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
Judgment Let Men therefore be delegated that are more skilful in managing Impeachments Go down together As if he had said Let them go down with me from Jerusalem to Caesarea and accuse Paul of his Crimes 6. Among them To wit Among the Jews of Jerusalem The next Day That is the next day after that Festus returned to Caesarea Sitting in the Judgment Seat To give Judgment He Commanded Paul to be brought That he might judge his Cause Many and grievous Complaints c. That is They laid many grievous Crimes to his Charge which yet they could not fix upon Paul by any plausible proofs Excellent is that of Apuleius Any innocent Man may be accused of a forged Crime but none but a Guilty Person can be convicted 8. While Paul answered for himself That is While he vindicated his own Innocency by most solid and convincing Arguments as above c. 24. v. 10. seq Against the Law of the Jews That is Against the Law given by God to the Jews through the Ministry of Moses Against the Temple Of Jerusalem which my Adversaries calumniate me that I went about to prophane Against Caesar Those Accusers of Paul seem to have laid the same things to his charge that the Jews of Thessalonica and Corinth did above c. 17. v. 7. c. 18. v. 13. 9. To do the Jews a pleasure That is To curry favour with the Jews And there be judged of those things before me That is Be judged by the great Council of the Jews in my hearing The Sanhedrin saith Grotius had some Power of executing the Law but the right of the Roman City was greater than that of the Sanhedrin therefore Paul could not be compelled to acknowledge them for Judges The Governors used sometimes to be present with the Senate of the City L. 1. § sed etsi D. quando appellandum sit 10. But Paul said To wit When he understood on what design and intent Festus put that Question to him and fearing ambushes laid by the Jews I stand at Caesar 's Judgment-Seat He calls that Caesar's Judgment-Seat which the Governor held in the Name and by Authority of Caesar Vlpianus Book 1. of the duty of Caesar's Procurator saith What things are acted and done by Caesar 's Procurator are so approved of by him as if they had been done by Caesar himself Where I. Seeing I am a Roman Citizen To the Jews To wit Those mine Accusers to whose importunity you seem to yield I have done no wrong That is in nothing have I given them just cause of offence Better The Comparative is put for the Positive well or the Superlative as it in the English very well 11. I refuse not to die Terent. Phorm Act. 1. Sc. 5. If Vncle Antipho has committed so great a trespass against his own Interest I plead for no favour for him but that he may suffer according to his demerits On which place Donatus saith T' is a Rhetorical Theorem which he uses who is entrusted with a cause proposed If this or that be I beg not pardon I deprecate no punishment But if there be none of these things Supply Wherein I have offended as I said above v. 8. Which these accuse me A Graecism For in Latin it is more proper to say Of which or whereof they accuse me No Man may deliver me unto them That is No Man hath Power to grant this liberty to the Jews to judge me against my Will It was saith Grotius contrary to the Roman Laws to deliver up a Roman Citizen and that against his Will to Men of a Province to be judged by them Pliny in his Epistle to Trajan of the Christians saith There were others possessed with the like madness whom because they were Roman Citizens I ordered to be sent back into the City I appeal to Caesar That is as Grotius interprets it If ye will deliver me to be judged by the Sanhedrin for Festus seemed to intend it I appeal to Caesar Nero. This was allowed by the Roman Laws in such a case For before Sentence Appeal may be made If the Judge has pronounced an Interlocutory on a Question to be discussed in a Civil Action or does it contrary to Law in a Criminal L. Ante. D. de appel recip With the Council That is With the Conciliary Assistants Conferred That he might ask their Judgment as to this Appeal of Paul's to Caesar whether it should be admitted or not To Caesar thou shalt go Festus grants that to a Roman Citizen which if he had not granted he had been guilty of open violence before Caesar whose honour that was advanced by that Appeal he should have seemed to suppress and make light account of 13. And when a few days were past That is a few days intervening Agrippa The Younger whom Herod Agrippa Aristobulus's Son begot of Cyprus Daughter to Phasaelus King The last of the Jews but not of the Province of Judaea or Jerusalem or any part of the two Tetrarchies of Archelaus his Grand Uncle but of the Tetrarchies of his other Grand Uncle Philip and of Lysanias of whom mention is made Luke 3.1 Claudius the Emperor at first would have had this Agrippa the lesser then a young Man to succeed his Father Agrippa but afterwards looking on him as uncapable to govern so great a Kingdom he made Cuspius Fadus Procurator of Judaea and of the whole Kingdom of Agrippa the Elder which was larger than the Kingdom of his Grandfather Herod the Great And so Judaea was again made a Province as it was before it was added to the Kingdom of Agrippa the Elder by Claudius Caesar since Augustus had banished Archelaus Uncle to the same Agrippa who was accused of Tyranny to Vienna of the Allobroges But in the fourth Year from the Death of Agrippa the Elder which was the eighth of the Reign of Claudius Herod Brother to the same Agrippa King of Chalcis in Syria died and Agrippa the younger was by Claudius substituted in the room of the deceased and together with the Kingdom of Chalcis he was also invested with Power over the Temple of Jerusalem and the Holy Treasury and with the right of chusing High Priests which the same Emperor had granted to his Uncle This was the beginning of Agrippa the younger's Reign But when he had governed Chalcis four Years Claudius after the twelfth year of his Reign took it from him and transported him into a greater Kingdom constituting him King of the Tetrarchy which was his Grand Uncle Philip's to wit of Batanaea and Gaulanitis or Auranitis which Countries seem to be the same with Ituraea Luke 3.1 and Trachonitis adding moreover the Principality which is Surnamed Lysania's because it was of old possessed by Lysanias Ptolemy's Son of whom Josephus writeth 14 Ant. 23. 15. Ant. 4. and more recently by the Tetrarch Lysanias whom Luke maketh mention of To this greater Kingdom of Agrippa the younger Nero added Tiberias and Tarichaea Cities of Galilee
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
as if then they were customarily to be taken for Princes of the Sanhedrin Thus far the learned Selden And John Whom Lightfoot conjectures to have been the famous Jochanan Ben Zaccai the Priest Juchasin fol. 60. who is said to have lived a hundred and twenty years and forty years before the destruction of Jerusalem when the Gates of the Temple opened of themselves is reported to have said Joma fol. 39. O Temple Why does thou disturb thy self Zech. 11.1 I know thou shalt be destroy'd for so Zechariah has prophesied Open thy Doors O Lebanon that the Fire may devour thy Cedars After the destruction of Jerusalem saith Lightfoot he got leave of Titus In Centur. Chorographic before Matt. that Jabneh might receive and retain the Sanhedrin There he presided himself two or five years for the certain number is disputed And as many as were of the kindred of the Priests In the Greek of the High priest as the common English translation hath and the Syriack and Arabick Version also That is Whose Ancestours saith Grotius not long before enjoy'd the High-priesthood which great nobility caused them to be admitted into the great Sanhedrin 7. By what power As much as to say By whose effectual Virtue or by whose command and authority have ye cured this person lame from his Mothers Womb 8. Filled with the Holy Ghost That is moved and excited by a certain inspiration of the Holy Spirit Matt. 10.19 20. Luke 21.14 15. according to the promise of Christ who promised his Apostles that when they were brought before Presidents Kings and Magistrates that utterance and wisdom should be given to them which all their Adversaries should not be able to withstand for that they should not speak themselves but the Spirit of the Father should speak within them 9. If. This Particle is here put for since or seeing that We this day be examined That is be endited according to the Syriack or be brought before the Judges according to the Interlineary Gloss or be reproved according to the Latine Interpreter of Irenaus or as Lyranus expounds it be brought to judgment as Malefactors In the Greek as Grotius Interprets the word be examined Of the good deed done to the impotent man That is because we have done the same person a kindness By what means he is made whole As if he had said To answer by whose power and authority this Man lame from his Mothers Womb has received the Ability of walking and sound Health 10. By the name That is by the Power and Authority Whom ye Crucified By the Hands of the Roman Souldiers 2 Sam. 12.9 Thus David is said to have killed Vriah as is there added by the Sword of the Children of Ammon Whom By your means put to so cruel and ignominious a death God Who will shew himself as opposite to your deeds and endeavours as you were to his Counsel and Will Raised from the dead That is delivered from death restored to life This. To wit Christ Jesus typified by David Is. That is to say like David The Stone which was set at nought That is Rejected contemned and refused as no wise fit even to be used in the most vile part of the building Of you Builders By you the Senators of the great Sanhedrin and of the City of Jerusalem to whose Care and Guardianship the Religion and Common-wealth of the People of God is entrusted Which To wit being raised from the dead Is become the Head of the Corner That is is advanced by God to so high a Dignity that like the chief Corner-stone he supports and sustains the whole Weight of the Spiritual building Most admirably and learnedly has that equally most religious and eminently lettered Divine Doctor Simon Patrick Dean of Peterborough whose signal and sincere Charity I have often experienced expressed the Literal and Mystical sence of this verse in his Golden Paraphrase upon Psal 1 Sam. 26.19 118. v. 22. He whom the Great-men and Rulers of the People rejected as the Builders of a House do a Stone that is not fit to be employ'd in it is now become our King to whom we must all joyn our selves if we hope for safety In whom we see a figure of that Glorious King who shall hereafter be in like manner refused Luke 19.14 20.17 and then by God exalted to be Lord of all the world and the Foundation of all mens happiness See our Litteral Explication Matt. 21.42 12. Neither is there As if he had said In this Christ alone God hath put the Salvation of all men even their Eternal Salvation which is not to be attained but by the Mediator of God and Men Ep. 83. ad Palistin the Man Jesus Christ as saith Leo the Great For there is no other name That is any other person So c. 1.15 Name is taken for Person And here there seems to be some reason why the word Name is made use of because in dangers and vows they are wont to be invoked and their Names to be expressed from whom we expect assistance and safety Vnder Heaven That is in any place whatever A Synecdoche of the Species for the Genus that is place under Heaven for any place For as often as we discourse concerning Humane things men being under Heaven and their place here spacious and large whatever we alledge not to be under Heaven we look upon to be no where Given among men That is given by God to mankind as their Saviour Whereby we must be saved That is through whom we ought to seek our Salvation or through whom we must of necessity obtain our Salvation if we intend to be saved 13. Boldness That is Freedom of speech and presence of mind Vnlettered That is Without the knowledge of good Letters and honest learning for the Apostles knew their Letters and had read the Scriptures and retained them by heart but they were not versed in harder studies by which the minds of men are fraught with understanding And idiots That is Plebeians men of mean and inconsiderable Fortunes as 1 Sam. 18.23 A poor man and lightly esteemed or contemned and abject is rendered by the Chaldee Paraphrast a poor man and an idiot And c. 24. v. 14. where David in contempt calls himself a Dead Dog and a Flea the Chaldee Paraphrast renders it weak and idiot 15. Aside out of the Council That is without the Council-house where the Sanhedrin was assembled 17. Let us straitly threaten them This translation expresses perfectly the meaning of the Greek Text which has let us threaten them with threats In this name That is by the command and authority of Jesus of Nazareth At all That from that time forward they should neither speak nor preach any thing pretending the authority of Jesus of Nazareth so as that any thing should be said to be divulged by his command 19. Whether it be right That is whether it be allowable by the Law of honesty and
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
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.
things There are manifest signs of Corruption For First All the Hebrew Copies Josephus Antiq. 4. and the ancient Latin Interpreter read only 70. Secondly The Seventy Interpreters themselves Deut. 10.32 where this story is repeated do agree with the Hebrew and number only 70. Thirdly That they might varnish the 27th Verse we have mentioned with the more likeness of Truth they have corrupted also the 20th Verse where contrary to the Faith of all the Hebrew Copies and the Samaritan and Ancient Latin they have added five others of Joseph's Posterity to wit Machir the Son of Manasses by his Concubine Syra and Galaad Machirs Son Manasses Grandson As also Ephraims two Sons Sutalaam and Taam and Edem one Son of Sutalaam Ephraims Grandson But instead of Taam Augustin 16 Civ Dei 40. has Bareth from 1 Chron. 7. in which Chapter it is also to be observ'd that there is neither mention made of Taam nor Edem and that the Sons of Manasses Machir and Ephraim were reckoned more than five Wherefore did they then pitch upon only five of them to put into Moses's Catalogue Because they who would supply Stephens number in Moses did not stand in need of more But the same Persons not very consistent with themselves v. 27. added to Manasses and Ephraim with their five Sons and Grandsons two others although without their names For instead of that which is in Moses And the Sons of Joseph who were born in Egypt were two Souls the Seventy have Nine Souls Whence at last was the number of the 57 Souls to be collected so that all things in that Verse are most corrupt and worthy of no credit Nor can any greater absurdity be imputed to Stephen then that Joseph sent for not only himself and his two Sons present with him but also his three Grandsons and two of their Sons who were born long after 15. So Jacob went down into Egypt Jacob being strengthened after his Sacrifices offered to God went down into Egypt with his whole Family in the beginning of the third year of the Famine being now aged 130 years Gen. 45.46 47. Deut. 26.5 16. And were carried over into Sichem c. As if he had said The Bones of the Patriarchs who went down with Jacob into Egypt were first indeed transported to Sichem but thence to Hebron and interred in the Sepulchre which Abraham Gen. 23.16 bought from the Sons of Ephron And thus at Sichem indeed were the empty Monuments as Hieronymus an Eye-witness testifies in the Epitaph of Paula but in Hebron were the true Sepulchres of the Patriarchs of which Josephus saith 2 Ant. 4. But his Brethren died after they had lived happily in Egypt whose Bodies after some time their Posterity and Children buried at Hebron But they transported the Bones of Joseph afterwards when the Hebrews departed out of Egypt into Canaan Whence it may be concluded that the Bodies of the Eleven Patriarchs were buried at Hebron and that before their departure out of Egypt But that Josephs Bones were transported into Canaan long after at their departure For although he does not say that the Bodies of the Eleven Patriarchs are buried in Hebron immediately after their Death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time intervening Yet he says that Josephs Bones only were transported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards when they were departed out of Egypt The Interring of the former therefore was performed before the departure Which saith the famous Lud. de Dieu the very series of Stephens discourse seems to evince For when he had first spoke of the Death of Jacob then of the Death Transportation and Burial of the Patriarchs he subjoyns that then the time of accomplishing the promise made to Abraham drew near and that the people encreased to a great number incurred the Kings hatred and were by Moses after they had suffered most heavy afflictions brought out of Egypt which truly are so recited that they seem to have happened after the Interment of the Patriarchs In Sichem Sicemus or Sicema sometimes the Metropolitan City of Samaria was situate on Mount Garizin according to Josephus In Calce Lib. 11. Antiq. And seeing saith he he was kindly entreated by all he came near the Samaritans who then held the Metropolis Sicema situate on Mount Garizin and inhabited by the Apostates of the Jewish Nation seeing that Alexander did entreat the Jews so magnificently they resolved also to profess themselves Jews Benjamin Thudelens gave them the same situation in his Itinerary by whom it is called Nebelas that is Neapolis for so they called it in his days Pliny also lib. 5. c. 13. makes mention of Neapolis among the Towns of Samaria which formerly was called Mamortha saith he It s name was altered from the Hebrew into a Greek form for it is in the Hebrew Shechem whereof mention is made Gen. 33 34. where it is declared that Simeon and Levi the Sons of Jacob for the Rape committed on their Sister Dina by the King of Shechems Son took it and destroyed all the Males together with the King and his Son Afterward Abimelech * Judg. 9.45 razed it to the Ground and sowed it with Salt But Jeroboam King of Israel rebuilt it and dwelt in it as it is declared in the History of the Kings * 1 King 12. We read Gen. 33.19 that Jacob purchased a parcel of Land from the Sons of Hemor the Father of Shechem for a hundred Kesithis that is Sheep or Lambs Here Joseph whose Issue obtained the propriety thereof is said to have been buried * Jos 24.32 In the same place God renewed his Covenant with the Israelites a little before the death of Joshua the Israelites gathered together besought Roboam that he would remit the Rigour of their Yoke and Christ had a conference with the Woman of Samaria at Jacobs Well It was of old a City of Refuge and the Metropolis of the Levites And laid in the Sepulchre As if he had said They were carried from the Land of Sichem to Hebron and laid in the Burying place purchased by Abraham of old for 400 Shekels Of the Sons of Hemor These words are not construed with the Verb bought but with the more remote were laid And so the Praeposition of does not denote the Sellers of the Burying place but the place it self from whence the Patriarchs were carried forth to their Burial to be laid in the Sepulchre which Abraham bought The famed de Dieu expounds of the Sons of Hemor by the help and assistance of the Sons of Hemor the Father of Sichem For saith he seeing that Interment happened when strange people had all the Power in the Land of Canaan in their Hands and so the Hebrews might incur danger when they were interring the Bodies of their Fathers they very wisely first made their application to Sichem and they not only demanded the assistance of the Sons of Hemor but also that they might the more safely accomplish it they committed
the whole business to them to do in it as they thought fit So of the Sons of Hemor c. is not to be construed with bought but with are laid which Opinion I confess is prevalent with me for Josephus's Authority 2 Antiq. 4. Hemor the Son of Sichem An Hebraism that is Hemor of Sichem or the Sichemite In the Greek it is an Elliptick speech Emmor of Sichem which may be variously supplyed according to the various acception of the word Sichem by which sometimes a person sometimes a place is designed in the Scriptures If it be taken for a place it is plain that Inhabitant is understood if it be referred to Emmor alone or if it be referred to the Sons of Emmor which I rather think Inhabitants is to be supply'd So that the meaning is from the Sons of Emmor the Sichemites that is from the Emmorrean Inhabitants of Sichem But if Sichem here be taken for a Person the word Father is to be supplied and it must be rendred with the learned Beza from the Sons of Hemor the Father of Sichem For Emmor or Hemor was Sichems Father not his Son as appears from Gen. 33.19 Jos 24.32 Nor is there any reason why the Greek words cannot bear that seeing the like occurs in approved Greek Writers Herodotus in Clio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adrastus the Nephew of Gordius who was Father to Midas Thalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus Cambyses's Father Aelianus 13. Var. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympias Alexander's Mother Steph. de Vrb on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daedala a City of Lycia built or as the learned Tho. de Pinedo has rendred it was so called by Daedalus Icarus's Father Also Luke 24.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Mother of James is rightly rendred by the Syrian and both the Arabicks out of Mark 15.4 where it is expresly 17. The time of the Promise That was to be performed Which God had sworn to Abraham The famous Manuscript of England and the Vulgar Latin read had confessed That is Which God had made to Abraham and confirmed by an Oath Maimonides saith that every earnest affirmation of God is called an Oath Such is knowing know Gen. 15.13 that is know assuredly The people grew and multiplied in Egypt As if he had said There was an incredible multiplication of the Israelites from the time that Jacob went down to Egypt so that in the space of about 216 years of seventy Men 603550 Males were descended and those above the age of twenty years besides 22000 Levites and the Infants that were drowned and destroyed by Pharaoh Exod. 38.26 Numb 1.46 47.3.39 the devices of the Egyptians being set at nought by God There are not wanting other instances of a speedy encrease Mankind did so increase in 250 years after the Flood that in the Army of Ninus against the Bactrians there were 700000 Foot and 200000 Horse according to the relation of Diodorus Siculus out of Ctesia 18. Till another King arose c. B. Vsher in his Annals on the year of the World 2427 saith Ramesses Miamun is that New King who knew not Joseph born after his death willingly casting off the remembrance of his benefits And by his advice the Egyptians who were afraid of mischief from the Israelites kept them under with hard bondage besides their Domestick and Rural Service they had also the building of the Kings Store-houses imposed upon them to wit the Cities Pithom and Raamsis or Ramessis Exod. 1.8 -14. Acts. 7.18 19. one of which Mercator thinks was so named from the King the Builder thereof the other possibly from the Queen 19. The same dealt subtilly with our Kindred That is Craftily of Free Men making them vile slaves And evil entreated our Fathers To wit very severely So that they cast out their young Children As if he had said So that they were forced to expose their young Children that were Males to the raging Waters The wicked King saith Usher after he had in vain commanded Shiphra and Pua the Hebrew Midwives to make away the Male Infants privately published an inhumane Decree to drown them in the River Exod. 1.15 22. in the time that intervened betwixt the Birth of Aaron and Moses To the end that they might not be quickned That is That they might not be preserved alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring to life as with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not so much to give life anew as to preserve that is already in being See Exod. 1.17 18 22. Ezechiel a most ancient Jewish Poet whom Clemens Alexand. strom 1. and Euseb lib. 9. â—repar Evang. have made mention of in his Tragedy of Moses published in Greek and Latin by Frid. Morellus at Paris 1609. hath excellently expressed the import of this Verse in these words But cruel Pharoah ' gainst us wholly bent Did many cunning stratageâ—â— invent Vs to enthral our Lives a burden were In making Bricks our Bodies daily wear While he did many Fenced Cities rear Next must the tender Parent his dear Son In Seven-stream'd Nilus rapid Waters drown 20. In which time To wit when the Israelites by the Kings command were compelled to drown their Children immediately when born Moses was born Vsher on the year of the World 2433 saith Jocebeda 40 years after the Death of her Father Levi brought forth Moses to Amram his Nephew her Husband For Moses was 80 years of age when he spoke to Pharoah to let the Israelites go out of Egypt Exod. 7.7 and 40 years after their outgoing when he died in the 12th month he was 120 years of age Deut. 31.2 34.7 And he was exceeding fair This Terence would have expressed And he was of so beautiful a Countetenance that none exceeded him The Latin word Gratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius is from the Greek in Exod. 2.2 where it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful To God which is added here in the original is an Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God that is very beautiful See our Annotations on Jonah 1.2 on these words The Great City Justin out of Trogus l. 36. c. 2. makes mention of the Comliness and Beauty of Moses Of which Josephus thus 2. Ant. 5. None was so indifferent a spectator of Beauty who would not admire the Beuaty of Moses and many that met him when he was carried in the Streets were so taken with his Beauty that they not only looked on the Countenance of the Child but also forgetting other business made it their work to satiate themselves with beholding him For such was the Childs Beauty that it as it were captivated and detained the Beholders And nourished up As if he had said The great affection of Moses's Parents overcame all their Fears and so contrary to the wicked Edict of the King they hid him three Months at home Exod.
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
By his Magick bewitchings Had bewitched That is Had driven them unto madness Satan can work so much by his Instruments upon the minds of Men when God permits him 12. But when they believed To wit The Samaritans being delivered from their madness Preaching the things c. That is To him Preaching that most Blessed Heavenly State which by the Grace of God through the Merits of Jesus Christ they were about to obtain who did most stedfastly believe the promises of the same Christ and did most constantly obey his Precepts Luke above v. 5. did more briefly express the sum of the Gospel by the Preaching of Christ here more fully by the Preaching of the Kingdom of God and of the name of Jesus Christ but the sense in both places is the same for Christ brings us back reconciles restores us into favour with God afterwards regenerates us by his Spirit that Satan being overthrown God may reign in us and we renewed unto Spiritual Righteousness and dead unto the world may live a heavenly life in the Earth and at length may obtain eternal blessedness in the Heavens They were baptized That is they were dipt in the water according to Christs Command Mat. 16.16 Both Men and Women Who viz. did profess themselves to have imbraced the Christian Religion but not Infants who seeing they do not at all understand the Gospel Preached they cannot consent unto it that is They cannot believe See what we have said above chap. 2. v. 38. 41. and what we shall say below v. 37. 38. 13. Then Simon That man in times past so perverse and notoriously wicked Himself believed also The Doctrine of the Gospel Preached by Philip to wit with a temporary Faith if those things be true which the Fathers have written concerning the same Simon See Mark 4.17 Luke 8.13 And when he was baptized That is and when he had professed his Faith publickly by being dipt in the water according to Christs Commandment He joined himself to Philip. That is He departed not from Philips side and gave heed both continually and daily to his Preaching Beholding the Signs and Miracles which were done That is The Miracles which were wrought by Philip through the power of God for the confirmation of the Doctrine Preached by him Being amazed wondered Such truly is the force of the Spirit of God that it can move the hearts of the most wicked Men and draw them into amazement 14. When. As if he should have said But the Apostles who as is said above ver 1. tarried at Jerusalem when the rest of the Faithful were scattered abroad from thence being informed of the Conversion of the Samaritans unto the Faith of Christ sent Peter and John out of their Company unto Samaria by consent of them all to the end they might lay their hands on the Samaritans and so might give them the singular gifts of the Holy Spirit as appears by that which follows By the way hence we may see that Peter was not a Monarch of the Apostolical Colledge and of the whole Church for the Ambassadour uses not to be greater and higher then he that sends him I do reckon the Pope will not suffer himself to be sent in Embassy any where by his Cardinals and fellow Bishops 15. Who. Peter to wit And John When they were come Viz. Unto the City of Samaria in which Philip the Deacon had Preached the Gospel of Christ Prayed for them Samaritans Hence we may see that the power of bestowing the gifts of the Holy Spirit is not in the power of the Apostles but in the power of God and Christ for otherwise there was no need of Peter and Johns Prayers That they might receive the Holy Ghost That is those excellent gifts of the Holy Spirit with which every where then they who believed in Christ not only they who were to preach the Gospel and govern the Church were wonderfully gifted that having obtained the gift of Prophesying and speaking with divers Tongues they might confirm the Doctrine of Christ which then was new See above chap. 2. v. 38. and below chap. 10. v. 44 45 46. chap. 19.6 1 Cor. 12. v. 8 9 10. 16. For as yet he was not come upon any of them As if he should say None of these Samaritans as yet was gifted with those excellent gifts in which God did present or shew as it were the visible presence of his Spirit for a time to his Church that he might confirm the Authority of his Gospel for ever and that he might witness that his Spirit is to be alway the chief ruler and directer of Believers Were baptized c. As if he should say Although they had now believed in Christ and had professed publickly their Faith by being Baptized with Water according to the Commandment of Christ And hence we may see that those extraordinary gifts of the Holy Spirit are neither tied to the sincerity of Faith nor to Baptism of Water lawfully received so far are they from being conferred by any vertue of Faith or Baptism of Water 17. Then laid they their hands Many Nations had a Custom but chiefly the Jews to point out the most excellent things not only with words but also with visible signs hence ariseth laying on of hands when by Prayers the Divine Power was invocated for another See Gen. 44. v. 14 15. Matth. 9. v. 18.19 v. 13 14. Maâ—k 20. v. 16. but God was wont to give this Honour to his Prophets as to bestow his gifts upon others at the prayers of the Prophets of which prayers imposition of hands was a Symbol So Moses was commanded to lay his hands on Joshua that he by that means might receive the larger gifts of the Spirit at the Prayers of Moses Numb 27. v. 18 20. Naaman the Syrian Prince conjoyneth calling on Gods Name with laying on of hands 2 Kings 5.11 Even so God being called upon by his Apostles did bestow those singular gifts at the laying on of their hands with which he gifted the most part of the faithful at the beginning of the Preaching of the Gospel that they might be a most sure sign of the Faith of those that were converted to Christ and an undoubted token of the verity of the Doctrine of Christ Let us remember excellently says Calvin That the laying on of hands was the instrument of God at which time he did give the visible graces of his Spirit to his own But since the Church hath been deprived of such Riches to wit the visible graces of his Spirit laying on of hands would be but an unprofitable Image And they received the Holy Ghost As if he should have said God did give unto the Samaritans converted unto Christ and dipt into the Water according to his Precept at the Prayers of the Apostles and their laying on of hands the graces of his Spirit wherewith they being gifted could Prophesy and do Wonders such as are mentioned 1 Cor.
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
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
to the Gentiles granted repentance unto life As if he should say Even God by his Spirit has Circumcised the hearts of those Uncircumcised Gentiles who believe in Christ without Carnal Circumcision as saith Moses Deut. 30.6 and of Hearts of Stone has made them Hearts of Flesh as Ezekiel chap. 11.9 saith that so being reformed and regenerated they might obtain eternal life 19. And they which were c. Now Luke returns to the Context of the former History He had hinted before ch 8. v. 1. 4. that after Stephens death when the rage of the Wicked increased all of them being terrified fled hither and thither inso much that only the Apostles staid at Jerusalem When by this means the Body of the Church was rent it happen'd that by the dispersion of those that fled the Gospel was spread amongst far distant Countries which before was inclosed as it were in a Barn within the Walls of one City And so it came to pass that the name of Christ passing over Seas and Mountains became known to the remotest parts of the World And thus according to the Prophesy of Isaiah ch 10.22 The Consumption hath overflown in Righteousness See our Notes ch 8. v. 1. From the tribulation That is From the Persecution Vnder Stephen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Stephen That is as Erasmus and Beza rightly translate it for Stephen In which sense we say in Latine super hac re doleo That is for this thing So saith Ludovicus de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case properly signifies upon as also for Luc. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was troubled upon that is for or at his saying Hence we learn that if the constancy of one man stir up Cruelty in the minds of wicked men the blame of the whole misfortune is unjustly laid on him Neither does Luke mark it as any disgrace to Stephen when he relates that on his account the Church was more than usually persecuted but rather a great Commendation that as a valiant Leader he had by his own example animated the rest to fight Couragiously As far as Phenice Phenicia joins with Syria and is Neighbour to Galilee and its chief Cities were Tyre Sidon and Beryth The Palm-Trees of this Country were most commendable which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenix from whence 't is probable the Country deriv'd its Name Here the Verses of Sidonius Apollinaris to Caes Jul. Val. Majorianus deserve to be inserted Each Country doth its proper wares supply Chaldaea Spikenard th' Indies Ivory Assyria Gems th' Arabia 's Frankincense Sera of Wools has store and sends from thence Atthis has Honey and Phenicia Palms c. And Cyprus See what we have spoke of this Country chap. 4.36 And Antiochia The most famous City of Syria standing in that part which borders on Cilicia Preaching the Word of God to none but to the Jews only Being afraid lest if they should preach the Gospel to Strangers they should cast Childrens bread to Dogs 20. Men of Cyprus and Cyrene That is Inhabitants there but of Jewish Extraction and Educated in the Jewish Religion See our Notes chap. 2.5 10. Spake unto the Grecians By a singular impulse of God These Grecians saith Calvin are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore many think they were of Jewish Extraction though Natives of Greece which thought I do not approve of For those Jews of whom he spoke a little before since they were partly Cyprians must needs be reckoned amongst them because the Jews make Cyprus a part of Greece And Luke distinguishes them from those whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover having said that the Word was Preached to none but to the Jews and noted those who being banished their Country lived in Cyprus and Phenicia as it were correcting this exception he says that the Grecians were taught by some of these Certainly that Antithesis makes us expound it as meant of the Gentiles For Luke shews that some few did more freely disperse the Gospel because they were not ignorant of the calling of the Gentiles since that Christ had commanded Mark 16.15 that from the time of his Resurrection the Gospel should be promiscuously Preached to the whole world And the most learned Grotius says that we should not in this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the vulgar Greek Copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Alexandrine Copy in England and as the Syriack Latin and Arabick read it Besides saith he from the time of the Grecian that is the Macedonian Empire the Jews from the prevailing part called all the Vncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is that word used 2 Mac. 4.36 And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 6.9 11.24 strange Customs or the Customs of the Gentiles And in Paul often Preaching the Lord Jesus The whole sum of the Gospel is comprehended in Christ who reconciles us to the Father and begets us again by his Spirit that Satan being overthrown the Kingdom of God may be raised up in us See our Notes ch 8.12 21. And the hand c. That is And God was present with the Men of Cyprus and Cyrene Preaching the Gospel to the Greeks or Gentiles and helped them so that many of the Grecians were stirred up and persuaded to believe in Christ 22. Tidings came c. That is As soon as the fame of the Conversion of these Grecians or Gentiles came to the Ears of the Church at Jerusalem which had learnt from Peter that God by evident signs had testified that together with the Jews the Gentiles should by their guidance be called to partake of Christs Grace the Members of that Church sent Barnabas a Cyprian that he might make a further improvement of the rudiments of Faith at Antioch and give form to the Building begun that the Church might be rightly established there 23. Had seen the Grace of God That is That the Gentiles by the free breathing of the Divine Spirit were sincerely converted to Christ With purpose of heart That is With firm love To abide in the Lord. That is To cleave to Christ and be ty'd to his Justice 24. Full of the Holy Ghost and of Faith That is Most plentifully furnished and adorn'd with the extraordinary gifts of the Holy Ghost and above all with a lively Faith And much people was added c. Now when the number of the believing Gentiles was greater Luke says they increased by Barnabas's persuasion Thus saith Calvin doth the Building of the Church go forward when with mutual Consent they-help one another and what is begun by one is candidly approv'd of by the others 25. Departed c. Barnabas was not afraid so that Christ should be promoted by the prosperous success of the Gospel though Pauls coming
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
eternal life finally and most conveniently if it be taken in a military sense and not of destination or appointment As many as were ordained to eternal life 49. The word of the Lord. That is The Gospel of Christ preached by Paul and Barnabas at Antioch the Metropolis of Pisidia Throughout all the Region To wit of Pisidia So was spread the Doctrine of Jesus Christ opposed in vain by his Enemies he ruling in the midst of them Psal 110.2 50. But the Jews Obstinately resisting the Truth Stirred up the devout That is Certain Women of the Gentiles who had submitted to the Law of Moses And honourable Women Not of the common sort but Nobles And the chief men of the City As much as to say These malicious Jews having abused the blind zeal and imprudent simplicity of these Matrons by their means instigated the Nobility or chief Men of Antioch against Paul and Barnabas And raised c. As much as to say And they brought the matter so far that Paul and Barnabas themselves were with a strong hand born down and afflicted and at length expelled from the Borders of Antioch in Pisidia 51. But they Paul to wit and Barnabas Shook off the dust off their feet By this Rite according to Christs Precept Mat. 10.14 Luke 9.5 10.11 They testified that they having discharged their duty were free from the punishment that was abiding the Inhabitants of Antioch in Pisidia for rejecting the Doctrine of the Gospel which was Preached to them Against them That is For a Testimony against them as it is Luke 9.5 And came unto Iconium The Metropolitan City of Lycaonia situated at Mount Taurus whereof among others the famous Amphilochius was Bishop who under Theodosius the great was most vehement against Heresies and of an eminent Authority as it doth appear even by the third Law De fide Catholica Lycaonia of old a part of Pisidia hath Pisidia upon the West Isauria upon the South Cappadocia the second upon the East and upon the North Galatia Secunda called also The Healthy 52. And the Disciples c. As much as to say But such as at Antioch in Pisidia did believe in Christ by the Preaching of Paul and Barnabas were filled with joy for the entrance which was opened for them to eternal life and with the gifts of the Holy Ghost for the sealing of their Faith CHAP. XIV 1. AND it came to pass in Iconium Viz. The Metropolis of Lycaonia That they went both together Paul and Barnabas Spake That is Preached the Gospel A great multitude both of the Jews and also of Greeks Whosoever professed not the Jewish Religion were by the Jews called Greeks since they lived under the Greek or Macedonian Empire dividing all the men of the World into Jews and Greeks in respect of Religion not of Country 2. Stirred up Or incensed made them evil affected The Gentiles That is Men professing another Religion than the Jewish whom Luke in the preceding verse calls Greeks and likewise did oppose the Jews to them Their minds That is Their wills as Psal 41.3 in the Hebrew Text. Against the Brethren So are all Believers in Christ called because they have one Father in Heaven which is God whose Children they are after the Spirit to whom they have got access through Christ and they themselves have one for another a reciprocal brotherly love though they be gathered out of divers Nations 3. Abode they At Iconium Speaking boldly c. As much as to say Being incouraged by the Lord boldly to Preach the Gospel whereby the great Grace of God concerning the Remission of sins and the gift of eternal life to such as believe in Christ and repent is declared for the Lord himself approved the Gospel Preached by them and did by Signs and Miracles wrought by their Ministry vindicate it from reproach 4. With the Apostles To wit Paul and Barnabas 5. With their Rulers That is With their Nobles To stone them To wit The Apostles Paul Barnabas 6. They were aware of it That is Paul and Barnabas were aware of this conspiration against them And fled According to Christs Precept Mat. 10.33 lest they might rashly run themselves upon death Vnto Lystra and Derbe Cities of Lycaonia This place may be two ways interpreted one way is that he might tell that Lystra and Derbe are Cities of Lycaonia the other that he might tell that they fled to the Cities of Lycaonia and to Lystra and to Derbe Which Exposition saith Drusius seems more true For Lystra and Derbe are Cities of Isauria which although it be near Lycaonia yet is it distinguished from it Chrysostom writes hom 8. in 2 Tim. 3.11 that Timothy Pauls Disciple was of Lystra But Geisner is an Authorless Author that he was of Derbe Round about To wit Lystra and Derbe 7. And there they preached the Gospel That is They left not off their Office of Preaching the Gospel which God had imposed upon them 9. The same heard Paul speak That is Preaching the Gospel Who. Paul And perceiving that he had faith to be healed That is Seeing the lame man stirred up by his Preaching and Signs hope that his inbred lameness should be healed 10. Said with a loud voice That he might be heard of all that were present 11. The Gods c. As much as to say The Gods are come to us in human shape This the Ethnickâ— believed sometimes to have fallen out as may frequently be seen in their Poets 12. And they called Barnabas Jupiter For Jupiter in Ovid Met. 1. compasseth the earth in human shape And Paul Mercurius Whom Jupiter used to lead with him as may be seen in Plautus's Amphitruo Because he was the chief speaker As much as to say Because it was his charge to speak For Mercurius was esteemed as the God of Eloquence and the Messenger of the Gods whence Claudian saith of him That he is a God common to the Gods of Heaven and Hell Carm. 33. de raptu Proserpinae v. 89 90 91. who alone hath a right and power to enter both in Heaven and in Hell and maintains the communication between the Princes of both Kingdoms Heaven and Hell Then the Priest of Jupiter which was before their City It seems that the Temple consecrated to Jupiter stood near the Gates of this City in which Temple the Image of Jupiter was also seen seeing Jupiter was accounted the Governor and Defender of this City For the Idolatrous Nations used to dedicate almost every City to the peculiar care chief Tutelage of particular Gods Oxen and Garlands Oxen and Garlands are Oxen Crowned with Garlands Minutius in his Oâ—â—avius The Beasts for Sacrifices are fattened to be slain the Hosts are Crowned to be tormented Vnto the Gates That is When he brought the Oxen Crowned with Garlands to the 〈◊〉 of the City where Paul Preached and the lame Man whom he restored did sit or to the door of the house where Paul and Barnabas lodged
sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word
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
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.
2.41 8.12 37. 9. Then spake the Lord. That is Jesus Christ to whom all Power is given in Heaven and Earth Matth. 28.18 In the Night by a Vision That is in a Night Vision Ch. 2.17 See above what I have noted upon these words they shall dream Dreams Be not affraid As much as to say Let not the fear of being disturbed fright you from Preaching the Gospel here 10. I am with thee According to my promise Matth. 28. v. 20. See what we have noted there And no Man c. As much as to say Neither will I suffer you to be wronged or hurt by any of thine Enemies For c. As much as to say I would not have you cease from Preaching the Gospel in this Luxurious City because there are many in it beside those already converted who are yet to be converted by thy Preaching and reckoned with my People and my Sheep As Christ calls them here his People and Joh. 10.16 his Sheep from the future So saith Grotius those names are given from the time past as Matth. 21.31 This seems to relate to the Prophesie of Isaiah 54.15 11. And he continued there c. As much as to say Paul therefore being confirmed by this admonition of Christ's spent a year and Six Moneths at Corinth in Preaching the Gospel to the Corinthians 12. And when Gallio was the Deputy of Achaia This Gallio was Brother to L. Annaeus Seneca the Philosopher Nero's Master When he was younger he was called M. Annaeus Novatus but afterward L. Junius Gallio having adopted him for his Son he took this Name with his Family Seneca his Brother wrote to this Man his Book of a blessed Life and he writing to his Mother saith that he had obtained honours Achaia saith Grotius was a Proconsular Province under Augustus Tiberius adjoyned it to Macedonia and made it a Caesarean Province But Claudius restored these Provinces to the Senate that is made them again Proconsular as witnesseth Sentonius in Claudius Chap. 25. and Dion Book 60. Spanhemius in his Introduction to his Holy Geography Among the Provinces saith he of the Macedonian Diocess Achaia hath the first place in the rotice of the Empire being subject to the Proconsul while the rest were Consular or Presidial Also we must understand this Achaia to be of larger extent then it is in Ptolomy containing the ancient Greece to wit Aetholia Locrus Phocis Boeotia Attica and all the bounds in which Peloponnesus extended it self Corinth was its Meâ—ropolis being of old the richest of its Cities the common Market Town of all Asia and Europe the entry and as it were the door of Peloponnesus situated in the middle of the Isthnuts Among the other Cities of this Achaia which were Famous for Bishops and Churches and saluted by St. Paul in his second Epistle to the Corinthians next to the Corinthian that of the Athenians in Attica for antiquity splendor of the City having been inlarged with priviledges by the Pompeys Antonies Hadrians for the foundation of its Church by St. Paul for the Conversion of Dionysius not to speak of Hierothens the Areopagite whom they say was Dionysius his Master for the Episcopacy of the same Dionysius in Eusebius and of Publius Quadratus c. was deservedly among the first The Jews made in surrection with one accord To wit the unbelieving of whom above v. 6. being stirred up partly because Paul had withdrawn some from them of which see above v. 8. partly because he joyned with the Jews who believed in Christ the Ethnicks who believed in him though not Circumcised into the same People of God And brought him to the Judgment Of Gallio's Deputy-ship 13. Contrary to the Law To wit of Moses according to which it is by the Romans allowed to us Jews to live in Greece This fellow A Jew by birth Perswadeth Men to worship God Without the observation of legal Ceremonies especially Circumcision Therefore saith Grotius the Jews came to the Deputy because in Achaia they had not such a Power of chastising those of their People as they had in Judea and the neighbouring Regions 14. And when Paul was now about to open his Mouth That he might answer the accusation drawn up against him Gallio said unto the Jews Pauls accusers If it were a matter of wrong That is if any of you had been wronged contrary to the Civil Laws Or wicked Lewdness That is if a mischief were committed through a wicked design Bear with you As much as to say That I should patiently hear your accusation and Judge the Controversie 15. But if it be a question of words That is but if there be any debates among you about dubious expressions And names If to wit that Jesus whom Paul Preacheth should be named Messias or not And of your Law Supply rites Look ye to it That is I leave it to you and permit that either ye compose these Controversies among your selves or that ye dispute them with what words ye please For I will be no Judge of such matters As much as to say For I have no mind to imploy my self to take up Controversies in your Religion It belongs not saith Grotius to the Roman Magistrates to meddle with these things no more than with the debates of the Epicureans and Stoicks among themselves 16. And he drove them from the Judgment Seat That is saith Grotius he removed them from the place of Judgment as bringing nothing which came within his Cognisance Then all the Greeks took That is the Gentiles of the People of Achaia who stood before the Judgment Seat and saw the Jews therefore driven out from thence with Contempt because that with triffling questions of their Law they interrupted the Deputy who was taken up with other things Sosthenes the chief ruler of the Synagogue Who was either with Crispus of whom above v. 8. a great while ago among the chief Rulers of the Synagogue of such it is shewed above Ch. 13.15 that there were many in one Jewish Synagogue or that Crispus having imbraced the Faith of Christ he was substituted in his room or that he was chief Ruler of another Synagogue as Grotius saith than that whereof Crispus was Ruler for in great Cities there were many Synagogues of which each had their own chief Rulers For the same reason there were of old at Rome Antioch and other great Cities except Alexandria where saith Epiphanius there was always another custom many Bishops according to the different limits of Cities and assemblies of Christians But the Synod of Nice did forbid that for the future This Sosthenes seems to have been chief man among Pauls accusers whom nevertheless some say to have been afterward converted to Christ and think him to have been that Sosthenes who with Paul wrote the first Epistle to the Corinthians Beat him before the Judgment Seat See 1. Coriath 1. v. 1. Thinking to gratifie the Deputy if they should beat a Man of great Authority
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.
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
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
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
4 Hist 14. when they would have them speedily put to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away these wicked Men. 37. And as Paul was to be led into the Castle That is While he was yet upon the Stairs in the entry of the Antonian Castle in a more open place He said unto the Captain In the Greek Tongue After the Macedonian Conquest the Greeks having extended their Dominion over several Nations the Greek Language was become as it were common among the Nations of Asia and Aegypt Who. The chief Captain hearing Paul ask in the Greek Tongue leave to speak Canst thou speak Greek In the Original it is curtly expressed knowest thou Greek The full speech is extant Neh. 13.24 And they could not speak Hebrew Art not thou that Aegyptian False Prophet Which before these days In the beginning of Nero's Reign Madest an Vproar That is Stirred'st up Sedition And leddest out into the Wilderness Such Impostors used to draw men out into desart places that there they might safely joyn their Forces as you may see frequently in Josephus See Mat. 24.26 Four thousand Men. At the first indeed that false Prophet had but so many Followers but afterwards they encreased to almost thirty thousand whom he led from the Wilderness to Mount Olivet promising himself that at his Command the Walls of Jerusalem would fall down whereby he would have an easie entrance into the City But while he was thus puffed up with the vain hopes of those Golden Mountains he promised himself his Forces were routed by Felix his Army four thousand of them being slain two thousand taken Prisoners and the rest together with the false Prophet put to flight This story is related by Josephus and Eusebius 20 Ant. 6. 2 Bell. jud 12.2 Hist 21. in Chronic. Murtherers To express this A Latin Word is made use of in the Greek Text derived from Sica which word has great affinity with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Knife they were called Sicarii who used to assail innocent Men unawares and run them throw the Breast with a short Sword Some are of Opinion saith the very well Learned Drusius that the Sicarii who were of the followers of Judas of Galilee did acknowledge no Lord but God only Orig. Jud. l. 18. c. 2. Lib. 20. c. 7. of whom Josephus speaketh Others will have them to be the same with the Hessaei of which number is Theophylact. It is possible that some of this Sect were Sicarii For the Hessaei did fight very fiercely against the Romans and rather than they would call Caesar Lord did choose to undergo most bitter Tortures yea made no scruple of losing their dearest Blood and willingly gave themselves over to Death Of these Sicarii Scaliger writeth Animadve Euseb p. 177. Col. 1. Josephus saith that the followers of Judas save in this that they would give no Man the Title of Lord were in all other points Pharisees On the other hand Rabbi Abraham Zacuth of Salamanca in the Book Johasin affirmeth that Judas of Galilee was the Author of the Sect of the Essens who are commonly called Nazarites that is Holy and Assideans that is Godly And also that it was by the Instigation of the Essens that the Jews rebelled against the Romans for they said that God only had right to Dominion over Men nor ought any other to assume the Title of Lord but God who alone is blessed and to be praised 39. But Paul said I am a Man who am a Jew And not an Aegyptian Of Tarsus c. As if he said But a Citizen of Tarsus a City of considerable note in Cilicia See what we have said above of Tarsus C. 7. v. 58. c. 9. v. 30. and of Cilicia Suffer me to speak unto the People C. 6. v. 9. That I may vindicate my innocency as to the crimes they charge me with 40. And when he viz. The Chief Captain of the Regiment Had given licence To Paul to plead his cause with the People Paul stood on the Stairs Of the Antonian Castle whither by the Chief Captains order he was brought He beck'ned with the Hand to the People That is by the beck of his Hand requiring silence He spake To the People of the Jews In the Hebrew Tongue Which was then in use among the Jews that is the Syro-Hebraean as appears from a great many places in the New-Testament where several sayings of our Lord Jesus and his Apostles are exprest in their Mother Tongue But it seems that Syro-Hebraean Speech or the Hebrew mixed with the Syrian Dialect was not unknown at that time to the Jews that were dispersed among other Nations For seeing very many used to come to Jerusalem on days of greater Solemnity they learned that Speech that was usual in that City which was the Metropolis of all the Jews wherever their place of abode was CHAP. XXII 1. MEN Brethren and Fathers See above c. 7. v. 2. Hear ye my defence which I now make unto you That is My defence whereby I vindicate my self from the accusation of my Adversaries 2. And when they heard that he spake in the Hebrew Tongue See above c. 21. v. 40. They kept the more silence Because the Hebrew was more acceptable to them as being Hebrews And he saith Paul further continued his discourse thus 3. I am verily a Man which am a Jew Deducing my Original from Abraham Isaac and Jacob. Born in Tarsus a City of Cilicia See above c. 6.9.7.58.9.30 Brought up Not from his Childhood which 't is probable he past at Tarsus in his own Country but from his Youth viz. that Paul having been from a Child carefully brought up in the Greekish Learning now become a Youth came to Jerusalem in regard he was a Jew by Nation that he might be there instructed more fully in sacred Learning in the Company of Gamaliel by him Of this Gamaliel see above c. 5. v. 34. In this City Jerusalem the chief City of the Jews At the Feet of Gamaliel A very modest self-extenuating of himself For he does not as the excellently Learned Jo. Christoph Wagenseilius observes arrogantly make his boast that he had been his Companion and Familiar and had participated with him in sacred and profane things as his Fellow but rather humbly professes that he was prostrate as it were at the feet of that great Doctor and whose Memory being lately deceased was in high veneration among all the Jews and that in this low state he took his entertainment of him This is usual among the Jews that speaking reverently of others they lay themselves as it were at their feet Abigail is an excellent instance of this 1 Sam. 25.41 And she arose and bowed her face to the Earth and said Behold let thine Handmaid be a Servant to wash the feet of the Servants of my Lord. To the same purpose is that excellent saying of Jose Son of Joeser in Pirke Avoth Let thy
Whom the Law forbids to be scourged 27. Said unto him viz. To Paul who was bound with Cords If. That is Whether as above V. 25. And frequently elsewhere A Roman That is endowed with the priviledges of the Roman City For the Chief Captain knew very well by Paul's Speech that he was not born at Rome but at Tarsus 28. I. Chief Captain With a great Sum. That is With great difficulty and not without paying a great sum for it Obtained this Freedom That is The priviledge of the Roman City This priviledge that before used to be freely given through the avarice of the Claudian times Lib. 5. as Tacitus expresses it began to be sold Salvianus saith that the Title of Roman Citizen was purchased at a great rate And Paul said But I was free born That is 'T is not a late purchase hath made me a Roman Citizen but my very birth For I am descended of Progenitors that were free born Citizens See what we have said above v. 25. 29. Then Straightway By the Chief Captains Command They departed from him viz. From Paul by Birth a Roman Citizen and therefore exempted from being scourged by the Porcian Law Which should have examined him That is to say Who by the said Chief Captin before he knew that Paul was a Roman Citizen were commanded by scourging to extort from Paul a Confession of his Crime for which the Jews did in so great a rage exclaim against him And because he had bound him The word And redounds here For the meaning is not that the chief Captain also knew that he had bound Paul for this he could not be ignorant of But that he feared when he understood that Paul was a Roman Citizen lest he should be called to account for that he had commanded a Roman Citizen to be bound with Chains C. 21. v. 33. See what we have observed above 30. The Certainty That is C. 16. v. 37.38 The certain Truth He loosed him That is He commanded Paul's Chains to be loosed with which he when he knew not that he was a Roman Citizen had caused him to be bound And he Commanded c. As if he had said And he called together the chief Priests and the other Senators of the Jewish Sanhedrin and having brought forth Paul he set him before them that he might determine of him and his cause The Priests In the Greek it is the Chief Priests Among them That is Before them as it is in the common English Translation CHAP. XXIII 1. AND Paul earnestly beholding the Council That is Fastening his Eyes stedfastly on those Senators who were present at the Council The Wicked flee when no Man pursueth but the Righteous are bold as a Lyon Prov. 20.1 and shall not be afraid Said Being without doubt permitted to give in his defence to those things which his Adversaries objected against him before the Council See above Stephen is brought before the Council Chap. 6. and accused When his Accusation had been heard together with the depositions of the false Witnesses he was asked by the President of the Council Cap. 7. v. 1. whether these things were true which were laid to his charge Then Stephen having liberty to plead his own cause he vindicated himself in that admirable Apologetick Discourse before the Council of which St. C. 7. v. 2 c. Luke has related the substance above Men C. 21. v. 1. Brethren See above The Prophet Isaiah speaking of the Jews whom he forefaw would reject the Messias promised in the Law and the Prophets with ungrateful Minds and stubborn obstinacy he calls them the Brethren of those Jews who were to embrace him by Faith Hear Isa 66.5 saith he the Word of the Lord ye that tremble at his Word your Brethren that hated you that cast you out for my names sake said c. The African Fathers had an Eye to this place while they called the Donatists the most malicious Enemies of the Church Brethren I. Paul who now am brought before you as a Criminal Have lived in all good Conscience before God until this Day I have so behaved my self in my Ministry entrusted to me that my Conscience beareth me witness before God that I whether in Judaism or Christianism have always until this Day endeavoured To know no Guilt grow pale for no offence See below But how Paul now a Convert to Christianity C. 24. v. 16. 2 Cor. 1. 12 2 Tim. 1.3 could Glory of his Life while in Judaism and of a good Conscience that he had kept in the time of his Ignorance when notwithstanding he afterwards confesseth 1 Cor. 15.9 1 Tim. 1. 13 16. that he was a Blasphemer a Persecuter yea the chief of Sinners the Famous Curcellaeus hath explained most perspicuously and plainly by distinguishing betwixt a Good and Right Conscience A Conscience may be good tho it be erroneous and evil tho it be right or follow a good Law in judging its Actions Paul therefore appealeth to his good Conscience because he did that which his erring Conscience dictated he ought to do to wit that he should persecute the Christians who he was perswaded were Apostates and Revolters from the Law of Moses Yet he was not innocent because when he had sufficient occasion of informing his Conscience better he neglected to do it Wherefore he that will be free from Sin must take no less care that he instruct his Conscience about the Will of God than that he do nothing contrary to its Dictates And the High Priest Offended possiby at Pauls Constancy or that his Exordium was more frank than the Pride of the Council and the High Priest himself could bear Ananias This High Priest was the Son of Nebedaeus than whom none was more daring for any enterprize Lib. 18.20 Of him see Josephus Commanded them that stood by him His Servants ready to obey his Commands To smite him on the Mouth viz. Paul as if tutering Villainous and Notorious Lyes This was an unjust act of Proud Tyrany to cast such a reproach on a Man who was not yet judged nor convicted of a Crime before Sentence was pronounced against him To smite ones Mouth or as Juvenal expresseth it to give one a blow was by all People and in all ages accounted a great Affront Hence he is said to beat one with blows or as Terence speaketh it to give one a box on the ear See Mat. 5.39 1 Cor. 4.11 2 Cor. 11.20 12.7 1 Pet. 2.20 who vexeth one grievously and spitefully That inhumane false Prophet Zedekia the Son of Chanaanah smote Michaiah the Son of Imla the true Prophet of the Lord on the Cheek in the presence of two Kings Jehosaphat and Ahab because he said that a lying Spirit was in his 1 King 22.24 and the other false Prophets Mouths The spiteful Priest Pashur smote Jeremy as he Prophesied Jer. 20.2 Finally that rude Servant of Caiaphas
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
was crucified and dead XIII But to return to the Enallage of the plural for the singular Al. Morus our Country-man had a little before smelt it out but he rather weâ—kened it by inapposite Examples in which the Enallage seem'd to be meerly supposed as Exod. 4.19 2 Chron. 24.25 Mat. 9.8 Besides that he wrested the word Baptize and the Apostles whole sentence to a figurative sense to those who are baptized with the Baptism of Christ So that it is no wonder that Amyraldus dissents from him in his French Exposition of this Chapter But this Opinion of ours is much better and more easily understood wherein also Amyraldus Objections are fully answered It remains therefore that we speak further of this Enallage of Number whether the like Example is exstant especially in Paul's Writings and this indeed is obvious that it has place when one is discoursing of any eminent Subject as here an eminent dead person as it was said of Herod the Great they are dead Nor do we need Examples of Greeks Latins or Hebrews when speaking of any notable Subject in the third person for Grammarians are full of such Examples But to return to Paul he useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.17 for the singular of the dead Testator For in the same Verse he opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he speaks in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Testator V. 23. he expresses the Sacrifice of Christ plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the promise of the New Testament plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel that gave out the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the New Testament frequently a Plural Form is used when the sense is singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one of the Thieves and a great many such In the Old Testament it is also very obvious so Lot is said an Inhabitant of Cities Jeptha to be buried in the Cities Gilead Also in Greek Writers ye will read very frequently the Plural put for the Singular as the Scholiasts have frequently observed so that that manner of speaking could not be strange to the Corinthians XIV Yet one thing may be more objected That this Baptism was common to all Believers whereas the Apostle here speaks of one peculiar to certain persons who were so baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet I need not say any thing to it save that possibly there were some among that multitude of baptized persons who more openly and plainly professed that Dead that Crucified Person in Baptism as the Sanctifier of their own Death and the most certain Pledge of their Resurrection Although some are not pleased to restrict that general Phrase of the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some few baptized persons But we do not hinder if any think this a weighty difficulty or the foregoing Enallage harsh And therefore the following Interpretation may be judged plainer it being also ours which we prefer as the most simple and not labouring under any of the former difficulties Take it therefore briefly thus Those dead persons on whose account some may be said to have been baptized to wit many Martyrs and other Saints deceased who received with a couragious constant and chearful mind all kind of punishments yea death it self whether violent by persecution or natural by sickness in hope of a blessed Resurrection Which fortitude and constancy of mind in these dead who so died in the Lord while many beheld with their Eyes and â—evolved in their Minds observing no such thing in their Gentiles they were thereby induced to embrace the Faith of Christ and desired to be baptized Hence Paul What shall they do who are baptized for the dead whose Triumph over Death they observed In which Interpretation there is 1. Nothing remote from the Words and Phrase of the Apostle For so Pauls speech is most plain and simple Those who are baptized initiated by Baptism for the dead on their account by their Impulse or for those Examples of Hope and Constancy which they admired in the departed Saints For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies on the account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Pauls Writings Likewise in Justin Martyrs Answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Doctrine of the Resurrection In like manner as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers is most usually for Add that the Adjection of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical and Restrictive so that all the dead are not here designed but those who were Illustrious 2. Nor is there any thing alien from Pauls Scope and Argument For neither was there any greater comfort to those who were a dying either to Christ or for Christ amidst their most grievous bodily Torments than what proceeded from the hope of the Resurrection Justin Martyr Tertullian Cyprian c. teach us this With this hope they were cheered up as Job was of old and Paul in that place filleth the hearts of the Corinthians with comfort as also the Romans Thessalonians c. Whence both their Hope would have been in vain and their Imitation of others that were baptized if there had been no Resurrection Hence he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall they do or whâ—â— advantage shall they reap by their Baptism which they took upon them on this account Insinuating that such were not only foolish but also miserable if those dead who slept in Christ by beholding whom they were brought over to the Discipline of Christ perished Their misery proceeded hence because out of a vain Opinion and vain Hope of the Resurrection they must undergo all kind of Afflictions in this life when once they are bound with the Sacrament of Baptism The following words also agree singularly well for continuing his Argument he immediately saith Why are we in Jeopardy Why do we expose our selves to the same dangers with those dead and which are the common Lot of all that are baptized Justin Martyr as is believed saith in his Answer to the Questions about the Resurrection If according to your Opinion the Doctrine of the Resurrection is not true how comes it to pass that because of it the Martyrs postpone their Life to death 3. There is nothing in it contrary to the Truth of History For we do not precaâ—iously suppose any practice Some indeed may doubt whether at that time when the Apostle wrote these things Martyrdom was so frequent and solemn that many were thereby induced to embrace the Christian Faith But who can deny the famous Examples of Stephen and James the Elder Who can doubt but that amidst so many Persecutions so many Uproars stirred up by the Jews and Gentiles in all places where there were Christians many died for the Faith of the Gospel For when Paul wrote this Epistle to the Corinthians about the Year of our Lord 56. 't was above twenty years after the Protomartyrs Death Hence many of the Disciples and Apostles are said to have then received their Crown of Martyrdom Nor are Paul Exhortations to suffer Persecutions and to endure the utmost Extremities with an undaunted Mind from any other reason but because Martyrdom was then frequent Yea in this very Chapter he calls them False Witnesses if there were no Resurrection not without allusion even to that last Testimony already sealed or to be sealed by death from whence they were called Martyrs Again that by those Examples of Constancy and Confidence of the Resurrection the like hope was kindled in many of the Jews especially of the Gentiles and that this occasioned their desire of being baptized several Fathers testifie Clemens and * Hist l. 11. c. 9. Eusebius say that the Accuser of James the Elder was so amazed at his Constancy that he immediately turned Christian and became a Martyr both therefore were led out together to their Execution And Tertullian in his Apologetick saith We are increast in number as often as we are led out by you Words find not so many Disciples as Christians do when they teach them by their deeds That very Obstinacy which you upbraid is a School-Mistress For who is not by the Contemplation thereof stirred up to search what there is within Who when he has enquired does not come over to us Who when come over does not desire to suffer But neither is it needful to understand only the Martyrs by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those also who died whatsoever way it were in the thorough Faith of the Resurrection Under this Notion therefore are comprehended there all those who abstracting from the case of Martyrdom received death with a cheerful Mind constant Faith and certain hope of the Resurrection to wit that that which died would live again and that which fell should rise again Nor is there any doubt but many of the Gentiles who beheld this in them would thereby be induced to embrace the Christian Faith and consequently Baptism XVI And this is our Opinion if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in its simple and ordinary signification Nor is there any thing in it forced or violent or unusitate Whence I do not a little admire that in so great a Cloud of Interpreters they turned aside so much to Forreign and far-sought things not taking notice of the most obvious FINIS
and Julias in Ituraea situated beyond Jordan with fourteen Villages conterminous to it Jos 20 Ant. 5. Eusebius in his Chronicle declareth that this Agrippa reigned 26 years to whom all Chronologers give credit But Eusebius commited two mistakes First in that he saith that Agrippa the younger reigned immediately after his Fathers decease contrary to what Josephus asserts 19 Ant. 7. And also in that he is of opinion that the Kingdom of this Agrippa ended together with the miserable destruction of Jerusalem As if because 26 years intervened between the beginning of the same King and the overthrow of Jerusalem the King himself had been also destroyed together with the Temple and City But saith the Renowned Scaliger that Agrippa the younger died in the third year of Trajan Num. MMCXVI of Eusebius's Chronicle as Justus of Tiberias testified who presented his Chronological Works to King Agrippa himself None therefore could more certainly pronounce about this Kings Death than he who dedicated his Work to him Phocius saith of Justus of Tiberias He beginneth his History from Moses and continueth it even to the exit of Agrippa the seventh of Herod 's Family and last of the Jewish Kings Who received his Kingdom under Claudius encreased it under Nero and further under Vespasian But he died in the third Year of Trajan at which time his History likewise concludes But there was no cause saith the same Scaliger why Eusebius should limit the Kingdom of Agrippa the younger with the Destruction of Jerusalem For neither was he King of Jerusalem nor had he any Authority over any part of the Tetrarchy of Archelaus For Caesar 's Procurator was always sent to the Patrimony of Archelaus and Jerusalem who was called Epistropus of Judea Thus Joseph Scaliger in his Animadversious on Eusebius's Chronicle With whom notwithstanding the most renowned Scultetus cannot agree in this that he says That there was always a Procurator sent to the Patrimony of Archelaus and Jerusalem For when Agrippa the Elder reigned and governed Judea it self he is of opinion that the Jews payed Tribute not to the Romans but to their own King nor that any Procurator came from Rome to Jerusalem The same Scaliger on Euscbius Num. MMLXXXVI Agrippa the younger the seventh and last of the Kings of the Race of Herod lived 30 years after the Destruction of Jerusalem his Kingdom continuing safe which he possessed 26 years and encreased by the accession of some Towns through the favour of Vespasian So far was the Fortune of Jerusalem from causing any alteration in his Kingdom What therefore did Eusebius mean Whether that after the Destruction of Jerusalem Agrippa continued in the Station of a private Person or that he was destroyed together with Jerusalem But these things are both already confuted as also they are with this Coin ΑΥΤΟΚΡΑΤΩΡ ΟΥΕϹΠΑϹΙΑÎΟϹ ΚΑΙϹΑΡ ΙΟΥΔΑΙΑϹ ΕΑΛΩΚΙΑϹ ΕΤΕΙ ΚΑ. ΑΓΡΙΠΠAgrippa remained King after Judaea was taken Elsewhere it is ΕΤΟΥΣ Κς. Eusebius has licentiouslly enough indulged himself in this Fiction But both the Ancient and Modern Jews are mistaken who say that their Power of Judgment was taken away from them by the Romans 40 years before the Destruction of Jerusalem that is in the fifteenth year of Tiberius Caesar Which is ridiculous For this befell them 61 years before the burning of the Temple about the time that Archelaus was banished to Vienna Whence is that It is not lawful for us to kill any Man For Caesar 's Governor or Procurator devolving all the Power on himself left very few things and those of very small moment to the Consistory of the Jews with these moreover which belonged to their Laws Rites Ceremonies and Songs And Bernice Sister German to King Agrippa the younger Widow of Herod King of Chalcis her Uncle When a rumour went abroad that she lay carnally with her Brother German Agrippa she advised Polemon King of Cilicia that he would first be circumcised and then marry her thinking that in so doing she would make it appear to be a Lye Nor did Polemon deny her being especially induced thereto by her riches yet that Marriage was not of long continuance by reason of intemperance as it is said Bernice departing from him Who presently after he was deserted by his Wife deserted the Jewish Religion Joseph 20 Ant. 5. The same Bernice or Berenice or Beronice Joseph 2. Bell. Jud. 15. came to Jerusalem barefooted and her Head shaven to pay her Vow to God for her safety Juvenal Sat. 20. And the Rich Diamond that fairer showed On Berenices finger this bestowed The barbarous Agrippa he to his Incestuous Sister once presented this Where barefoot Kings the sacred Sabbath hold And ancient Pity lets the Hogs grow old Came down Gr. came unto as it is in English Caesarea to salute Festus That they might pay their Respects to the new Governor or Procurator For those who depended on the Roman Emperors as Vassals they officiously insinuated themselves into the Favour of the Roman Procurators 14. Had been there That is Agrippa and Bernice had tarried at Caesarea Vnto the King Agrippa Declared Paul 's Cause That is He related in order all Paul's concern in what case it was Desiring against him As if guilty of a Notorious Crime Judgment Without telling the cause why Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence that is a Juridical Condemnation as appears by Festus's Answer subjoyned to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ribera on Hos 13. is a Law-term and signifieth a cause which is pleaded before the Judge and Decree of the judge and right or an Action to do or ask any thing and the Punishment which is inflicted which also the Latins sometimes call dica using a Greek Word for one of their own Some Greek Copies instead of this simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Condemnation 16. It is not the manner of the Romans Like to Barbarous Cruelty or Tyrannical Impotency as Apuleius speaketh To deliver any one to die In the Greek it is To gratifie one with anothers Destruction to wit at the request of any 17. When therefore they were come The Elders of the Jews intending to prosecute Paul with all severity Hither To Caesarea I Sate on the Judgment Seat To give Judgment I Commanded the Man to be brought forth To wit Paul who was in Prison 18. When they stood up Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing that is when they stood before the Judgment Seat They brought none As if he had said I suspected that they should lay some heinous Wickedness to Paul's charge but they had nothing to say against him but some frivolous things I know not what concerning their own Superstition Gallio Deputy of Achaia spoke to the same purpose in Paul's cause when he was accused by the Jews above c. 18. v. 14. 19. Of their own To wit Jewish Superstition Superstition is a vain and ridiculous Worship of God as also an anxious and
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