is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
be the sooner understood To the end that no Person who should with attentive devotion search them and implore the Assistance of the Holy Spirit should stand in much need of the instruction of another to understand those things which are necessary to be known for Salvation Vpon all flesh That is upon all Conditions and Sexes believing in Christ and ready to lead their lives according to his Precepts Wherefore Infrà c. 5.30 saith Peter The Lord has given his holy Spirit to those that obey him Shall prophesie As c. 21. the four Daughters of Philip the Evangelist and Agabus Shall see Visions That is to say caused from above as did Ananias and Peter c. 9.10.10.11 Says Macrobius upon Scipio's Dream There are five principal diversities and names of things which people seem to see in their sleep For either it is a Dream or a Vision or an Oracle or an Inspiration or a Phantasm which Cicero calls Visum as oft as he needed make use of this word See our litteral explanation upon Joel 2.28 18. And I c. See our Annot. Joel 2.29 19. And will shew wonders Such were the Signs fore-running the Extirpation of the Jews which they suffered under the Romans for rejecting Jesus the Doctor of perfect Justice and contemning the Doctrine of the Apostles inspir'd with his Spirit and inviting them to Repentance Such were Comets hovering over Jerusalem like flaming Swords Chariots and Armys rushing together in the Air with like events upon the Earth as Slaughters burning of Towns and Cities and other calamities that befell the Jews in Galilee and Judea which use first to portend and then to bring a peoples utter destruction See what we have already said upon Joel 2.30 20. The Sun shall be turned c. See our litteral explication upon Joel 2.31 The great day of the Lord. That is the great and terrible Judgment of God upon the Refractory Jews In the first sense saith Brenius Joel spake this of the destruction by Nebuchadnezzar but mystically of the destruction by the Romans which is called by way of super-eminency the day of the Lord. Thus also saith Beza These things I refer to the Nation of the Jews whose utter destruction being shortly to fall upon the obstinate contemners of the Gospel is foretold as Christ also positively declares Mat. 24. however joyning them with that last day when the same calamity which formerly befel Jerusalem shall be the ruin of the whole world guilty of the same great and outragious obstinacy Moreover the destruction of the Jews by the Romans is called the great and terrible day of the Lord as Lightfoot observes in his Annotations upon Mark 9.1 It is describ'd as the end of the World Acts 2.20 2 Thes 2.2.3 Jer. 4.24 c. Mat. 24.29 c. Isa 2.2 Acts 2.17 1 Tim. 4.1 2 Pet. 3.3 Isa 65.17 2 Pet. 3.13 Jo. 22.21 Heb. 10.37 Rev. 1.7 Matt. 19.28 Luk. 22.30 By Periphrase it is call'd the last days or latter times that is the last times of the continuance of this City and Government From that time begins the New World It is also describ'd as the coming of Christ His coming in the Clouds in glory with the Angels and then again as the Inthroning of Christ and his twelve Apostles judging the twelve Tribes of Israel Thus far Lightfoot And notable In the Greek is Epiphanes by which word the Septuagint use to render the Hebrew word Hanora that signifies Terrible Nor is it to be question'd saith Ludovicus De Dieu but that from thence that cruel Tyrant Antiochus was call'd Epiphanes Terrible rather than Illustrious This Antiochus is call'd by Polybius Epimanes that is to say Furious or Raging Mad. 21. And it shall come to pass that all c. As if he had said that whosoever shall in word and deed religiously worship Christ sent by God shall be delivered from the grievous calamity prepar'd for the Jews Rom. 10.12 13. Gen. 12.8.13.4.26.25 1 Chr. 13.6 Psalm 79.6 Isa 41.25 Jer. 10.25 Acts 9.14 21. 1 Cor. 1.2 2 Tim. 2.22 Thus Paul adapts this Prophesy to Christ our Saviour But as the Invocation of God is not only taken for prayer directed to him but frequently for any act of Divine Worship so is also the Invocation of Christ or of his name taken in the same sense Now that the Christians were freed from the common calamitys of the Jews in the destruction of Jerusalem 3. Hist 5. we find in Eusebius But whereas the whole Commonalty and Body of Believers at the Church of Jerusalem by Oracular foresight inspir'd into some devout and holy persons were admonished to depart the City before the War and seat themselves in a Town beyond Jordan call'd by the name of Pella And now all those that believed in Christ having translated themselves from the forsaken Jerusalem to Pella and then it was that the Royal City and Capital Seat of the Nation being deserted by the holy people was overwhelm'd by Divine Vengeance for so many crimes committed both against Christ and his Apostles so that the whole race of those wicked people perished See my Annotations upon Joel 2.32 Jesus of Nazareth In the Greek Jesus the Nazarean who being conceiv'd educated and leading the most part of his life in Nazareth of Galilee according to the predictions of the Prophets might well be call'd Nazarean See our Literal Explanation Mat. 2.23 Approved of God As if he had said The person whom God by most powerful and not to be contradicted proofs had demonstrated to be by him to you sent seeing that he wrought so many and such great Miracles in your sight which no man could have effected but by a Divine Power The same also Nicodemus acknowledg'd Master John 3.2 said that great Senator of the Sanedrim We know that thou com'st from God for no man can work those Miracles which thou dost unless God were with him Among you An Hebraisin for to you that is to say to be by him sent to you By Miracles Wonders and Signs A Synonymy which Figure we make use of when we think one word not sufficient to explain the dignity and value of the thing But why Miracles are callâ—d both Miracles Wonders and Signs we have already declar'd upon Mat. 24.24 In the midst of you That is Jo. 12.37 before your Eyes But when he had wrought so many Signs before them they believed not in him 23. This c. This Jesus by the Decree of the Father to whom he in all things voluntarily obey'd being surrender'd into your power with an incredible importunity you forc'd the Romans to nail him to the Cross By the determinate counsel and foreknowledge of God delivered In the Greek yielded up They are said to be yielded up saith Grotius who are deliver'd up to their Enemies Therefore Christ by the determinate decree of God was given up into the power and disposal of his Enemies whose hostile and inhumane rage God did not
to ascend into Heaven that is in the same form and substance of the Flesh to which he gave immortality but took away nothing of its nature Yet he is not to be thought to be every where diffus'd according to that form For we must be careful that we do not so uphold the Divinity of this man as to take away the reality of his Body For it is not consequential that what is in God should be every where as God For the most true Scripture speaks also of us that we live move and have our being in God yet are we not every where as he is But that man is after another manner in God and that God is after another manner in man after a manner both singular and proper For God and Man is one Person and one Christ Jesus is both Every where as he is God but only in Heaven as he is Man Again as Leo well observes The Ascension of Christ is our Advancement Serm. 1. de Ascens and whither the glory of the Head is gone before thither also is the hope of the body call'd 12. Then That is to say when the Majesty of Christ was apparently known the Apostles ador'd him as the King of Glory and Judge of the world and he being ador'd as appears out of Luke 24.52 they return to Jerusalem rejoycing in their hearts as now having attain'd to understand that wonderful mean by which the Redemption of Mankind was procur'd and full of expectation of the descent of the Holy Ghost from Heaven upon them now approaching and at hand From the Mount called Olivet That is from the farther side of Mount Olivet to which the Village of Bethany adjoyn'd distant from Jerusalem about fifteen furlongs John 11.18 Antiq. l. 20. c. 6. Whereas the beginning or foot of the Mount was distant not above a Sabbath days Journey or five furlongs as we find in Josephus Moreover lest we should extend the length or latitude of Mount Olivet too far the most famous Ludovicus de Dieu gives us this caution that St. John may be understood of the Jewish furlongs whereas Josephus is to be understood of the Grecian furlongs And so saith he Bethany situated in the farther side of this Mountain will be no farther distant from the foot of the Mountain then the foot of the same Mountain from Jerusalem For since five Grecian furlongs make seven Jewish furlongs and a half that number doubled will make fifteen Jewish or ten Grecian furlongs which make exactly two Jewish miles or a double Sabbath-days Journey In which sense may be taken that of St. Jerome De loc Heb. Bethany a Town two miles from Aelia upon the side of Mount Olivet Now if Bethany did not joyn close to Mount Olivet but were seated beyond it as Adrichomius will have it or some furlongs distant from it as it is in the Jewish Map set forth by the Jews at Amsterdam then the words were to be translated and they return'd by Mount Olivet and from the Mount seems to denote that the Mountain Oliveâ— lay between the Fields of Bethany whither Christ carry d his Disciples being to ascend into Heaven and the City of Jerusalem which they were of necessity to pass over before they could come to Jerusalem As Bethany saies de Dieu is said in the Greek Text to have been near to Jerusalem from almost fifteen furlongs Jo. 11.18 the from signifies the fifteen furlongs lying between which are of necessity to be pass'd over from Bethany to Jerusalem Thus Rev. 14.20 And the blood came out of the Wine-Press unto the Horse-bridles from the space of a thousand six hundred furlongs The vulgar Translation rendring the Adverb from per or by a thousand six hundred furlongs and that rightly for from signifies the adjoyning space lying between Thus Acts 14.24 They coming from Perga the vulgar version translates they coming by Perga Whence it would follow that Christ did not ascend into Heaven from Mount Olivet which nevertheless St. Jerome frequently affirms and which has always hitherto been believ'd as conjectur'd from Acts 1.12 Luc. 24.50 51. where however Luke does not aver it but from the Fields of Bethany which the Gospel sufficiently declares from which Fields of Bethany the Apostles went to Mount Olivet and took the shortest way over that Hill to Jerusalem Which is a Sabbath-days Journey That is the space between the City and the foot of the Hill was a Sabbath-days Journey See our literal Explication upon Mat. 24.20 Saies the lately commended de Dieu The learned easily reconcile this difference with Josephus asserting the Mountain to be five furlongs distant from the City For a Sabbath-days Journey consisted of two thousand Cubits which extent of ground the Hebrews call'd a mile as is manifest out of their writings But a furlong among the Greeks contain'd a hundred paces a pace six foot or four Cubits as appears from the words of Herodotus a hundred just paces are one furlong of six Acres l. 2. but a Pace is the measure of six foot or four Cubits One Foot contains the breadth of four hands and a Cubit six hands breadth Thus far Herodotus You see he measures the Cubit to be a foot and a half Therefore six hundred foot which made a furlong amount to four hundred Cubits and consequently five furlongs two thousand Cubits But how this agrees with the Syrian Interpreter who will have a Sabbath-days Journey to be about seven furlongs the Learned do not so easily resolve For our parts we affirm that the Syrian spake not of the Grecian but the Hebrew furlongs of which seven and a half make a mile or Sabbath-days journey See Baal Aruch upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rus. See the Jewish Mapp set forth at Amsterdam where seven furlongs and a half make an Hebrew short mile and four short miles a long one called Parsa 13. And when they were come in That is into the City of Jerusalem They went up into an upper Room The Greek has it into the upper part of the House But whose House this was is a thing very much controverted among the learned l. 1. Hist c. 28. A. D. 34. n. 236. Nicephorus out of one Euodius affirms it to have been the House of St. John the Evangelist the Son of Zebedeus Baroâ—ius and Beda assert it to have been the House of that Mary who was the Mother of John Sirnam'd Mark of whom Luke makes mention in some Chapters lower Theophylactus believes it to have been the House of Simon the Leper in Mat. 26. Others will have it to have been the House of Nicodemus or Joseph of Arimathea For my part I am apt to believe that this House was the Temple of Jerusalem it self according to the testimony of Luke himself in his Gospel And they returned to Jerusalem with great joy c. 24. v. 52 53. and were continually in the Temple praising and blessing God Observe
a Spiritual Family after the Passion of Christ several Bishops were called Fathers and Archbishops Patriarchs that is to say chief among the Fathers Whom it was lawful to suffer if not as Fathers 1 Cor. 4.15 at least as Pedagogues in Christ But the Ambition of these Persons encreasing the chief Archbishops whom they called Bishops of the highest Seat usurped this Title to themselves till at length four of them obtained this Title to be conferred upon them Principally above all the rest the Patriarch of Rome of Alexandria of Antioch and Jerusalem to whom was added at length the Patriarch of Constantinople made the second by reason of the new Romes Dignity Is dead He died in the Feast of Pentecost if we may believe the Jerusalem Talmud His Sepulcher With which the bones and ashes of David are cover'd 30. Of the Fruit of his Loyns The words are taken out of the 132 Psalm v. 11. where the Greek has it of the fruit of thy Belly that is by the birth of thy Wife The same sense answers to both There is added here in the Greek Text to raise Christ according to the flesh But there is no reason appearing why this addition which the Greek Copies have and Chrysostom has expressed should be brought into the least suspicion of being untrue For saith the learned Ludovicus de Dieu when Luke does not relate what was singly sworn to David but what David as a Prophet knew to be sworn to him it did not behove him barely to recite the words of the Promise but to explain how David as a Prophet understood them God had promised to David that he would settle in his Throne one of the fruit of his Loyns that David as a Prophet knew to be nothing else but that God would raise Christ according to the Flesh from the fruit of his Loyns to sit upon his Throne To sit upon his Throne Christ is said to sit upon Davids Throne because he was designed by God to be his Successor who after a Celestial and Divine manner should Reign over the House of Jacob that is the people of God over whom David had received from God the Earthly Dominion For which reason Christ himself affirms that he has the Key that is the Power and Empire of David though his Throne be not established upon Earth but translated to Heaven and that all Powers both in Heaven and Earth are subjected to his Empire together with Angels good and evil all People Tongues Nations and even Death and Hell itself 31. He seeing this before As if he had said David understanding by the Spirit of Prophecy Psal 132. 2 Sam 7. Psal 16. that it was promised him that Christ should be raised from his Seed by the same Prophetick knowledge foretold that the Soul of Christ should not be long left in a condition separated from the Body nor his Body remain so long in the Sepulcher as to be reduced to dust before it should be raised 32. Whereof we are witnesses As if he had said we all attest that this Jesus was raised from the dead not by report but by those certain signs of which we were all sensible by seeing hearing and feeling 33. Therefore being by the right hand of God exalted As much as to say This Jesus being taken up into Heaven by the Divine Power And by the Promise c. That is and having received the Gift of the Holy Ghost which he as Mediator between God and Man had often promised us this has he largely and plentifully bestowed upon us as by our sudden speaking of Languages we never learnt is apparently demonstrable to you 34. For David did not ascend into Heaven That is to the heavenly Throne which is typified by his earthly Throne But he saith himself So Christ Mat. 22.43 Mark 12.36 Luke 20.42 Hence it is clear that it was a thing confessed and apparent to the Antient Jews that the 110th Psalm contained a Prophecy concerning the Messia and that David vvas the Writer thereof And indeed saith Grotius upon the foresaid place of Matthew The Inscription in the Hebrew Copies is a Hymn of David which alone sufficiently argues that it is not to be attributed to Eliezer or any other Writer in the times of Ezechias For thâ—ough we should grant that the Psalms Titles were not added by their own Authors yet they appear to be of veryâ— great antiquity and to enervate the credit of them not by Argument but at our own conceited pleasures to be maâ—d for love of contention The Septuagint render the word Ledavid to David but the Paraphrasts and other Jews render it better of David in the second case For if we should otherwise interpret it there would be none of the Psalms which might be certainly thought Davids Whereas the Jews themselves do all confess that several of thâ—â— Psalms having the same Inscription Ledavid were nevertheless written by David The Lord said to my Lord. That is the Eternal Father bespake the Messiah to be born of me according to the flesh who nevertheless is my Lord because he is the Only begotten Son of the Eternal Father Rabbi Saadias testifies also that the Messiah is here called Lord by David upon c. 7. Dan. v. 13. Sit thou at my Right hand That is sit thou and reign in the Heavenly Throne as the Apostle explains it He does not say 1 Cor. 15.25 Heb. 10.12 13. stand before me but sit which signifies Regal and Judicial Power Neither does he say sit at my feet but at my Right hand that is be thou next in power to me 35. Vntil I make c. The word until saith Genebrard uses to be taken emphatically for even until and signifies continuance not exclusion of future time to which it is by no means opposed as if he had said Reign with me also until I have put thy Enemies under thy feet also all the time that seems to be contrary and opposite to thy Reign also before I have subdu'd thy Enemies at thy feet even before the Devil Death the Wicked and all Sin be utterly extirpated For it is not to be question'd but that at all other times Christ shall Reign Observe therefore that by this and the like particles the Scripture and the Hebrew Language affirms what might be otherwise called in question Psalm 122. Our Eyes are fixed upon the Lord until he shall have compassion upon us That is even until or before he shews us his mercy that is in our time of distress Mat. 28. I am with you until the end of the World that is even until the end of the World before which time it seems many things may happen to fall out contrary to it 36. Assuredly c. That is let this truth be to you most certain and undoubted that this Jesus whom you demanded to the most ignoble and ignominious Death of the Cross is appointed by God the Messiah promis'd both in the Law and the
the strength and grace of the Spirit doth notably discover and shew forth itself 9. There arose By rising Luke means those of which he speaks to have opposed the Doctrine of the Gospel not to have dragged Stephen presently to Judgment but to have first debated with him concerning the Religion he taught These opposers of Stephen were either Hellenists or Strangers who lived in Jerusalem either about their Affairs or for Studying The Jews tell us there were four hundred and eighty Synagogues in Jerusalem Of the Libertines Suidas Libertines the name of a Nation Moreover in the first Collation of Carthage * Mem. 201. is mentioned one Victor Bishop of the Church of Libertina in Africk or Numidia Learned Junius suspects some Corruption to have been made in the Letters of the Word Libertines for he notes that they were those Strangers who as Epiphanius witnesseth called Holy Houses Lebrathas and the Parishes belonging to it with the whole Convent Labras for saith he all these belonging to one Synagogue were called Lebrathenun and from thence corruptly the Synagogue was called the Synagogue of the Libertines And Cyrenians What Cyrene was whence they were called Cyrenians see our Literal Explication on Matt. 27.33 and Amos 9.7 Antiq. 16.10 Josephus testifies that there were many Jews in Cyrenia And Alexandrians Alexandria the Metropolis of Egypt whence these Alexandrians came was built by Alexander from whom it took its Name Ftolomeus Philadelphus adorned it with a Library of seventy thousand Volumes but famous men for Learning and Wisdom who were its Inhabitants were a greater Ornament to it Among which were Renowned Philo the Jew of whom was that Proverb Either Philo Platonizeth or Plato â— bilonizeth Appion the Grammarian whom Tyberius Caesar called The Cymbal of the World and Plinius the Trumpet of publick Fame Didymus the Grammarian Claudius Prolemeus though some say that Pelusium was his Country Appianus the Historian therefore called the Alexandrian Clemens Presbyter surnamed Alexandrinus Origen of whom it is said Where well none better where ill none worse Athanasius Cyril Dydimus surnamed the Blind and others whose names I do not now remember Alexandria is now by the Turks under whose Yoak it groans called Scanderia by corrupting the name of Alexander whose Corps Quintus Curtius * Lib. 10. ch 10. saith was transported thither from Memphis Ptolomies famous Library as Ammianus Marccllinus saith * Lib. 22. ch 41. was burnt when the City was destroy'd under Julius Caesar The Jews had equal priviledges in Alexandria with the Macedonians See Grotius upon 3 Macchab. And of them of Cilicia Cilicia now Carmania was one in Constantines time then it was divided into two parts the first of which was called Cilicia the first and Champaign ground and Consular saith Spanhem Introd ad Geog. Sac. It had upon the West Isauria upon the East the second Cilicia upon the South the Sea of Cyprus the Metropolis of it is Tarsus the Head of the Nation a Colony of the Romans a free City having the priviledge of a Roman City We contradict this moved by the Reasons of Grotius upon that place whence that of Paul of Tarsus below ch 22.28 The second Cilicia called also Trachea having upon the North Mount Taurus upon the East Comagene upon the South the Issick Gulf which had its Name from the Town Issus between Syria and Cilicia famous for the Victory obtain'd there by Alexander against Darius where also Cicero as he reports of himself was called Emperor and 2. Ep. 10.5 Attic. 20. boasteth that he had the same Tents which of old Alexander had This was a Province ruled by the Emperours Lieutenant sent thither with a Garrison but its Metropolis was Anazarba or Anazarbus otherwise called Diocaesarea There is mention made of this second Cilicia in the Acts of the Councel of Chalcedon And Asia See what we have said above chap. 2.9 10. And they were not able to resist the Wisdom and the Spirit That is The Wisdom suggested to him by the Holy Ghost The Particle and is put in the beginning of the Verse instead of but which is frequently done in other places of Scripture By which he spake As much as to say by which Stephens Tongue and his Mind while he was speaking were directed according to Christs Promise Matt. 10 20. Luke 21. v. 15. Beza witnesseth that in a most ancient Greek Copy of his is added here Because they were reproved by him with all boldness that is with all freedom 11. Then To wit when they could not resist the Truth They suborned The old Latin Interpreter expresseth it by the word submiserunt in which sense the best Latin Authors use the Verb immittere See Gellius 4. Noct. Attic. 18. Salust Catil Plin. Lib. 6 Epist 13. 12. The Elders That is the Senators of the Sanhedrin To the Councel The Greek hath it Sanhedrin 13. And set up false witnesses They are also said to be false Witnesses who give a false construction to what hath been truly spoken and turn it to a crime as they here turn that to wickedness and blasphemy which according to truth was foretold of the destruction of the Temple and the ceasing for the most part of the Rites depending thereon * See Luke 19.43 44. David inveighs against such Witnesses in the Person of Doeg Psal 52.2 3 4 5. compared with 1 Sam. 22.9 10 11 12 13. Blasphemous words That is Base and reproachful Against this holy place That is Against the Temple of God * Acts 25.8 Mat. 26.61 14. And shall change the customs That is The legal Ceremonies which typified Christ to come and the Gospel Law 15. Saw his Face as it had been the Face of an Angel That is they beheld his Face full of Reverent and Serene Gravity CHAP. VII 1. THe High Priest That is the chief of the Sanhedrin Are these things so As if he had said Are these things true which they say and witness against thee 2. And he said Seeing Stephen was accused because that he moved by Divine Instinct and Inspiration had foretold the destruction of the Temple and the abolishing of the Legal Ceremonies that he might demonstrate and evince that there was no evil in that he briefly running over all ancient History even to their times covertly intimateth that the favour of God was restricted to no place even not to the Temple or Tabernacle and also that the Jews if they did sufficiently lay to Heart their own doings and those of their Nation had no reason to be offended at this Praediction Men Brethren and Fathers If we may give credit to the famous Salmasius Stephen Who was a Proselyte calls the Jews Brethren as being partaker of the same Promises with them an observer of the same Law a Worshipper of the same God He calls them also Fathers because Proselytes being their Disciples from whom they had the Law were accounted as it were their Children and they as
appears from that form of the Covenant Levit. 26.12 I will be your God and ye shall be my People which Paul cites 2 Cor. 6.16 and from the peculiar Covenant made with Abraham Isaac and Jacob Gen. 17.7 8. Now they had some good things measured out unto them in this life but mixed with many troubles For neither had they any settled place of their own but wandred up and down with their Families and Flocks and were also frequently tossed with the Injuries of Men and Fortune Hence also Jacob called himself a Stranger and Pilgrim when he spoke to Pharoah which the Author to the Hebrews very pertinently insisteth on c. 11. v. 13. It remains therefore that God was the God of Abraham Isaac and Jacob not only when they lived on Earth but also when God spoke these things to Moses For as I said nothing had befallen them in this Life which could answer the magnificence of so great a name But besides we much more do good to him if we can for whose sake we do good to others God wants not power and he says that he will bless their Posterity for the sake of Abraham Isaac and Jacob much more therefore will he do good to them But they who are dead are not capable of a Benefit if they are always to continue in the state of death It follows therefore that they are to be restored unto Life as Christ from hence evinced against the Sadduces Matt. 22.32 Mark 12.27 Luke 20.38 that he may in a peculiar and special manner be the God of Abraham Isaac and Jacob that is may be beneficial to them Moreover Abraham Isaac and Jacob as we have observed on the forecited place of Matthew do not signify the Soul which is only a part of Abraham Isaac and Jacob but the Person consisting both of Soul and Body to which Life and Death are properly attributed But seeing the Promises of God are no less certain than things that are now in being in Gods account who is both willing and powerful to raise them from the Dead they are reckoned as risen already according to that Luke 20.38 For all live to him Origen Book 4. against Celsus saith that the names of Abraham Isaac and Jacob joyned with the name of God had so great Virtue that not only were they intermixed by their Posterity with their holy Frayers and the God of Abraham Isaac and Jacob called upon in driving away evil Spirits but were also made use of by all Charmers and those that dealt in Magick Durst not consider That is Behold as it is in the English or Contemplate For as Grotius observes words belonging to the internal and external senses are applied promiscuously to both In the Hebrew Exod. 3.6 it is And Moses hid his Face because he was afraid to look upon God 33. Then said the Lord unto him That is The Angel sent by God Philo saith that God in the promulgation of the Decalogue spoke not by himself but filling a certain rational mind with a clear knowledge which forming the Air and attenuating it as it were in likeness of flaming Fire uttered a distinct voice as the breath does through a Trumpet Put off c. This Exod. 3. is declared to have been said to Moses before that God told him by the Angel sent by him that he was the God of Abraham Isaac and Jacob. See what we have said on Eccles 5.17 34. I have seen I have seen As if he had said With my Eyes intently fixed I have stedfastly looked upon it God is said to see the affliction and hear the groans of a People when he raiseth them up and refresheth them when they are sorely perplexed and almost spent with grief as on the contrary he is said to shut his Eyes not to hear their cry to turn his Back when he seemeth to neglect them when they cry Thus when God is said to descend saith Calvin there is no need that God should move himself locally to bring help to his People for his hand is stretched out through Heaven and Earth but this is spoke with respect to our Sense for when he did not regard the affliction of his People to our apprehension he might seem to have been absent and to have had his care exercised about some other thing in Heaven Now he declareth that the Israelites shall be sensible that he is near them And now I am come c. As if he had said Go therefore to Amenophis Father to Sethosis or Ramesis and Armais and Son to Ramessis Miamun who succeeded his Father who died in the 67 year of his Reign in the Kingdom of Egypt 19 years ago and shew thy self a Leader in restoring thy People to their Liberty That the same Man whom the Egyptians called Amenophis Father to Sethosis or Ramessis and Armais was by the Greeks called Belus the Father of Egyptus and Danaus Bishop Vsher hath most clearly collected out of Manethon on the year of the world 1494. And truly the time assigned to Belus by Thallus the Chronographer 322 years before the destruction of Troy according to the relation of Theophilus of Antiochia and Lactantius does exactly jump with the age of our Amenophis Although the Mythologists confounding Belus the Egyptian and Belus the Assyrian Ninus's Father do Fable that this Belus who was drowned in the Red Sea transplanted Colonies from Egypt into Babylonia Thus far the most renowned Vsher in the now cited place 35. This Moses c. Moses who was appointed by God to be a Saviour to the Israelites is at the first rejected by them in this typifying Christ whom at his first coming the greatest part of the Israelites refused to acknowledge Nor in any other respect is Moses here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer but because after many and strange Miracles wrought by him in Egypt when at last the First-born of the Egyptians were slain by the destroying Angel he preserved the People of God by the Blood of the Lamb and brought them safe out And so saith Lud. de Dieu he gave a Type of that true Price and that true Redemption which Believers rejoyce to have been purchased for them by the Death of the First-begotten of all the Creation and by the Blood of Christ the immaculate Lamb. Sent by the hands of the Angel A Hebraism That is giving him a command by an Angel He brought them out He largely publisheth both the good deeds Moses did for the people and the honours conferred on him by God that so the stubbornness of the People against him might appear the more base and it might be less to be wondered at if those who were come of such ungrateful Parents were so unnatural and inhuman towards Jesus Christ Shewing Wonders and Signs in the Land of Egypt The Royal Palace of Egypt was at that time Tzoan that is as the Chaldaean Paraphrast Interprets it Isa 19.13 Tanis whence has its name the Tanitish Mouth of Nilus which some
call Saitish as Strabo testifies l. 17. Asaph testifieth that the Miracles were done there by Moses Psal 78.12 And in the Red-Sea The commoner sort of the Literate World think that was called so because its Waters are Red whereas this Sea according to Q. lib. 8. cap. 9. Curtius differs nothing from others in colour the same in the same place saith It had its name from King Erythras for which reason the Ignorant thought that its Waters were Red. Agatharchides affirmeth the same in his Collections out of Book 1. of the Red-Sea Apud Photium in Bibliothecâ— cod CCL That Erythras from whom they say it had its name was Esau who from his redness was called Edom Gen. 25.25 These are of equal signification Erythras in the Greek Edom in Hebrew Ruber in Latin Red in English Rouge in French Hence by the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Rubrum Mare in English Red Sea in French Mer Rouge but in the Holy Scripture it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea full of Weeds because it abounds in Sea Reits it runs by the Land of Edom that is Idumea In this Sea Solomon set out that Fleet whereof mention is made 1 Kings 9.26 In the Wilderness forty years This time answereth to those years in which Christ after his offering up himself in the Cross for us which was typified in the Pascal Sacrifice did continue to invite the Jews to Faith and Repentance by Miracles wrought by God through the Ministry of his Apostles 37. This is that Moses c. As if he had said This very same Moses Deut. 18.15 gave you Signs whereby to discern a true Prophet and so he commended Jesus to you in whom those Signs do shine much more gloriously than in other Prophets See what we have said above c. 3. v. 22. 38. Was in the Church c. As if he had said In the Assembly and meeting of the People in the Wilderness he was a Truch-man betwixt the Angel that spoke to him in Mount Sina and our Fathers who stay'd at the bottom of the same Mountain See Exod. 19. That which is immediately subjoyned saith Beza about his conferring with the Angel in Mount Sina and receiving the Tables of the Law doth manifestly seem to denote a certain special Convention of the People to wit that History which is mentioned in Exodus from Chap 19. to 35. With the Angel which spake to him In Gods name and by his special appointment 15. Antiq. 8. Josephus saith Seeing we have received our Principal Tenets and the most holy part of our Laws from God by Angels The Law was given by Angels by the Ministry of a Truch-man to wit Moses that it might be of force until the promised Seed should come Gal. 3.19 And the Writer to the Hebrews prefers the Gospel to the Law in this that the Gospel was given by Jesus Christ whereas the Law only by Angels Heb. 2.2 In which places saith Grotius they are called Angels with a number denoting a multitude whereas Stephen only said Angel because such is the custom of those Visions that one Angel sustains the Name and Person of God and the rest are as it were his Attendants See Gen. 18. Luke 2.13 compare 1 Thess 4.16 with Matt. 13. v. 39 41 49. Whence is it therefore that the Angel who gave out the Law saith Exod. 20. I Jehovah as also other Angels who were sent about matters of great concern do speak Even after the same manner as Heraulds do proclaim the Judges words as saith August 2 Trin. 2. and in like sort they suffer themselves to be addrest to so Moses saith that God Jehovah spoke to him in the Bush Exod. 3.15 and he that spoke called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Stephen saith that the Angel of the Lord was seen by Moses in the burning of the Bush and that by the Authority of Moses himself Exod. 3.2 Who received the lively Oracles That is he received from God the Doctrine of Life and Salvation to deliver it to us nor did he deliver any thing to us but what he was commanded from above 39. To whom our Fathers would not c. As if he had said But our Fathers not so much rebellious against Moses as against God himself in his Person turned their minds to the profane Rites of the Egyptians as Lactant. expresseth it l. 4. Instit c. 10. That the worshipping of Beasts obtained in Egypt long ago and that it began to be in use before the Israelites went up out of Egypt is plain from Exod. 8.26 In the Edition of Athias v. 22. where when Pharoah or Amenophis Father to Sethosis or Ramâ—ssis and Armais said unto Moses and Aaron Go and Sacrifice to your God in this Land they answered that they should Sacrifice the Abomination of the Egyptians that is Sheep and Oxen which the Egyptians abused to abominable Idolatry For the Sacred Writers used to call the Idols of the Gentiles Abominations as you may see Deut. 7.25.12.30 31. 2 Kings 22.13 Ezra 9.1 Isa 44.19 Or the Abomination of the Egyptians that is a Sacrifice which the Egyptians will abhor who will never suffer those living Creatures to be killed for an Offering which they worship and in this sense the Vulgar and Chaldee Interpreters understand it The Egyptians also erected in their Temples the Statues of those living Creatures which they worshipped when alive Mela l. 1. c. 9. saith They adore the Statues of many living Creatures but much more the living Creatures themselves Strabo l. 17. where he speaks of their Temple saith But no Image or at least not in the likeness of a Man but that of some Beast And therefore King Mycerinus hid his Daughter in the Cavity of a Wooden Ox covered with Gold to which the Saites daily sacrificed by burning all sorts of sweet-smelling things Herodot lib. 2. And Stephanus de Vrbibus on the word Busiris saith It is commonly reported that Isis buried Osiris there laying him in a Wooden Ox and therefore the City was called Busosiris He will have saith the most Famed Bochartus * Hierczoic P. 1. l. 2. c. 34. Osiris buried there by his Mother Isis to have been shut up in a Wooden Ox whence the City was first called Busosiris and then afterward by contraction Busiris Therefore that Learned Man is mistaken who affirms that the Egyptians worshipped only live Animals not their Effigies and that the Images of Oxen are no where read to have been made use of in their worship Moreover that the Israelites while they were in Bondange to the Egyptians did also serve their Gods Joshua c. 24.14 Ezekiel c. 20.7 8. 23.3 8. expresly testify From whence it seems to follow that the Israelites imitated the Customs of the Egyptians when they worshipped the Molten Golden Calf in the Wilderness To which the words of
eternal life finally and most conveniently if it be taken in a military sense and not of destination or appointment As many as were ordained to eternal life 49. The word of the Lord. That is The Gospel of Christ preached by Paul and Barnabas at Antioch the Metropolis of Pisidia Throughout all the Region To wit of Pisidia So was spread the Doctrine of Jesus Christ opposed in vain by his Enemies he ruling in the midst of them Psal 110.2 50. But the Jews Obstinately resisting the Truth Stirred up the devout That is Certain Women of the Gentiles who had submitted to the Law of Moses And honourable Women Not of the common sort but Nobles And the chief men of the City As much as to say These malicious Jews having abused the blind zeal and imprudent simplicity of these Matrons by their means instigated the Nobility or chief Men of Antioch against Paul and Barnabas And raised c. As much as to say And they brought the matter so far that Paul and Barnabas themselves were with a strong hand born down and afflicted and at length expelled from the Borders of Antioch in Pisidia 51. But they Paul to wit and Barnabas Shook off the dust off their feet By this Rite according to Christs Precept Mat. 10.14 Luke 9.5 10.11 They testified that they having discharged their duty were free from the punishment that was abiding the Inhabitants of Antioch in Pisidia for rejecting the Doctrine of the Gospel which was Preached to them Against them That is For a Testimony against them as it is Luke 9.5 And came unto Iconium The Metropolitan City of Lycaonia situated at Mount Taurus whereof among others the famous Amphilochius was Bishop who under Theodosius the great was most vehement against Heresies and of an eminent Authority as it doth appear even by the third Law De fide Catholica Lycaonia of old a part of Pisidia hath Pisidia upon the West Isauria upon the South Cappadocia the second upon the East and upon the North Galatia Secunda called also The Healthy 52. And the Disciples c. As much as to say But such as at Antioch in Pisidia did believe in Christ by the Preaching of Paul and Barnabas were filled with joy for the entrance which was opened for them to eternal life and with the gifts of the Holy Ghost for the sealing of their Faith CHAP. XIV 1. AND it came to pass in Iconium Viz. The Metropolis of Lycaonia That they went both together Paul and Barnabas Spake That is Preached the Gospel A great multitude both of the Jews and also of Greeks Whosoever professed not the Jewish Religion were by the Jews called Greeks since they lived under the Greek or Macedonian Empire dividing all the men of the World into Jews and Greeks in respect of Religion not of Country 2. Stirred up Or incensed made them evil affected The Gentiles That is Men professing another Religion than the Jewish whom Luke in the preceding verse calls Greeks and likewise did oppose the Jews to them Their minds That is Their wills as Psal 41.3 in the Hebrew Text. Against the Brethren So are all Believers in Christ called because they have one Father in Heaven which is God whose Children they are after the Spirit to whom they have got access through Christ and they themselves have one for another a reciprocal brotherly love though they be gathered out of divers Nations 3. Abode they At Iconium Speaking boldly c. As much as to say Being incouraged by the Lord boldly to Preach the Gospel whereby the great Grace of God concerning the Remission of sins and the gift of eternal life to such as believe in Christ and repent is declared for the Lord himself approved the Gospel Preached by them and did by Signs and Miracles wrought by their Ministry vindicate it from reproach 4. With the Apostles To wit Paul and Barnabas 5. With their Rulers That is With their Nobles To stone them To wit The Apostles Paul Barnabas 6. They were aware of it That is Paul and Barnabas were aware of this conspiration against them And fled According to Christs Precept Mat. 10.33 lest they might rashly run themselves upon death Vnto Lystra and Derbe Cities of Lycaonia This place may be two ways interpreted one way is that he might tell that Lystra and Derbe are Cities of Lycaonia the other that he might tell that they fled to the Cities of Lycaonia and to Lystra and to Derbe Which Exposition saith Drusius seems more true For Lystra and Derbe are Cities of Isauria which although it be near Lycaonia yet is it distinguished from it Chrysostom writes hom 8. in 2 Tim. 3.11 that Timothy Pauls Disciple was of Lystra But Geisner is an Authorless Author that he was of Derbe Round about To wit Lystra and Derbe 7. And there they preached the Gospel That is They left not off their Office of Preaching the Gospel which God had imposed upon them 9. The same heard Paul speak That is Preaching the Gospel Who. Paul And perceiving that he had faith to be healed That is Seeing the lame man stirred up by his Preaching and Signs hope that his inbred lameness should be healed 10. Said with a loud voice That he might be heard of all that were present 11. The Gods c. As much as to say The Gods are come to us in human shape This the Ethnickâ— believed sometimes to have fallen out as may frequently be seen in their Poets 12. And they called Barnabas Jupiter For Jupiter in Ovid Met. 1. compasseth the earth in human shape And Paul Mercurius Whom Jupiter used to lead with him as may be seen in Plautus's Amphitruo Because he was the chief speaker As much as to say Because it was his charge to speak For Mercurius was esteemed as the God of Eloquence and the Messenger of the Gods whence Claudian saith of him That he is a God common to the Gods of Heaven and Hell Carm. 33. de raptu Proserpinae v. 89 90 91. who alone hath a right and power to enter both in Heaven and in Hell and maintains the communication between the Princes of both Kingdoms Heaven and Hell Then the Priest of Jupiter which was before their City It seems that the Temple consecrated to Jupiter stood near the Gates of this City in which Temple the Image of Jupiter was also seen seeing Jupiter was accounted the Governor and Defender of this City For the Idolatrous Nations used to dedicate almost every City to the peculiar care chief Tutelage of particular Gods Oxen and Garlands Oxen and Garlands are Oxen Crowned with Garlands Minutius in his Oâ—â—avius The Beasts for Sacrifices are fattened to be slain the Hosts are Crowned to be tormented Vnto the Gates That is When he brought the Oxen Crowned with Garlands to the 〈◊〉 of the City where Paul Preached and the lame Man whom he restored did sit or to the door of the house where Paul and Barnabas lodged
besides the People of Israel heretofore subject to it the rest of the Nations shall submit thereunto and be numbred amongst the People of God This in the Literal and Typical Sense was made good when the Maccabees subjected to themselves great Numbers of the Ishmaelites Ammonites and Moabites And when Hyrcanus subdued the Edomites Joseph 12. Antiq. 11. 12. Idem 13. Ant. 17. But in the Mystick Sense intended by the Holy Ghost speaking by the mouth of Amos is fulfilled in the Conversion of the Gentiles to Christ that they together with the Jews embracing Christianity may sincerely and religiously worship him and live according to his Requirements This Verse is often expounded of the Call of the Gentiles in Bereschith Rabah Sect. 88. Seek In the Hebrew Text of Amos it is Jirshou might possess for which the Seventy read Jidreshou might seek unless perhaps they took the Verb of possessing for the study and endeavour of possessing as it is taken Deut. 2. v. 24. and 31. The rest of men The Hebrew Text of Amos is wont to be translated The rest of Edom But the Seventy took the Hebrew Particle Eth which for the most part is set before the Accusative to be here a Note of the Nominative Case as 't is used 1 Sam. 17. v. 34.2 Kings 6.5 and Ch. 9.25 Nehem. 9. v. 32 and 34. Jer. 33.5 and Ch. 38.16 Ezech. 39.14 And for Edom they seem to have read Adam or rather says the famous Ludovicus De Dieu as often elsewhere so here they might think Edom to be taken in a larger sense than for the People properly so called for as of the Two Sons of Rebecca Jacob represented the Church so the elder Son viz. Esau or Edom shadowed out all the rest of mankind that were Aliens from the Church For which reason in the Writings of the Rabbins the Roman Empire especially as it extended far and wide through almost the whole World was stiled the Kingdom of Edom and to this day by Children of Edom they mean all Christians Since therefore here the Prophet opposes to the Tabernacle of David that is the Kingdom of Israel the Reliques of Edom they fitly enough thereby understood the rest of men The Lord. The Words of Amos as translated by the Seventy bear no sense unless understood as just before was said of the Tabernacle of David restored instead of which James puts The Lord that is God the Restorer and Master of this Tabernacle for whom men seek that Tabernacle Vpon whom my Name is called See what was said on Amos 9.12 In the Greek by an Hebrew Pleonasm is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them which Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations for since by Nations are understood Men of the Nations there is in the Gender of the Adjective more regard had to the sence of the Substantive than to the Substantive Word See Matth. 28.19 Rom. 2.14 18. Known unto the Lord are his Works c. As much as to say 'T is nothing strange that God should heretofore about 800 years ago by his Prophet Amos publish his Intention of calling the Gentiles which now he executes for whatever God does or is any time to do was foreseen and ordained by him before the beginning of the World That from the beginning or before the beginning of the World are used in one and the same sense will be evident to any that shall compare Eph. 1.4 and 2 Tim. 1 9. with 2 Thess 2.13 and Rev. 13.8 19. Wherefore c. As much as to say Therefore from the Word of God I judge that the importune Yoke of Legal Ceremonies is not to be obtruded upon Gentile Christians but an Epistle Exhortatory to be sent to them that they abstain from those things which cannot be done without Detriment to Piety Hesychius a Presbyter of Jerusalem speaks of this our Apostle James deciding here the Controversie of the necessity of observing the Ceremonial Laws in this manner Apud Photium in Bibliothecâ Cod. 275. How shall I celebrate James the Servant and Brother of Christ the chief Captain of New Jerusalem the Prince of Priests Head of the Apostles amongst the Heads the Crown amongst the Lamps over-shining and amongst the Stars the most Illustrious Peter preaches James decrees and a few Words dispatch the Question I judge that they should not be disquieted c. I judge whose Judgment it is not lawful to abrogate nor deprave the Decrees for in me the Judge both of Quick and Dead speaketh by my Organ I yield indeed a Tongue but the Voice proceeds from him who is the Father of Language and Giver of Speech 20. That they abstain from the Pollutions of Idols That is from things that have been offered to Idols as appears v. 29. Meats offered to Idols saith Curcellaeus James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Diatriba de Esu Sang. Pollutions of Idols For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Pollution but not of any sort promiscuously but only that which proceeds from unclean Meats such as were those that Moses's Law did forbid unto the Israelites and specially things offered to the Gods of the Heathen Whence God Mal. 1.7 Complains that the Jews offered upon his Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread polluted And we read of Daniel and his Companions whom Nebuchodonosor appointed to be fed daily with his Victuals and of the Wine whereof himself drank that they resolved not to be polluted from the King's Table nor from his Wine Dan. 1. Because they feared that amongst the same there might be somewhat forbidden them by the Law Lev. 11. Deut. 14. or offered to Idols touching which they had this Command Exod. 34.15 Thou shalt not make a Covenant with the Inhabitants of the Land of Canaan lest when they have committed Whoredom with their Gods and adored their Images some of them should invite thee to eat of what they have sacrificed A dangerous Example of which there is Numb 25.1 c. Now things offered to Idols may be considered two ways when the Question is put about eating them 1. As Flesh to be sold in the Market or privately offered to us by an Infidel that has invited us at his own private House 2. As Flesh consecrated to Idols and so having a peculiar Sanctity especially when in the place where Idols are kept they are eaten in honour of some certain false God as 't was the manner to celebrate Banquets in the Sacrifices of the Heathen And in both these respects they are considered by St. Paul 1 Cor. 8. and the 10. As to the former respect to feed on Idolothytes or things offered to Idols is a thing altogether midling or indifferent provided it be done without administring Scandal to the weak 1 Cor. 10. v. 24.25 c. But in the latter regard it is a thing Evil as being conjoyned with the Profession of Idolatry or which may at least so be
Jesus whom he preached is this Messias foretold by the Prophets seeing all that the Prophets foretold of his terrible Sufferings bitter Afflictions ignominious Death and glorious Resurrection are by the event found fitly to quadrat in him alone Whoever sights for Christ sake against Hereticks useth this method of Paul's he threatens with heavenly Weapons he draws up a Scripture-Army with these Swords he forces Hereticks to their Duty with these Crosses and Torments he subdues and breaks their hardness saith the Learned Nic. Rigaltius our Country-man upon Tert. Scorp Cap. 2. And that this Jesus whom I Preach unto you is Christ That is See below v. 17. Ch. 26.9 above Ch. 5.39 that Messias of whom the Prophets foretold that being put to an ignominious Death he would rise again Whom I Preach unto you The discourse passeth from an oblique Person to direct as it is frequent in any Author and especially in sacred Writers 4. And some of them Of the Jews who were present at the disputes which Paul had in the Thessalonican Synagogue Believed To wit that Jesus is the Messias promised in the Law and in the Prophets who would save such as believed in him from their Sins And consorted with Paul and Silas There is in the word in the Greek somewhat more meant saith Grotius and it signifies that they were wholly addicted to Paul and Silas as things hereditary among the Jews Lucan useth this verb Aristides also useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same And of the devout Greeks That is such as were Gentiles by birth who having forsaken vain Idols imbraced the worship of the true God before the Gospel was preached to them A great Maltitude It seems to point out that few of those who were Jews by birth but many of the Gentiles who formerly deserted Gentilisme and went over to the Jewish Religion were converted to Christ And of the chief Women Of the chief men of the Cities Wives who of Heathens were made Proselytes as were also their husbands 5. Moved with envy c. As much as to say But the Jews who were most obstinate in opposing the Gospel Preached by Paul and Silas being inraged to see it believed by so great a multitude and having got together most wicked Scoffers and such as were given up to all kind of wickedness stirred up the People in Companies against Paul and Silas and having beset Jason's house who took them in to lodge with him tumultuously endeavoured to draw them out thence and to expose them to the fury of the incensed rabble to be by them killed and torn in pieces Certain lew'd followers of the baser sort The word in the Original signifies certain Juglers Tacitus calls those Jugglers a base rabble frequenting the Games and Theaters Cicero the dreggs and mire of the City Apuleius the homely dreggs of the mean People Horace a Dreg that is born where the common People resort and almost in the Market-place Livius a Market faction Plautus Buffoons which he thus paints out in these words Indeed there is nothing more sottish nor dultish nor more lying nor more tatling nor more bold in speaking nor more perjured than those busie homebred Citizens which they call Buffoons Lewd To wit such as delighted in all mischief and wickedness And gathered a Company That is And having gathered together the multitude of the rabble And assaulted the house of Jason That is they beset the house of Jason a Citizen of Thessalonica with whom Paul and Silas lodged Some think this Jason to be the same with him mentioned Rom. 16.10 though he then dwelt at Corinth And sought That is they endeavoured with all their might To bring them out to the People That is in sight of the People that in their rage they might tear them to pieces 6. And when they found them not To wit Paul and Silas And certain Brethren In Christ that is Christians To the Rulers of the City That is to the Magistrates of Thessalonica Crying Like Jangling fellows in a Court whose custom is to fill the Court with bawling and cryes even to hoarsness to deafen the Judges ears Lib. 1. de orat Hence Cicero calls them both baulers and outcryers We seek not for I do not know what Lawyer nor Bauler nor Jangler in this our discourse And Lib. 3 de orator he saith of Pericles But no bauler hath taught him to bark out his hour Lib. 12. Instit Quintillian also calls them Barkers Above all things that modesty perisheth which brings Authority and Belief to an Orator if he of a good man become a Jangler and a Barker These that have turned the World upside-down are come hither also As much as to say These vagabonds who by introducing their new Religion stir up Sedition in every Nation are also come to this City of Thessalonica to the end they may trouble us who are at peace with their new Doctrines Well saith Calvin This is the State of the Gospel to have these Vproars which Satan raiseth by opposing it imputed to it This also is the maliciousness of Christs Enemies to lay the blame of Tumults upon holy and modest teachers which they themselves have procured Certainly the Gospel is not preached to this end to stir up men to strifes among themselves but rather that it may keep them in peace being reconciled to God When Christ Liberally invites us there to come unto him Satan and the wicked rage therefore Paul and Silas might easily have defended themselves but it was requisite for them to undergo this false slander for a time and so long as they were not heard silently to pass it by And the Lord by their example meant to teach us not to give place to slanders or false reports but rather to stand stout in asserting the truth being content to be evil spoken off for what was well done Therefore away with the perverse wisdom of some who to escape false slanders stand not to betray Christ and his Gospel by their treacherous moderation as if their good name were more precious than Pauls and such like yea than the sacred name of God which is not free from Blasphemies 7. Whom Jason hath received That is Jason their Favourer hath received them to his house And these all do contrary to the Decrees of Caesar The People of Rome and afterward the Caesar who transferred to themselves the Government of the People of Rome suffered none in the Provinces subject to their Government of which Macedonia at that time was one to be called King without their own sermission A great and Odious Crime saith 〈…〉 too impudently forged Paul and Silas sought to â—rect the Kingdom of Christ which is spiritual the Jews knew well that this might be done without any injury to the Româ—n â—â—rpire They knew that they meant nothing less than to overthrow the publick State or to deprive Caesar of his Authority the Jews therefore maliciously catch 〈◊〉 this preceive
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
of Isaac the God of Jacob As Peter did speaking to the Jews but with a discourse so tempered that he might with patience be heard even by Ethnicks God that made the World and all things therein Paul adds Seeing that he is Lord of Heaven and Earth dwelleth not in Temples made with hands neither is he worshipped with mens hands as though he needed any thing seeing he giveth to all Life and breath and all things Hitherto hath he said nothing that may not be suffered neither do you hear the Testimonies of the Prophets here which Peter made use of to the Jews but he produceth the Testimony of Aratus for we are his offspring not naming him indeed but what was more fit to perswade them As saith he certain also of your own Poets have said Though I suspect the word Poets hath been added by latter Authors for this reason that the most ancient Author Irenaeus citing this place does not add Poets nor yet Augustine Now observe with what Prudence he accommodates this Testimony of Aratus to his purpose If God be not far from every one of us by whose favour we Live and Breath he is not then Visible or Corporeal or perceptible by any sense far less then our Souls are seeing he is as it were the Soul of our Soul Then if we be his Children it becomes us not being Children to have low thoughts of so great a Father For it is certain the Soul is the far nobler part of Man without which the Body is nothing but the Body of Man is better by far then Images of Wood Stone Brass Silver Gold in which there is no sense of any thing nor motion neither were they made by God but by the Tradesman therefore they who worship Images they have that for a God which is viler then the basest part of Man Ye see with how much caution and with how much Temperance he Demonstrates the Worshipping of Images not to be Religion but Superstition Certainly here was room to be incensed at the blindness of the Athenians who having learned these things from their Authors yet would worship Dead and Dumb things instead of God Yet neither here doth he speak any sharp Word He refers the madness of former ages to the times and Gods winking at them that he might excuse what had been done heretofore by the ignorance in which God suffered men to be blinded for a time only that they might now repent at the shining light of the Gospel Neither does he properly here direct his discourse to the Athenians but speaks in general that he might the less offend That all men saith he might every where repent he sheweth that a pardon for what was past was ready for such as would betake themselves to better otherwise that severe Judgment was near to such as would despise so great a favour from God Neither doth he speak thus We declare to you that Gods Judgment is at hand and that they ought to flee to repentance But God declares No mention is made as yet of Christ of whom they had no knowledge Now a natural way of teaching begins with known things Here observe Paul who in his Epistles with so loud a Trumpet personated the Majesty of Christ how sparingly he touches him No mention of the Divine Nature also as to the Cross which was foolishness to the Nations silence He calls him only a Man whom God hath set out in this World that the truth being by him cleared the Penitent should be freely pardoned and the unbelieving being now innexcusable should be justly punished Neither does he adduce the Testimonies of the Prophets here but only with one argument proves what he said because God raised him from the Dead Only at the mentioning of the Resurrection some mocked others being more modest said We will hear thee again of this matter He who desireth to be more fully taught hath profited in some measure Here also it seems the Apostles Discourse was interrupted his Auditors leaving him neither would he press them any further But departed from among them saith Luke waiting a more fit occasion Also this same happened by Paul 's Wisdom that he was neither misused nor railed at nor hurt by any seizing upon him but departed safe but not without gain Them who cleaved to him he more fully instructed among which were Dionysius and a certain Woman named Damaris and others with them Hence it apears how great force a discourse tempered with prudent meekness hath Superstitious The Greek hath it too Superstitious They are called Superstitious saith Lactantius Lib. 4. instit Cap. 28. who worship the surviving memory of the deceased or who surviving their Parents honour their Images as houshold Gods For they called them Superstitious who assumed to themselves new Rites that they might instead of Gods honour the Dead whom they thought were from men received into Heaven but them who worshiped the Publick and Ancient Gods they called Religious Virg. Aen. 8. v. 187. Foolish Superstition which knoweth not the Ancient Gods But saith Lactantius further seeing we find also the old Gods in the same manner consecrated after Death they are therefore Superstitious who worship many and false Gods But we are Religious who supplicate one and the true God Servius upon the forecited out of Virgil Evanders words to Aeneas Superstition saith he is a foolish and Superfluous fear Aeneid 8. or it is denominated from little old Women who surviving many dote for age and become fools Or according to Lucretius Superstition is a vain and superfluous fear of Divine and heavenly things which are above us 23. Your Devotions The Word in the Greek signifieth those Deities which are worshipped I found an Altar The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Bible and Fathers and Ara in the vulgar Latin Translation of the Bible and the Latin Fathers is used only of an Altar erected for the honour of Idols seeing the Altar erected under the old Testament for worshipping the true God is constantly and always called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and Altare in Latin One Table was wont to be placed in the midst of every meeting Place of the Primitive Christians upon which every one laid what he bestowed for the use of the Poor as we are informed by Theodoret and because Alms are noted with the name of Sacrifice Lib. 5. Cap. 18. Heb. 13.16 that table upon which they were laid was called by the ancient Christians an Altar This Table also was appointed for the use of the Lords Supper and hence it came to pass that by little and little they which did partake of the Bread and Wine of the Lords Supper at this Table which for the Alms laid upon it was called an Altar were said to have partaked of the Altar Of this table Paul speaks and Athanasius in his Epistle to solitary Livers 1 Cor. 18.21 This also is to be observed that when Christians in the time of
1. or was hanged as saith Servius upon the first of Virgils Georgicks v. 499. This Tribunes name was Valerius Soranus about whom besides the cited Authors you may see Plutarch Quaest Problem 60. 3. For by occupation they were Tent-makers That is they exercised the Trade of making Tents or Shades in which Men not only encamp in time of War but also at home in time of Peace did live in the Summer time These they made either of Linnen or of skins sewed together The Syriack renders the Greek word Cannopy-makers Vatabius and others Arras-makers See what we have noted upon Ch. 9.43 4. And he reasoned c. As much as to say Yet Paul did debate about the Christian Religion in the Place which was consecrated for the meetings of the Jews every seventh day in which the Jews did chiefly and of purpose apply their mind to Religion and brought over to his Judgment both Jews and Greeks or Gentiles who went to the Synagogue of the Jews either through curiosity or to search into the truth Also Sueton writes that the Greeks used to dispute upon the Sabbath Day In Tiberio Cap. 32. Interposing the name of Jesus These words are not in the Greek Text nor in the Syriack Translation 5. And when Silas and Timotheus were come from Macedonia Whom to wit Paul as we said above v. 1. had sent from Athens Paul was pressed in Spirit That is being by the Inspiration of the Spirit as it were suddenly caught he Preached with great Zeal Testifying See below Ch. 20.22 c. That is firmly averring that Jesus was that Christ or Messias promised in the Law and in the Prophets 6. And when they opposed themselves c. As much as to say But when the obstinate Jews resisted Paul while he Preached and blasphemed Christ whom he Preached that he might testifie that he had nothing in common with them did in their presence shake his Rayment that there might not so much as any of the dust stick to him and said unto them Your Blood c. Shoke his Rayment That is his upper Garment So Matth. 26.65 the chief Priest rent his Cloaths that is his upper Garment Mark 5.30 who touched my Cloaths that is my Garment as it is a little before in the singular number V. 27 28. Joh. 13.4 Christ riseth from Supper and laid aside his Garments Joh. 19.23 that is his Garment or upper Cloak When the Soldiers had Crucified Jesus they took his Garments and made four Parts where is meant one Cloak from which the Coat is presently distinguished as it is demonstrated in Gerard's Evangelical Harmony in the History of the Passion Blood c. This saith Beza is a kind of obtestation as if Paul should say Cap. 14. I see ye run into your own destruction Therefore I take God to witness before you that not I but your selves are the cause of your own ruin So speaketh David 2 Sam. 1.16 For by Blood is meant sometimes slaughter sometimes all kind of destruction the cause of which according to the manner of the Hebrews he is said to be upon whose head that I may speak so it is laid that is to whom it is imputed as if he had shed his own Blood that is killed himself whence that horrible outery of the Jews Matth. 27.25 His Blood be on us and on our Children Henceforth I will go unto the Gentiles As much as to say From this time because ye repell the Grace of God offered to you I will turn aside from you to the Gentiles See above Ch. 13.46 7. And he departed thence To wit from the Synagogue Into a certain Mans house named Justus The Syriack and Arabick read only Titus The vulgar Greek Copies have Justus only but some Greek Copies have both Titus Justus as also the vulgar Latin Interpreter One that worshipped God That is who of an Ethnick was made a Proselyte to the Jewish Religion See above Ch. 16.14 17.4 8. Believed on the Lord. That is by Pauls Preaching he was perswaded that Jesus was the Messias the Redcemer of the World promised in the Law and in the Prophets With all his house That is with all in his Family that were capable of Faith The like Phrase is in Joh. 4.5 And many of the Corinthians As much as to say But a great many more of the Ethnicks who dwelt in Corinth then of the Jews Hearing To wit Paul Preaching Believed That is received the Faith of Christ And were Baptized Crispus the Ruler of the Synagogue and Gaius whom Paul calls his host were indeed baptized with Pauls own hands Rom. 16. as he himself witnesseth but the rest by Pauls Companions and Helpers 1 Cor. 1.14 Timothy and Silas that by a holy dipping into the Water they might openly before the World profess and declare their Faith Mark 16.16 according to Christs Prescript Whosoever believeth and is baptized shall be saved Upon which place of Mark the well Learned Paulus Columesius of Rochell in his Sacred Observations Printed A. D. 1679. and dedicated to the Right Honourable Henry Compton Lord Bishop of London formerly my greatest and most liberal Benefactor Hence saith he you may not underservedly observe that only the adult are capable of Baptism That the Ancients were of this Judgment Valefridus Strabo Lib. de reb Eccles c. 26. Ludovicus Vives Erasmus in a certain Epistle which Paulus Merula published with others in the year 1607. Ad Aug. de Civ dei Lib. 1.27 Grotius in his Epistles to several French-men Salmasius in his Book of Transubstantiation Pag. 418. edit secundae as also Matth 19.14 and Joannes Baptista Thiers in his most useful Book concerning the diminishing of Festival days do plainly confess With these ancients Berengarius that great man may be reckoned Pag. 494. Pag. 264. whom George Cassander who was most skillful in those things in the Preface to his Book concerning Pedo-baptism and the most worthy Professor and Doctor in Law of the Royal University of Angiers Francis de Roy in Berengarius his Life report to have opposed Pedo-baptism The Albigenses did exactly follow Berengarius for Joannes Chassanio a French Divine in the History of the Albigenses reports out of the History of Triers Lib. 1. Ch. 6. which Dominus Lucas Dachery a Benedictin Monk a Man who daily deserves greatly at the Commonwealth of Learning did three years ago insert in the twelfth tome of his Spicilegium The place cited by Chassanio occurs Pag. 243. There were at that time in Ivodium which belongs to the Diocess of Triers Hereticks who denyed that the substance of the Bread and Wine which is consecrated by the Priests upon the Altar did really change into the Body and Blood of Christ and they said that the Sacrament of Baptism does not profit infants to their Salvation Thus far our Countryman Colmesius a Man of vast Learning See what is observed above Ch.
with them at Jerusalem therefore he who resembled the Corinthian so long as he was at Corinth would also resemble the Jews coming to Jerusalem their Metropolis And he came to Ephesus To wit Paul with Aquila and Priscilla being gone from Corinth came to Ephesus the Metropolis of the Province which is most strictly called Asia See what we said above Ch. 2. v. 9. And left them To wit Aquila and Priscilla his Companions in his Journey There At Ephesus to wit when he went from thence to Câ—sarea below v. 21 22. But he himself Paul thinking it an occasion offered to him to turn Men to Jesus Christ And reasoned with the Jews As his custom was concerning the truth of the Christian Religion 20 When they desired him The Jews at Ephesus who were not displeased at his reasoning To tarry longer time Supply with them out of the Greek Text that they might conser with them longer about Religion He consented not To do then what they desired for the reason which he presently brings 21. But bad them farewel saying I must by all means keep this feast that cometh in Jerusalem An Instance not unlike this is cut off with the like answer Luke 4.42 43. But he saith that he behoved to celebrate the Feast that was then coming at Jerusalem either for his Vow as we said above v. 18. was the judgment of most famous Samuel Petit or because he had so purposed having weighty reasors especially spiritual ones that in such a confluence of Jews he might advance the Gospel of Christ I will return again unto you Having ended my proposed Journey which promise Paul fulfilled below Ch. 19.1 If God will Such a Caution St. Paul hath used also elsewhere not as it were in a Proverbial way of speaking but in Piety as may be seen Rom. 1.10.15.32 1 Cor. 4.19.16.7 Heb. 6.3 and James puts us excellently in mind that this caution is to be used Jam. 4.15 And he sailed from Ephesus Towards Syria See above v. 18. 22. And when he had landed at Caesarea That is when he came to that Caesarea which is situated upon the Mediterranean Sea of which above Ch. 8.40 that he might from thence go to Jerusalem And gone up Supply to Jerusalem otherwise it does not appear from what follows when he performed that Journey to Jerusalem to that approaching Feast That Verb to go up is frequently used of Judea and especially of its Metropolis Jerusalem which in respect of the Maritim places are seated higher and also of the Temple as Matth. 20.17 Luke 2.4.18.10 31.19.28 John 2.13.5.1.7.8 10.11.55 above Ch. 11.2 below Ch. 21.15.24.11 and elsewhere And saluted the Church To wit that principal Church of Jerusalem that is Christs disciples who lived at Jerusalem He went down to Antioch Of Syria It is not probable that Paul having departed from Caesarea should pass Jerusalem which was nearer to Caesarea to go to Antioch of Syria 23. And after he had spent some time there That is when he had tarryed some time at Antioch He departed From Antioch to visit other Churches And went over all the Country of Galatia and Phrygia in order In which he had been already above Ch. 16.6 Strengthening all the disciples That is confirming the Christians which lived in those places in the true Faith and Godliness by his admonitions Paul was so received by the Galatians as if he had been an Angel of God or Christ himself As he witnesseth Galat. 4.14 And among other things he appointed that the collection for the Poor should be laid by every Lords day 1 Cor. 16.12 24. Apollos This name hath an Attick termination and is the same with Apella which is a Jewish name in Horatius and Apelles Rom. 16. v. 10. as the learned Grotius hath observed Born at Alexandria That is at Alexandria in Aegypt This City was built by Alexander the Great from whom it hath its name and that there should nothing be wanting to its Glory they relate that its place was shewed to Alexander in a Dream For it was the ancient custom of the Ethnicks to relate the original of their Cities and Country to the Gods that they might be the more noble and happy which things though they were very like Poetical Fables yet they were esteemed as true such was both the foolishness of the common People and the craftiness of Men. There were divers names given to the same place for it was not only called the Aegyptian Alexandria but also Libyssa Rhacotis Pharus Leontopolis because that the Womb of Olympias the Mother of Alexander for Alexander's own Glory was feigned to have been marked with the Image of a Lyon The Romans called it Aâ—â—â—ita ulta Claudia Domitiana after the names of these Emperors It was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preservative against evil and heâ—â—ing The air is so temperate in that place that the Sun is every day seen there It was also by excellency called the City that so by fame it might be equal to Athens and Rome who by an Antonomasia were known by this name Troy also is by Homer called the City without any Epithete Hence Alexander admirer of Homer called thus Alexandria as Eustathius saith It was the Royal Seat and Metropolis of Egypt It had the Temple of Serapis which was the most Famous in the Ethnick World except the Capitolium at Rome Strabo saith Lib. 17. it was of old the greatest Fair town in the whole World at whose Port Prolomy some ascribe it to Cleopatra built a high Tower which was called Pharos from an Island of that name near Alexandria being in the night useful for Ships by its lights whence such Towers were afterwards called by that name See above our annotations upon Chap. 6. v. 9. An eloquent Man Constantines Lexicon renders the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloquent prudent learned full of Words Hesychius turns it skilful in History Learned Skilfulness in History begets Prudence and so the Aethiopick renders it here out of the Greek a prudent or a wise Man as famous Lud. de dieu has observed Mighty in the Scriptures That is very much versed in the Prophetical Scriptures of the old Testament 25. This Man was instructed in the way of the Lord. That is somewhat instructed in the Christian Religion Instruction of any Doctrine is wont to be called the way as may be seen above Because saith Wozogenius Ch. 9.2 13.10 c. by it we go any whither in a spiritual manner Fervent in the spirit That is burning with Zeal and desire of advancing Gods Glory He spake and taught diligently the things of the Lord. To wit according to the measure of knowledge with which he was indued Knowing only the Baptism of John That is knowing no more of Christ except so much as might be understood by the Doctrine which John the Baptist Christs forerunner Preached and sealed with the Symbole of Baptism 26.
Timothy a believer as is clear from 2 Tim. 1.5 And Erastus It seems to be him of whom mention is made Rom. 16.23 2. Tim. 4.20 But he himself stayed in Asia for a season To wit at Ephesus as appears from what follows which was the chief Metropolis of Asia more strictly so called 23. The same time To wit when Paul stayed at Ephesus No small stir That is A great uproar About the way That is Because of that Doctrine of Christ which Paul Preached So by occasion of good Doctrine See above v. 9. evil Men stir up evil Tumults by which that Doctrine is opposed 24. A Silversmith Who works in cutting ingraving and moulding of Silver such workmen from the excellency of the matter in which they work we call Goldsmiths Which made Silver shrines for Diana That is Little houses of Silver wherein Diana's little Images which were commonly bought by them who visited Diana of the Ephesians were laid up And perhaps saith Causabon these little houses resembled the cunning Work of the Temple of Ephesus The Caskets or little Boxes in which the Images of the Gods or Goddesses were kept were called Aediculae Shrines Petronius Moreover I saw a big Cage in a Corner in whose Shrines were Silver houshold-Gods Apuleius I beheld at the middle Pillar Lib. 3. Miles which upheld the beams of the Stable almost in the very midst the Image of the Goddess Hippona 36. Nat. Hist 5. dwelling in a shrine Plinius speaking of the Image of Venus carved by Praxiteles at Gnidos saith While its shrine is opened that the Image of the Goddess may be seen round about which is believed to have been made by her own help it is equally admired on every side See also Juvenal in his eighth Satyr Tertullian If you furnish its Temple its Altar or its Shrine De Idol Cap. 8. it is no matter whether you build or adorn it Tibullus calls a Shrine exigua aedes a little house The wooden God stood in a little house by Arnobius these Shrines or little houses are called little Cottages Conclaves little Cells Tuguriola Conclavia Cellulae For Diana The Daughter of Jupiter by Latona brought forth in the same birth with Apollo upon Mount Cynthus situated in Delos an Island in the Aegean Sea She is said for love of her Virginity to have shunned the company of Men and that she might remove from her self the itch of lust to have lived in woods hunting contented with the company of a few Virgins she is in Hell called Hecate in the Woods Diana in Heaven Luna Phaebe Delia Cynthia Labouring Women invoked her by the name of Juno Lucina She had a famous Temple at Ephesus which is said to have been one of the seven wonders of the World whose Architect was Chersiphron Lib. 14. as Strabo saith Plinius saith that in four hundred years time Nat. hist Lib. 16. Ch. 40. all Asia building it it was finished and seven times repaired but he agrees not with himself for Book 36. Ch. 14. he saith it was finished by all Asia in the space of two hundred and twenty years there also he draws the structure of it This so sumptuous and Magnificent a Temple Herostratus burnt that the memory of his wickedness might spread his fame as Solinus saith whose words out of his 43. Chap. I will here subjoyn The Temple of Diana the Ornament of Ephesus the building of the Amazons so Magnificent that Xerxes when he burnt all the Temples of Asia he spared this alone But this Xerxes his Clemency kept not the sacred house long from evil For Herostratus that the Memory of his wickedness might spread his fame did with his own hands fire this noble Fabrick out of a desire as he himself confessed of acquiring greater fame It is observed that the Temple of Ephesus was burnt the same day on which Alexander the Great was born at Pella Who as Nepos saith was born when M. Fabius Ambustus and T. Quinctius Capitolinus were Consuls three hundred ninety and nine years after the building of Rome When the Ephesians rebuilded this Temple for a more reverent Worship Dinocrates was the chief Workman over the Work which Dinocrates we told already did by Alexander's orders measure out Alexandria in Aegypt Timaeus said wittily in his History as Cicero relates De Nat. Deor. Lib. 2. It is no wonder if Diana 's Temple at Ephesus was burnt the same night that Alexander was born because that when she would be at Olympias her labour she was from home Brought no small gain to the Craftsmen That is To the Masters of the same craft with Demetrius 25. Whom To wit his Collegues With the Workmen of the like occupation That is With the Workmen which Demetrius with his Collegues the Masters of the Craft made use of in working those Silver Shrines for Diana By this craft That is by the gain of this Trade We have our Wealth That is We grow rich So Riches is their Goddess and to this Goddess they spread their Sails under colour of Diana's Sacredness 26. Ye see That is yee see what is done in your presence before your Eyes And hear What is done elsewhere That not only at Ephesus Where we live and exercise our Trade But almost throughout all Asia More strictly so called of which our Ephesus is chief Metropolis This Paul This wanderer Hath perswaded and turned away much People That is by his perswasion took off very many from Worshiping their Gods Saying c. That is denying that there was any Divine Vertue in Images of either Gods or Goddesses which are made with hands 27. So that not only this our Craft That is our Trade by which we have our gain To be set at nought That is become a reproach as if it were a Wicked and detestable thing to our great loss But also that the Temple of the great Goddess Diana should be despised That is should be neglected and forsaken Diana is called a great Goddess because that among the great and indefinite number of Gods which the Gentiles religiously Worshipped she was of the twelve chief Gods which Ennius comprehends in these two Verses Juno Vesta Minerva Ceres Diana Venus Mars Mercurius Jovis Neptunus Vulcanus Apollo And her Magnificence should be destroyed That is And the very Majesty of the Goddess her self will be vilified Whom all Asia and the World worshippeth Apuleius expressed this in these Words whose sole Diety is Worshipped through the whole World though not under the same name or figure neither with the same rites This erroneous Superstition and abominable Idolatry did reign so far that it was thought by the Inhabitants of the habitable World the Catholick or universal Religion as Popery is this day 28. And when they heard these things From Demetrius They were full of Wrath. That is the Tradesmen Demetrius his Colleagues and the Workmen were stirred up with fury And cryed out They defend not their Idolatry with reasons
of the Particle Yet rendring yet not that and he hath taken notice of the like Ellipsis of the same Particle Mat. 2.6 20. For this cause therefore As if he had said Lest ye should think I am disaffected towards my own Nation Have I entreated to see you and speak with you That is I have humbly prayed that ye would visit me that I might have occasion to discourse with you For the hope of Israel That is For the Messiah who is hoped for and desired by the Israelites As if he had said Because I teach and bear Witness that he who is hoped for by the People of Israel hath been already exhibited when Jesus of Nazareth was exhibited whom with all asseveration I affirm to be that Messiah who is promised in the Law and the Prophets and who is desirously looked for by the Israelites I am bound and fastened with this Chain which ye see as if I had been a Wicked and flagitious Fellow Christ Jesus 1 Tim. 1.1 is called our Hope because we hope through his Merits to obtain the free gift of Eternal Life See also Col. 1.27 See above c. 26. v. 6 7. Paul saith Wolzogenius taught and confirmed that this Hope or thing hoped for is now compleated after so many Ages while the Messiah is really exhibited who is that Jesus of Nazareth By this hope may also be understood the Resurrection of the Dead which Paul confessed above with the Pharisees against the Sadduces See above c. 23. v 6. c. 24. v. 15 21. But this was also to be accomplished by the Messiah That the former of them is chiefly here hinted at seems to appear both from that place c. 26. now cited and by the Words of the Jews below v. 22. With this Chain Wherewith I am tyed to this Soldier See above v. 16. I am bound As if I were guilty of some notorious Crime 21. But they To wit The Jews at Rome Said to him To wit to Paul the Prisoner We c. As if they had said There is nothing written against thee to us by those Jews who dwell at Jerusalem nor hath any of them who are come hither to Rome accused thee to us 22. But we desire Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we vouchsafe That is We do not refuse when we shall have leasure To hear of thee what thou thinkest That is What thou canst bring in defence of thy Opinion about Jesus of Nazareth For as concerning this Sect. To wit That professeth that Jesus of Nazareth is the Messiah promised in the Law and the Prophets We know that every where it is spoken against To wit Because of the Crimes that are laid to the charge of the same Heresie or Sect of the Nazarens as they call it by Letters sent from the Sanhedrin to the Synagogues of the Jews that are dispersed through the several Countries of the World a little after Christs departure from Earth The Jews say saith Grotius that a Copy of those Letters is kept in an ancient Synagogue at Barbetomagum of the Vangiones or as it is called at this day Wormes Justin against Trypho reporteth that there were Messengers sent from the Jews of Palestine to the Synagogues after the Death of Christ publishing that a certain Wicked Sect and contradicting the Law was raised up by a certain Impostor Jesus of Galilee Thus the event has fully proved the veracity of Simeon's Prophesy of Jesus Christ That he should be for a sign that should be spoken against Luke 2.34 23. And when they had appointed him a day Whereon they should come to him and hear his discourse There came to him On the day appointed Into his lodging That is The House where he tarried Very many Besides those who had seen him before To whom he expounded and testified That is He declared with great Asseveration as a certain Evidence See above c. 18. v. 5. and Luke 16.28 The Kingdom of God That is That the Kingdom that was to be erected to God by the Messiah did not consist in ease delight or abundance of other transitory goods as most of the Jews dreamed but in the chief Beatitude whose beginning is holiness or newness of Life upon Earth and its consummation blessed Immortality in Heaven See Luke 17.20 Perswading them That is And proved it to them by perswasive Arguments Concerning â—esus both out of the Law and Prophets That is All things that were foretold or praefigured in the Law or the Prophets of the Messiah the Saviour and Deliverer of the World are fulfilled and accomplished in Jesus See above c. 3. v. 18 24. c. 13. v. 27. c. 15. v. 15. c. 16.22 and Luke 24.27 From Morning till Evening That is For a whole day without intermission 24. And some As if he had said But as it usually falls out some of those Jews who then heard Paul Preaching Christ were perswaded with Paul's invincible Arguments that Jesus of Nazareth was the same Messiah that was foretold and prefigured in the Law and the Prophets but others rejected these Arguments of Paul's with an obstinate and bitter Spirit In like manner the different effects of the Preaching of the same Paul are mentioned above c. 14. v. 4. c. 17. v. 4 5 v. 32 34. of the same Chap. c. 19. v 9. So the same seed of the Word of God when it is sown in different Minds or falls on different parts of the Earth to some it is the favour of Death unto Death to others the savour of Life unto Life as the same Apostle speaketh 2 Cor. 2.16 See also Luke 7.11 c. 25. And when they agreed not among themselves That is The Believing and Unbelieving Jews disagreed and discorded among themselves Excellently saith Calvin The Malice and Wickedness of Unbelievers is the cause that Christ who is our Peace and the only Bond of Holy Unity becomes the occasion of dissension and setteth them by the ears who before kept up a mutual Friendship For loe when the Jews came together to hear Paul they were all of one mind and one Mouth they all profest that they embrace the Law of Moses But when they had heard the Doctrine of Reconciliation a dissension arises among them so that they are divided into several parties Yet we must not think that that Dissension arises from the Preaching of the Gospel but that private Enmity which before lay hid in wicked hearts then began to discover it self as the brightness of the Son does not create new Colours but shew the difference which in the darkness was none at all Therefore the Gospel which enjoyns the most perfect Love amongst all Men does turn the hearts of Believers to Peace and Concord but the Incredulity of them who follow the dictates of the Flesh and have no relish of true Godliness and of the Vertues which the Gospel requireth rebelleth against God and is the Mother of Dissension See our Literal Explanation on Mat. 10.35 They departed G. 〈◊〉 〈◊〉