Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	work_n	year_n	young_a	38	3	5.8889	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10232	A literal explanation of the Acts of the holy apostles. Written in Latine by C.M. Du Veil ... Now translated into English out of a copy carefully reviewed and corrected by the author. To which is added a translation of a learned dissertation about baptism for the dead, I Cor. 15.29. Written in Latine by the famous Fridericus Spannemius Filius.	Veil, Charles-Marie de, 1630-1685.; Spanheim, Friedrich, 1632-1701.	1685 (1685)	Wing V178A; ESTC R185936	533,973	812

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 ΟΥΕϹΠΑϹΙΑΝΟϹ ΚΑΙϹΑΡ ΙΟΥΔΑΙΑϹ ΕΑΛΩΚΙΑϹ ΕΤΕΙ ΚΑ. ΑΓΡΙΠΠ Agrippa 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

de Dieu interprets it that he may thus convince him by his reasons as to knit him and as it were glew him to himself 23. And after that many days were fulfilled By those many days are to be understood the three years which Paul spent in Arabia whither as we observed above v. 19. out of Gal. 1. v. 17. he was gone soon after his Conversion although Luke who was not with him does not make mention of this Journey Paul saith Capellus Gal. 1.17 denies that he came to Jerusalem to the Apostles immediately after his Conversion but that he went straight from Damascus to Arabia and from thence returned to Damascus Lastly that after three years he came to Jerusalem These three years must be begun no where but at Pauls Conversion that by this Paul might testify that he came not to Jerusalem until the end of three years after his Conversion to them which were Apostles before him This being granted it must needs be that Paul spent not those three years in Damascus but in Arabia For if a great part of them was spent at Damascus seeing that Damascus was distant from Jerusalem but a very few days Journey and that there was great commerce betwixt the Damascenes and the Jews at Jerusalem how could it be when Paul came from Damascus to Jerusalem that all the Believers did avoid him not knowing that he was converted to the faith of Christ Hence then it seems a strong argument may be drawn that Paul immediately after his Conversion went from Damascus to Arabia and that he spent those three years there after which time when he came to Damascus and immediately had snares laid for him by the Jews that being let down in the night time by the wall in a Basket he came to Jerusalem and that at first the faithful fled from him because he spent all the time since his Conversion in Arabia among that people who had little or no Commerce with those of Jerusalem So that thus they might be ignorant of his Conversion which could not so easily be if Paul had spent those three years or the most part of them at Damascus The Jews took counsel to kill him By a judgment of zeal Of which we spake above ch 7.57 24. And they watched the Gates The Jews to wit of the City that he might not escape and be gone See how soon that which Christ foretold above v. 16. is fulfilled 25. Let him down by the wall As Rahab of old did the Spies Josh 2.15 1 Sam. 19.12 Strom. 4. 7. she let them down by a Cord through the Window So also David was let down through a Window Clemens Alexandrinus saith excellently What hazards must be undergone and what shunned by him who neither wisheth for nor feareth death Christ hath left to be judged by Gods glory and the use of Men. Although a Christian fly he flyeth not for fear but obeying his Masters command Mat. 10.23 and keeping himself pure for the Salvation of others to whom he may be useful says Origen against Celsus Let him down by the wall in a Basket With Cords As Jeremiah Jer. 38. v. 6. 26. And when Saul was come to Jerusalem Paul the Apostle going to Damascus was converted to the knowledge of the Heavenly Truth and Faith in Jesus Christ This year saith Camerarius is put the first of his Apostolick Office and it falls in the 35th year of Christ and the twentieth of Tiberius his Reign The second year he went to Arabia and from thence having come to Damascus he fell in danger whence he was delivered being let down by a wall in a Basket This year is now Pauls third year and of Christ the 37th and that time falls in in the end of Tiberius his Reign Vpon the 38th year of Christ and the first of Caius Caesar and his own fourth year he came to Jerusalem to see Peter See Gal. 1.17 18. He essayed to join himself to the Disciples That is He indeavoured to become acquainted with them and converse with them as Believers do with one another above ch 5.13 and below ch 10.28 27. But Barnabas Of whom above ch 4. 36. Brought him to the Apostles To wit Which were at Jerusalem to Peter to see whom he mainly came thither and to James the Lords Brother Gal. 1.15 19. And declared To wit Barnabas How he had Preached boldly at Damascus in the name of Jesus That is Openly and publickly Preached Jesus and his Doctrine 28. And he was with them That is With Peter and James Coming in and going out That is Executing his Apostolical Office See of this manner of speaking above ch 1.21 29. And he spake boldly in the name of the Lord Jesus As much as to say He strongly maintained the Cause of Christ And disputed against the Grecians Who they are that are here called Grecians Hellenists we have explained above ch 6. v. 1. and it is no wonder that Paul as being of Tarsus did dispute with them peculiarly and by themselves and that with the greater desire because in that controversy raised by the very same men against Stephen they found none more for their Faction than this same Paul Him also saith Beza they slandred that when he could not obtain Marriage of the High-Priests Daughter being moved with anger imbrae ced the Christian Religion Many such like Fables doth that murthering Spirit invent this day against the faithful Servants of God both alive and dead Ebion the Heresiarch certainly as Epiphanius relates Haer. 30. slandereth Paul that being a Greek and his Father also being a Greek he should have gone up to Jerusalem and that having tarried there a short while he fell in love with the High-Priests Daughter and hoping to injoy her in Marriage was Circumcised and imbraced the Jewish Religion but that his hope being frustrated he was inraged with anger and wrath against the Law The very simplicity of the truth wherewith the Holy Spirit has again and again sealed the History of Paul in the Holy Scriptures refuteth enough the gross calumny of Ebion against him But they went about to slay him Inhumane and cruel Hypocrisy and Superstition when they find themselves unable to resist the Truth they like Ravenous Beasts with blind and precipitous violence run on to persecute it 30. They brought him Who was forewarned by a Vision that he should leave Jerusalem as may be seen below ch 22.17 18. The Syriack adds In the night To Caesarea To wit Philippi situated about Mount Lebanon at the meeting together of Jor and Dan where Jordan hath its beginning See what we have noted concerning this City above ch 8.4 Mat. 16.14 And sent him forth to Tarsus A most famous City of Cilicia where Saul himself was born as may be seen below ch 21.39 ch 22.4 Of this City Strabo saith Tarsus is situated in a Plain it was built by the Argivi who with Triptolemus wandred seeking for Io. The River Cydnus

passeth through it to the very place where young Champions exercise their strength Its Springs not being far distant from it and its Channel running through a huge Valley whence presently the River falls into the City the River is cold and sharp whereby it cures both Men and Cattel that are troubled with the Gout or thickness of sinews They of Tarsus were so addicted to the Study of Philosophy and that Discipline which they call Encyclia that they out-stript Athens Alexandria and any other place that can be named where there were Schools and Exercises of Philosophers and of Learning Tarsus brought forth men eminent for Learning among others Hermogenes who wrote with great praise of the Art of Rhetorick whose work is yet extant Stephanus Byzantius saith that Tarsus was built by Sardanapalus the last King of the Assyrians Others in Dio Chrysostomus say it was built by Heroes Lib. 14. or Giants Ammianus Marcellinus saith that Perseus the Son of Jupiter ch 41. and Danaes were the builders of Tarsus Lib. 4. of which Judgment was Solinus and Lucan who therefore calls it Persea 31. Then had the Churches rest To wit The heat of Persecution being assuaged when the violent and furious rage of the Churches Enemies which was stirred up at the sight of Saul was laid There is no War contrary to the Churches Peace but Persecution And were edified That is And were confirmed as Paul useth the word 1 Cor. 1.10 Walking in the fear of the Lord. A Hebraism That is Most reverently Worshipping the Lord. The like construction is in 1 Mac. 6.23 59. 32. Passed throughout all Quarters That is Went about from one place to another incouraging the Brethren Which dwelt at Lydda Lydda which was afterward called Diospolis is a City of the Tribe of Ephraim not far from the Mediterranean Sea upon the confines of the Tribe of Dan. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Text 1 Chron. 8.12 This City as Josephus relates its Inhabitants being gone up to Jerusalem 4 Bell. Jud. 23. to the Feast of Tabernacles was burnt by Cestus Benjamin in his Itinerary saith that Lydda in his time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it is commonly called S. George 33. Named Aeneas Aeneas or as the Poets pronounce it Aineias is the Greek Interpretation of the Jewish name Hillel 34. Arise and make thy Bed He is not commanded to rise and walk but he himself not another as was usual who for eight years space could not move one of his Members is commanded to rise make up smooth and fit his Bed for lying in which was disordered uneven and troublesome to lie upon as it useth to be by the tossings of sick People this was a sure argument that strength was restored to his Members 35. Sarone Saron or Sarona or Saronas is the name of a Region beyond Jordan upon the Borders of the Tribes of Dan and Ephraim upon the Coast of the Mediterranean Sea from Joppa even to Caesarea of Palestine rising below Lydda of which Region 1 Chron. 27.29 Isa 33.9 See our literal explanation on Cant. 2.1 The Metropolis of this Region was called Lesharon or Lasharon which belonged to Saron Whence among the Kings conquered by Joshua Josh 12.18 there is The King of Lasharon The vulgar Latin Pagninus and the English Interpreter judged rightly that the letter Lamed did belong to the denomination of the City as also in the Judaick Map 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Royal City upon a Hill called the Hill of Saron in the Tribe of Ephraim Luke seems here to call this place the Saron by an Emphasis for there is another City called Saron beyond Jordan in the Tribe of Gad upon the River Arnon of which 1 Chron. 5.16 36. Tabitha which by Interpretation is called Dorcas That is whose proper Syrian name Tabitha from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roe was by the Greeks expressed by their proper name Dorcas She was called Dorcas saith Grotius among the Greeks even as Thomas Didymus Cephas Peter See below v. 39. Full of good works and Alms-deeds which she did A Hebrew phrase That is Marvellously given to every praise-worthy work chiefly to Offices of Charity by which our Neighbours are helped and the poors want supplyed 37. Whom when they had washed The custom of washing the Bodies of the dead 4 var. hist 1. was used by Greeks Latines and Hebrews Elian writes of the Illyrian Dardans That they were only washed thrice in their whole life to wit after they are born when they are married and when they dye In Euripides Creon King of the Thebans calls Jocasta to wash the Body of her Son Misenus the Trumpeter is washed and anointed before he is buried in Virgil Aen. 6. v. 218 219. Where Servius cites out of Ennius A good Woman washed and anointed the Body of Tarquinius Maimonides in his Abridgment Talmudick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. of the fourth part ch 4. Of Mourning and Mourners It is saith he the custom in Israel about the dead and their burial that when any is dead they shut his Eyes and if he hath his Mouth open it must be shut tying a ligature about his Jaws that it open not again the place at which he voids his Excrements is stopped but this after the Body is washed Then he is anointed with Ointments made up of divers kinds of perfumes and his Head being shaved the Body is rolled up in white linnen prepared for the purpose which are not of great value that an equality may be kept betwixt the rich and the poor Also the face of the dead before he be put in the Coffin is covered with a Handkerchief the price of which must not exceed the fourth part of a Shekel which fourth part is equal to an Attick Drachma and to the Roman Denary and is equivalent to seven pence half-penny of the now English Mony Being then put into the Coffin saith Maimonides further he is carried upon Mens shoulders even to the burying place and there before the Body be buried there are some things read which have been written by their Ancestors for this purpose whereby Divine Justice is set forth and the sins of men exaggerated for which they deserved death and God is intreated that he may exercise his Justice so as not forget himself to be merciful Then the Corps together with the Bier upon which it lay upon its back being put in a Cave is covered Lastly they go to the Mourners and something is recited by them for their comfort Which being ended every one goes to his business neither doth there any difference appear betwixt the rich and the poor the noble and the ignoble neither in the burial of the dead nor in the comfort of the living 38. And forasmuch as Lydda was nigh unto Joppa There are said to be six miles betwixt Joppa and Lydda See what we have said of Joppa in