2.2 Heb. 11.33 21. And when he was cast out c. As if he had said When by reason of the diligent Inquisition made by the King and their Egyptian Neighbours the Child could not longer be hid his Mother put him in a Basket of Bul-rushes daubed with Slime and Pitch and laid it in the Flags by the River side Miriam or Mary Moses Sister standing afar off and expecting the event of it Being so laid out he was found by Pharoah's Daughter who as Josephus 2 Ant. 5. Epiphan in Panar and others say was called Thermutis and she delivered him to be nurst by Jocebed his Mother who was brought to her for that purpose by the Childs Sister that stood by the River side and adopted him for her Son Exod. 2. And thus the Hands of Pharoahs Daughter preserve a Revenger of her Fathers Cruelty saith Augustin Philo addeth that Thermutis was Pharoahs only Heiress and that she had been long married and because she had no Children she gave out that she was with Child that it might be believed that she brought forth Moses and not that she adopted him This possibly is hinted at Heb. 11.25 where it is said that Moses when he was grown refused to be called the Son of Pharoah's Daughter Yet in Josephus 2 Ant. 5. Thermutis acknowledgeth before the King her Father that Moses was not born her Son but taken up Whom I have resolved to adopt for my Son and to make him thy Successor in the Empire and Government The same Josephus addeth that Moses in his infancy cast upon the Ground and trampled upon with his Feet the Crown when it was put upon his Head by the King of Egypt in jest Hence he was in great danger of his life by the instigation of the Egyptian Priests but was preserved by Thermutis 22. Was Learned c. In Ezekiel the Tragick Poet Moses is induced speaking thus of himself Vs while a Child most carefully she bred And royally in Disciplines instructed And as she had been my Mother nourished Moses That he was named Joachim at his Circumcision and when he was received into Heaven Melchi Clemens Alexand. Strom. 1. reporteth but whence he had it is uncertain In Philo's Antiquities he is said to have been called Melchil by his Mother Thermutis called him Moses that is drawn out or taken out to wit of the Waters of Nilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he drew out he brought out Exod. 2.10 Josephus believes that Moses was so called from the Egyptian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is Monius as Abenesdras affirms he was called by the Egyptians Yea saith the most Learned Hofman in his universal Lexicon in some Verses of Orpheus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say born in the Water But Salmasius Ep. 60. thinketh that the Etymology of Moses is plainly Egyptian and verbally it importeth saith he taken out of the Water as an old Poet in Eusebius affirmeth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Language signifieth Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take In all the Wisdom of the Egyptians The Wisdom of the Ancient Egyptians chiefly consisted in Hieroglyphicks and Mathematicks The invention of Geometry seeing by reason of the inundation of Nilus the bounds of their Lands could scarce be distinguished is attributed to them And was mighty in words and deeds As if he had said And he was a Man exactly accomplisht with all Learning and Virtue 23. And when he was full fourty years old Berescith Rabba fol. 115. Col. 3. Moses lived 40 years in Pharoah 's Court and 40 in Midian and the same number of years he ministred unto Israel See also Shemoth Rabba fol. 118. Col. 3. What Moses did till he was forty years old the Scripture no where declareth Josephus reporteth * 2 Antiq. 5. that he was a General in the Ethiopick War and that when he Besieged Saba he married the Kings Daughter by name Tharbis who was deeply in love with him Whatever there be of this War which Theodoret and others say is fabulous there is no doubt but that Moses has omitted many things concerning himself out of Humility For it is not probable that he gave himself over to laziness and sluggishness during the forty years that he lived at Court like a Prince It came into his Heart to visit c. As much as to say By a new and extraordinary impulse of the Spirit he was moved to visit his Brethren the Israelites whose Spirits were broken with the rigour of their Bondage Philo saith that Moses used frequently to visit his Brethren the Israelites that were groaning under their Burden and that he supported them with Comfort and dealt with the Taskmasters to be gentle towards them And that he was thereupon suspected by the King and his Court to be one that affected Innovations 24. And seeing one of them To wit A Hebrew whom Rabbi Solomon by what Authority I know not affirmeth to have been the Husband of Shelomith the Daughter of Dibri of the Tribe of Dan that is mentioned Levit. 24.11 Suffer wrong That is wrongfully beaten Exod. 2.11 Some think that this Egyptian who beat the Hebrew was one of the Kings Governours who took account of the Israelites Work and punished those that were slack The Jews add that this Egyptian committed Adultery with the Wife of that Israelite who while he was inveighing against this injury of the Egyptian with Words had his Mouth stopped by the Egyptian with Stripes He avenged him That is By a just revenge he provided for his security For at that time there was no Judge who could redress the injury and the injury was urgent and could not admit of delay of time Yet many of the Ancient Fathers amongst whom Augustine l. 22. against Faustus c. 20 seq do accuse Moses of too great Zeal and Praecipitancy Oecumenius on the Epistle of Jude saith that the Devil contended chiefly about the body of Moses as unworthy of Burial on that reason chiefly for that he killed the Egyptian unjustly Smote the Egyptian The Scripture hath not exprest the manner how he smote him The Ancient Hebrews as Clem. Alex. 1. Strom. testifies do also fictitiously and fabulously report that the Egyptian was not killed by Moses with any external weapon but by the bare pronouncing of the name Jehovah against him as Peter did kill Ananias and Saphiras by a meer word Sulpicius Severus saith Moses Sac. Hist lib. 1. when he was come to a mans age seeing a Hebrew beaten by an Egyptian moved with grief revenging his Brothers wrong kicked the Egyptian to death 25. For he supposed c. As if he had said he thought that they would understand when they saw him so ready to defend his Brethren when wronged
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
vexed sorely the whole Earth as Sulpitius Severus expresseth it Sac. Hist. l. 1. So now a hardness of Heart blindness of Mind and a Famine of the Heavenly Bread came upon those who are called Egyptians by a certain Figure of Speech who profess the Christian Religion externally and upon the Jews who would drive away exterminate and cast out Christ 12. He sent our Fathers first That is In the first year of the Famine As if he had said Jacob pinched with Famine sends his ten Sons for Corn into Egypt keeping Benjamin his youngest Son with him at home So saith Daniel Brenius in the first Embassage whereby the Jews are hitherto compelled to be as it were disowned of God in Egypt Spiritually so called Messias the deliverer altho by them desired yet is not acknowledged because they were not yet aright affected for the evil of rejecting him and the Judgments they thereby brought upon themselves 13. And in the second To wit Year of the Famine when Joseph's Brethren returned to him for Corn. Known c. That is He made himself known to them * Gen. 45.1 And so Joseph's Kindred was made known unto Pharoah or Mephramuthosis The manifestation of Joseph to his Brethren when they returned to him the Second time saith the now cited Daniel Brenius doth typically represent to us that the Jews at last brought under with calamities at the second time when the Gospel of Christ shall be again Preached and his name spread throughout the whole Earth shall acknowledge him for the Messias and God on the other side owning them for the Messias s Brethren will make them partakers of his good things through him 14. Then sent Joseph c. As if he had said At the command of King Mephramuthosis Joseph sends back his Brethren furnished with Chariots Provision and Presents to bring thither his Father and his whole Family with all expedition forewarning them that the Famine would continue five years longer as saith Sulpicius Severus Sac Hist l. 1. See Gen. 45. Threescore and fifteen Souls That is consisting of 75 Persons Interpreters have been at very much pains saith the famed Lud. de Dieu to reconcile this place with that of Gen. 46.27 where Moses makes mention only of 70 Souls of Jacobs House that went down into Egypt But there is no great difficulty in it if we say that the places are not parallel For Moses makes his account wherein together with Jacob only his posterity and those that proceeded out of his Loins are comprehended his Sons Wives being expresly excepted v. 26. For which reason not only those who actually entred Egypt with him but also Joseph and his two Sons Ephraim and Manasse are comprehended in the number of seventy although they were in Egypt long before because both as proceeding out of Jacobs Loyns and being as to their Original of the Land of Canaan they were strangers in Egypt and so were deservedly reckoned as if they had gone down into Egypt with Jacob. And it is of singular moment in that Catalogue that Judas's two Grand-Children by Pharez to wit Hezron and Hamul although they were not then born as may be gathered from the series of Time but afterwards in Egypt are comprehended in that number v. 11. that they might supply the place of the two Sons of Juda Er and Onan then deceased For which reason also Num. 26.21 whereas in the rest of the Tribes not the Grand-children but only the Children make up the Princes of the Families in the Tribe of Juda alone not only his Sons Selah Pharez and Zera but also his Grand-children Hezron and Hamul are made Princes of the Families of Judah as if added to his Sons But none of these things have place in Stephens Discourse for he does not give a Genealogy of Jacobs Race but only gives an account who they were that Joseph sent for from the Land of Canaan into Egypt His words are Then sent Joseph and called his Father Jacob unto him and all his kindred threescore and fifteen Souls He sent for more than proceeded out of Jacobs Loyns but did not send for all that came out of his Loyns First therefore Juda's two Grand-children are to be excluded there then Joseph himself with his two Sons for he could not send for those as not yet born nor himself and his Sons as already dwelling in Egypt Therefore if we substract these five and then Jacob their Father who is mentioned apart by Stephen there remain of Moses number of 70. but 64 to wit the Eleven Brethren one Sister Dina and 52 Sons of the Brethren to which if we add the eleven Wives of of the eleven Brethren which undoubtedly Joseph sent for together with their Husbands and which belonged to the Kindred ye have his whole Kindred 75 Souls The Ethiopick renders it And Joseph after that he knew that he commanded that they should call his Father and all his Kindred And there came unto him 75 Souls Which version excludes Joseph and his Children because they could not be said to come unto him but in that he errs that he includes Jacob also in the number of the 75 Souls as coming also with the rest to Joseph For that number agreeth only to his Kindred Nor does it militate any thing against what is said that most are of Opinion that the ten Sons of Benjamin who are comprehended by Moses in the number of the 52 Grand-children of Jacob Gen. 46.21 were at that time either none or few of them born and therefore they could not be rightly said to have been sent for by Joseph For it may be answered that his Sons though born afterwards might be rightly added to the number lest he only among all the Brethren should be reckoned without Children But there is no necessity to recur to that seeing he was of that age then that he might have had so many Children For Joseph was thirty years of age when he was first brought before Pharoah Gen. 41.46 Betwixt which time and Jacobs entrance into Egypt interceded seven years of Plenty and two of the Famine Gen. 45.6 Now when Joseph was 39 years of age Benjamin might be of the age of 37. at which age especially where Polygamy had obtained why might not he be Father of ten Sons Hence it may be collected that neither is there any error to be imputed to Moses's Text from Stephens words nor to Stephens words from Moses's Text but that both spoke very well according to their different intent Hence it also follows that the Text of the Seventy Interpreters is corrupted which Gen. 46.27 instead of Seventy has Seventy five Which seems certainly to have been done by some Christians who when they could not reconcile the place of Stephen with the words of Moses and did believe that by all means Stephen was to be credited they altered the Greek Text of Moses or rather corrupted it that it might be at least demonstrated whence Stephen had these
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
by their Enemies that they were to be delivered afterwards by God from the Tyranny of the Egyptians by his means which yet they did not understand By this Testimony of Stephen Moses seems to have killed the Egyptian on this account as being acquainted with his call to deliver the Israelites from the grievous Bondage of the Egyptians Which the Scripture is silent in Exod. 2.12 This Augustin observed in his second Question on Exodus 26. And the next day That is The next day after that Moses killed the Egyptian and covered him with Sand after he had killed him He shewed himself to them as they strove That is He saw two Israelites quarrelling as the Vulgar Latin Interpreter renders it Exod. 2.13 Jonathan and Rabbi Solomon say that these two Hebrews that contended were Dathan and Abiram And he would have set them at one again Gr. And he forced them to Peace That is he used all means to reconcile them The name of the Effect saith Grotius is given to the Endeavour and the word signifying as it were Violence denoteth the earnestness of the agent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain Luke 14.23 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use forceable means Luke 24.29 See the like expressions Gen. 19.3.33.11 in the vulgar Latin 12. Matt. 14.22 Mark 6.45 Gal. 2.14 Saying c. He does not cite the very words which Moses Exod. 2.13 is said to have spoke to him that did the wrong to his Neighbour but he expresses the sense very well For saith Grotius there he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neighbour who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brother Countryman descended of the same Ancestors 27. But he that did his Neighbour wrong He in the Original Hebrew is called wicked who has an evil Heart and malitious Mind Equity commandeth saith Aristotle in his Book of the Art of Oratory that we make a difference betwixt Injuries and Faults as also betwixt Faults and Misfortunes Misfortunes are which can neither be provided against nor are committed with a malicious Mind Faults which might have been prevented yet are not done out of malice but Injuries are done both designedly and maliciously Who made thee c. Chrysostom on 2 Cor. 7.13 saith of Moses Even before he had brought out the People with his hand he led them by his Actions Wherefore that Hebrew was very foolish in that he said to him Who made thee a Ruler and a Judge over us What sayst thou Thou seest the deeds and doest thou make controversie of the name Just as if one that saw a Physician cut exactly according to Art and so help a distempered member of the Body and then should say unto him Who made thee a Physician Who gave thee a power to cut My Art good man and thy Disease So also his skilfulness made Moses a Judge For to govern is not only a Dignity but also an Art and that indeed the sublimest of Arts. The same Master of the Church handling this Subject on Eph. 3. in the end saith Thy Injustice thy Cruelty hath made me a Ruler and a Judge 29. Then fled Moses at this saying As much as to say Moses understanding by this upbraiding Language that it was publickly known that he killed tho justly the Egyptian that wronged the Hebrew and fearing what might befal him by reason thereof he fled The Egyptians as Grotius observeth esteemed the Hebrews as Slaves yea as Beasts whom they would have every one perswaded to be incapable of Injury And was a Stranger in the Land of Madian Tâ—â—â— is And he was an Exile in the Land of 〈◊〉 Eusebius maketh mention of two Cities of that name 〈…〉 The first is beyond Arabia towards the South in the Desert of the Saracens to the East of the Red Sea whence they are called Madianaei and the Country of Madianaea The other is near Arnon and Areopolis whose Ruins are only to be shewen now A Learned Author under the name of Jerom writes * In Loc. Heb. Act. Apost that Moses was an Exile in the latter Where he begat two Sons As if he had said Where after having taken to Wife Sephora or Zippora Daughter to Hobab or Jethro Niece to Raguel he begat two Sons of her Gersom and Eliezer as Sulpitius Severus expresseth it Book 1. Hist. Sac. 30. And when forty years were expired To wit During his Exile at Madian There appeared to him To wit To Moses while he kept the Flock of Jethro his Father-in-law In the Wilderness of Mount Sina Where there were excellent Pastures To the South of Judaea are Sinim Isa 49.12 Sinaeans as the Vulgar Interpreter has translated Sini Gen. 10.17 whence the Barren Countrey of Sin and in it Mount Sinai has its name Exod. 16.1 Moreover it is certain that the same Mountain is called both Horeb and Sin or Sinai yet so that towards the East 't is properly called Sinat or Sina but that part that looks to the West Horeb. An Angel Heb. Exod. 3.2 An Angel of Jehovah that is an Angel acting in the name of the most high God In a flame of Fire in a Bush Gr. In a flame of Fire of the Bush That is the species of the flaming Fire did shew that God came in his Embassador to revenge the Injuries the Egyptians had done to his People but the Bush not consumed was a Type of that same People that should be preserved alive amidst all these Calamities caused by the wicked 31. When Moses saw it To wit The burning Bush pot consumed He wondered at the sight Astonisht at the strangeness of this Miracle And as he drew near To the Bush To behold it That is That he might look more nearly into it The voice of the Lord came unto him As if he had said The Angel the Messenger of the Lord spake to him to this purpose In diverse and sundry manners God spake to the Fathers but at length in the last days he began to speak to us by his Son Heb. 1.1 32. I am the God c. Orat. 6. Athanasius says But that Angel was not the God of Abraham but God spake in the Angel and it was the Angel that was seen but God spake in him The Author of the Answers to the Orthodox in Justin Martyr Quest 112. The Angels who in Gods stead appeared and spoke to Men were called by the name of God himself as that which spoke to Jacob and to Moses Yea Men also are called Gods It is given to both by virtue of the Office injoyned them both to be in the stead and bear the name of God But when the Office is fulfilled they are no more called Gods who only obtained that name on the account of some work they were to do The God of Abraham and the God of Isaac and the God of Jacob. When God is said to be the God of any it is to be understood a special Favourer and Bountiful Patron of him as sufficiently
12. 18. And when he had seen c. That is when Simon Magus perceived that those on whom the Apostles laid their hands did as surely receive the gifts of the Spirit as if those gifts had been in the Apostles power he will buy this power of giving those peculiar graces unto them on whom he should lay his hands And indeed because Simon did reckon the Heavenly gift such a vile thing that he first under the Gospel did attempt to purchase it with Money the giving and receiving of an Earthly Price for an Holy and Spiritual Thing is called Simony 1. q. 1 c. Presbyter 1. q. 3. c. Altare The Canonists notwithstanding out of the Opinion of the Schoolmen call the Buyers of Holy Things Simoniacal Persons the Sellers Giezites from Giezi Heb. Gehazi the Servant of Elisha the Prophet 2 Kings 5.20 c. Give ye c. He will not buy the gifts of the Holy Spirit that were commonly given to Believers but that gift wherewith the Apostles alone being indued to wit that at their Prayers those gifts were bestowed on whomsoever they laid their hands as if that could be prised that is dearer than all gold 20. Thy Money c. As if he should say Thy Money offered to such a wicked use being as it were altogether infected and polluted with the contagion of the wickedness of thy prophane mind abide with thee and perish with thee in the same destruction which unless thou repent shall surely befall thee seeing that thou dost so contemptuously undervalue the Spirit of God that thou wouldest set to wicked Sale his inestimable gift given freely unto us to illustrate the glory of Christ by our Ministry Beda and the common gloss have observed that the words of Peter are not so much a Curse as a Threatning or Threatning Prediction but that it is conditionally to be understood in respect of the Person of Simon is made manifest below v. 22. 21. Thou hast c. As if he should say for neither as thou art now disposed canst thou be either partaker or sharer of that eternal life which we do Preach Peter gives an account why he thundered forth a detestable Prediction against Simon Magus so confidently even now in the foregoing verse In this Preaching To wit Preached by us of obtaining eternal life by a sincere and lively faith in Christ This Preaching is every where called the Gospel and the Word of God See above v. 4 14. For thy heart is not right in the sight of God Many who are not of a right heart in the sight of God oftentimes excel in gifts of the Spirit for neither did the perverseness and hypocrisy of Judas the Traitor hinder him to excel in the gifts of the Spirit neither had the gifts of the Spirit been so corrupted 1 Cor. 14. if their hearts had been sincere and estranged from all wickedness Peter therefore doth not give the cause why Simon could not partake of the gifts of the Spirit as those do suppose who do think by the name of Preaching to be signifyed by an Hebraism the gifts of the Holy Spirit but why he could not obtain eternal life promised in the Gospel Preached by the Apostles because truly God is the searcher of hearts who doth not save any except the upright in heart he seeth his heart to be wicked and perverse and by crooked windings or backgoings to have turned from the sincerity of the Gospel 22. Repent therefore c. As if he should have said If therefore thou wilt be acquitted of that punishment which doth abide for thee repent forthwith of thy wickedness and having cast off all perverseness and hypocrisy do thou uprightly and sincerely direct all thy actions up to the rule of the Doctrine of the Gospel Preached by us and come to God to intreat him that he would mercifully pardon that guileful device of thy heart to abuse wickedly the gifts of his Spirit into prophane gain The Particle if perhaps in this place does not signify any doubt but how much difficulty and labour Simon is to have in intreating against the punishment of his wicked deed Therefore says Calvin Peter does not strike a fear upon Simon that might subvert or overthrow this confidence of obtaining in his heart or trouble him but causing unto him an undoubted hope if he should beg it humbly and from his heart only for the cause of stirring up of ferventness putteth him in remembrance that pardon for the hainousness of his offence was difficult It is necessary that our faith shine before us in going to God even that it may be the Mother of praying 23. In the gall of bitterness c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreters take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Accusative Case for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Ablative which elsewhere I confess is necessary whether it may be so here I doubt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may contain a Hebraism as it is Isa 1. v. 31. and the strong shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tow that is as Tow and his work for a spark that is as a spark 2 Cor. 6. v. 18. I shall be unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Father that is as a Father and ye shall be unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Sons and Daughters that is Sons and Daughters So in this place Peter saith more emphatically that Simon is the pure gall of bitterness and a meer bond of Iniquity then to be in the gall of bitterness and bond or band of iniquity As if he should say I see thee wholly how great soever thou art to abound with sins and to be intangâ—ed almost with inextricable vices In the words of Peter there are two very elegant Metaphors whereof the first seems to be taken out of Deut. 29. v. 18. 32. v. 31. the other out of Isa 58. v. 6. See the like phrases 2 Tim. 2. v. 26. Heb. 12. v. 15. 24. Pray ye to the Lord for me Simon did feel that he was such within as Peter did say Therefore when he did judge Peter and his fellow John to be signally honoured with grace and love by our Lord Jesus and to be dear unto God he will use their prayer as they did use Jobs Prayer who did injure him That none of these things which ye have spoken come upon me To wit above v. 20. but although one only Peter is faid to have spoken John notwithstanding did approve of his words or spoke like to them Now says Calvin a Question doth arise what is to be thought of Simon The Scripture leads us no farther then unto a conjecture that he yieldeth unto the rebuke and being touched with the sense of his sin feareth the judgment of God afterward betakes himself unto the mercy of God and commendeth himself to the Prayers of the Church These being certainly not the least signs of penitence therefore we may conjecture he
And Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught whom God hath taught And going out they passed through one street Or one broad way within the City And forthwith the Angel departed from him Leaving the rest to Peters Industry now he was plac'd in safety 11. Peter coming to himself His Amazement being shaken off Now I know c. That is Now I perceive that my deliverance has happened in reality not in vision and that by the help of an Angel sent from Heaven by the Lord lest I should be slain by Herod as the Enemies of the Christian Religion the Jews desired 12. And considering That is Deliberating with himself what he should do He came to the house of Mary This Matron seems to have been a Widdow because the House was called hers without mentioning her Husband Hereby also it appears that whereas ch 4.34 't is said that as many as had Houses sold them those Houses are to be excepted in which they dwelt and met together as also is shewn before ch 2.46 Whose sirname was Mark. This John Mark the Son of Mary seems to be called Barnabas's Sisters Son Col. 4.10 Betwixt this Man and Paul there happened a little Coldness ch 15.39 But they were soon reconciled as good Men use to be and then a strict Friendship succeeded this Coldness Hence it is that Paul Col. 4.11 numbers him with Jesus Justus alone of the Circumcised among his helpers and 2 Tim. 4.11 desires Timothy to bring him along with him to Rome as one that would be very useful to him Where many were gathered together For seeing that the Believers of whom there was already a great number could not meet together all in one body they divided themselves into divers Congregations in several Houses to pray to God for Peter See v. 17. From hence it appears that when necessity and the rage of Persecutors force us to it holy Meetings though in the night are not unlawful For that this Meeting was held in the night is plain from v. 6 18. 13. The door of the Gate Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 18.16 17. Ezek. 40.11 That is called saith Kimchi in his Book of Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without the doors of the Gate For all that which is within and without as also the doors and outward Threshold is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as it is joined to the door post and apper Threshold But that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always open and though the doors be shut is always left open A Damsel came to see Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hearken that is to spy who it was that knockt at the door so late at night She came saith Grotius that she might know by his voice who he was lest she should rashly let any one in Named Rhoda Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rose Many Womens Names are derived from Flowers Herbs and Trees as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susanna from a Lilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadessa from a Myrtle The Greek name Rhode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also mentioned in the fragments of Menander 15. It is his Angel That is A Messenger sent from him So John the Baptist is called an Angel that is a Messenger Mat. 11.10 The Disciples of John sent to Christ Angels Messengers Luke 7.24 The Disciples of Christ sent into a Village of the Samaritans Luke 9.52 The Spies sent by Joshuah whom Rahab entertain'd James 2.25 This is the simple interpretation of the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither have we any reason to think that the Believers understood it here otherwise since they had never heard that Heavenly Angels needed to knock at the door to obtain entrance and they knew it did not agree with the Nature of Spirits who with their subtileness can penetrate the most solid Bodies Therefore they thought that the Damsel out of her earnest desire of Peters deliverance which all the Godly had had understood the Messenger discoursing of Peter as if he had said that himself was Peter 16. They were astonished That is They were struck with an unlook'd for joy 17. But he beckening unto them with his hand to hold their peace That is Desiring silence by the beckening of his hand as afterwards ch 13.16.19.33.21.40 Quimilian speaking of the Hands saith They are either held up or down according as we consent or deny How the Lord had brought him out Peter does not give the honour of his deliverance out of Herod's Prison to the Angel but to the Lord of Angels who made use of the Angel in it Tell ye to James An eminent Servant of God and of the Lord Jesus Christ peculiarly selected together with John and me to Preach the Gospel to the Jews Gal. 2.9 and who some believe governed then the Church at Jerusalem And to the Brethren That is And to the rest of them who live in the strict brotherly Fellowship of Christs Disciples So also in other places by Brethren are meant Christians as before ch 2.30.10.23.11 1 12. James 1. 2 9 c. But Peter would have this deliverance told to all the Christians living in Jerusalem that so he might free them from their trouble about him and they render thanks to God And going out he went out into another place Out of Jerusalem as it seems Some say he went towards Antioch and then by long Journies came to Rome But Lactantius has recorded in his Golden Book of the Deaths of the Persecutors that Peter came not to Rome till the Reign of Nero 25 years after Christs Ascension into Heaven Moreover Damasus to whom is ascribed the Book of the Popes inserted in the first Tome of the Councils says that Peter came to Rome in Nero's time Ration Temp. p. 1. lib. 5. cap. 7. Therefore what Petavius writes The Acts of the rest of the Apostles besides Peter and Paul not being treated of with any faithfulness or credit worthy of an History remain in obscurity this also may deservedly be said of both Peters Bishopricks of Antiâ—ch and Rome of this being extended to 25 years of 〈◊〉 Acts at Rome of the Popedom there erected 〈◊〉 his contention with Simon Magus which began theâ—â— and of a Successor appointed by him 18. Amongst the Soldiers That is Those 〈◊〉 guarded Peter What was become of Peter That is What had happened to Peter that they could not see him in the Prison 19. Examining the Keepers That is Causing a Judicial Process to be made about the Keepers He commanded them to be brought out That is To be haled out to Punishment Plin. lib. 10. Ep. to Trajan speaking of the Christians saith When they again confess'd and that I had the third time questioned them with threats of punishment seeing them obstinate I commanded them to be brought out that is to be put to death And this is a common phrase amongst the Ancients as may be seen in
being putrified up to the Groin and swarming with Worms Eusebius 8 Hist 16. says that out of the Emperour Galerius Maximianus's bowels came out infinite quantities of Worms which caused a deadly smell Dioclesian saith Cedrenus before he died had his Tongue putrified and great heaps of Worms came out of his Jaws His body saith Eutychius Alexandrinus of the same Emperour was so full of Worms that it dropt them on the ground and his Tongue with his Jaws were consumed and so he died Concerning Julian Unkle of Julian the Apostate whose privy Members rotted off Sozomenus lib. 5. c. 8. And there the putrified flesh was turned into Worms and the malignity of his Distemper was above the Physicians Art Nestorius also if we may believe Evagrius lib. 1. c. 1. having his Tongue eaten out with Worms passed out of the miseries of this life to suffer more grievous punishments inflicted on him by God's just Judgments and those to last to all Eternity Like to this is that which Baronius out of Surius ad Annum 698. relates of Dodon who had slain Lambert the Bishop of Tongres All Dodons bowels of a sudden putrified and he voided them out at his mouth stinking strangely At length his body being corrupted by a Consumption and the Worms stunk so intolerably that it was thrown into the Meuse He gave up the Ghost In the fifty fourth year of his Age the seventh of his Reign and the fourth year of Claudius Caesar the fifth day after those vehement Gripes which the Lord by his Angel inflicted on him because he had not left Gods honour untouched as Peter before ch 10.26 And Paul and Barnabas hereafter ch 14.14 15. The Children which Herod Agrippa left were one Son named Agrippa about seventeen years of Age who at that time was educated at Rome by Claudius But he had three Daughters Of which Berenice was seventeen years old and Married to her Unkle Herod King of Chalcis in Syria The other two were then Virgins Mariamne Aged ten years and betrothed by her Father to Julius Archelaus the Son of Chelcias and Drusilla six years old and betrothed to Epiphanes the Son of Antiochus the King of Comagena Joseph 19 Antiq. 7. 24. But the Word of God grew and multiplyed That is This Enemy of the Servants of Christ being dead in this manner the Preachers of the Gospel gathered new strength and every day more and more were converted to the faith 25. When they had fulfilled their Ministry That is When by a supply of Money sent them by the Antiochians as before ch 11.29 30. they had relieved the necessities of the Brethren dwelling at Jerusalem And taken John with them whose sirname was Mark. The Son of that Matron which is described by him before v. 12. CHAP. XIII PRophets Who being by Inspiration made privy to hidden things did also foretel things to come to know which the Church was concerned And Teachers Who did find out and interpret the meaning of the Word of God which was not obvious to every one With Herod the Tetrarch Herod Antipas Tetrarch of Galilee is simply called Herod the Tetrarch Mat. 14.1 Luke 9.7 2. And they ministred That is Publickly discharged their Office This Office seems to have been that of Prophesying and Teaching for in the verse immediately preceeding they are called Prophets and Teachers So cardinal Cajetan understood it therefore Chrysostom Theophylact and Oecumenius render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching But the Syrian and Arabian interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praying For they restrained here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publick Prayers only because of the Fast mentioned next to it to which in the next following verse Prayer is joined In the same sense Erasmus renders Sacrificing for Prayers and the Praises of God are esteemed as Sacrifices Heb. 13.15 There is none saith Beza that is indifferently versed in the Greek Tongue who knows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mainly said of publick Offices Hence Paul himself Rom. 13. calls Magistrates sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And fasted Fasting is acceptable to God when it is for a good end to wit to tame the body that the mind may be the fitter for works of Piety See our Literal Explanation Mat. 6.16 The Holy Ghost said To wit To the Prophets of the Church of Antioch and by them to the whole Church Separate me c. The Holy Ghost bids to sepâ—rate Barnabas and Saul not to the Lord but to himself whereby is meant that the Lord and the Holy Ghost hath the same vertue and power which if he were less then the Lord he would have said Separate Saul and Barnabas to the Lord or to God He commands them to be separated to him for that to which he himself called them He therefore constituted them Ministers to himself he calls them his own Servants But as we cannot be Mens Servants in such things as concern Religion and Conscience so neither can we be the Servants of Angels for the same reason which Paul adduces 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of Men militates against both these Services The Servant of Men there is opposed to the Servant of Christ who subjects his whole self Soul and Body to him For he Redeemed us and addicted us to his service by the Price of his own Blood He who thus is the Servant of Christ cannot in the same sense be the Servant of Men he is therefore bound by Christ for his Servant So for the same reason he cannot be the Servant of Angels who are our Fellow Servants Therefore the Holy Ghost who so bound Paul and Barnabas to his own Service is not an Angel nor a company of Angels but Lord of all who hath the same worship and glory with the Father and the Son as the Fathers of the second Occumenick Council at Constantinople say in the Symbol of that Council For the work c. That work which they ought to do for the Holy Ghost is described in this Chapter and the next unto the 26th verse where they are said to have fulfilled that work They were sent by the Holy Ghost to Preach the Gospel and bring many to the obedience of the Faith This work is peculiarly the work of the Holy Ghost who is the Author and useth to be called the worker of Faith which yet is the gift of God Eph. 2.8 therefore the Holy Spirit is God which worketh and produceth that Faith in the Saints and so the whole work of Regeneration by the super-abundant Riches of his Grace I have called That is Appointed 3. And then c. As much as to say Having prayed and fasted they blessed Saul and Barnabas separated by the Holy Ghost in the name of God and Christ by the solemn Rite of imposition of hands and then bad them farewel The laying on
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
immortal And Anaximander the Disciple of Thales that first invented the Sphaere as saith Plinius Lib. 7. Ch. 56. and the first that published a Geographical Map as Strabo saith Lib. 1. The Inhabitants of Miletus acquired great fame by the first called the Branchides then Apollo Didymaeus's Oracle which Xerxes the Son of Darius and Grandchild of Cyrus by his Sister Atosa burnt as he did all the rest of the Temples that of Ephesus only excepted and because that after Xerxes burnt the Temple they built it the highest of all that for its height it remained without a roof and Strabo reports that it was most sumptuously adorned with gifts of divers ancient arts Lib. 14. It was also Famous for its most precious wool of which Carpets were made which for their exceeding softness became a Proverb Historians tell us that the Milesians of old were stout Warriers But afterward being addicted to their pleasures they lost their Warlike vertues with their Riches and Reputation whence comes the Proverb The Milesians were Stout of old Hence also the Milesian Speech is taken by Apuleius for a wanton and merry Speech In Asino auree But I will set out Various Fables for you in this Milesian Speech and will sooth your benevolent ears with a pleasant Whisper 16. For Paul had determined to sail by Ephesus That is beyond Ephesus Because he would not spend time in Asia As much as to say Lest if he should go then to the chief Metropolis of Asia strictly so called he should by the Christian Brethren Inhabiting there be detained too long For he hasted if it were possible for him To wit for the shortness of the time which was to Pentecost or the fiftieth day from the Feast of the Passover which day was Festival and in it the first fruits were offered by the Jews to whom upon the same day the old Law was promulgated upon Mount Sinai To be at Jerusalem the Day of Pentecost That is that he might be at Jerusalem against the frequent concourse of the Jews from divers Coasts to the approaching Feast 17. And from Miletus he sent to Ephesus Some one or more of his Fellows and Companions Called That is sent for The Elders of the Church That is such as were set over the Government of the Church of Ephesus who were so called because they were of greater age or because by the gravity of their manners they did resemble old Men when they were set up like Senators to Govern the Christian Commonalty without whose advice the Church acted nothing Jerom says We have in the Church our Senate In Is. 3. a company of Elders See what is noted below v. 28. and above Ch. 14.23 15.2 4 6 28. 18. And when they The Elders of Ephesus having the same fellowship of Power and Honour Were come to him To wit to the Apostle Paul He said unto them To wit Paul himself to the same Elders of the Church of Ephesus Ye know That is Ye are Witnesses From the first day that I came into Asia Strictly so called whose chief Metropolis is your Ephesus After what manner I have been with you at all Seasons That is how I have behaved my self among you See the like Phrase 1 Thess 2.5 10. 19. Serving the Lord. That is With all my might promoting the Glory of God in Preaching the Gospel holily and performing duties of Charity towards God and my Neighbours With all humility That is With perfect humility and such modesty of Mind as did not despise others neither usurped any Dominion over my Brethren over which I was set a Teacher And tears Breaking out from my heart pitying those who were more negligent in their Station And Temptations That is Vexations and Afflictions 1 Thess 3.5 with which the Devil who is called by Antonomasia the Tempter useth by Wicked Men his Instruments to sollicite and Tempt believers to fall away from Faith and Godliness by Gods permission such things come to pass to try and prove the Faith and Piety of his own Likewise by Temptations are understood vexations and afflictions Luke 22.28 1 Cor. 10.13 Gal. 4.14 Jam. 1.2 1 Pet. 1.6 2 Pet. 2.9 Rev. 3.10 or the things which are called adverse Which befell me by the laying in wait of the Jews Obstinate and unbelieving Jews persecuting the Disciples of Christ with deadly hatred See above v. 3. and Ch. 9.24 Ch. 14. v. 2. 5. 20. And how I kept back nothing That is hid nothing from you either for fear of Dangers or hope of Gain That was profitable unto you That is of such things as I thought to conduce to your Salvation But have shewed you That is I Preached unto you those wholsome Doctrines And have taught you That is and diligently instructed you in them Publickly In the Assemblies of the Believers And from house to house That is And privately while I visited the Believers in every house 21. Testifying both to the Jews and also to the Greeks That is earnestly teaching as well the Jews by birth who were long ago esteemed the Lords People but by their Sins were turned away from God and would not acknowledge Jesus to be the Messias nor believe in him as them who were born of the Gentiles being aliens from the People of God and were called Greeks as above Ch. 18.4.19.10 17. Repentance toward God That is Conversion from an evil and vicious Life to a good and laudable manner of Living pleasing God and conformed to his Precepts See below Ch. 26.20 and meet of repentance And Faith toward our Lord Jesus Christ That is that all your confidence should be placed in that Jesus of Nazareth who is the Messias promised in the Law and in the Prophets now become the Author of eternal Salvation to all them that obey him Heb. 5.9 22. And now behold I go bound in the Spirit unto Jerusalem As much as to say And now the fourth time since my conversion to Christ by a certain Instinct and Command of the Holy Ghost I go to Jerusalem See above Ch. 13.4 So Paul saith of his other Journey to Jerusalem that he went up thither by Revelation Gal. 2.2 which to wit was made to him by the Holy Ghost So our Lord Jesus is said to be led of the Spirit unto the Wilderness to be tempted by the Devil Not knowing the things that shall befal me there Matth. 4.1 That is Knowing nothing certainly of these Tortures which I am to undergo at Jerusalem 23. Save that the Holy Ghost witnesseth in every City That is In every City where I came since I directed my course towards Jerusalem Witnesseth That is Positively foretells me That bonds c. That is That at Jerusalem where of old I greatly persecuted the Church of Christ I shall for the same Church be bound in Chains and all manner of ways tortured 24. But none of those things move me As much as to
Council who are here present Signifie to the Chief Captain That you desire of him With the Council That is not ye by your selves but together with your Collegues declare ye to the Chief Captain that it was not requested of him by the private Will of a few but by the Unaminous desire of the Great Council That he bring him down unto you In the Greek as also in the English Translation it is added To morrow That is that he would command Paul to be brought down to you to Morrow from the Castle or Tower which is called Antonia C. 22. v. 30. as he did before As though ye would enquire something more perfectly concerning him That is to say as if ye were desirous to learn and be better informed as to the Truth of those things of which Paul was accused It was usual for the Guilty now and then to have a hearing either that they might discover something new of him or that they might try whether he would be constant in the same answer to his charge And we e're ever he come near To your Council Chamber Are ready to kill him That is We will kill him by the way so that ye can no ways be charged with his Death So Bloody Men and those that are hurried by a foolish Zeal think they may lawfully assail those that differ from them in Opinion with lyes or Violence and so they plainly discover themselves to be the Children of the Devil who is a Lyar and a Murderer John 8.44 according to Christs saying 16. And c. As if he had said But when Paul's Sisters Son had notice of the Ambush they had laid to take away his Life he went to the Castle or Tower Antonia where his Uncle was kept Prisoner and declared unto him what his Malicious Enemies had attempted and undertaken against him 17. Bring this Man unto the Chief Captain Paul prudently took care to discover unto the Chief Captain what Conspiracy they had entred into against him by whom he hoped to escape that impending danger according to the Roman Equity Hence it appears that the Godly altho they have a firm confidence of Divine Protection may yet avert dangers by the honest service and Ministry of Men. 18. So he The Centurion who was called on by Paul Taking him That is Taking pters Sisters Son Brought him to the Chief Captain Granting Paul's just and honest demand 19. Then the Chief Captain took him by the hand That is When he had taken the young Man who was Paul's Sisters Son by the hand as they use to do who will take any aside into a more secret place and speak with them privately 20. And he Led apart into a more secret place 21. But do not thou believe them That is to say Do not suffer thy self to be perswaded by them to yield to their request For there lye in wait To kill Paul by an Ambush while he is brought from the Prison to the Council Privy Chamber Looking for a promise from thee As if he had said For they do not in the least doubt but that you will promise to perform their request to wit that you will Command Paul to be brought from the Prison to the Council Chamber 22. Charging c. The Governour would have this secret that was declared unto him kept close that the Jews might not have notice that their Conspiracy against Paul was discovered lest they should take new projects against him It is of great concern that secrets be kept least they be divulged 23. Make ready two hundred Soldiers To wit Foot To go to Caesarea C. 8. v. 40.10.1.12.19.18.22.21.8 Situate on the Mediterranean Sea of which see above Spear-men Gr. Dexiolabous holding the right hand that is the Guards who guard ones right side or who take those with their right hand who are ordered to be apprehended or who take and carry Arms with their right hand only not also with their left as the Target-Men use so that they were Spear-meâ— To The Syrian Interpreter seems to have read it Dexibolous throwing with the right hand such as the light-armed Soldiers are said to have been who did throw darts not with a Bow or Sling but with their hand At the third hour of the Night That is Three hours after Sunset that it might not be done openly and manifestly but clancularly and so might escape the knowledge of the Jews Paul's Enemies 24 To Felix the Governour That is Procurator or Vice-Governour of Judea This Man who had been the late Servant of Claudius Caesar was by the Emperor made Governour of Samaria and not long after Ventidius Cumanus the Procurator of Galilee and Judea being sent into Exile he was made Procurator of the same Provinces of Judea and Galilee and he held that Office of Procurator also under Nero Joseph 20. Ant. 5 6 7. de Bel. Jud. l. 2. C. 11 12. Claudius 's Successor until Porcius Festus was substituted into his place He exercised the Royal Power according to his servile disposition with all cruelty and libidinousness he took into Marriage Drusilla Niece to Cleopatra and Antonius so that Felix was Nephew-in-Law to the same Antonius Nephew to Claudius by his Daughter saith Tacitus Lib. 5. He Married successively three Wives of the Royal Race as Suetonius declareth who in the Life of Claudius calls Felix the Husband of three Queens Josephus and Suidas call him Claudius Felix making an addition of this first name to his name from Claudius Caesar who of a Slave made him a Free-man Tacitus gives him the first name of Antonius from Antonia Claudius's Mother whom he had served Pallas Brother to this Felix whowas made a Freeman by Claudius Caesar before him is reported to have had so great influence on Claudius Caesar that he could obtain any thing of him he is also said to have been richer than Crassus by nineteen thousand five hundred thirty one Pounds five Shillings Sterling See Plin. l. 33. c. 10. Tacit. Annal. l. 12. Plin. Jun. 8. Epist 5. For he feard c. What is here added in most Latin Books of the Vulgar Edition is not to be found in the Greek Copies nor in the English Translation As if he were to receive Money That is As if for that he had Money promised him by Paul's Adversaries he had no regard to the safety of a Roman Citizen 25. Writing c. As if he had said having written a Letter to Felix the Procurator to this purpose 26. To the most excellent He gives the usual Title of Dignity to a Magistrate whereby they were used to be saluted See what is said above c. 1. v. 1. On these words O Theophilus Governour The word Praeses which the Greeks commonly render Hegemon in general being that whereby any Magistrates or Governours of Provinces were called but especially those who were set over them with Power of inflicting Capital Punishment This Power was for the most part
the Triumvir and Cleopatra Queen of Aegypt This Drusilla the Daughter of Agrippa the Elder by Cyprus was six years of Age when her Father yielded up the Ghost above c. 12. v. 23. Epiphanes Son to Antiochus King of Commagena to whom she was espoused by her said Father Agrippa the Elder refused her Marriage because that having altered his resolution he would not embrace the Jewish Religion as he had promised to her Parents Whereupon King Agrippa the younger Son to Agrippa the Elder and Brother to the said Drusilla gave her in Marriage to Azizus King of the Emessens who was Circumcised But Felix Procurator of Judea deeply in love or rather lust after Drusilla sent to her his Friend Simon by Birth a Jew of Cyprus who gave himself out for some great one who solicited her to forsake her Husband Azizus King of the Emessens and be Married to Felix promising that she should be blessed if she did not set light by him She being one of no great foresight and desirous to be freed from the disturbance of her Sister Bernice who envied her by reason of her excellent and surpassing beauty she consented to tread under foot the Religion of her Fathers and to be Married to Felix See Joseph 20. Ant. 5. and Wars of the Jews l. 2. c. 10. and our Annotations on c. 23. v. 24. Which was a Jewess That is whose paternal Religion was that of the Jews He sent for Paul That he might inquire diligently of that Sect which was objected to Paul as a Reproach and Crime above v. 5. And heard him concerning the Faith in Christ As if he had said And Paul perceiving he had a door of utterance opened to him nothing afrighted with dangers declareth to Felix in order what Doctrines the Christan Religion requires to be believed what good things to be hoped for what evils to be feared and finally what things it requireth us to do and what to eschew 25. And as he reasoned of Righteousness and Chastity In the Gr. as also the English it is and Temperance That is As Paul was declaring the Doctrine of the Christian Religion concerning its reverence to all Virtues and abhorrence of all Vices And of Judgment to come Wherein the Lord Jesus who is constituted by the Father Judge of the Quick and the Dead will righteously Judge all Men not excepting the Potentates and those who now sit judging others then standing before his Tribunal and will render unto every one due rewards to the just everlasting and inestimable Joys to the unjust deserved terrible and never to be ended Punishments Paul also concluded his Oration before the Athenians in Mars-hill with this tremendous Judgment of the Quick and the Dead above c. 17. v. 31. As also the Preaching of this Judgment is reckoned one of the chief fundamental points of the Christian Religion Heb. 6.1 2. Felix trembling For the Punishment that he was at length like to undergo for his wicked Actions which before he believed he would never account for as trusting to his Power that was so great as Tacitus writeth of him Annal. l. 12. Answered Confounded with the Guilt of his Wickedness Go thy way for this time That is At present I am not at leisure to hear you reason of these things When I have a convenient time That is When I shall have respit from other business I will call for thee To confer with thee 26. He hoped also that Money should have been given him of Paul c. As if he had said Being an unsatiably covetous Man he hoped that Paul would have redeemed himself with Money and therefore sent for him more frequently on pretence to confer with him 27. But after two Years As much as to say But when Paul had been kept in free custody by Felix for the space of two whole years He had From Nero Caesar A Successor In the Office of Procurator of Judea Felix Accused for his Wickedness as Tacitus testifieth Porcius Festus Porcius was the Surname of the whole Race of Cato's derived from the Word Porcus signifying a Hog Varro of Husbandry Chap. 1. saith We have many Surnames from both sorts of Beasts the bigger and the smaller from the smaller Porcius Ovinius Caprilius from the bigger Equitius Tanrus Willing to shew the Jews a pleasure That is That he might ingratiate himself to the Jews whom he had incensed by many Oppressions He left Paul bound That is kept in open Prison See above v. 23. But this did nothing avail Felix For the Elders of the Jews that dwelt at Caesarea went to Rome and accused him before Nero the Emperor for the many injuries he had done them Whereupon his Successor Porcius Festus sent him bound to Rome to Nero who would have put him to Death had not as Josephus testifies his Brother Pallas who then was in favour with the Emperor procured his pardon Although Pallas himself is thought to have been poysoned by Nero not long after For that he held a vast Treasure in a long old Age. Tacit. l. 14. Annal. CHAP. XXV 1. NOW when Festus was come into the Province To wit Judea committed to his Administration by Nero Caesar After three days he went up to Jerusalem The Metropolis of that Province that there he might enter upon and discharge his Office of Governor From Caesarea Where by reason of the convenience of the Sea those who were Deputed by the Roman Emperors to Govern Judea used to have their residence as Tacitus testifieth Annal. lib. 18. As also it was the first Port as they Sailed from Italy to Judea 2. And the High Priest went unto him He seems to be the same Ananias that is mentioned above c. 23. v. 2 24. And Chief of the Jews These heads of the Jewish People are above c. 24. v. 1. called Elders that is Senators Against Paul That is That they might with more advantage accuse Paul before the new Governour And besought him To wit Festus That he would send him to Jerusalem And there pass a final Sentence against him The Roman Magistrates did not always give Judgment in one particular City but wherever they hap'ned to be Laying wait As if he had said Intending to kill Paul by Ambush in his way from Caesarea to Jerusalem 4. Should be kept at Caesarea As if he had said There is no necessity that Paul should be brought from Caesarea where he is in Custody hither to Jerusalem to be judged by me here seeing I my self am to go shortly into Caesarea 5. In you That is Among you as it is in the English Translation In is frequently put for inter among as above c. 7. v. 44. c. 18. v. 11. c. 24. v. 21. Who are able Supply To convict Paul of his Crimes by solid and strong Arguments As if he had said saith Joh. Pric The Accusations of the confused multitude are not worthy the taking notice of the disordered rabble does destroy the very appearance and form of
Muhamed Addamirius who is commonly called Damir in his Proverbs of the Viper saith God hath given him over to the Serpent Giaria is as much as to say He hath exposed him to an irremediable evil because whosoever is bit by this Serpent dieth in the very Moment Indeed the biting of a Viper is more pernicious by reason of the Nature of the place or aliment and if it bites fasting or in the hottest Weather and when it 's provoked For then its Bile being stirred up the Poison is much stronger Besides some Bodies and in one and the same Body some Parts less resist the Poison Seeing therefore there are so many causes why Vipers kill either quicker or slower by their biting the time of their Death cannot certainly be determined But that Serpent that assailed Paul might be supposed to have most ready Poison because it broke out of the midst of the Fire more stirred up and provoked After they had looked a great while As if he had said But when these Barbarians had a considerable time expected that Pauls Death would ensue upon the biting of the Viper And saw no harm come to him That is And saw that no hurt befel him whence he could be accounted Guilty of any Crime as they suspected Changing their Minds That is passing from their former into a contrary Judgment as The Clownish rabble cannot hold the mean Fools shunning one Vice run into a worse They said he was a God Whom before they concluded to be a Murderer But as Paul was not a Murderer so neither was he a God but a faithful servant of God whom when they judged a Murderer they were Guilty of a breach of Charity when a God they sinned grievously against Faith For as Oecumenius observeth the Gentiles used thus to account any a God when they did any thing above the reach of ordinary Men. So above c. 14. v. 10 19. those of Lystra appointed Divine Worship to be performed to this same Paul because he had healed a lame Person but afterwards the very same Persons stoned him 7. In the same quarters Gr. In those that were about that place That is In that place as the Syriack rightly renders it or of the Country near that Coast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by an elegant Phrase of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above c. 13. v. 13. saith Lewis de Dieu Were possessions of the Chief Man of the Island c. That is A certain Man had Lands whose name was Publius or as others read it Poplius whom the Romans had set over the Island Malta See what we have said on v. 1. out of Bochartus Who received us and lodged us three days courteously As if he had said Who being very Rich and civil lodged us all for as great a number as we were three days and very lovingly bestowed upon all those things that were necessary for our sustenance 8. He prayed On his knees as above c. 20. v. 36. 21.5 See our Annotations on the same places Euseb 5. Hist Eccl. 5. saith that the Christian Soldiers who under the Emperor Marcus Aurelius obtained rain by their Prayers prayed with their knees bended even to the Earth according to that gesture of Prayer peculiar to Christians Saved him That is healed him according as Christ when he was risen again from the Dead had promised to his Disciples that believed in him Mar. 16.18 They shall lay their hands upon the Sick and they shall recover Now imposition of hands is a visible sign of Prayer which James maketh mention of c. 5.14 Paul therefore conjoyned the sign with the thing signified that is Imposition of hands with Prayer when he restored to health Poplius or Publius's Father who was Sick of a Fever and bloody Flux Moreover every promise that belongs to the Body is conditional and has the exception included in it except God shall see it fitting otherwise for just causes although unknown to us For not the Apostles themselves indeed although present could restore to health all that were Sick in the Church after the manner prescribed Jam. 5.14 as you may see Phil. 2.26 27. 2 Tim. 4.20 For health of Body sometimes prejudices that of the Mind and Sickness of Body sometimes is the means to attain soundness of Mind and as Seneca of Providence saith c. 4. Calamity is the occasion of Virtue or as Minucius Felix expresseth it Calamity is frequently the Discipliue of Vertue Hence Salvianus Presbyter of Massilia of Gods Governmet l. 1. We must not be grieved at the Affliction of Infirmities which we understand to be the Mother of Vertues 9. When this was done That is When Poplius or Publius's Father was restored to health by Paul's Prayers when he laid on his Hands on him Others also which had diseases in the Island That is All the rest also which were afflicted with Sickness in this Island of Malta Came. To Paul That he might lay his hands upon them and implore the help of God for healing them And they were healed At the Prayers of Paul who laid his hands upon them Who. Those that were recovered from their Sickness 10. Honoured us with many Honours As if he had said Having a grateful remembrance of their Miraculous Recovery not only did they highly honour Paul at whose Prayers they were freed from their Diseases but also me Luke the Writer of this History and the rest of Pauls Attendants And when we Sailed As if he had And when we loosed from the Island Malta to Sail further They put Into the Ship Such things as were necessary That is Large and Liberal Provision 11. And after three Moneths Of the Winter elapsed from the time of our Arrival at the Island Malta We set Sail. That is We were carried forth In a Ship of Alexandria As also before we were carried from Lycia in a Ship of Alexandria bound for Rome above c. 27.6 Whose sign was Castor That is Castor and Pollux who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jupiter's Sons by Leda Daughter of Thestius Wife to Tyndarus King of Laconia both have the name of Castor's from one of them Whence Pliny l. 10. c. 43. Above the Temple of the Castors Arnob. l. 5. against the Gentiles The Castors Sons of Tyndarus one used to tame Horses the other was a good Champion c. Minutius Felix Castor and Pollux die by courses that they may live They when first they grew to Mens years scoured the Seas of Pirates and for that reason were accounted Gods of the Sea whom Mariners use to invocate in storms Afterward they went into Colchos with the Argonautae in which expedition Pollux killed Amyrcus King of the Bebrycians who laid an Ambush against him Then returning home they took back their Sister Helena who was ravished by Theseus when they had stormed the City of Aphydna in the absence of Theseus At
in the manner appointed by the Law 18. And Vows Being to pay Vows I made to God These two words are not read in the Greek Text nor in the English Translation In which That is which things while I was busied with as below c. 26. v. 12. They found me purified That is bound by a Vow of Nazarite to abstinence from Wine and other things forbidden the Nazarites See above c. 21. v. 24 26. In the Temple To wit when the seven Days appointed by me to my Vow of Nazarite were now almost fulfilled See above c. 21. v. 27. Neither with Multitude That is without any Train of Attendants Nor with Tumult That is to say And without any Seditious concursion See above v. 12. It follows saith John Mariana in some Books And they laid hands on me crying and saying Take away our Enemy But this is not in the Greek nor in the vulgar Latin Therefore it is rejected Certain Jews from Asia Supply Are. See above c. 21. v. 27. 19. Who. As being Authors of the outrage commited against me in the Temple Ought to have been here before thee That is It was meet that they as being the principal Actors should have appeared before thee And object if they had any thing against me To wit That was not a crime feigned against me through Calumny and Malice 20. Or. Supply that the absence of those Asian Jews who were the Authors of the Outrage committed upon me from thy Tribunal be not suspected Let these same Men. My Adversaries the Priests and Senators of the Jews who are here present and were not present at the beginning of the Outrage done against me but took on trust from others the Accusation brought against me Say if they have found any evil doing in me That is Let them openly declare if they have found any thing wherein I have done amiss When I stood before the Judgment In the Gr. I standing The Vulgar and Erasmus render it While I stand As if Paul had spoke of their then present hearing But the matter it self plainly declares that it is to be understood of the former Judgment when he was brought by the Chief Captain before the Council of the Elders as above c. 22. v. 30. and so it is to be rendred When I stood The meaning is the same as if Paul had said When Lysias the Chief Captain had brought me before the Sanhedrin being desirous to be certainly informed as to the Accusations brought against me by the Jews 21. Except it be for this one Voice That is Unless perhaps this true and innocent word be blame-worthy in me That I cryed standing among them That is When I stood among them See above c. 23. v. 6. 22. Felix deferred them In the Gr. is added as also in the English Hearing these things or rather When he had heard these things As if he had said But when Felix had heard Paul acknowledging that he was of that Sect which was called Nazarens and defending himself from the Crimes of profaning the Temple and making an Uproar objected against him by denial he was afraid to give Sentence and deferred the Judgment by putting it off to another time The uttermost In the Greek it is more certainly more exactly The construction is somewhat obscure by reason of the trajection of the Participle saying which will be more plain if it be thus paraphrastically digested into order Saying when I shall be better and more fully informed what this Doctrine is which is objected against Paul under the name of the Heresie of the Nazarens above v. 5. and the Chief Captain Lysias shall come down from Jerusalem to Caesarea I will again hear you who are Accusers with the Defendant and will then pass Sentence on the cause when debated by both Parties Having knowledge of that way That is Having further made an enquiry into and more fully been informed of that Way and Sect which when objected to Paul he confessed he followed above v. 14. They are the words of Felix delaying to Pronounce him Guilty But frequently in the New Testament the Doctrine of the Gospel or the Christian Religion is signified by this Expression This way as ye may see above c. 9. v. 2. c. 19. v. 9.23 c. 22. v. 4. Saying There is no reason saith the Learned Beza why any should think that the Trajection of this Participle is wrested and forced For neither use these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken in another sense in Plato 's Dialogues and with the Latins I say and he saith But also ye may find instances of the like or even a more harsh Transposition in the same Verb below c. 25. v. 5. Luc. 5. v. 24 7. v. 42. Yet I confess that this Trajection for the most part occurs in the middle of a Sentence whereas here it is used betwixt two Sentences but that exact nicety of Speech is not to be expected in inspired Writers and the perspicuity of the Sentence seems enough to confirm this Exposition although there were no other proofs for it When the Chief Captain Lysias Who To wit being acquainted with all things done at Jerusalem can fully satisfie me whether this Man who denies that he stirred up Sedition and profaned the Temple be guilty or not Shall come down To wit from Jerusalem to Casarea I will hear To wit to decide the Controversy You. To wit The Accusers and Defendant in both Causes 23. And he Commanded As if he had said And having deferred the cause he ordered a certain Centurion of Caesarea that he would keep Paul in safe Custody but yet that he would let his Friends have free access to him to assist him with their Advice and Estates And have liberty Gr. Releasment To wit from Bonds and closer confinement Nor any of his Acquaintance That is Of those who were his intimate Friends Forbid to minister unto him In procuring things necessary for him In the Greek as also the English it is added or to come to him To wit to confer with him or comfort him Antonia the younger Daughter to Antonius the Triumvir the Wife of Drusus and Mother to Germanicus and Claudius and Grandmother to Caius Caligula who as Pliny says 7 Hist Nat. 19. never did spit obtained the same priviledge from Macro Prefect of the Roman Soldiers by her Petition for Agrippa the elder Nephew to Herod the great by Aristobulus when he was cast into bonds by Tiberius Caesar as you may see in Joseph 18. Ant. 8. 24. And after certain days when Felix came To the place where Paul was kept largely and at liberty With his Wife Drusilla The fairest of Women Daughter to Agrippa the Elder who above c. 12. is called Herod by Cyprus the Daughter of Phasaëlus whose Uncle Herod the great was as ye may see in Josephus 18 Ant. 7 19.7 This Felix had another Wife of the same name who was Daughter to Juba King of Mauritania and Niece to Anthony