put himself under a Vow This Vow saith Salmasius cannot be meant for a Religious Vow because the devoted hair was to be laid aside at Jerusalem and to be put under the Sacrifice of the Peace-Offering It seems that it was a Civil vow that either Paul or Aquila took such as the Jews did many times like it I will not shave my hair before I come to that place which were the Pilgrims Vows So Paul made a Vow to cut his hair when he came to Cenchrea Of this kind were the Vows or Curses which they took upon themselves not to take meat nor drink unless they did such a thing As they who bound themselves under a curse neither to eat nor drink until they had killed Paul Acts 23.12 Yet there are many who understand this of the Holy Vow of the Nazarites by which some bound themselves for a certain time as others did forever For so long as they were bound by this Vow it was a heinous crime to shave their hair See Numb 6.5 But whereas there v. 18. 19. the Nazarite having fulfilled his Vow is commanded to shave the hair of his head at the door of the Tabernacle of the Congregation and to put it in the fire which is under the Sacrifice of the Peace-offering and to offer Sacrifice unto God This while the Jews possessed the Land of Canaan ought to be done at Jerusalem where the Tabernacle was seated But saith Grotius those Precepts with others concerning Sacrifices did not oblige them who lived without Jerusalem Lastly others refer this vow not to Pauls shaving of his head but to his Sailing into Syria He Sailed into Syria saith the Learned Samael Petit that he might keep the feast at Jerusalem and it was that which St. Paul vowed therefore a little after he told the Ephesians that he behoved by all means to keep the approaching feast at Jerusalem But why must he do that by all means It was not for that Law of Moses that obliged all to celebrate three Feasts at Jerusalem For he tarryed almost two years at Gorinth and three whole years at Ephesus and went not to Jerusalem to keep the Feast What therefore Paul saith in this place that he was put to it of necessity to go to Jerusalem to the Feast he was put to it by his Vow not that he was now any more bound by the Mosaical Law But one may ask why in the History of Paul's going to Jerusalem are these words inserted And having shorn his head at Cenchrea And what was the reason why Paul did shave his head We will easily give the reason God willing it is therefore to be noted what was Pauls custom among the common People to wit he became a Jew to the Jews as under the Law to these who were under the Law 1 Cor. 9.1 from this usual custom we doubt not but Paul so long as he was among the Corinthians did make much of his hair for among the Greeks this was a sign of a Free-born Man as appears by the verse of Aristophanes which went in a Proverb Besides indeed thou being a servant hath hair For as much as it belongeth to free Persons to let grow their hair As the ancient Masters observe but that the Jews had a contrary custom not to cherish their hair but to shave it to the quick appears from the Nazarites who for the Religion of their Vow abstained thirty days from shaving their hair therefore they who were lyable by no Religion of a Vow to cherish their hair they cherished it not but were shaved again and again or perhaps oftener every Month. Seeing therefore Paul who let his hair grow according to the custom of the Corinthians was going from Corinth to Jerusalem before he would loose from the Port laid by his hair and shaved his head to the quick after the manner of the Jews For he doubted not to have to do
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
as to say Whatever be said of Images made with hands cannot prejudice the Image of Diana of the Ephesians since it is manifest that it was made by the hands of no Artist but fallen from Jupiter You ought to be quiet That is to quiet the Multitude And to do nothing rashly Without full discerning and clear knowledge of the cause 37. For ye have brought hither these Men. To wit Gaius or Caius and Aristarchus of which see above v. 29. Neither robbers of Churches To wit of Diana's Temple seeing they were never within it Nor yet Blasphemers of your Goddess To whose Image since it was sent from Heaven its Worship is beyond debate although it were granted they are no Gods nor to be Worshipped for Gods which are made with hands as has been said v. 26. 38. Wherefore if Demetrius c. Most like to which is that of Horace If any make lew'd verses against any there is Law and Judgment The Law is open That is there are times and places appointed in which Justice is done and Controversies decided And there are Deputies There used to be one Deputy in each Province but here are more mentioned either because at divers times one succeeded another or because that with the Proconsul his Vicar or Lieutenant judged Let them implead one another To wit Demetrius those Men which ye brought hither or they him Quintilian Declam 13. We have received Magistrates and Laws from our Predecessors for this end that every Man may not be judge of his own wrong and the daily complaints of mischief should refute themselves if revenge resemble the Crime 39. But if ye inquire any thing concerning other matters That is If beside your private quarrel ought else come in controversie It shall be determined That is The controversie shall be ended In a Lawful Assembly That is Not in a tumultuary concourse but in an assembly of the People lawfully called 40. For we are in danger c. As much as to say For it is to be feared lest we be accused of Sedition for this days tumultuary concourse being there is no cause for it which can in reason justify it He dismissed the Assembly So by Gods providence this tumultuary convention of the People is dissolved and the tumult stirred up by Demetrius against Paul and his Companions vanished without effect CHAP. XX. 1. AND after the uproar was ceased Which Demetrius stirred up in Ephesus against Paul and his Companions Paul called unto him the Disciples That is Paul called the Christians who were at Ephesus unto him And imbraced them Having by that sign of Brotherly love wished them health and biding them farewel and also as is probable as was the custom of those Nations kissed them Hence the Syrian instead of imbracing them translates here kissed them Neither is it to be doubted but Paul being to depart from the Ephesian Christians did when he wished them health exhort them to the duties of Piety and to constancy in the Faith of Christ which they had received And departed From Ephesus For to go into Macedonia In which at Philippi Beraea and Thessalonica he had converted some to Christ 2. And when he had gone over those Parts To wit the Cities of Macedonia And had given them much exhortation To wit To the Christians who lived in Macedonia that they should retain the Faith and persevere in Godliness He came unto Greece That is To that part of Greece where Athens and Corinth were Greece saith Augustine Lubine Geographer to the French King in his Geographical Index to Vshers Annals The most famous Country in Europe which of old was by its Inhabitants called Hellas containing Macedonia Epyrus Thessalie Achaia which is properly called Greece Peloponnesus and neighbouring Islands about it is for its bounds inclosed upon the East by the Aegean Sea upon the South by the Sea of Crete upon the West by the Ionian Sea upon the North it is parted from Illyria and Maesia by the Scardonian Mountains and from the Thracians by the River Strymon it is now commonly called Romeli by the Turks to whom it is Subject 3. And there abode three Moneths That is And spent three Moneths there And when the Jews laid wait for him The unbelieving Jews being incensed against him for that he led away many from the Law of Moses to the Faith of Christ As he was about to Sail unto Syria Toward Judea He purposed c. As much as to say To the end he might shun the snares laid for him he takes a very wife resolution not to Sail directly from Achaia or Greece properly so called unto Syria but to take his way back again through Macedonia from whence he came to Achaia three Moneths ago 4. And there accompanied him into Asia Strictly so called whose chief Metropolis is Ephesus Sopater This Sosipater and by Syncope Sopater is reckoned among Paul's kindred Rom. 16.21 The Son of Pyrrhus This is wanting in the vulgar Greek Copies Of Beraea Of the number of those noble men spoken of above Ch. 17.10 11 12. And of the Thessalonians That is those of Thessalonica a City of Macedonia Aristarchus and Secundus The Syrian thinks that there were only these two Thessalonians Aristarchus also accompanied Paul not only to Asia but even to Syria also yea and to Rome below Ch. See also Col. 4.10 27.2 And Gaius of Derbe Of this Gaius or Caius see what we have said above Ch. 19.29 And Timotheus Born if we believe Gesnere in the same City of Derbe The Syrian and Arabian interpreters add Who was of Lystra This excellent youth Timotheus See above Ch. 14.6 of whom above Ch. 16. v. 1 2. Ch. 17.14 15. Ch. 18.5 Ch. 19.22 Paul afterward left at Ephesus that there he might oversee the Church in teaching and governing it And of Asia Strictly so called and also its chief City Ephesus for a most ancient Copy which most famous Beza used hath for Asians Ephesians And Tychicus This Man is commended by Paul Ephes 6.12 Col. 4.7 is sent to Ephesus 2 Tim. 4.12 to the Isle of Crete Tit. 3.12 The Supposititious Dorotheus in his Synopsis of the Lives of the Prophets and Disciples of Christ writes that this Tychicus was at last created Bishop of Chalcedon in Bithynia And Trophimus Of whom below Ch. 21.29 2 Tim. 4.20 5. These going before Whither Paul was a going Tarryed for us at Troas That is waited for Paul and me Luke the writer of this History This Luke who spake otherwise in the foregoing Chapters because that perhaps he was sent by Paul somewhere else shews that he was then returned again to Paul to accompany him in his Journey as also afterward in the following From Troas Troas in this place is not taken for that Country which was called Teucris and Dardania and Xanthe but for a City of the same Country which was also called Troas See what we have said above Ch. 16. 6. And we That
is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
fallen from a window of the highest Frame of the House brought him alive to the rest of the Disciples who were assembled in the upper room whence he fell to hear Paul Preach and to celebrate the rite of the Eucharist Alive That is Marvellously restored by Paul unto Life And were not a little comforted As much as to say The sight of so great a Miracle brought great comfort to all 13. But we That is I Luke with others of Paul's fellow-Travellers Went before to a Ship To go before Paul And Sailed unto Assus A fit Port for Ships To this Sea-Town of the Country of Troas the way was but short from the City Troas either by Sea or Land Strabo saith Lib. 13. that this was a Famous City and upon the side that looketh to the Sea Lib. 5. Ch. 30. exceeding strong both by Nature and Art Plinius mentioneth the same City was otherwise called Apollonia There intending to take in Paul To wit into the Ship Minding himself to go a Foot From Troas to Assos a Neighbouring City of the same Country 14. And when he met with us at Assos To wit Paul We took him in Into the Ship And came to Mytilene The chief City of the Island Lesbos which Vitruvius saith was magnificently and stately built Lib. 1. but not wisely situated in which when the South Wind blows Men are Sick when the North West they cough when the North they are restored to Health This City was Famous for Pittacus one of the seven Famous Wisemen of Greece Alcaeus a Noble Lyrick Poet the Famous Poetess Sapphus and that excellent Rhetorician Diophanes who was Master to Gracchus and to that Theophanes who wrote the exploits of Pompey the Great and was very familiar with him and received of him the Freedom of the City in an assembly of Soldiers as Cicero saith in his Oration for Archias a Poet of Antioch 15. Over against Chios Which is an Island in the Aegean Sea about Nine Hundred furlongs in compass bordering upon Ionia between the Islands Samos and Lesbos This Island was Famous for Wine Figs and Marble Lib. 13. It s Wine was the best of all the Greek Wines as Strabo and Horace do witness Epod. 9. The Chian Fig is commended by Martial who for its excellency calls it Chia 7 Epig. 24. Plinius commends the Chian Marble Lib. 5. Ch. 31. Also the Chian Earth is by him said to have the same effect in Medicine as the Samian Earth It had Famous Men Jon Orchomenis's Son a Tragical and Lyrick Poet and a Philosopher Theopompus the Son of Damasistratus both an Orator and a Historian Theocritus of the same age as Theopompus and emulating him in governing the Common-wealth The Chians also challenged Homer as theirs by an argument from the Family of the Homerides Famous among the Chians who boasted they were of Homers Lineage and also Prodicus the Philosopher who said that such things as were profitable for Mans Life have been esteemed to be among the number of the Gods Lib. 1. de nat deor of which Strabo in the forecited Book and Cicero are evident Witnesses We came to Samos That is we arrived at the Famous Samos over against the Island Caria Samos saith Thomas de Pinedo Same and Samothrace or Samothracia were different Islands although of old Samothracia was also called Samos for Samothracia was in the Aegean Sea Same in the Ionian near Zacynthus but Samos of which we now speak lays in the Icarian Sea And as Lemnus Worshipped Vulcan Delus Appollo so Samos peculiarly Worshipped Juno as the Learnedest of Poets doth witness Aeneid Lib. 1. v. 20. And therefore the Samians imprinted a Peacok a Bird sacred to Juno upon their Coin Lib. 14. of which matter Atheneus is a clear witness Bochart does most ingeniosly deduce its Original from the Phoenician Language but since the ancient Greeks did call high Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears out of Strabo Lib. 10. and Constantine Porphyrogeneta 1 Them 16. there is no need to derive its Original from the Phoenician Language In Atheneus Lib. 7. Archestratus the Poet praiseth the Tunies which were taken about this Island Lib. 35. Ch. 12. Pliny commendeth the Samian Tile wherewith the Priests of the Mother of Gods which Priests were Surnamed Galli from a River of that Name cut off their Genitals neither could they do it otherwise without hurt as the same Author reports out of M. Coelius Which I easily believe for their knives made of stone were fitter for Circumcision then Iron ones because of the swelling which sometime happen when the Wound is made with Iron knives Therefore in Joshua 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred knives of Stone which some wrongfully render sharp knives for which you may consult De Prado Pentecontarcho suo Cap. 4. D. Laur. Ramirez The Samian earthen Vessels are also Famous and the Physicians say that the Samian Earth is fit for Medicine In this Island reigned Polycrates that Tyrant so happy that when he threw the Ring that he admired in the Sea he afterward found it in the Midriff of a Fish But none can be called happy before his Death forasmuch as this same Polycrates was by Orontes Darius his General hanged De finibus Lib. 5. as Cicero saith But Pythagoras made Samos much more renowned who therefore was called the old Samian And tarryed at Trogyllium Lib. 14. Strabo mentions Trogilios the Promontory of Mycale And the very Promontory Trogilios says he is indeed the foot of Mycale stretched forth But Mycale Lib. 1. Ch. 148. saith Herodotus is a Promontory of the Continent towards the West Wind belonging to Samos at which Promontory the Ionians gathering together out of all their Cities Solemnized their Feast which they called Panionia And the next Day That is the day after we loosed from Samos We came to Miletus A most Famous City in Caria of the Ionians the first of all Ionia in the Arts both of War and Peace the Metropolis of eighty and more Cities and deservedly renowned for the excellent disposition of its Citizens To this purpose Apuleius saith Floridirum Lib. 2. Samos is a small Island in the Icarian Sea situated just against Miletus upon the West side of it neither is it divided by much of the Sea from it Two days gentle sailing will bring one to either of the Ports Among the Illustrious Men who were born in this City Miletus the most Famous were that Cadmus Who as Pliny saith was the first that began to compose Speeches in Prose Thales the Son of Examius the most Famous of the seven Famous wise men of Greece Lib. 5. Nat. Hist Cap. 29. who was the first among the Greeks that discoursed about Nature He was the first who searched into the Secrets of Astrology The first as Laertius reports in his Life who said that the Souls of mortal Men were
say There is no kind of Torment which I must bear to perform my duty that I shall either deprecate or shun Neither count I my Life dear unto me That is Neither do I value the loss of my Life The Hebrews say that unto him who spares this temporary Life his Soul is esteemed precious No Man is so fearless of Death as that Man that is Crucified to the World and hath mortified his inordinate desire of Worldly things If in the whole course of our Life we give up our selves to the Laws of Christ if we exercise our selves to patience and self-denial to Meekness and Long suffering to Temperance and Chastity to contempt of the World and an Heavenly Mind we shall find it a very easy task when we shall be required to resign up our Mortal Life for the sake of our Lord Jesus He that obeyeth Christ in all his Holy and strictest precepts will be in great readiness and preparation of Mind to lay down his Life for him He that dares kill his Lusts and crucifie the old Man will not think much to resign this Mortal Life that he may be cloathed with Immortality Thus much that most Famous Man for his Learning and Piety the reverend Canon of Norwich Richard Kidder in Ch. 10. of his Book concerning the grounds of Christian Fortitude which not long ago that patern of an upright and godly conscience the noble Lady Vicountess Katharine Ranelaugh lent me So that I might finish my course with Joy That is That with that chearfulness and earnestness which becomes me I might run toward the mark which Christ the Judge hath prefixed for me And the Ministry c. As much as to say And might discharge my Apostolical Office which Christ from Heaven committed to me that I might bear witness to that joyful and happy Message of the exceeding great Grace of God towards Men to wit of the most happy everlasting Life which is to be received in Heaven of the great and liberal God through mens lively Faith in Christ Jesus without the works of the Law Joh. 1. v. 17. Rom. 6.14 15. Heb. 12.15.13.9 1 Pet. 5.12 Hence the Gospel is called Grace 25. And now behold I know By Revelation from the holy Ghost by whose impulse I go from hence to Jerusalem That After my departure from you now Ye all c. That is None of you shall see me henceforth Among them I have gone That is Through whose Countries and Cities I have travelled Preaching the Kingdom of God That is that most blessed and worthy State which by the Grace of God Believers in Christ are to enjoy in Heaven 26. Wherefore I take you to record this day That is I take you all witness That I am pure from the Blood of all Men. That is That I am not the cause of their Destruction who among you have forsaken the Christian Faith and Godliness See what we have noted concerning this Phrase above Ch. 18.6 27. For c. As much as to say For in my Sermons I unfolded to you all and every thing which God commanded to be by Men hoped believed and done that through Jesus Christ the only Saviour of Men they might attain to eternal Life The whole Counsel of God This universal saying must be restrained to his Office of Apostleship As much as to say All Gods Commands revealed through Jesus Christ about these things which are necessary to be hoped believed and done to Salvation Thus Luke 7.30 Counsel of God is taken for Gods Commandment made to the Pharisees 28. Take heed therefore unto your selves As much as to say Therefore above all listen diligently to your selves how ye live that ye decline not from the true Faith and Piety nor be careless in them A most Learned Anonymus Author in a Theological Treatise called The mischief of Impositions p. 29. edit 2. observed that in the old ordination of Presbyters of the Church of England they were enstated in their whole Office by reading this verse And to all the Flock As much as to say Then be watchful and diligent about the care of the Souls of the whole Company of the Disciples that they may so behave themselves as becomes them The Church of Believers is by a Metaphor called a Flock as of Sheep Luke 12.32 Joh. 10.16 1 Pet. 5.2 that from this Appellation we may learn that Christs Faithful ones should frequent the holy assemblies and not to be wandering all alone Over the which the Holy Ghost hath made you That is See above Ch. 14.23 2 Tim. 1.6 Over which by our Ministry and imposition of hands he did set and constitute you Overseers Augustine saith De civit Dei Lib. 19. Cap. 19. Episcopus is a Greek Word and thence brought because he who is set over oversees them over which he is set to wit taking care of them for Epi is over and Scopus is intention therefore if we please we way call the Office of a Bishop in Latin Superintendere to oversee diligently that he may know he is not a Bishop that delights to be over but not to profit Erasmus in his Ecclesiastes Lib. 1. p. 47. Bishop is a name of an Office not of Dignity also it is a Military Word hence derived because he who professeth himself the Captain of an Army should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is look down that there be nothing wanting to the Soldiers under his Standard Whence also Homer calls Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 2. v. 729. Bishop Further they who above v. 17. were in the same City of Ephesus called Elders or Presbyters the same are now called Bishops because in the Apostles time a Bishop and a Presbyter or an Elder were one and the same and one was the name of their Age the other of their Office as Jerome in his Commentary upon the Epistle to Titus and in his Epistles to Oceanus and Evagrius proves from Act. 20.17 28. Phil. 1.1 1 Tim. 4.14 Tit. 1.5 Heb. 13.17 1 Pet. 5.1 2. 2 Jo. 1. 3. Jo. 1. Therefore the most Learned and incomparable Jewel Bishop of Sarisbury in his Apologie for the Church of England against Harding Part. 2. Ch. 9. Pag. 173. when Harding said They were condemned of Heresie who denyed the distinction of Bishop from Presbyter he sets in the Margine It is false for then S. Paul Jerome and other good Men are condemned of Heresie Neither is Bishop Morton of Durham's answer in his Catholick Apologie Part. 1. Ch. 33. unlike this Jerome says he perhaps was of the same Judgment with Aerius neither did the other Fathers think otherwise Lastly that Theodoret Ambrose Augustine also Chrysostome Primasius and Sedulius had the same opinion as S. Jerome about the equality of Elders or Presbyters and Bishops which opinion was Condemned in Aerius then in the Waldenses and lastly in Wickliff Michael de Medina not only said in his Book of the original and
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
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
Predictions of the Prophets he might be called a Nazarene And that the Godly delighted in the use of this name plainly appears from Joh. 1.45 Act. 2.22.3.6 4.10 Yea Christ also calleth himself by this name Act. 22.8 This doubtless was his most glorious name whereby he was declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Branch promised by the Prophets who was brought up in the City called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branch and brought forth thence to the discharge of his Office he brought forth many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazaraeans that is sprung out of the Branch Nor will it avail any thing to say that the ξ in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to evince that it is derived rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is usual to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just the Syrians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viands the Syrians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave Viands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provision For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little the Syrians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. The Temple Of Jerusalem built by Herod which surpassed in Dimension and Magnificence that of Solomon Hath gone about to profane That is to say Endeavoured to defile it bringing Strangers within that Pale of Stone which was raised to the height of three Cubits Jos 6. Bel. Jud. 6. and had these words written on its Columns That a Stranger ought not to enter into the Holy place Whom we took But with a Seditious and Tumultuous force C. 21.17 30. See above And would have judged according to our Law They lye notoriously seeing the Jews went about against all Justice and equity to take away Paul's Life without so much as judging him C. 21.31 as ye may see above 7. But the Chief Captain Lysias came upon us Who resided at Jerusalem with the Regiments of the Roman Soldiers With great violence That is With violent force And took him away out of our hands From the time that Archelaus was banished to Vienna of the Allobroges under Augustus to the time that Claudius Caesar added Judea to the Kingdom of Agrippa the Elder and from the Death of the same Agrippa even till the Destruction of Jerusalem Judea was reduced into a Province and added to Syria and was Governed by Procurators sent from Rome who had the Power of judging in Matters of Life and Death which Power was taken away from the Jews as they themselves answered in express words to Pilate when he sought an occasion of setting Christ at Liberty Yet they had a general Grant from the Romans to put a stranger to Death Joh. 18.31 that entered within the Partition of the Temple They had also Power to scourge the Criminals of their own Nation as appears from Mat. 10.17 Acts 5.48 2 Cor. 11.24 As also a Power to take Cognizance of and judge those of their own People that were Guilty of any Capital Offence otherwise they could not have given an Account to a Roman Magistrate why they required any to be put to Death So with the Roman Inquisitors to whom the Roman Praetor had committed the taking Cognizance of any Cause they could determine whether one was Guilty or not but the priviledge of passing final Sentence was peculiar to the Praetor But if at any time any were put to Death by the Jews without the Approbation of the Roman Magistrate during that time that the Affairs of the Jews were managed by Governour or Procurators deputed from Rome that was done by a popular Tumult although sometimes it was preceeded by a rash Judgment of the Sanhedrin whereby they declared that the Parties were worthy of Death 8. Commanding his Accusers To wit Pauls To come unto thee Who doubtless art Procurator in the place of the Governour By whom To wit Paul Thou mayest According to thy singular Sagacity in deciding of Causes Thy self judging That is Diligently and strictly enquiring into the heads of the Accusation that are briefly mentioned Take knowledge of all these things That is Be certainly informed 9. And also assented That is gave their Approbation to that false Accusation which Tertullus used against Innocent Paul It was a custom amongst the Ancients that when any Orator pleaded a Cause in his own and Fellows name they professed themselves his Astipulators As Virg. Aen. 1. v. 163. Ilioneus said the Trojans with one mind gave loud applause The Jews To wit Ananias and the Senators of whom above v. 1. Saying that these things were so That is Affirming that Tertullus had spoken nothing that was false 10. Then Paul answered Being with his own Mouth to repell the Malicious and Lying Accusations of his adversaries brought against him by their Advocate After that the Governour had beckoned unto him to speak That is Having obtained liberty to speak of Felix who would not pass Sentence without hearing both Parties Forasmuch as I know that thou hast been of many years a Judge unto this Nation As if he had said Being perswaded that you are well seen in the Jewish Affairs seeing now for several years thou hast ruled Judea This was now the tenth year of his Administration of Judea according to the universally Learned Vsher Arch-Bishop of Armagh See our Annot. above on c. 23. v. 24. But Felix who was Procurator of Judea Samaria and Galilee is called by Paul a Judge according to the Hebrew custom of speaking who call any Governour especially one that was endowed with Power of Life and Death Judge So of old they who had the Supreme Power over the People of Israel before the Institution of Kings were called Judges And Shaphat to Judge is by the Hebrews used to signifie to Govern I do the more cheerfully That is Boldly and Freely Answer for my self That is to say I will defend my self who am hunted with Calumnious Accusations with the Protection of Innocence Because that thou mayest understand That is search the matter by Witnesses That there are yet but twelve days Compleated but this very day wherein I plead my cause before thee Since I went up to Jerusalem for to Worship That is Since I went from this Maritim Town Caesarea to Jerusalem to celebrate there the Feast of Pentecost and to worship God with the rest of the Jews in the Temple reverently and holily There were but twelve days intervened from Pauls Arrival at Jerusalem till that very day which was the next after his accusation arrived at Cesarea wherein he pleaded before Felix they being to be reckoned from Ch. 21. v. 17 18 26. c. 22. v. 30. c. 23. v. 12 30. c. 24. v. 1. 12. And they neither found me in the Temple As if he had said Not only in these so very few days which I as a Stranger and Sojourner past at Jerusalem there
fully but his Vices which Agrippa would not part with Not unlike to his Grand Uncle Herod Antipas who feared John the Baptist and sometimes heard him gladly Mark 6.20 but would not obey him when he enjoyned him to put away Herodias his Brother Philip's Wife Paul 's defence saith Daniel Brenius did so far prevail with Agrippa that altho he did not embrace the Christian Religion yet as Ecclesiastical Histories relate he granted to the Christians who during the Roman War against the Jews fled into Cities subject to his Government liberty to stay there and have their meetings without molestation Yet it is very like that this was spoke in a smiling way by Agrippa to Paul and that by a Politick craft lest Festus and the rest that were present should judge him to be mad with Paul whom the same Festus had but now in plain and express terms upbraided with madness 29. And Paul Answering Agrippa with a sedate Mind saith I would to God That is I pray God who is the turner of hearts Both in little and great That is not only almost but plainly and altogether Not only thou Who hast said this But all that hear this day Me discoursing of Jesus Christ Be such as I am That is Become the Disciples of the same Jesus Christ like to me in all things Except these Bonds That is Save in my Prison and Keepers that are set about me For Paul was kept free from bonds in open Prison see above c. 24.23 But as Grotius well observes Vulgar Speech did not take Bonds in so strict a sense as Lawyers Such is that of Virgil Aeneid 8. v. 651. And Clelia scap't from bonds the River took For Pledges are never bound saith Servius Excellent here is that of Calvin as for most part his use is Truly it is very requisite that all the Godly be endowed with this Meekness that they may calmly bear their Cross but that they may desire that others do well and as much as in them lies endeavour to ease them of all their trouble but that by no means they envy their rest and joy This mild Temper and Moderation is very far different from the bitterness of those who by wishing their evils may befall others comfort themselves with the thoughts thereof 30. And. Supply out of the Gr. Text When he had thus said to wit Paul as it is also in the English The King rose up Agrippa from the place whereon he sate attentively and patiently hearing Paul's strong and irrefutable defence And the Gevernour Festus Procurator of Judaea See our Annot. above c. 23. v. 26. And Bernice Sister to K. Agrippa Of whom above c. 25. v. 13. And they that sate with them The Chief Captains and Principal Men of Caesarea Of whom see above c. 25. v. 23. 31. And when they were gone aside Into some place where they might consult what to do with Paul apart and where none might over-hear their discourse Bonds That is Prison See above v. 29. This Man To wit Paul whom they had just now heard plead his cause That Paul saith Calvin was absolved by the Judgment of all did not a little tend to the credit of the Gospel And Festus assenting with the rest condemned himself as having cast Paul into these straits by his Injustice in betraying his Life to the Plots of his Enemies under pretence of changing of place But altho an appeal seems to be dangerous to the Holy Man yet in regard this was his only shelter to save him from Death he rests contented nor goes about to extricate himself out of that Trap not only because it was not candid for him to do so because he was admonished by a Vision that he should be also called by God to bear Testimony at Rome See above c. 23. v. 11. This Man might have been set at liberty Freed from his Confinement as being Innocent and not convicted of any Crime If he had not appealed unto Caesar By Appeal the Power of the Judge from whom the Appeal is made becomes is altogether null not only to condemn but also to absolve that the whole cause may be reserved to the Cognisance of the Superiour Judge to whom the Appeal is made CHAP. XXVII 1. BVT when it was determined To wit Festus Governour of Judaea now also decreeing it as he did before c. 25.12 That he should Sail. The Vulgar Gr. Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. That is that Paul should set Sail from Caesarea together with his Companions to wit Luke who committed these things to writing and Aristarchus the Macedonian of the City Thessalonica who is mentioned in the immediately following verse And to deliver Paul That is And that Paul should be delivered Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they delivered Paul to wit they who kept him in open Prison Into Italy That Famous Country of Europe in whose Metropolis Rome Caesar whom Paul appealed to had his residence See what we have said of Italy above c. 18. v. 2. With other Prisoners That is With some others who were kept in Custody and by reason of the Intricacy of their cause that were to be cognosced were sent to Rome to Caesar Of Augustus Band. That is Of the Band of the Augustan Legion For saith Grotius Augusta was the Name of a Legion in the ancient Stone in Lipsius on the second Book of Tacitus Histories A Legion under the Caesar's was divided into Ten Regiments every Regiment into three Maniples and every Maniple into two Companies This Legion therefore consisted of 6000 Soldiers and it had 10 Regiment 30 Maniples 60 Companies See Salmasius of the Military Affairs of the Romans c. 2 3. 2. And entring into a Ship of Adramyttium As if he had said But seeing there was no Ship there which was bound straight for Italy we went abroad of a Ship which set forth from Adrumetum or as the Gr. Text has it Adramyttium to traffick on the Coast of Judaea Adrymes or Adrymetus or Adrumetum was a City of Libya Pliny makes mention of it l. 5. Nat. Hist c. 4. Strabo l. 17. calls it Adryme That it was a fortified City appears out of Diodorus Siculus l. 20. of his Historical Library seeing Agathocles laid Siege to it While says he these things were in hand Agathocles now having the Plains in his hands he took the Castles near Carthage by force and brought the Cities over to his side some through fear others by reason of their Hatred of the Carthaginians and having fortified his Camp near Tunis and left a sufficient Garrison he advanced to the Cities near the Sea and having taken a new City at his first assault he shewed himself very merciful towards the Captives whence going forward to Adrymes he besieged it But Adramyttium was a City of Mysia near Caicus a River of the same Mysia as Pliny testifies l. 5. c. 30. Ptolemy l. 5. c. 2. of his Geography reckoneth Adramyttium among the Cities of the greater Phrygia
saith Returning from cold Lycia so appears Phoebus when he to native Delia goes But Servius knew nothing of Troick Lycia nor of that of Cilicia and he Interprets that of Lycia absolutely so called as also does La Cerda Lycian Arrows and Quivers are also made mention of by the Poets of which see the same Author on Virgil's Aeneid l. 7. v. 814. Her Royal Habit wondering to behold Her Tresses plated with a Jem of Gold Then how her Lycian Quiver she did bear And there the Centurion finding a Ship of Alexandria That is A Ship which was come thither from Alexandria in Egypt See what we have said of this City above c. 6. v. 9. c. 18. v. 24. Sailing Straight Into Italy Whither frequently both Victuals and much Merchandise were transported from Egypt in Alexandrian Ships He put us From the Adrumetin or Adramytten Ship which we had gone aboard of above v. 2. Into her Which was going straight to Italy nor was she to touch any where by the way 7. And when By reason of contrary Winds We had sailed slow many days That is When we beheld how small a Space of the Sea we had got over in so long a time Nor was it any wonder saith Pricaeus that they complained of this who compassed the Bays seeing they who have favourable Winds think they make small enough Progress Even swift Passage seemeth slow to those that are Sailing saith Servius on Aeneid 5. And scarce were come over against Gnidus That is Come near Cnidus or Gnidus a Maritim Town in Doris a Peninsula of Caria and situate on a Promontory over against the Island of Crete The Wind not suffering us Supply out of the Syriack Interpreter To go a straight Course We Sailed to Crete Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We sailed under Crete See above v. 4. Crete a very great Island which is now commonly called Candy was in ancient times famous by reason of many Fables as the Arrival of Europa the Loves of Pasiphae and Ariadne the Cruelty and Fate of the Minotaur the Works and Flight of Daedalus and the Sepulchre of Jupiter whereon the Inhabitants shewed his Name Engraven as Mela lib. 2. has committed to Memory Therefore Sallustius in Servius on that of Virgil Aen. 8. v. 349. Then did a reverential Terror move And Rusticks Tremble at the Rock and Grove Saith that the Cretians first found out Religion because that Jupiter is fabled to have been born among them It was called by Writers Hecatompolis because it contained a hundred Cites which Horace calls Towns And therefore Paul left Titus in Crete that he might ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City or as Erasmus renders it Town by Town According to Ptolemy lib. 3. c. 17. It was bounded on the West by the Gulph of Venice on the North by the Cretian Sea on the South by the Lybick on the East by the Carpathian It s principal Cities were Gortyna Phalasarna Cydonia Cnossus the Palace of Minos Virgil 3 Aen. v. 104. Jove 's Birth Place Crete lies circled in the Main There is Mount I de the Nursery of our Race A hundred Cities hath this wealthy Place Our Grandsire first hath not my Memory fail'd Teucrus from thence to Rhoetian Confines Sail'd For it was accounted a certain Truth that the Trojans departing from the Island of Crete under the Leading of Teucrus came into Phrygia and gave Name to Ida a Mountain in Troy from Ida a Mountain of Crete in which Mountain Varro affirms in his Book which he composed of Maritim Places that even in his Days Jupiter's Sepulchre was visited there as Solinus reporteth c. 17. In Testimony whereof they said that Teucrus consecrated a Temple to Sminthian Apollo For the Cretians called a Mouse Sminthus which the Trojans had in great Reverence as Strabo affirms l. 13. Crete was also Renowned for that most famous Labyrinth framed by Dadalus at the Command of Minos Minos and Rhadamanthus have made it famous who for their extraordinary Justice were fabled by the Poets to be Judges of the Infernal Regions of whom Minos also gave Laws to the Cretians Lycurgus also the Lacedemonian Legislator extended its Fame by his Voluntary Exile Epimenides and George the Trapezuntian a famous Philosopher were also Cretians the former wrote of the Nature of things in Verse as Lucrece did amongst the Latins George the Trapezuntian altho he was born in Crete yet he would rather have his Name from Trapezunt a City of Capadocia whence his Fathers Family had their Original he very much admired Aristotle but made light Account of Plato he Translated many Pieces out of the Greek into Latin nor did he write a few in Latin They say that in his utmost old Age he forgot all things even his own Name of which see Vossius of the Latin Historians l. 3. c. 8. Overpast Salmon The Eastern Promontory of Crete over against Gnidos and Rhodes which otherwise they call Salmonium Therefore saith Beza they were forced to turn aside to the left hand that they might turn in from the Eastearn Point of Crete to the Southern Coast 8. And scarcely That is And with great difficulty by reason of contrary Winds Sailing near it That is Sailing or passing by that Promontory Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coasting by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Word used Mariners Virg. Aen. 3. v. 127. crebris legimus c. Pass through Seas sow'd thick with Isles Where Servius Praeterimus We pass by A Speech drawn from Mariners because that by hailing up their Cable that is by gathering it in they escape rough places We came to a certain place Of the said Island of Crete Which is called the good Havens In Gr. As also the Eng. It is fair Havens Cale Acte That is l. 3. c. 15. Pleasant Shore a City of the Cretians as Stephan and Ptolemy say of Euboea as Herodot l. 6. c. 23. Of Cicilia which by Cicero is called Calata and its Inhabitants Calatini Nigh whereunto was the City Thalassa Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Mention saith Beza of the City Lasaea in any Geographers that I ever read Pliny reckoneth Lason also among the Cities of Crete but an In-land Town Ptolemy also calleth a certain City Lisson but next to the Eastern part of it The Vulgar Latin instead of Lasaea has Thalassa which Jerom says is corrupted and would have it read Laraea But what if this as well as that be corrupted For in Stephan I find the City Thalassa but its Situation is not described I had rather therefore read it Elaia which is reckoned by Pliny among the principal Maritine Cities of Crete 9. Now when much time was spent Past in slow and incommodious Sailing contrary to the expectation of Mariners and Passengers And when Sailing was not safe As if he had said And Sailing began to be dangerous Because the Fast was now already past Luke describes the Time according to the Custom of the
Jews and uses the Fast for the time that the Fast was kept But seeing saith the Famed Heinsius it is said absolutely Jejunium Fast there is no doubt but that it is to be understood of that Fast which is called great or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fast-Day absolutely and compendiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Day of Purification or Expiation On which day the Jews gave themselves over to very great Lamentation so that for above the space of 24 Hours they cloathed with white Garments Pray and Fast without Interruption that so they may detest the memory of that horrid Sin to wit that of making the Calf and may avert the Punishment due to so great a Wickedness Which Fast falleth on the tenth Moon of September in which Month as the seven Stars called Pleiades set so also the Sea begins to be Tempestuous Of this solemn Annual Fast of the Jews see Lev. 16.29 c. c. 23.27 c. Encouraged Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhorted Admonished To get the Ship into some Harbor and make a little stay in their Course 10. With hurt That is Not without much Damage Not only of the Burthen Wherewith the Ship is laden And of the Ship Which by being tossed with Tempests and Storms will be endamaged But also of our Lives Which will be endangered This Voyage begins to be In the Gr. These Words are expressed by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voyage to be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voyage will be Hence it appears that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put after the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this Verse is either redundant as Mat. 26.72 Mar. 12.19 or is taken for the affirmative Particle Vtique certainly as 1 John 3.20 11. But the Centurion Julius of whom above v. 1. 3. The Master That is He who directed the steering of the Ship And owner of the Ship That is Who was set over the Ship and appointed every Mariner his Office He that discharges this Naval Office is by Cicero called Naviculator and Navicularius Believed more That is Thought it more reasonable to harken to them as being expert in Naval Affairs Than those things which were spoken by Paul By Divine Presage 12. The Haven Which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fair or Good Haven or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasant Harbor See above v. 8. To winter in That is To pass over in that place the Winter Season no ways convenient for Sailing The more part advised That is It was determined by the Advice of the greatest part To depart thence That is To loose from that Harbor very inconvenient to winter in Supply being desirous to try If by any means they might attain to Phoenice Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolemy saith Beza calls the Town it self so but the Harbor he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Southern Shore of Crete See Ptolemy l. 3. c. 17. To winter That is To pass over the Winter time there An Haven of Crete An Island of which above v. 7. Lying towards the South-West That is The Wind from Africa or Libya which bloweth betwixt the South and the West And to the North-West That is The Wind that bloweth betwixt the West and the North. If saith Lewis de Dieu we believe the Maps that Harbor lay in that part of Crete which look'd directly to Africk and therefore to the South How then did it lie to the North-West and South-West which are two Western Winds the one composed of the West verging to the North the other to the South I answer that the Harbour was full of windings and turnings which if ye look to it wholly in itself lyes directly to the South but if ye have respect to its windings and use it is towards the South-West that is that Point of Western Meridian where the South-West is opposed to the North-West in a direct Line and therefore this Harbour was very convenient for their Voyage for that Way had a straight Course into the Adriatick Sea 13. And when the South Wind blew As if he had said When a most gentle South Wind blew very fair for us Supposing that they had attained their Purpose That is The Mariners now nothing doubting but that all things were according to their Desire Loosing thence Their Anchors or when they had loosed from the Harbour as it was agreed upon by most of them above v. 12. They Sailed Close Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without any Preposition which sufficiently indicates that Asson here is an Adverb signifying close and not a little Town of Crere which by Stephanus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asus with a single Sigma or that In-land Town which by Pliny is ranked among the principal Cities of Crete and is by him called Asum in the Neuter Gender l. 4. Nat. Hist c. 12. much less that City called Asson that is near Troas very far distant from the Island of Crete whose Coast they were now Sailing by of which above c. 20. v. 13. By Crete That is As above v. 8. They Sailed along Crete or Sailed along the Coast of it but as is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 close so that they as it were shaved the very Coast of Crete As being in no wise afraid lest they should dash upon the Shore Sailing as near as could be by it because the South Wind breathed very gently as appears by what 's said immediately before 14. There arose against it That is Beat in upon the Island of Crete or rushed violently upon it A Tempestuous Wind. A violent raging Whirlewind Called Euro-aquilo Gr. Euroclydon Eurus is the East Wind flowing from the Winter East from whence this compound Name adding the Word Clydon which in Greek signifies a Wave because this Wind raiseth up huge Waves by its Blast In the Vulgar Interpreter it is Euroaquilo North-East as it were the East Wind inclining to the North. Whether saith Beza that he read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so likewise Luke calls Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that he thence judged that this was North-East or a Wind blowing from the East towards the Summer Solstice because the Ship was driven from the Shore of Crete partly towards the West and partly towards the South to wit towards Malta which lies between Africk and Sicily Especially seeing they are said to have feared lest they should be driven in upon the quick-sand towards the South Therefore this Conjecture does not altogether dissatisfy me seeing Virgil also calls the East Wind Tempestuous and this Wind is very suitable to the Winter Season Yet I have retained the Word Euroclydon which I have found in all Greek Copies I met with whence it is understood that this was an East Wind and that very Stormy For the Greeks calls Wave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is that which
length when Castor died they say that Pollux who having been born of the same Egg with Helena was immortal out of Love to his Brother begged of Jupiter that he might share his Immortality with his Brother which having obtained they are said to die alternatively and live again Which Fiction arises from hence because as Servius saith on Aen. 6. the Constellation Gemini that is assigned to them is so that when one Star of it setteth the other riseth Yet Macrobius Saturnal l. 1. c. 21. as he referreth all the other Gods so them also to the Sun when he saith But the Gemini who are supposed to die and live by courses what else do they signifie but one and the same Sun now descending into the lower Hemisphere anon mounting to the highest altitude of this Moreover the Castors or Castor and Pollux were usually painted like handsome young Men most decently apparelled and sitting on Horseback saith the Famous Lightfoot And they appeared thus Equipped if you 'll believe the Relator in the Engagement at the Lake Regillus leading on the Roman Cavalry and defeating the Enemy so that the Victory was obtained by their Conduct Dionys l. 6. Roman Antiq. Yet sometimes they are drawn on foot But that the Ships of Alexandria used to have the Effigies of Castor and Pollux on their Snout that notable place of Cyril indicates which the most renowned Heinsius citeth out of Catena patrum upon Isaiah not yet published But also saith he the Author of the Acts of the Apostles saith that they who were with him went aboard of a Ship of Alexandria whose sign was Castor and Pollux For it is usual for Alexandrian Ships to have such Ensigns painted on the right and left side of their Forecastle Moreover we may observe that Paul did not refuse in case of necessity to make use of that Ship which has the Image of an Idol upon it For seeing an Idol hath no Vertue to pollute things consecrated to it a Christian making use of these things in case of necessity where there is no just cause of offence is not defiled if they be referred to Civil uses See 1 Cor. 8.4 7 8 9 10. 12. And landing at Syracuse Syracuse or as it is commonly used in the plural Number Syracusae the most Famous City of the Island of Sicily a Colony of the Corinthians was built by them together with the Dorick Grecians under the Command of Archias the Corinthian above 700 years before the Birth of our Lord about the same time that Naxus and Megara Cities of Sicilia were built as Thucydides l. 6. Strabo l. 6. and others have left on Record It had its name from a Marsh that lies near it called Syraco of which Stephen speaketh when he treateth of Syracuse Marcianus Heracleota in his Periegesis The Dorians inhabited the West side Of Italy whom Archias of Corinth bid To come to him who did their labour use Building the Famous City Syracuse Its name from the adjacent Marsh they chuse It was saith Thomas de Pinedo of old divided into four parts according to Cic. in Verrem l. 4. One which Strabo calls Ortygia l. 6. was by them called Nasos that name in the Dorick Dialect which the Syracusians used signifies an Island Famous for two Harbours and the Royal Palace of Hieron where the Praetors had their residence In this part of the City there were many consecrated Temples two whereof surpassed the rest to wit Diana's Temple and Minerva's There was also a Fountain of Sweet Water whose name was Arethusa of incredible largeness celebrated not only by Poets but also by Prose-Writers very full of Fish which would have been wholly covered with the Waves had it not been parted from the Sea by a fortified Wall and certain heaps of Stones The second part was called Acradina wherein were a very large Market place stately Galleries a publick Hall extraordinary well adorned a very spacious Court and a most excellent Temple of Jupiter Olympius The third part of the City was named Tyche because in it was an ancient Temple of Fortune so the Greeks call Fortune in which there was a spacious Colledge and very many consecrated Houses But the fourth part because it was built last was called Neapolis in which there was a large Theatre and two stately Temples the one Ceres's the other Proserpina's and that surpassingly beautiful and big Image of Apollo which they called Temenites These four parts of Syracuse were of that extent that Cicero in the above cited place calls every one of them a City and therefore Ausonius in his Poems which he made of the most considerable Cities of the Roman Empire calls Syracuse Quadruple Epipolae also wherein were Eurylcus Labdalum and Temenus of which we have spoke in their proper places is by others mentioned among the Parts of Syracuse but we have followed the most Learned of Romulus's Offspring from whose Fountain we have watered these Gardens In Epipolis was that Famous Prison called Latomia a large and stately work of Kings and Tyrants it was all of a Rock digged to a marvellous depth according to Cicero's Oration against Verres l. 5. who in the same Oration avers that it was made by Dionysius the cruel Tyrant The pleasantest of these Caverns had its name of Philoxenus the Poet wherein he is said to have composed Cyclops the choicest of all his Poems as Aelian reporteth Hist var. l. 12. c. 44. Sueton saith in Tib. c. 74. that that Image of Apollo called Temenites so much commended by Cicero was transported from Syracuse to Rome The Romans made themselves Masters of this most Opulent and Famous City when Marcellus was their General after that they had sacked it as Livy in his 25 Book and Florus l. 2. c. 6. sufficiently testifies the Words of the latter I thought fit to insert here Sicily that was commited to Marcellus did not long hold out for all the Island was overcome in one City That great and before that time invincible Metropolis Syracuse tho it was defended by Archimedes's wit at last submitted It s tripple Wall the same number of Castles that Marble Haven and celebrated Fountain availed it nothing save only to procure compassion that being overcome it might be spared for its beauty Strabo l. 6. saith that Augustus Caesar repaired it It was anciently the Metropolis of all Sicily as also the greatest and most powerful seat of Tyrants now a Bishops Seat between Catina and the Promontory Pachynus it retains the same situation at this day and its name is a little altered for it 's commonly called Saragossa Its Citizens by the Latins were called Syracusans It hath produced several Men Famous for Learning amongst the rest Flavius Vopiscus the Famous Historian Philemon the Comick Poet but Archimedes the Geometrician and excellent Mathematician hath surpassed them all in Fame whose Sepulchre Cicero Tusc Quaest l. 5. makes his boast that he found out among Briers and Brambles when it was unknown to the
Syracusans But I know not on what account he calls so admirable a Man contemptuously vile little Man If ye desire to know more of this City consult Cluverius l. 1. Sicil. Ant. c. 12. and Goltzius on Syracuse We tarried there To wit at Syracuse 13. Thence That is When we had tarried three days at Syracuse we parted thence We fetcht a compass and came to Rhegium A City of Greeks built by the Inhabitants of Chalcidia as Strabo testifies l. 6. Hence Solinus c. 8. It is well known that Rhegium was built by the Chalcidians It retains the name at this day for it is called Reggio by the Italians it was of old the Chief City of the Brutii now of Calabria the farther in the Kingdom of Naples It is situate on the border of the Sicilian streights over against Sicily it is dignified with a Bishops Seat according to the testimony of Alexandrinus and Michael Antonius Bandrand of Paris on his Geographical Lexicon Authors are not agreed as to the Etymology of its name some say that it was so called because it was a large City and as it were Royal but others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be broken because that before that I may use Virgils Words Aen. 3. that Land and Sicily Divided were land that conjoyned was A huge Flood did with violence divide Parting Sicilia from Hesperia 's side Cities and Fields retired with swelling Waves A narrow Sea their Margine interlaves Strabo in the forecited sixth Book and Eustathius on Dionysius's Perieget v. 345. are my Authors for both the Originations Strabo in the same Book reporteth that it was destroyed by Dionysius the first of that name King of Sicily and repaired by his Son and called Phoebia and that it was augmented by Augustus Caesar out of his own Navy when it was but thinly Peopled It is called Rhegium Julium by Ptolemy l. 3.1 either for that Julius Caesar sent a Colony thither or because Julia the Daughter of Augustus by Scribonia being banished into Rhegium for her lewdness died there as Tacitus testifies Book 1. of his Annals If any desire to know further of this City let him consult Leander Albertus his Description of Italy dedicated to Henry 2. King of France Cluverius and others And after one day To wit past at Rhegium The South Wind blowing the next day After our departure from Rhegium We came to Puteoli In the Gr. the Latin name being a little corrupted 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Book 4. of the Latin Tongue From the Word Putei Wells the City Puteoli has its name because about that place are many cold and hot Waters except it be rather called so from Putor stench because it has often a noisome smell of Brimstone or Allum This City of Tuscany that is Hetruria is called by three names by Stephen Byzantius in their proper places For by him it is called Dicaea Dicaearchia and Potioli In Potioli he saith that it was built by the Samians and in Dicaea that it was a Colony of the Ionians S. Jerome in Euseb Chron. Lib. 2. Olymp. 64. A. 4. The Samians built Dicaearchia which is now called Puteoli Strabo saith of this City after his Description of the Lakes Lucrinus and Avernus Next are the Shoars or the Coasts about Dicaearchia and the City itself It was once a Dock of the Cumans built on the Brink of the Shore But about the time of the War with Annibal the Romans sent a Colony thither and changing its former name Dicaearchia they called it Potioli from Putei Wells Others from Putor stench because of the stench of its Waters The same Strabo a little after But the City was made a great Mart Town having Artificial Harbors for Ships by reason of the natural convenience of the Sand. Dicaearchia as for most part it is called by the Greeks is by Pliny l. 3. c. 5. called the Colony Dicaearchia It appears from the thirty fourth Book of Livy that Puteoli Vulturnus and Liternus were made Colonies of Roman Citizens when Publius Cornelio Scipio Africanus was Consul for the second time in the Consulship of Titus Sempronius Longus and that 300 Men were sent into each of them If Puteoli did not afterwards lose its right of Colony Cornelius Tacitus was mistaken when he said Book 14 of his Annals Puteoli an ancient City in Italy obtained the right of a Colony and Surname from Nero. Benjamin Tudelensis saith in his Itinerary but without any Author for it that this City was anciently called Surento and that it was built by Hadarezer who is made mention of 2 Sam. 8.3 when he fled from before the face of David as the Hebrews express it which fable the counterfeit Joseph Ben. Gorion also relateth l. 1. c. 3. but the contrary appears from Ptolomy with whom Chap. 1. of his third Book of Geography Puteoli and Surentum are distinct Cities Puteoli is now by the Italians called Pozzuolo which is the same name a little corrupted C. Caesar Caligula joyned Baiae to its Bulwark by a Bridge which were most four Miles distant either in aemulation of Xerxes who bridged over the Hellespont or that he had a mind to terrifie Germany and Brittany whom he was invading by War with the report of this huge Work or rather because Thrasyllus the Mathematician had foretold that Caius the Emperor should not more be Emperor than he could ride upon Horses over the Bay of Baia as Suetonius relateth in his Caeligula Marcus Tullius Cicero saith Thomas de Pinedo called his Village Puteolanum because it was near Puteoli where Aelius Spartianus in the Life of Adrian the Emperor saith that this Emperor was interred in which Antoninus Pius his Successor made him a Temple insâ—ead of his Sepulchre and a Game every five years like to the Olympian and Priests and Colledges and many other things which belonged to the Honour as it were of a God as the same Spartianus declareth In the middle of the City there is a most ancient Temple to be seen somewhat defaced by the violence of Earthquakes of old consecrated to Augustus but now to Saint Proculus where Mens bones are to be seen of a vast bigness as Leander Albertus an Eye-witness testifieth in his Campania For he placeth this City in that part of Italy 14. Where we found the Brethren That is The Christians who possibly were converted from Judaism to Christianity Josephus makes mention of the Jews that dwelt at Dicaearchiu that is Puteoli Ant. l. 17. c. 4. And were desired By the same Brethren To tarry with them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lewis de Dieu is seldom put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at yet it is not altogether out of use as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the doors at the Gate is in use almost with all Wriers and in Thucidydes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was situate by the River Seven days To wit as many as Julius the Centurion had appointed to stay
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
Augustus Jos 19. Antiq. 4. This Agrippa in the second year of the Empire of Caius Caligula as he passed through Alexandria whose Citizens bearing an inveterate hatred against the Jews were much grieved that any of that Nation should be honoured with the Title of King was plaid upon and scoffed at in the place of exercise by the Satyrs of their Poets And a certain Mad-man named Carabas was brought into the place of exercise who night day used to wander naked through the Streets and so placed that he might be seen by all Then they put a paper Crown upon his Head and a straw Mat upon his Body instead of a Robe for a Scepter one gave him into his Hand a piece of a Reed taken off the ground Having thus adorn'd him with Royal Robes and as Stage-players use transformed him into a King the young Men with poles on their Shoulders waited on him as his Guard then some came to pay their respects to him others desired him to confirm their Priviledges others advised with him about the publick Good After this all the by-standers shouted calling him aloud Marin which name in the Syriack Language signifies Lord. Philo against Flaccus relates these things And thus the King of the Jews was derided by others just as about five years before they had mocked at the Royal Dignity of their true Lord Jesus Christ Stretched forth his hands A Hebraism That is He undertook See Gen. 3.22 Deut. 12.7 Luc. 9.62 To vex certain of the Church Because they oppugned the Rites and Ceremonies of his Fore-fathers of which Josephus saith he was a religious observer lib. 19. Antiq. c. 7. 2. And he killed James The Elder the Son of Zebedy And so he was the first Apostle that was Baptized with that Baptism of blood of which Christ speaks Mat. 20.23 But Clemens Alexandrinus adds from an Ancient Tradition lib. 7. Hypotyposeâ—Ì„n apud Euseb 2. Hist Eccl. 8. and Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that very man who had accus'd James when he saw how boldly this Apostle gave testimony for Christ did ingenuously confess that he also was a Christian And as they were both going to the place of Execution he on the way desired pardon of James and James after having paused a while answered Peace be to thee and kissed him and so they both ended their lives by the stroke of the Ax. With the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing with the Sword or beheading was a sort of criminal punishment of the four kinds of death by which the Jews made the guilty suffer as we have noted upon Mat. 20.19 Sanhedrin fol. 3. B. If those who seduce people to a strange worship are but few they are stoned and their goods are not Confiscated But if they be many they die by the sword and their goods are Confiscated James indeed was but one But saith the most famous Lightfoot Herod knew Peter and a great many more who in his judgment did persuade the people to an irreligious worship and he acts with James as he intended to act with the rest 3. But because he saw it pleased the Jews To wit The death of James 4. To bring him forth to the people That is To expose and deliver him to the punishment of a publick death 5. By the Church That is By the Christians assembled from house to house as appears from v. 2. 17. For him That is For his deliverance 6. bound with two Chains Whereas otherwise the Criminal had only one Chain tyed to his right hand which was also tyed to the left hand of the Soldier who had the charge of guarding him as may be seen in Plin. lib. 10. Ep. 30. Senec. Ep. 5. lib. de tranquil c. 10. Augustine also seems to hint the same thing upon the 118th Psalm Two are bound and sent to the Judge a Thief and one bound with him one of them a wicked person and the other innocent both of them tyed with one Chain but yet far enough from one another For the Chain was of such a length as did not hinder their convenient passing along and that there should be no pain and no danger of the Prisoners escaping as the Theodosian Codex phrases it And the keepers before the door kept the Prison Here is described the diligent efforts of Peters Enemies to keep him securely that so the power of God in delivering him might be more manifest 7. A light shined At the approach of the Angel as Luke 2.9 On the apartment That is In that part of the Prison in which Peter was chained which the Syriack Translation calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house And smiting Peters side As they do who have a mind to rouze any one Quickly That is Without delay 8. Gird thy self That is Gird thy Coat on as the custom was Jer. 13.1 Peter had lain down in his Coat Bind on thy Sandals Dio translates caligas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soldiers Shoes These sort of Shoes were mostly used by the Jews which the Greek Text calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover the soles of the feet and seem to be the same with the Shoes called Dusty because that by reason of their shortness they did not keep out the Dust Cast thy Garment about thee That is Thy outward Garment as those do who are going abroad 9. He wist not c. As if he should say He believed all this to be but a dream because so unlookt for a deliverance did exceed all belief For when those things happen we most wish for we can scarcely believe them to have happened see Gen. 45.26 Job 29.24 Psal 126.1 So when Flaminius by an Herald declared the Grecians Free-men and only liable to their own Laws When the People saith Livy lib. 33. heard the Heralds voice their joy was so great as not to be bounded They could scarce believe that what they heard was real Being amazed they gazed at one another and not trusting their own Ears they fancy'd all but a dream each of them asking his Fellow what his thoughts of it were 10. But passing by the first and the second Watch. The Prison in which Peter was if we may believe Adrichomius was in the Court which encompassed Herod's Palace about for it was Herod's not the Cities Prison where the Kings Soldiers kept Guard Betwixt the Gate of this Prison and the Iron Gate of Jerusalem there were divers Entries which the French call Corps de Garde where used to be Centries And therefore the Aethiopick version is the best And when they had passed the first and second Entry Which opened to them of its own accord That is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely or of its own accord which is done without human care or labour Lev. 25.5 2 Kings 19.29 Wisd 17.6 Mar. 4.28 so the Kingdom of Christ is called a Stone cut without hands Dan. 2.34 That is Fashioned without the labour or industry of Man
4. Solin c. 30. Letting down the Vessel That is When we had taken down the Sail-yard with the Sail fastened to it For as saith Seneca when the Wind is grown too strong and too great to bear Sail to the Yard is taken down Hence that of Ovid The Yard let down escapes the Winter Storms It is a Hebraism very frequent in the Scripture whereby any moveable thing is called a Vessel So. To wit having taken in our Sails from the Storm Were driven That is floated on the Waves whithersoever their force drave us 18. And we being exceedingly tossed with a Tempest As if he had said But when our Ship tossed with the furious Tempest now was lifted up as it were to the Heavens anon was tumbled down between the gaping Waves as it were into a Pit or Gulph See a lively description of a dreadful Tempest Psal 107.25 26. which Virgil imitating hath elegantly expressed in these words Aen. 3. v. 564. At Heaven we tilt then suddenly we fell Watry Foundations sinking low as Hell The next day they lightened the Ship That is The Mariners cast out of the Ship the heaviest Lading and the more weighty Merchandise that the Ship being lightened of its burden might draw less water and so might not so easily be overwhelmed by the Waves 19. And the third day To wit From the rising of that dreadful Tempest They cast out with their own hands the tackling of the Ship Gr. as also the English we cast out with our own hands the tackling of the Ship To wit we who were Passengers in the Ship together with the Mariners Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast out To wit the Master and Mariners Now all Marine Utensils wherewith a Ship is accoutred as the Mast Yard Oars Cables and such like are called the Tackling 20. And when neither Sun nor Stars appeared As if he had said But when the Firmament was darkned Night and Day with a black Fog An usual description of a very great Storm So in Virgil Aen. 1. v 92. When from the Trojans sight dark Clouds restrain Heaven and the Day black Night broods on the Main In many days Without intermission And no small Tempest lay over us That is Lay upon us As if he had said And when a Turbulent and Thundring Tempest did now afflict and distress us All hope that we should be saved was then taken away Grotius excellently observeth that this was spoken according to all humane probability such as are many other things in Holy Writ The meaning therefore is the same as if he had said All hopes seemed to be cut off of escaping Death which now all appearances portended to be impending over us 21. But after long abstinence That is And when they who were in the Ship being tossed with the Tempest had endured a long hunger through want of Appetite but not through scarcity of Food as appears afterwards v. 36 38. Paul stood forth in the midst of them With whom he was aboard in that tossed Ship You should have hearkened to me By giving heed to me when I presaged this storm we are now tossed with Not have loosed Supply Anchors And to have gained That is have prevented He that evites the damage that he was like to sustain is said to gain and be fortunate according to Aristotle l. 2. Mag. Moral c 9. Hence by Pliny 7. Nat. Hist 39. Sutorius Priscus is said to have gained an injury which he committed unpunished and suffered no punishments for inflicting it This harm That is This boisterous rage of the Winds And loss To wit of the Merchandize and Tackling or Furniture of the Ship 22. And now That is Now therefore as above c. 5. v. 38. or but now to wit seeing that as Silius expresseth it the cruel storm groweth worse and worse I exhort you to be of good cheer I again and again beseech you who by the event have had experience of the Truth of my former sayings that ye be not dejected in your Minds For there shall be In this Voyage how dangerous soever The loss of no Mans Life That is Person as above v. 10. Among you To wit as appears below v. 31. if ye hearken to me otherwise than ye did before Such Speeches saith Grotius are every where in the Holy Scripture which contain in them a tacit condition easie to be understood either from the words preceeding and subsequent or from the Nature of the thing it self 1 Sam. 2.30.13.13 14. But of the Ship That is But the Ship only shall be cast away An exceptive particle saith Grotius instead of an adversative as Luke 23.28 John 8.10 in the Greek 1 Cor. 11.11 Phil. 1.8.3.16.4.12 Rev. 2.25 Whos 's I am That is To whom I am devoted And whom I serve That is And whom I worship with true Piety Jonas said the same of himself of old when he Sailed in the Company of Heathens Jon. 1.9 24. Thou must be brought before Caesar As if he had said Thou shalt be presented alive before Caesar to whom thou appealedst above c. 25.11 Lo c. As if he had said God has so liberally granted thy request that not one of them that are carried with thee in this Ship shall perish provided they obey thy wholesome advice and use all means that in them lie for their preservation See below v. 31. The Verb give is taken in another contrary sense above c. 25 v. 11. but is used in a like sense to this above c. 3.14 25. For I believe God Without the least doubt or hesitation 26. Howbeit we must be cast upon a certain Island Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall on How this praediction was fulfilled is declared below c. 28. v. 1. 27. Fourteenth Night To wit From the raising of the storm by the Winds As we were Sailing Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driven up and down as it also is in the English tossed hither and thither Plutarch saith Grotius hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be carried hither and thither In Adria That is In the Adriatick Gulph or Sea which is described by the Poets as very tempestuous Adria or Hadria a City belonging to the Picentes or Piceni according to Ptolemy Geog. l. 3. c. 1. was a Colony of the Tuscans who before the Romans attained the Government commanded all by Land and Sea as Livius recordeth in his Book 5. c. 3. Adrian Câ—sars Progenitors had their Original from this City as Aelius Spartianus in his Life declareth The same City after the Tuscan Empire was buried in Oblivion was made a Colony by the Romans as you may see in the Epitome of Livy l. 11. From this City also the Sea which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins call the Adriatick or Adrian Sea or Gulph The Poets also call it Adria after the manner of the Greeks and Adriacum which anciently was called Atriacum as also the