return to Antioch alone Judas who was Surnamed Barsabas Possibly the Brother of that Joseph Justus who was also called Barsabas before in Ch. 1. v. 23. And Silas This seems to be he who is called Silvanus 2 Cor. 1.19 1 Thess 1.1 2 Thes 1.1 and 1 Pet. 5.12 Chief men The Greek has leading Men that is of great Esteem and Authority And Wrote Letters c. That is to say A Synodical Epistle being written by them to be carried and delivered to the Churches the Words whereof were as follow The Apostles and Elders and Brethren c. Where 't is well noted by Beza that the Copulative is ill left out in the vulgar Latin For says he here the Apostles and Elders are manifestly distinguish't from the rest of the Assembly whereas yet the Epistle was wrote by the Common consent and in the name of them all the matter after the Apostles and Elders had debated it and given their advice being ratified by the General suffrages of the whole Church To the Brethren c. The Epistle is addressed to the uncircumcised Brethren which were in Antioch the Metropolis of Syria and in the rest of that Country elsewhere and in Cilicia a Region next to Syria in Tarsus the Chief City whereof Paul who was born there having been Conversant since his Conversion to Christ as appears before Ch. 9.30 and Ch. 11.25 'T is not to be doubted but he had there Converted many to the Christian Faith But that which they write to these amongst whom the Contest about keeping the Mosaical Rites began was to serve for the Instruction of all other Gentiles embracing the Faith of Christ in the like Case and therefore it is said afterwards Ch. 16.4 of Paul and Silas That as they passed through the Cities where there were Christian Churches they delivered to them those decrees which had been established by the Apostles and Elders that were at Jerusalem with the consent of the whole Church to be observed For those were not only Cities of Syria and Cilicia but of many other Provinces And Paul writes to the Corinthians of the same matter 1 Cor. Ch. 8. 10. yea even at this Day and to all Christians wheresover this Epistle shews that they are not obliged to observe the Ceremonies of Moses's Law Nor is there any such notable place in the whole New Testament where the same is so expresly and professedly taught Greeting In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Rejoyce The forms of Salutations among the Greeks at the beginning of their Epistles are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do well the first referring to the Mind the second to the Body and the last to external things but before all of them is Implyed or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one or they who write the Epistle desires or wishes In stead of which the Latins for the most part use Salutem Greeting and the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace Comprehending in one Word all Felicity and Prosperity and all good things as well of the Mind as of the Body and also those which are called the Goods of Fortune Horace imitates this Greecisme in that Epistle which begins Celso gaudere 24. Certain who went out from us That is some Converted Jews that went down from Jerusalem to Antioch See before v. 1. Troubled you with Words That is by their vain talking and arguing have disquieted your Minds Subverting your Souls That is rendring your Consciences uncertain and doubtful saying you must be Cir◠cumcized and keep the Law to wit Ceremonial of Moses for Touching that only was the debate none questioning but that all the Moral Precepts are to be observed and performed by Christians Saying 'T is nothing unusual to put the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say for I Command or require See Matth. 4.3 Mark 5.43 Luke 12.13 and Ch. 19. v. 15. c. So the Hebrew word Amar is taken 1 Kings 11.18 1 Chron. 20.17 Esther 1.10 and 11. and elswhere Whence Lewis de Dieu says That with the Arabians it signifies nothing else but to Command To whom we gave no such Command The Apostles and Elders of the Church of Jerusalem and other Brethren protest that they were neither the Authors nor Assertors of this Doctrine that requires Circumcision and other Legal Rites to be observed as necessary to Salvation 26. Men that have hazarded their Lives Above Ch. 13.50.14.19 For the Name of our Lord Jesus Christ That is for our Lord Jesus Christ to propagate his Glory and Gospel 27. Who shall tell you also the same things Which are contained in our Synodical Epistle By Mouth That you may be informed of our unanimous Decree both by our Writing and their Speaking 28. For it seemed goed to the Holy Ghost and to us That is It seemed good to us who are Inspired with the Holy Ghost Hence saith Curcellaeus appears what Authority this Apostolick Decree ought to have with us which was not properly dictated by men but by the Holy Spirit who guided them For if we greatly esteem the several Books of the New Testament because we are verily perswaded that the Writers thereof were Inspired by the Holy Ghost how much ought we to reverence this Epistle pen'd by so many great men filled with that blessed Spirit And therefort 't is in no wise likely that therein was only treated of indifferent things and such as for some small time for avoiding of Scandal were to be avoided since the Majesty of the Authors from whom it came first of the Holy Ghost and then of divers Apostles and very many Apostolick men perswades the contrary viz. That therein must be handled Doctrines most grave and important and which tend to the Edification of the whole Church of Christ even to the End of the World Had the Decrees of after Councils had such great Authors O with what out-spread Arms would they have been embraced by all the Lovers of Divine Truth But alas In many of them which say It seems good to the Holy Ghost and us there presided the Spirit of Ambition Covetousness Wrath Envy Pride Ignorance to say no worse rather than the meek and gentle Spirit of Christ What wonder is it then if no good proceeded from thence but that instead of composing Differences they rather multiplied and encreased them more and more To lay upon you no greater Burthen By the Word Burthen are not to be understood the Moral Precepts whose Honesty Nature alone and without the help of an other Tutor is able presently to teach any one For as saith Curcellaeus the Political Laws of the Gentiles will not release any one from them so neither will the Law of Christ which is the Injoyner of a more perfect Holiness Nor ought those things to to be counted or called a Burthen which are
should detract something from him 26. Christians John of Antioch in his Chronologica says that the name Christian begun to be used at Antioch when Evodius was Bishop there His words are as Selden translates them About the beginning of the Reign of Claudius Caesar ten years after the Ascension of our Lord and God Jesus Christ Evodius after St. Peter the Apostle was created Bishop of Antioch a City of Syria the great where he also was made Patriarch And in his time they were called Christians their Bishop Evodius living with them and giving them that Name For Christians before were called Nazaraeans and Galilaeans Evodius according to Jerom was created Bishop by Peter in the third year of Claudius Augustus and of the common Christian Account 44. 'T is certain that about the beginning of Claudius his Reign the believers in Christ were called Christians as others are wont to be from him whose Doctrine they follow who otherwise were called Disciples Brethren and Believers and in contempt Nazaraeans and Galilaeans as from the very words about Claudius which next follow may be gathered But this name not derived from Christ after the Greek but Latin form is by some both of the Ancients and Modern said to be that new name by which the Prophet Isaiah Prophesied that Gods Servants should be called ch 65.15 But saith Selden though this name had its beginginning thus in that place nevertheless its use does not seem to be so frequent amongst the Apostles themselves or in their language for some years following For besides that place wherein it is recorded in the Acts that the Disciples were first called Christians at Antioch it only occurs in these following King Agrippa to Paul Almost thou persuadest me to be a Christian And Peter unto the scattered Jews But if any suffer as a Christian let him not be ashamed Neither is there any mention of the Christian name in any other of the Apostles Epistles much less are all they to whom they are directed called Christians But they almost always greet them by the names of Saints Believers or Churches with the addition either of the place or of Jesus Christ or of God or the like or plainly call them Jews as in each Epistle of James and Peter Therefore for seven years or thereabouts after Christs Ascension as before none was of those that believed who were afterwards called Christians besides Jews by birth or those who were received of them by the intire right of Proselyteship 27. But in those days That is In the same year in which the Believers in Christ whether Jews and Circumcised or of the Uncircumcised Gentiles began to be called Christians Came. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down Prophets That is Some of those that believed in Christ who were next to the Apostles and by Gods special Revelation of some particular Mysteries relating to edifying the Church did foretel things to come Such as these are also mentioned afterwards ch 13.1 1 Cor. 12.28.14.32 Eph. 4.11 29. And there stood up That is Begun some sort of action as before ch 5.17 Exod. 32.1 Deut. 32.38 Esd 106 c. One of them That is Of the Prophets who came to Antioch from Jerusalem Named Agabus From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagaba mentioned Esd 2.24 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagab in v. 46. which next follows in the same Chapter of Esdras Signified by the Spirit That is By the Divine breathing of the Spirit That there should be a great dearth throughout all the world This universal Famine foretold by Agabus began in the fourth year of Claudius Caesar in which Herod Agrippa died before his death as appears by the Chronicle of Eusebius and by Orosius lib. 7. c. 6. This Famine still raging in Judea Helena Queen of the Adjabens in the Confines of Assyria and Mesopotamia converted to the true Worship of God by a certain Jew did by plenty of provisions bought in Aegypt abundantly supply the Jews in their wants as appears by Josephus 20 Antiq. 2 3. Another particular Famine at Rome in the second year of Claudius preceeded this universal one of which Dio lib. 20. But another happened in the eleventh year of the same Claudius of which Tacitus lib. 12. c. 43. Suetonius in Claudius c. 18. and Orosius in the lately mentioned place 29. But the Disciples That is The Christians who lived out of Judea and more especially the Antiochians As any one was able That is According to the plenty every one had Every one purposed That is Decreed and determined To send Ministry That is Alms or as the English Version hath it relief So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministry is used for Alms 2 Cor. 8.4.9 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister Heb. 6.10 who relieve the poor To the Brethren which dwelt in Judea That is To the Christians in Judea especially to those who dwelt in Jerusalem who had impoverished themselves by selling their Possessions and bestowing the Mony to publick uses as you may see ch 2.45 4.34 And therefore Paul recommends them sometimes to the Achaians and sometimes to the Macedonians 30. Which also they did That is They brought this good purpose to effect Sending To wit What was gathered To the Elders Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first mention of Elders or Presbyters in the Church By the Jews saith Grotius not only those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniors who were chief in the publick judgments but also who presided in every Synagogue The second Law in the Book of Theodosius about the Jews translates Presbyters In another Law they are called The Fathers of the Synagogue But the whole Government of the Churches of Christ is conformed to the example of the Jewish Synagogue Even also amongst the Grecians Dionysius Halicarnasseus in his second Book saith The Ancients were wont to call their Nobles and old Men Presbyters By the hands of Paul and Barnabas For by the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand There is mention of this Ministry being fulfilled after ch 12.25 From whence it appears that Paul omitted this Journey because it did not belong to his purpose when he tells the Journeys to Jerusalem by him undertaken Gal. 1.18.2.1 CHAP. XII 1. ABout that time That is In which the Famine foretold by Agabus began Paul and Barnabas came to Jerusalem to convey the Contribution to the impoverished Brethren as appears by the conclusion of the foregoing Chapter as also by the end of this Herod the King The Grand-child of Herod the Great by his Son Aristobulus firnamed Agrippa as the Syriack Translation here calls him On whom Caius Caligula Caesar bestowed the Tetrarchies of Philip and Lysanias with the Title of King and afterwards the Tetrarchy of Galilee which Caligula took from Herod Antipas To these Claudius Caesar added Judaea and Samaria so that he possessed his Grandfathers whole Kingdom which had been divided into Tetrarchy's by
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
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
taken by those who know not our mind and so may give them a grievous occasion of Scandal And hereunto appertain those Texts The things which the Gentiles sacrifice 1 Cor. 10.20 21. they sacrifice to Devils and not to God but I would not that ye should have fellowship with Devils ye cannot drink the Cup of the Lord and the Cap of Devils ye cannot be partakers of the Lord's Table and of the Table of Devils Where we may see that the Apostle did not look upon it as an indifferent Action and lawful out of the Case of Scandal to eat of these things in the Idols Temple but as a most wicked thing and for which there could be no good Plea But you will say what then is the meaning of those Words 1 Cor. 8. v. 9. and 11. But take heed lest this Liberty of yours of eating Idolothytes become a stumbling block to the weak c. I Answer the Apostle so speaks by way of Concession in respect of those who boasted of their Knowledge and did defend an Action unworthy of Believers viz. their sitting down to meat with the Gentiles in the Idols Temple with this vain pretext That they knew that an Idol was nothing and therefore by that which was nothing they could not be defiled whose reasonings the Apostle here meets with thus Be it as you say yet you ought to abstain from those Idol-feasts if it be but for the sake of your weak Brethren who perhaps do not so well as you understand that an Idol is nothing and to them you may administer a most dangerous stumbling-block or scandal And therefore in frequenting such Feasts you sin against your Brethren whom you cast into peril of Eternal Damnation And also against Christ himself who has redeem'd them with his Death As for my own part I am far otherwise minded for I would abstain for ever not only from those Sacrifices but even from the eating of any sort of Flesh whatsoever rather than offer any offence to my Brother Paul therefore for a double cause would have Christians refrain the Feasts of Heathens kept in their Idol-Temples First because they were in themselves evil and none could be present thereat without Approbation of seeming to joyn therein And Secondly because by going thither they gave grievous offence to weak Brethren But this last reason he presses chiefly 1 Cor. 8. Referring the other unto Chapter the tenth where so vehemently as we have seen he thunders against those Ethnick Banquets charging such as haunt them to be partakers of the Table and Cup of Devils And the Apostle seems to have fallen into this Discourse from an occasion administred by the Corinthians themselves who had consulted him by an Epistle touching certain matters and particularly concerning Meats offered to Idols 1 Cor. 7.1.8 1. seq And perhaps how the Decree of the Apostles not long before made at Jerusalem was to be understood Here therefore the best Interpreter that could be wisht of that Constitution from whom we may learn how far the Prohibition of things offered to Idols does extend and what force it has to bind the Consciences of faithful Christians For there being divers kinds of Idolothytes the Question cannot be solv'd but by using a Distinction Some Idolothytes there are from which we are to abstain only for fear of or to avoid the scandal that may thence happen to arise such are those which are commonly sold in the Market or which are set before us in the private Treats of our Friends But there are other Idolothytes from which we must abstain because it is simply and in it self evil to eat thereof As those which are eaten in an Idol-Temple which is always done with some either open or tacite approbation of Idolatry To this of the latter kind as being of greater moment the Apostles no doubt in their famous Council had chiefly an Eye Yet sometimes it may happen that to eat even of those Idolothytes which are set to sale in the Market may not be without danger As we are taught in the History of Julian the Apostate who out of his restless desire to propagate the Pagan Religion or rather to vex the Christians caus'd all the Meat in the Shambles to be polluted with Sacrifices offered to his God's that so the Christians might be forced to feed on Idolothytes unless they would starve Of which very thing we read in Theodoret thus He that is Ecclesiast Hist Lib. 3. Cap. 14. Julian first defiled all the Fountains that were either in the City of Antioch or at Daphne most famous Suburbs of the same City with wicked Consecrations so that whoever drank the Water thereof should likewise be infected with the stains of Idolatry And at last whatever was exposed to sale in the Market he polluted in like manner For all the Bread Flesh Fruits Herbs and other Eatables he caused to be sprinkled with Holy-water which when the Christians saw though they could not but grieve lament and heartily detest those Abominations yet they refused not to eat thereof in Obedience to that Rule of the Apostle Whatever is sold in the Shambles that eat 1 Cor. 10.25 asking no question for Conscience sake Otherwise 't is well known how much eating of Idol-Sacrifices was commonly abhorred amongst Christians Insomuch that our Lord Jesus layeth Jezabel's Charge as a most heinous wickedness Rev. 2.20 that she had seduced his Servants to commit Fornication and to eat things sacrificed unto Idols And Leo the Great Decreed That whether Fear or Hunger prevailed with any to eat of things sacrificed Epist 79. c. 5. those that did it should be purged by satisfaction of Pennance So in Minutius Faelix when Caecilius objects to the Christians That they abhorred those pieces of Meat which were taken from the Sacrifices and those Drinks wherewith there had been Libations made on the Altars Octavius presently answers That we contemn the Reliques of Sacrifices and Idol-offered Cups proceeds not from Fear but is an Assertion of our true Liberty For although every thing that is brought forth as it is the inviolable Gift of God cannot be corrupted by your doings yet we abstain lest any should think either that we give place to those Devils to whom you offer or that we are ashamed of our Religion Yea Augustine shews himself so scrupulous in eating of Idolothytes that he seems to praise a man for chusing to starve rather than touch them For thus he writes It remains that we speak something of that Christian Traveller whom you speak of Epist 154. ad Publicolam overcome with necessity of Hunger if he can no where find any thing but meat that is placed in an Idol's Temple and where no other Person is present whether it be better for him to chuse to dye for Hunger rather than take the Food for his refreshment In which Question it doth not necessarily follow that the meat so found is offered to
the East with Bithynia upon the South with Asia Proconsular or Asia properly so called Ptolomy makes also the European Mysia double the higher and the lower but the European Mysia is more properly called Moesia They essayed to go into Bithymia Buhynia is a Region of Asia the lesser which making one Province with Pontus Pontus lying Eastward of it and Bithynia Westward it is bounded upon the North by the Euxine Sea upon the East by Galatia upon the South by Asia properly so called upon the West by the Propontis Bithynia saith Thomas de Pinedo is a Region upon Pontus of old called Cronia then Thessalis then Meliande as witnesseth Plinius in which Author I think Mariandyne ought to be read for Maliande Lib. 5. Ch. 32. for so was Bithynia called of old as Eusebius telleth in his Chronical Canon where at number 594 are these following Words Bithynia was built by Phoenix being first called Mariandyne Vpon which place Scaliger to whom few are like in erudition saith that it is not well said in Latin Condere Bithyniam but his Opinion deceived him for the Phrase is common both among Greeks and Latins as I have noted else where I will not therefore make needless Repetitions lest I become wearisome to my Reader Servius saith also that Bithynia was called Bebricia Aeneid l. 5. v. 537. Plinius the younger governed this Province with a Proconsular Power under Trajan The most famous Cities in Bithynia were Nicomedia Lib. 17. c. 13. which Ammianus Marcellinus calleth the Mother of the Cities of Bithynia Nice famous for two Councils called by Strabo the Metropolis of Bithynia and Chalcedon where was a Council celebrated of six hundred and thirty Bishops Lib. 12. Geogr. A. C. 451. But the Spirit suffered them not As much as to say But the Lord Jesus Christ revealed to them that he would not that at that time they should go to Bithynia 8. Came down to Troas Troas is thought by some to have been the Mediterraneous part of Phrygia whose chief City was Ilium called Troy but others think that the Town is noted bearing the name of the same Region of which Plinius The chief place of Troas was Amaxitus 5 Nat. Dist 30. then Cebrenia and Troas it self called Antigonia now Alexandria a Colony of the Romans It seems it may be gathered from Ch. 20. v. 6. and 2 Tim. 4. v. 13. that it was this City Troas Paul came thither to preach the Gospel of Christ as is clear 2 Cor. 2.12 9. There stood a man of Macedonia and prayed him saying That is there appeared as it were the likeness of a man cloathed with a Macedonian Garment and speaking in the Macedonian Language Come over into Macedonia and help us To wit by the preaching of the Gospel of Salvation Macedonia one of the largest Regions in Europe is bounded upon the East with the Eugean Sea upon the South by Thessaly and Epirus upon the West by the Ionian Sea upon the North by Mount Scardus and Orbelus It is said to have taken its name from Macedo the Son of Jupiter begotten by Thyia Deucalion's Daughter It was also called Ematia and Macetia whence its Inhabitant is called Macetes and if it be a Woman Macetis The most famous Cities of Macedonia were Thessalonica for its bigness Ege for the Sepulchers of the Kings and Pella for Alexander's Birth The most famous of its Rivers was Strymon of its Mountains Athos which because it is situate between Macedonia and Thrace it is by some annexed to Thrace The Kings of Macedonia boasted that they have descended of Hercules Hence in stead of a Crown and Kingly Purple they appeared crowned with the skin of a Lion's head in which Ornament they delighted more than in any precious Stones This Kingdom began to flourish in King Caranus it was inlarged by Philip Alexander the Great 's Father but it increased to such Greatness under Alexander himself that he subdued Asia Armenia Iberia Cappadocia Syria Egypt India Phoenicia Media and Persia and at length all the East and India At last it decayed under Persous the Son of Philip who being overcome by Paulus Aemilius the Consul lost his Kingly Dignity together with his Kingdom such a difference of Fortune these two men shewed both Philip's Sons the one like Lightning conquered all those Nations but the other lost the Kingdom it self and was carried Captive with his Wife and Children to Rome by Aemilius and since Macedonia was reduced to the form of a Prefecture as Plinius relâ—tes 4. Hist Nat. 10 10. Immediately we endeavoured From this and many places following it appears that Luke who wrote those Acts of the Apostles did attend Paul as his Companion from Troas if not from Antioch Assuredly gathering The Word in the Original saith Hesychius signifieth conferring That is saying one to another Ludowic de Dieu saith that the Word is also rendred by Hesychius to make to joyn to induce in Love and Assent in which signification it is also taken intransitively as in Plato de Repub. lib. 6. according to the Interpretation of Budaeus and so the Greek Word may here be fitly rendred consenting unanimously determining To preach the Gospel unto them To wit to the Inhabitants of Macedonia 11. We came with a straight course The Greek hath it We sailed with a prosperous wind As below Ch 21. v. 21. To Samothracia Samothrace is an Island in the Aegean Sea bordering upon Thrace not far from the mouth of the River Hebrus with a City of the same Name The Latins frequently call it Samothracia as Virgil. 7. Aeneid v. 207. This Island was before called Dardania from Dardanus the Son of Jupiter begotten by Electra who because of his Brother Jasius whom he had killed fled thither from Italy It was also called Leucadia because it appears whitish to the Spectators afar off Afterward Thracia from the Thracians that inhabited it And lastly it was called Samothracia because that after the Thracians the Samians dwelt therein Plinius saith that this Island was the fullest of commodious Harbors of any of the rest 4. Nat. Hist 12. and is raised up upon the Mountain Saoce Lib. 10. wherefore it was also called Saocis saith Hesychius Strabo saith likewise it was called Melite and Samos But at this day it is commonly called Samadrachi The Sacrifices of the Samothracians were most famous amongst the Ethnicks of old the Ceremonies of which Plinius calleth most Holy Lib. 36. Ch. 5. Therefore Germanicus in Tacitus was taken with desire of seeing the Sacrifices of the Samothracians Lib. 2. Anal. but the North winds crossing him made him change his purpose The Samothracians were called the Kinsmen of the Romans because Dardanus carried away the Houshold-Gods from Italy to Samothrace and from thence to Phrygia which afterwards Aeneas carried back from Troy to Italy saith Servius The Samothracian Rings were likewise famous Aeneid 3.12 which were either all Iron but overgilded
2.41 8.12 37. 9. Then spake the Lord. That is Jesus Christ to whom all Power is given in Heaven and Earth Matth. 28.18 In the Night by a Vision That is in a Night Vision Ch. 2.17 See above what I have noted upon these words they shall dream Dreams Be not affraid As much as to say Let not the fear of being disturbed fright you from Preaching the Gospel here 10. I am with thee According to my promise Matth. 28. v. 20. See what we have noted there And no Man c. As much as to say Neither will I suffer you to be wronged or hurt by any of thine Enemies For c. As much as to say I would not have you cease from Preaching the Gospel in this Luxurious City because there are many in it beside those already converted who are yet to be converted by thy Preaching and reckoned with my People and my Sheep As Christ calls them here his People and Joh. 10.16 his Sheep from the future So saith Grotius those names are given from the time past as Matth. 21.31 This seems to relate to the Prophesie of Isaiah 54.15 11. And he continued there c. As much as to say Paul therefore being confirmed by this admonition of Christ's spent a year and Six Moneths at Corinth in Preaching the Gospel to the Corinthians 12. And when Gallio was the Deputy of Achaia This Gallio was Brother to L. Annaeus Seneca the Philosopher Nero's Master When he was younger he was called M. Annaeus Novatus but afterward L. Junius Gallio having adopted him for his Son he took this Name with his Family Seneca his Brother wrote to this Man his Book of a blessed Life and he writing to his Mother saith that he had obtained honours Achaia saith Grotius was a Proconsular Province under Augustus Tiberius adjoyned it to Macedonia and made it a Caesarean Province But Claudius restored these Provinces to the Senate that is made them again Proconsular as witnesseth Sentonius in Claudius Chap. 25. and Dion Book 60. Spanhemius in his Introduction to his Holy Geography Among the Provinces saith he of the Macedonian Diocess Achaia hath the first place in the rotice of the Empire being subject to the Proconsul while the rest were Consular or Presidial Also we must understand this Achaia to be of larger extent then it is in Ptolomy containing the ancient Greece to wit Aetholia Locrus Phocis Boeotia Attica and all the bounds in which Peloponnesus extended it self Corinth was its Meâ—ropolis being of old the richest of its Cities the common Market Town of all Asia and Europe the entry and as it were the door of Peloponnesus situated in the middle of the Isthnuts Among the other Cities of this Achaia which were Famous for Bishops and Churches and saluted by St. Paul in his second Epistle to the Corinthians next to the Corinthian that of the Athenians in Attica for antiquity splendor of the City having been inlarged with priviledges by the Pompeys Antonies Hadrians for the foundation of its Church by St. Paul for the Conversion of Dionysius not to speak of Hierothens the Areopagite whom they say was Dionysius his Master for the Episcopacy of the same Dionysius in Eusebius and of Publius Quadratus c. was deservedly among the first The Jews made in surrection with one accord To wit the unbelieving of whom above v. 6. being stirred up partly because Paul had withdrawn some from them of which see above v. 8. partly because he joyned with the Jews who believed in Christ the Ethnicks who believed in him though not Circumcised into the same People of God And brought him to the Judgment Of Gallio's Deputy-ship 13. Contrary to the Law To wit of Moses according to which it is by the Romans allowed to us Jews to live in Greece This fellow A Jew by birth Perswadeth Men to worship God Without the observation of legal Ceremonies especially Circumcision Therefore saith Grotius the Jews came to the Deputy because in Achaia they had not such a Power of chastising those of their People as they had in Judea and the neighbouring Regions 14. And when Paul was now about to open his Mouth That he might answer the accusation drawn up against him Gallio said unto the Jews Pauls accusers If it were a matter of wrong That is if any of you had been wronged contrary to the Civil Laws Or wicked Lewdness That is if a mischief were committed through a wicked design Bear with you As much as to say That I should patiently hear your accusation and Judge the Controversie 15. But if it be a question of words That is but if there be any debates among you about dubious expressions And names If to wit that Jesus whom Paul Preacheth should be named Messias or not And of your Law Supply rites Look ye to it That is I leave it to you and permit that either ye compose these Controversies among your selves or that ye dispute them with what words ye please For I will be no Judge of such matters As much as to say For I have no mind to imploy my self to take up Controversies in your Religion It belongs not saith Grotius to the Roman Magistrates to meddle with these things no more than with the debates of the Epicureans and Stoicks among themselves 16. And he drove them from the Judgment Seat That is saith Grotius he removed them from the place of Judgment as bringing nothing which came within his Cognisance Then all the Greeks took That is the Gentiles of the People of Achaia who stood before the Judgment Seat and saw the Jews therefore driven out from thence with Contempt because that with triffling questions of their Law they interrupted the Deputy who was taken up with other things Sosthenes the chief ruler of the Synagogue Who was either with Crispus of whom above v. 8. a great while ago among the chief Rulers of the Synagogue of such it is shewed above Ch. 13.15 that there were many in one Jewish Synagogue or that Crispus having imbraced the Faith of Christ he was substituted in his room or that he was chief Ruler of another Synagogue as Grotius saith than that whereof Crispus was Ruler for in great Cities there were many Synagogues of which each had their own chief Rulers For the same reason there were of old at Rome Antioch and other great Cities except Alexandria where saith Epiphanius there was always another custom many Bishops according to the different limits of Cities and assemblies of Christians But the Synod of Nice did forbid that for the future This Sosthenes seems to have been chief man among Pauls accusers whom nevertheless some say to have been afterward converted to Christ and think him to have been that Sosthenes who with Paul wrote the first Epistle to the Corinthians Beat him before the Judgment Seat See 1. Coriath 1. v. 1. Thinking to gratifie the Deputy if they should beat a Man of great Authority
among the Jews who that they might be gone the speedier were reproachfully driven from the Judgment Seat And Gallio cared for none of these things The Deputies as Famous John Pricaus observes used willingly to look over such Petulancies as did not directly impair the Majesty of the Roman Name that the yoak might sit the softer upon the Subjects neither were reasons wanting to Gallio beyond the Deputies of other Provinces he to wit being Governour of Achaia of that true and as Cicero calls it meer Greece which affectected to lay hold on Images and shadows of Liberty 18. And Paul after this tarryed there yet a good while As much as to say Paul tarryed yet a good while at Corinth after that Tumult which was made at Gallio's judgment Seat gathering and confirming the Church of Christ Took his leave of the Brethren That is he did bid those whom he converted to Christ at Corinth farewel And sailed thence to Syria That is he loosed from the Port of Cenchrea being to Sail thence into Syria Syria of old contained very many Provinces among which were Assyria Comagena Adjabena Mesopotamia Phoenicia Palestine judea and others Lib. 5. Nat. Hist Ch. 12. Hence it is said by Plinius to have been of old the greatest part of the Earth and distinguished by many Names It s situation is variously described by Geographers according to the number of the Regions they assigned it The Ancients divided it into three Syria's Phoenticia Palestine and Caeles The head of this Region of old was Damascus afterward Antioch now a City which is called Tripolis Famous for the European Commerce Its inhabitants were as well by the Româ—ns as by the Grecians esteemed a Cowardous and Vile People so that they named their Slaves Syrians M. Tullius Cicero saith Lib. 3. de Nat. Deor. that the Syrians worshipped a Fish Hence the fearful Syrians Lib. 2. fast v. 473. esteem it a crime to set of this kind upon their Tables neither do they pollute their Mouth with Fish And with him Priscilla and Aquila To whom he went in when he came first to Corinth and tarrying with them occupyed himself in the same Trade of Tent-making with them Having shorn his head See above v. 2 3. Grotius refers this to Aquila but others to Paul In Cenchrea Cenchrea was a Town of the Corinthians having a Famous Port upon the Aegean Sea toward the Fust or upon the Saronick Gulf even as the other Port Lechea was towards the West upon the Chrissean Gulf the distance in the midst betwixt these two Ports is called Isthmus and is five Miles in length See what we svid above v. 1. That there was a Church of the Corinthians at Cenchrea is evident from Rom. 16.1 Apptâ—lâ—ius As Am. Lib. 10. I pass thorough Cencnrea in which City a most noble Colony of Corinthians do reside it is washed with the Aegean and Saronick Sea where also the Port being a most safe harbour for Ships is frequented with many People For he had a vow That is he put himself under a Vow This Vow saith Salmasius cannot be meant for a Religious Vow because the devoted hair was to be laid aside at Jerusalem and to be put under the Sacrifice of the Peace-Offering It seems that it was a Civil vow that either Paul or Aquila took such as the Jews did many times like it I will not shave my hair before I come to that place which were the Pilgrims Vows So Paul made a Vow to cut his hair when he came to Cenchrea Of this kind were the Vows or Curses which they took upon themselves not to take meat nor drink unless they did such a thing As they who bound themselves under a curse neither to eat nor drink until they had killed Paul Acts 23.12 Yet there are many who understand this of the Holy Vow of the Nazarites by which some bound themselves for a certain time as others did forever For so long as they were bound by this Vow it was a heinous crime to shave their hair See Numb 6.5 But whereas there v. 18. 19. the Nazarite having fulfilled his Vow is commanded to shave the hair of his head at the door of the Tabernacle of the Congregation and to put it in the fire which is under the Sacrifice of the Peace-offering and to offer Sacrifice unto God This while the Jews possessed the Land of Canaan ought to be done at Jerusalem where the Tabernacle was seated But saith Grotius those Precepts with others concerning Sacrifices did not oblige them who lived without Jerusalem Lastly others refer this vow not to Pauls shaving of his head but to his Sailing into Syria He Sailed into Syria saith the Learned Samael Petit that he might keep the feast at Jerusalem and it was that which St. Paul vowed therefore a little after he told the Ephesians that he behoved by all means to keep the approaching feast at Jerusalem But why must he do that by all means It was not for that Law of Moses that obliged all to celebrate three Feasts at Jerusalem For he tarryed almost two years at Gorinth and three whole years at Ephesus and went not to Jerusalem to keep the Feast What therefore Paul saith in this place that he was put to it of necessity to go to Jerusalem to the Feast he was put to it by his Vow not that he was now any more bound by the Mosaical Law But one may ask why in the History of Paul's going to Jerusalem are these words inserted And having shorn his head at Cenchrea And what was the reason why Paul did shave his head We will easily give the reason God willing it is therefore to be noted what was Pauls custom among the common People to wit he became a Jew to the Jews as under the Law to these who were under the Law 1 Cor. 9.1 from this usual custom we doubt not but Paul so long as he was among the Corinthians did make much of his hair for among the Greeks this was a sign of a Free-born Man as appears by the verse of Aristophanes which went in a Proverb Besides indeed thou being a servant hath hair For as much as it belongeth to free Persons to let grow their hair As the ancient Masters observe but that the Jews had a contrary custom not to cherish their hair but to shave it to the quick appears from the Nazarites who for the Religion of their Vow abstained thirty days from shaving their hair therefore they who were lyable by no Religion of a Vow to cherish their hair they cherished it not but were shaved again and again or perhaps oftener every Month. Seeing therefore Paul who let his hair grow according to the custom of the Corinthians was going from Corinth to Jerusalem before he would loose from the Port laid by his hair and shaved his head to the quick after the manner of the Jews For he doubted not to have to do
but with clamours as also the Papists do theirs this day And the whole City was filled with confusion The whole multitude of the People running together to such crying as above Ch. 2.6 They rushed with one accord That is And they run in together with Force Into the Theatre Where Shows Comedies and Tragedies used to be acted Having caught Gaius This Gaius or Caius is reckoned with the Macedonians because although he seems to have been born in Derbe which is a City of Lycoania Below Ch. 20.4 yet he dwelt in Macedonia And Aristarchus A Thessalonian of whom below Ch. 20.4 27.2 Col. 4.10 Philem. 24. Men of Macedonia Paul 's Companions As much as to say Who went from Macedonia that they might accompany Paul See 2 Cor. 8.19 who wandred and Travelled over divers Coasts Preaching the Gospel 30. And when Paul would have entred in unto the People That with vehement discourse he might defend his followers The Diciples suffered him not That is The Christians which Paul by the Doctrine which he Preached converted to Jesus Christ at Ephesus disswaded his going into such a Tumult of the incensed and raging People where he might hazard his Life without doing any good 31. And certain of the chief of Asia These Asiarchae or chief Men of Asia were Men chosen by common consent of the Asiatick Cities for managing their publick affairs Strabo Lib. 14. This Word is used in Law Books as also of Syriarchs for so were some Priests called whose Office was to act Stage-plays in honour of the Gods whom therefore Ruffinus in Eusebius interprets makers of shews as Câ—jacius a learned Lawyer observeth Their Office was called Asiarchia as that of the Bithynarchs Bithynarchia and Lyciarch Lyciarchia they also were called Presidents Also Princes partly from their name and partly from their Dignity which was more eminent and of greater honour the same word frequently signifieth as well Princes as Priests Hence at Athens the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome the King managed holy things See Seldens Marmora Arundeliana Which were his Friends Although they did not wholly assent to the Doctrine of Christ so as to joyn themselves to his Disciples That he would not adventure himself into the Theatre Whither the raging multitude tumultuously did run together 32. Some therefore cryed one thing and some another As it useth to be in Tumults For the assembly was confused That is a mixed multitude without any order 33. They drew Alexander That is Some drew him out to a place whence he might be heard by all Alexander Some think this to be him of whom Paul afterwards complains that he made Shipwrack of Faith 1 Tim. 1.20 2 Tim. 4.14 there he is called the Copper-Smith Out of the Multitude That is Out of the multitude of the People The Jews putting him forward Some think this Man being a Jew as in the following Verse he is called that therefore he was by the Jews thrust forward into the midst of the Assembly that by pleading the common cause he might pacifie the Multitude But others that seeing he was of a Jew become a Christian and at that time Paul's Companion the Jews being inraged against Paul and the Christians would expose him to the incensed Multitude to be abused and that they though otherwise Enemies to the Idols of the Nations might shew themselves averse from Paul and his Companions and free from those things which were objected against them Lastly others that they would that he to excuse the Jews in this matter though in a common cause with the Christians should lay the whole accusation upon Paul and the Christians his Companions And Alexander beck'ned with his hand See above Ch. 12.17 and Ch. 13.16 Would have made his defence unto the People To take away the accusation 34. But when they knew that he was a Jew By birth and as others also would have it by Religion All with one Voice cryed out That is all the Ephesian Idolaters cryed out together For the space of two hours That they might deafen such as opposed their Idolatry Great is Diana of the Ephesians See what we have said above v. 28. 35. Clerk That is The publick Notary of the City or skilful in the Law as it were an Advocate a Man of no small Authority among the Citizens and as appears by his Speech both a Wise Man and a Friend to Paul and his Companions V. 31. as those Asiarchs of whom above Yee Men of Ephesus So their Orators used to accost them What Man is there c. As much as to say Ye have no reason to mutiny seeing none calls it in question but that the Ephesians are the Wardens of the great Goddess Diana and of her Image which was not made with hands but fell down from Heaven That the City of the Ephesians is a Worshiper The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City of A diles or the adorner of the Temple It is so called because the care of sweeping and cleaning the Temple was committed to its Citizens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adorn or sweep with Beesoms Cicero saith of Enna a City in Sicily That they seemed not to me Citizens of that City but all of them Priests all of them Neighbours all of them Rulers of Ceres Grotius addeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in this sense upon the Marbles of Arundel and often upon Coins Of the Image which fell from Jupiter It is common with the Greeks to put Jupiter for Heaven Hence Horace said also sub Jove frigido which is rendred under the cold Heaven The Idolatrous Priests promoters of Diana's Idols feigned that its Idol which was possessed and Worshipped in Ephesus was not made with humane hands but that it miraculously fell from Heaven as was reported of the Trojan Palladium or the Image of Pallas Cicero of the Image of Ceres at Enna saith It was such that Men thought either they saw Ceres her self or an Image of Ceres not made with humane hands but fallen from Heaven Lib. 16. Nat. Hist Cap. 40. Plinius admires that Mutianus who was three times Consul says That the name of the Artist who ingraved Diana's Image at Ephesus was Demonicos seeing he said that this Image was not only ancienter then Father Bacchus but then Minerva also whose figment they report not being made by the hands of any Artist to have fallen from Heaven Many of the Ancients doubted what matter the Ephesian Idol of Diana was made of many gave out that it was of Wood but differed about the kind of Wood. But Xenophon reported it was of Gold which is made the more probable seeing that when Diana's Temple at Ephesus was burnt that Image was not consumed by the fire neither was it ever changed though the Temple was seven times repaired 36. Seeing then that those things cannot be spoken against As much
another as was usual C. 20. v. 1. with a kiss of Charity See above Wee took Ship We who were to accompany Paul further And they The Christians who inhabited Tyre Returned home again Every one to their own Houses 7. And when we had finished our course That is got further on our Voyage From Tyre we came to Ptolemais A Town of Phoenicia formerly called Ace or with a Latin termination Aca. It is mentioned by Pliny in these words L. 5. C. 19. Ptolemais which was formerly called Ace was a Colony of Claudius Caesar Delecampius takes notice that it was named Acon in an ancient Manuscript which cometh nearer the Original name of that Town Acho or Accho which we read Judg. 1.31 in the Hebrew Text and here in the Syriack Version It is said by Josephus to be a City of Gaillee De Bel. Jud. l. 2. C. 7. but that part of Galilee belonged to Phoenicia And Phoenicia and Palestine were comprehended under Syria whence Writers ascribed their Cities sometimes to the one sometimes to the other It was an ancient and great City which the Persians made use of as a seat of War against Aegypt as Strabo relateth The Coast betwixt this and Tyre Lib. 16. was encompassed with Banks of sand whence they were furnished with sand for making of Glass as Strabo and Josephus report in the forecited places the latter of whom calls it Arce and Actipus Antiq. Jud. l. 5. C. 1. which Fuller alledges ought to be utterly exploded as Monsters of Words Miscel Sacr. l. 4. c. 15. but without any solid ground for according to Justus the Hebrew in Acho this City was likewise called Arce Ace therefore and Arce was the same Individual Town as Dameshek and Darmeshek was the same City which the Latins called Damascus By Ptolemy it is called Arca Geograph l. 5. C. 15. and reckoned among the Mediterranean Towns of Phoenicia Elius Lamprid. in the Life of Alexander Severus calls it Arca Caesarea and Arcena who likewise says that this Emperor was born there and that on his Birth day there was seen in the same City a Star of the first Magnitude from Morning till night Eusebius Bishop of Cesarea in the first Book of his Chronicles reports that Alexander the Emperor Son to Mammaeas was also born there in which place he calls this same City Arcas in the Plural Number But Actipus is derived from the Hebrew Kepitha which was a part of the City Acho as appears by the Jerusalem Talmud in the Treatise entituled Shemuoth C. 6. where you 'l meet with these following words Rabbi that is Jehuda Hanasi or the Prince of the great Sauhedrin whom by way of excellency they call Rabbi without any Additament was in Acho and there he saw a certain man ascend from Kepitha Hence Josephus formed Actipus L 95. C. 15. l. 5. c. 16. which is changed by Ptolomy and Pliny unto Ecdippa It is true that the same Pliny mentioneth Ace and Ecdippa as two distinct Cities and Ptolomy Ecdippa and Ptolemais and Arca as different Cities of Phoenicia But in this case more credit is to be given to Josephus who affirms that Arce Actipus and Ptolomais are one and the same City in the Portion of the Tribe of Asher or Asser Bochartus saith of the same City The Neotericks call it Acre which is most known Therefore it is read in Benjamen From Tyre it is a days Journey to Acre which is Accho not to Acde as vulgarly In 3 Mac. Chap. last towards the close it is called Ptolomais the Rosary from the nature of the place 8. But another day That is And the next day as it is in the common English Translation Departed From Ptolomais In the Gr. is added here as also in the English Translation They that were with Paul that is Paul and his Companions in his Journey The like expression is extant above C. 13. v. 13. See our Commentary there We came A few days after Vnto Caesarea c. Of Palestine Of which see above C. 8. v. 40. And we entred into the house of Philip. Who had gone thither long ago after that he had Baptized the Ethiopian Eunuch above C. 8. v. 40. The Evangelist That is The Preacher of the Gospel They are called Evangelists in the New Testament who having been set over no particular Church assisted the Apostles in spreading the Gospel of Christ But in succeeding times it grew out of use so that they only were called Evangelists who committed the Life and Doctrine of Christ to Writing And of those four Penmen of the Gospel John is in a peculiar manner Surnamed the Evangelist to distinguish him from John the Baptist Which Philip a Preacher of the Gospel See above C. 8. v. 3. Was one of the seven Deacons or Stewards of the Church Goods at Jerusalem chosen above C. 6. v. 5. see there And abode with him That is Were friendly entertained in his House 9. And the same Man Excellent Preacher of the Gospel Had. Not shut up in a Monastery but abiding at home with him Four Daughters Beyond all controversie procreated in and by lawful Marriage Virgins Who at that time were not Married but that they were afterward given in Wedlock writeth that incomparably Learned Man Clemens a Presbyter of Alexandria Which did Prophesie That is Did foretel things to come by Divine Inspiration as Debora the Wife of Lapidoth Judg. 4.4 and Holda or Hulda the Wife of Sellum or Shallum 2 Kings 22.14 and Anna the Prophetess Luke 2.26 10. And as we tarried there many days At Caesarea of Palestine in the House of Philip the Deacon refreshing our selves after our late Voyage There came down from Judaea That is From the Province belonging to the Tribe of Juda. A certain Prophet named Agabus See of him above C. 11. v. 28. 11. bound his own hands and feet It was usual with the Prophets that what they predicted in words to be perceived by the Ear they also represented to the Eye by Obvious and palpable things As you may see Isa 20.2 3. and Jer. 13.1.4.27.2 Ezek. 4 5 -12 Thus saith the Holy Ghost That is The Holy Spirit hath inspired me from Heaven to foretel these things to come The Man That is Paul This Prophecy of Agabus is eventually fulfilled below v. 33. 12. We besought Luke Aristarchus Trophimus and the rest of Paul's attendants in his Journeys And they of that place That is The Christians who dwelt at Caesarea of Palestine That he should not go up To wit Paul To Jerusalem The cruel Murderess of the Prophets and who stoned them with stones that were sent unto her Mat. 23. v. 37. 13. Then Paul answered To give a check to their unseasonable affection to him wards What mean ye to weep and to break my heart As if he had said Alas my heart is rent while I see you thus tho to no purpose endeavour to deter me from going to Jerusalem
fully but his Vices which Agrippa would not part with Not unlike to his Grand Uncle Herod Antipas who feared John the Baptist and sometimes heard him gladly Mark 6.20 but would not obey him when he enjoyned him to put away Herodias his Brother Philip's Wife Paul 's defence saith Daniel Brenius did so far prevail with Agrippa that altho he did not embrace the Christian Religion yet as Ecclesiastical Histories relate he granted to the Christians who during the Roman War against the Jews fled into Cities subject to his Government liberty to stay there and have their meetings without molestation Yet it is very like that this was spoke in a smiling way by Agrippa to Paul and that by a Politick craft lest Festus and the rest that were present should judge him to be mad with Paul whom the same Festus had but now in plain and express terms upbraided with madness 29. And Paul Answering Agrippa with a sedate Mind saith I would to God That is I pray God who is the turner of hearts Both in little and great That is not only almost but plainly and altogether Not only thou Who hast said this But all that hear this day Me discoursing of Jesus Christ Be such as I am That is Become the Disciples of the same Jesus Christ like to me in all things Except these Bonds That is Save in my Prison and Keepers that are set about me For Paul was kept free from bonds in open Prison see above c. 24.23 But as Grotius well observes Vulgar Speech did not take Bonds in so strict a sense as Lawyers Such is that of Virgil Aeneid 8. v. 651. And Clelia scap't from bonds the River took For Pledges are never bound saith Servius Excellent here is that of Calvin as for most part his use is Truly it is very requisite that all the Godly be endowed with this Meekness that they may calmly bear their Cross but that they may desire that others do well and as much as in them lies endeavour to ease them of all their trouble but that by no means they envy their rest and joy This mild Temper and Moderation is very far different from the bitterness of those who by wishing their evils may befall others comfort themselves with the thoughts thereof 30. And. Supply out of the Gr. Text When he had thus said to wit Paul as it is also in the English The King rose up Agrippa from the place whereon he sate attentively and patiently hearing Paul's strong and irrefutable defence And the Gevernour Festus Procurator of Judaea See our Annot. above c. 23. v. 26. And Bernice Sister to K. Agrippa Of whom above c. 25. v. 13. And they that sate with them The Chief Captains and Principal Men of Caesarea Of whom see above c. 25. v. 23. 31. And when they were gone aside Into some place where they might consult what to do with Paul apart and where none might over-hear their discourse Bonds That is Prison See above v. 29. This Man To wit Paul whom they had just now heard plead his cause That Paul saith Calvin was absolved by the Judgment of all did not a little tend to the credit of the Gospel And Festus assenting with the rest condemned himself as having cast Paul into these straits by his Injustice in betraying his Life to the Plots of his Enemies under pretence of changing of place But altho an appeal seems to be dangerous to the Holy Man yet in regard this was his only shelter to save him from Death he rests contented nor goes about to extricate himself out of that Trap not only because it was not candid for him to do so because he was admonished by a Vision that he should be also called by God to bear Testimony at Rome See above c. 23. v. 11. This Man might have been set at liberty Freed from his Confinement as being Innocent and not convicted of any Crime If he had not appealed unto Caesar By Appeal the Power of the Judge from whom the Appeal is made becomes is altogether null not only to condemn but also to absolve that the whole cause may be reserved to the Cognisance of the Superiour Judge to whom the Appeal is made CHAP. XXVII 1. BVT when it was determined To wit Festus Governour of Judaea now also decreeing it as he did before c. 25.12 That he should Sail. The Vulgar Gr. Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. That is that Paul should set Sail from Caesarea together with his Companions to wit Luke who committed these things to writing and Aristarchus the Macedonian of the City Thessalonica who is mentioned in the immediately following verse And to deliver Paul That is And that Paul should be delivered Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they delivered Paul to wit they who kept him in open Prison Into Italy That Famous Country of Europe in whose Metropolis Rome Caesar whom Paul appealed to had his residence See what we have said of Italy above c. 18. v. 2. With other Prisoners That is With some others who were kept in Custody and by reason of the Intricacy of their cause that were to be cognosced were sent to Rome to Caesar Of Augustus Band. That is Of the Band of the Augustan Legion For saith Grotius Augusta was the Name of a Legion in the ancient Stone in Lipsius on the second Book of Tacitus Histories A Legion under the Caesar's was divided into Ten Regiments every Regiment into three Maniples and every Maniple into two Companies This Legion therefore consisted of 6000 Soldiers and it had 10 Regiment 30 Maniples 60 Companies See Salmasius of the Military Affairs of the Romans c. 2 3. 2. And entring into a Ship of Adramyttium As if he had said But seeing there was no Ship there which was bound straight for Italy we went abroad of a Ship which set forth from Adrumetum or as the Gr. Text has it Adramyttium to traffick on the Coast of Judaea Adrymes or Adrymetus or Adrumetum was a City of Libya Pliny makes mention of it l. 5. Nat. Hist c. 4. Strabo l. 17. calls it Adryme That it was a fortified City appears out of Diodorus Siculus l. 20. of his Historical Library seeing Agathocles laid Siege to it While says he these things were in hand Agathocles now having the Plains in his hands he took the Castles near Carthage by force and brought the Cities over to his side some through fear others by reason of their Hatred of the Carthaginians and having fortified his Camp near Tunis and left a sufficient Garrison he advanced to the Cities near the Sea and having taken a new City at his first assault he shewed himself very merciful towards the Captives whence going forward to Adrymes he besieged it But Adramyttium was a City of Mysia near Caicus a River of the same Mysia as Pliny testifies l. 5. c. 30. Ptolemy l. 5. c. 2. of his Geography reckoneth Adramyttium among the Cities of the greater Phrygia
Syracusans But I know not on what account he calls so admirable a Man contemptuously vile little Man If ye desire to know more of this City consult Cluverius l. 1. Sicil. Ant. c. 12. and Goltzius on Syracuse We tarried there To wit at Syracuse 13. Thence That is When we had tarried three days at Syracuse we parted thence We fetcht a compass and came to Rhegium A City of Greeks built by the Inhabitants of Chalcidia as Strabo testifies l. 6. Hence Solinus c. 8. It is well known that Rhegium was built by the Chalcidians It retains the name at this day for it is called Reggio by the Italians it was of old the Chief City of the Brutii now of Calabria the farther in the Kingdom of Naples It is situate on the border of the Sicilian streights over against Sicily it is dignified with a Bishops Seat according to the testimony of Alexandrinus and Michael Antonius Bandrand of Paris on his Geographical Lexicon Authors are not agreed as to the Etymology of its name some say that it was so called because it was a large City and as it were Royal but others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be broken because that before that I may use Virgils Words Aen. 3. that Land and Sicily Divided were land that conjoyned was A huge Flood did with violence divide Parting Sicilia from Hesperia 's side Cities and Fields retired with swelling Waves A narrow Sea their Margine interlaves Strabo in the forecited sixth Book and Eustathius on Dionysius's Perieget v. 345. are my Authors for both the Originations Strabo in the same Book reporteth that it was destroyed by Dionysius the first of that name King of Sicily and repaired by his Son and called Phoebia and that it was augmented by Augustus Caesar out of his own Navy when it was but thinly Peopled It is called Rhegium Julium by Ptolemy l. 3.1 either for that Julius Caesar sent a Colony thither or because Julia the Daughter of Augustus by Scribonia being banished into Rhegium for her lewdness died there as Tacitus testifies Book 1. of his Annals If any desire to know further of this City let him consult Leander Albertus his Description of Italy dedicated to Henry 2. King of France Cluverius and others And after one day To wit past at Rhegium The South Wind blowing the next day After our departure from Rhegium We came to Puteoli In the Gr. the Latin name being a little corrupted 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Book 4. of the Latin Tongue From the Word Putei Wells the City Puteoli has its name because about that place are many cold and hot Waters except it be rather called so from Putor stench because it has often a noisome smell of Brimstone or Allum This City of Tuscany that is Hetruria is called by three names by Stephen Byzantius in their proper places For by him it is called Dicaea Dicaearchia and Potioli In Potioli he saith that it was built by the Samians and in Dicaea that it was a Colony of the Ionians S. Jerome in Euseb Chron. Lib. 2. Olymp. 64. A. 4. The Samians built Dicaearchia which is now called Puteoli Strabo saith of this City after his Description of the Lakes Lucrinus and Avernus Next are the Shoars or the Coasts about Dicaearchia and the City itself It was once a Dock of the Cumans built on the Brink of the Shore But about the time of the War with Annibal the Romans sent a Colony thither and changing its former name Dicaearchia they called it Potioli from Putei Wells Others from Putor stench because of the stench of its Waters The same Strabo a little after But the City was made a great Mart Town having Artificial Harbors for Ships by reason of the natural convenience of the Sand. Dicaearchia as for most part it is called by the Greeks is by Pliny l. 3. c. 5. called the Colony Dicaearchia It appears from the thirty fourth Book of Livy that Puteoli Vulturnus and Liternus were made Colonies of Roman Citizens when Publius Cornelio Scipio Africanus was Consul for the second time in the Consulship of Titus Sempronius Longus and that 300 Men were sent into each of them If Puteoli did not afterwards lose its right of Colony Cornelius Tacitus was mistaken when he said Book 14 of his Annals Puteoli an ancient City in Italy obtained the right of a Colony and Surname from Nero. Benjamin Tudelensis saith in his Itinerary but without any Author for it that this City was anciently called Surento and that it was built by Hadarezer who is made mention of 2 Sam. 8.3 when he fled from before the face of David as the Hebrews express it which fable the counterfeit Joseph Ben. Gorion also relateth l. 1. c. 3. but the contrary appears from Ptolomy with whom Chap. 1. of his third Book of Geography Puteoli and Surentum are distinct Cities Puteoli is now by the Italians called Pozzuolo which is the same name a little corrupted C. Caesar Caligula joyned Baiae to its Bulwark by a Bridge which were most four Miles distant either in aemulation of Xerxes who bridged over the Hellespont or that he had a mind to terrifie Germany and Brittany whom he was invading by War with the report of this huge Work or rather because Thrasyllus the Mathematician had foretold that Caius the Emperor should not more be Emperor than he could ride upon Horses over the Bay of Baia as Suetonius relateth in his Caeligula Marcus Tullius Cicero saith Thomas de Pinedo called his Village Puteolanum because it was near Puteoli where Aelius Spartianus in the Life of Adrian the Emperor saith that this Emperor was interred in which Antoninus Pius his Successor made him a Temple insâ—ead of his Sepulchre and a Game every five years like to the Olympian and Priests and Colledges and many other things which belonged to the Honour as it were of a God as the same Spartianus declareth In the middle of the City there is a most ancient Temple to be seen somewhat defaced by the violence of Earthquakes of old consecrated to Augustus but now to Saint Proculus where Mens bones are to be seen of a vast bigness as Leander Albertus an Eye-witness testifieth in his Campania For he placeth this City in that part of Italy 14. Where we found the Brethren That is The Christians who possibly were converted from Judaism to Christianity Josephus makes mention of the Jews that dwelt at Dicaearchiu that is Puteoli Ant. l. 17. c. 4. And were desired By the same Brethren To tarry with them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Lewis de Dieu is seldom put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at yet it is not altogether out of use as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the doors at the Gate is in use almost with all Wriers and in Thucidydes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was situate by the River Seven days To wit as many as Julius the Centurion had appointed to stay