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.
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
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
of hands saith famous Heidegger upon Paul and Barnabas by the rest of the Teachers of the Church of Antioch does not properly belong to their Ordination For Paul was not called of men neither by men Gal. 1.1 2. It was therefore a token not of their deputation to the Ministry but meerly of the Churches great desire that Paul and Barnabas should succeed in their Ministry They sent them away That is They bad them farewel See Matth. 14.15 22 23.15.23 4. So they To wit Saul and Barnabas Being sent forth by the Holy Ghost That is Having taken Journey by the command of the Holy Ghost Departed into Seleucia A Neighbouring City to Antioch built and so called by Seleucus Nicanor King of Syria And from thence they sailed to Cyprus An Island in the Mediterranean Sea adjoyning to Syria the Country of Barnabas See above ch 4.36 5. And when they were at Salamis The Metropolis of Cyprus built by Teucris the Son of Telamon and by him so called from the name of his Country This City was afterward called Constantia or Constantina then Nova Justinopolis or Justinianopolis and this day it is called Famaugusta They Preached the Word of God To wit That great Gospel of Jesus Christ In the Synagogues of the Jews Which were many in Cyprus The Author of the Hebrew places of the Acts under the name of Jerome Salamis a City in the Isle of Cyprus now called Constantia which the Jews in the time of Trajan defaced having killed all the Inhabitants The same saith Jerom in Eusebius's Chronicle about Trajans time They had c. As much as to say And John sirnamed Mark of whom above ch 12.12 was their helper in Preaching the Gospel 6. And when they had gone thorough the Isle To wit Cyprus whose Metropolis Salamis toward the East was famous among the Nations for the Temples of Jupiter Vnto Paphos A City of the same Isle of Cyprus toward the West Hist lib. 2. ch 2. famous for the Temple of Venus to see which Vespasian longed Tacitus saith A false Prophet That is Falsly boasting himself to be a Prophet Whose name was Barjesus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing this wicked man is said to have been a Jew the Etymology of this word must be taken from the Hebrew Tongue It is therefore the conjecture of the most famous Ludovicus de Dieu that this Impostors name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a very small alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arabian hath literally expressed out of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health because he professeth the art of procuring health and soundness So in the Syriack he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Vlcers that is a Physician that professed to cure Ulcers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only such a tumor as is incident to Ulcers and old sores 7. Which was with the Deputy The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth a Proconsul or the Vicar of the Roman Consul who governed the Province as a Deputy But seeing that he who governed Cyprus was not Proconsul but Vice-Praetor here is a Catachresis or abuse of the word But saith Grotius it is no wonder that the Greeks being great flatterers gave the most honourable Title to the Governors of their Provinces The name of President is general which may be here used in the Latin 8. Elymas There are many derivations and significations of this name To us it seems saith Ludovicus de Dieu that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Hebrew or Chaldaick Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a healer or a curer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure in which sense it is taken not only among the Hebrews but also frequently among the Syrians nor doth it differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Health and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Boils of which above v. 6. Neither is it unusual to render the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a most hard aspiration by E. such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nor to change the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorcerer Or Magician The Persian Name Magie and Magician for Sorcery and Sorcerers not evil in themselves are applyed by an abuse to marvellous but wicked Arts wrought by the help of Devils and to those that are given to such Arts. See our literal explication on Matth. 2.1 For so is his name by interpretation Which in v. 6. is Barjesus therefore Elymas is not the Arabick name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Sorcerer and which agrees to all such as are given to Magick seeing the Syriack Arabick and Aethiopick Translation do not begin the word Elymas with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph but it is an interpretation of this Sorcerer Barjesus his name as the Text faith and the Syrian Interpreter confirms See what we have just now cited of Ludovicus de Dieu Seeking c. That is With great study and indeavour he turned aside Sergius Paulus the Vice-Praetor from receiving the faith of Christ 9. Then Saul who also is called Paul He hath a two-fold name for his two-fold relation his Hebrew name Saul because he was an Hebrew by birth his Roman name Paul because he had the freedom of a Româ—n Vnder the same notion saith famous Lightfoot Sâ—las is also called Silvanus for he also was a Roman as may be gathered from Acts 16.37 The same upon 1 Cor. 1.1 It was common saith he for them in the Jewish Nation to be called among the Jews by a Jewish name but by another name among the Ethnicks or by the same name tranflated into the Ethnick language as Thomas among the Jews was Dydimus among the Greeks and perhaps Silas among the Jews was Tertius among the Romans Rom. 16.21 that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jason Secundus Compare Rom. 16.21 with Acts 19.4 or by some other different name as he whom Luke calls Herod Acts 12.1 is by Josephus called Agrippa and John is also called Mark Acts 12.12 Hence that gloss upon Maimonides in Gerushin c. 3. Perhaps he hath two names to wit a Jewish name and that by which they who are not Jews called him And that of the Jerosolymitan Talmud in the Treatise called Gittin fol. 43.2 the Israelites without the Land of Israel have the same names with the Gentiles Yea hear what they say in the same Treatise fol. 45.3 of the Jews also living in the Land of Israel Perhaps one of them hath two Wives one living in Judaea the other in Galilee And perhaps also he hath two names one in Judea another in Galilee if he subscribe his name by which he is called in Judea to send her who is in Galilee away or subscribe his name by which he is called in Galilee to put her away that is in Judea it is no Divorce It
there Luke 10.7 1 Cor. 9.14 1 Tim. 5.17 18. 36. He kneeled down and prayed It is a great sign of submission to God and reverence towards him that one who prayeth should kneel Solomon prayed fervently with bended knees Also Daniel Dan. 1 Kings 8.52 2 Chron. 6.13 6.10 And Jesus Christ Luke 22.41 and Stephen above Ch. 7.60 and Peter above Ch. 9.4 and Paul here and below Ch. 21.5 and Ephes 3.14 But that to pray standing was the most commonly received custom among the Jews is clear by that in Nehemiah Ch. 9.5 the People are commanded to stand at Prayer and Gen. 18.22 where it is in the Hebrew Abraham stood before God the Chaldean renders it Prayed Neither is the Verb Standing otherwise used in Jerem. 15.1.18.20 and Job 30.20 So Mark 11.25 when ye stand praying And Luke 18.11 The Pharisee stood and prayed See our literal explanation Matth. 6.5 With them all To wit With the Elders or Bishops of the Church of Ephesus whom he sent for from Ephesus to Miletus to instruct them with wholsome admonitions Above v. 21. Doubtless among other things Paul in this Prayer to God prayed for Divine assistance that he would help the Elders of the Church of Ephesus to perform these things of which he admonished them 37. And they all wept sore To shew their sorrow for his future absence And fell on Pauls neck and kissed him As a token of their affection to him 38. Sorrowing most of all for the Words c. As much as to say They were affected with grief that they could scarcely be comforted for that discourse of Paul's by which he cut them off from all hopes of ever seeing him from that time And they accompanyed him unto the Ship That they might see him and speak to him as long as they could CHAP. XXI 1. ANd it came to pass after we had lanched I Luke and Paul and the rest of his Companions in his Journey were carried forth in the Ship Having gotten from them Either simply parted as Luke 22.41 or as it were forcibly taken from our Friends the Elders of the Church of Ephesus We came with a straight course unto Coos Cous or Coos or by a Synaeresis as Eustath will have it Cos is an Island in the Aegean Sea On Il. B. v. 667. on the Confines of Caria as Pomponius Mela affirms L. 2. C. 7. Its Inhabitants were anciently called Meropes and the Island it self Meropis as saith Stephen It became Famous by the Birth of Apelle In Merops that most excellent Painter Whence he is called by Ovid Art Am. L. 3. Coan It was yet further nobilitatee by being the Native soyl of that Divine old Man so do the Physicians call Hippocrates on whom there is extant a Distich singular for its Antistrophe Florileg var. Epigr. l. 1. c. 39. Pliny reports that Greece instituted Honours to this Prince of Physicians equal to those of Hercules In this Island was that Famous Temple of Esculapius as also that of Juno of whose Ornaments Theodorus wrote as Vitrurius declares Lib. 1. The Islanders were very eloquent hence the Proverb a Chian will not suffer a Coan to speak is applyed to those who being like the Chians addicted to prating with their talkativeness hinder others that are eloquent in their Speech from speaking The finest apparel which was wont to be made of Silk for the Ornament of Women but not that which is consistent with modesty is said to have come first from this Island and they were called substantively in the Latin Coa De Art Am. L. 3. Horat. Sat. l. 1. Sat. 2. v. 109. Hist An. l. 6. in the Plural Number Aristotle saith that Pamphila the Daughter of Latous of the same Island was the Inventrix of these Garments The reason why they were invented was Plin. l. 11. c. 22. that Women might be as little covered with their Garments as if they were naked Chap. 23. To which Tibull seems to allude And Pliny in the aforesaid Book saith Nor were Men ashamed to make use of these Garments by reason of their lightness in Summer So far are they from wearing Armour that their very Cloaths are a burthen to them At this day this Island is called Lango And the following day unto Rhodes A most Famous Island which according to Ptolomy lib. 5.2 is situated betwixt Icaria and Lycia It was Renowned for these Cities Lindus Camirus and Rhodes as Pliny relates lib. 5.31 in which the day is never so Cloudy but the Sun shines bright some hour or other of it Hor. Car. l. 1. Od. 7. Lucan Pharsal 8. witness the same Pliny lib. 2.62 whence the Poets called it bright Rhode was of old very rich in Shipping as appears by Strabo Its Inhabitants built Parthenope Lib. 14. i. e. Naples among the Opici and Rhoda in Spain They first taught the Spanish Mariners to make Ropes and Maps very useful for Man they also first imported into Spain Money beaten out of Brass as Strabo in the forecited Book and Mariana testifie De reb Hisp l. 1. c. 14. Rhodes was beautified with 100 Colossi one of which was reckoned among the seven wonders of the World Now these Colossi were Piles of Statues exactly devised equal to Towers for which cause as many are of opinion the Rhodians were called Colossians to whom the Epistle of St. Paul was written entituled to the Colossians Rhodes has been subject to several vicissitudes after this it was subject to the Romans the Sarazens took it in the year of our Lord 615. The Knights of the Order of St. John of Jerusalem recovered it in the year 1308. and kept it till the year 1602. In which year Solyman the Second defeated them and retook it In lieu whereof Charles fifth Emperor gave the Knights of St. John the Island of Malta whence they are commonly called the Knights of Malta And from thence unto Patara A City of Lycia according to Hecataeus in his Asia which still retains its name Geog. Asiae Com. 1. as Niger affirms describing the situation of Lycia and as he says not far from the Sea where there is a sea-port-Sea-Port-Town eleven Miles distant from it named Phoenix very dangerous by reason of the rocks hanging out from the Mountain Taurus It was first called Sataros as Pliny relates afterwards by Ptolomaeus Philadelphus L. 5. C. 27. after he had enlarged it it was named Arsinoe of Lycia in honour of his Wife but the name it had from the beginning prevailed saith Strabo From this City Apollo had the Epithet of Pataraean Lib. 14. for that in the Winter half year Ad. Aeneid l. 9. v. 143. Vide Horat. 3. Car. Od. 4. he gave Responses here as he did at Delos in the Summer according to Servius His Temple made Patara a City of great note being of equal esteem with that at Delphos both for its Riches and Veracity of
another as was usual C. 20. v. 1. with a kiss of Charity See above Wee took Ship We who were to accompany Paul further And they The Christians who inhabited Tyre Returned home again Every one to their own Houses 7. And when we had finished our course That is got further on our Voyage From Tyre we came to Ptolemais A Town of Phoenicia formerly called Ace or with a Latin termination Aca. It is mentioned by Pliny in these words L. 5. C. 19. Ptolemais which was formerly called Ace was a Colony of Claudius Caesar Delecampius takes notice that it was named Acon in an ancient Manuscript which cometh nearer the Original name of that Town Acho or Accho which we read Judg. 1.31 in the Hebrew Text and here in the Syriack Version It is said by Josephus to be a City of Gaillee De Bel. Jud. l. 2. C. 7. but that part of Galilee belonged to Phoenicia And Phoenicia and Palestine were comprehended under Syria whence Writers ascribed their Cities sometimes to the one sometimes to the other It was an ancient and great City which the Persians made use of as a seat of War against Aegypt as Strabo relateth The Coast betwixt this and Tyre Lib. 16. was encompassed with Banks of sand whence they were furnished with sand for making of Glass as Strabo and Josephus report in the forecited places the latter of whom calls it Arce and Actipus Antiq. Jud. l. 5. C. 1. which Fuller alledges ought to be utterly exploded as Monsters of Words Miscel Sacr. l. 4. c. 15. but without any solid ground for according to Justus the Hebrew in Acho this City was likewise called Arce Ace therefore and Arce was the same Individual Town as Dameshek and Darmeshek was the same City which the Latins called Damascus By Ptolemy it is called Arca Geograph l. 5. C. 15. and reckoned among the Mediterranean Towns of Phoenicia Elius Lamprid. in the Life of Alexander Severus calls it Arca Caesarea and Arcena who likewise says that this Emperor was born there and that on his Birth day there was seen in the same City a Star of the first Magnitude from Morning till night Eusebius Bishop of Cesarea in the first Book of his Chronicles reports that Alexander the Emperor Son to Mammaeas was also born there in which place he calls this same City Arcas in the Plural Number But Actipus is derived from the Hebrew Kepitha which was a part of the City Acho as appears by the Jerusalem Talmud in the Treatise entituled Shemuoth C. 6. where you 'l meet with these following words Rabbi that is Jehuda Hanasi or the Prince of the great Sauhedrin whom by way of excellency they call Rabbi without any Additament was in Acho and there he saw a certain man ascend from Kepitha Hence Josephus formed Actipus L 95. C. 15. l. 5. c. 16. which is changed by Ptolomy and Pliny unto Ecdippa It is true that the same Pliny mentioneth Ace and Ecdippa as two distinct Cities and Ptolomy Ecdippa and Ptolemais and Arca as different Cities of Phoenicia But in this case more credit is to be given to Josephus who affirms that Arce Actipus and Ptolomais are one and the same City in the Portion of the Tribe of Asher or Asser Bochartus saith of the same City The Neotericks call it Acre which is most known Therefore it is read in Benjamen From Tyre it is a days Journey to Acre which is Accho not to Acde as vulgarly In 3 Mac. Chap. last towards the close it is called Ptolomais the Rosary from the nature of the place 8. But another day That is And the next day as it is in the common English Translation Departed From Ptolomais In the Gr. is added here as also in the English Translation They that were with Paul that is Paul and his Companions in his Journey The like expression is extant above C. 13. v. 13. See our Commentary there We came A few days after Vnto Caesarea c. Of Palestine Of which see above C. 8. v. 40. And we entred into the house of Philip. Who had gone thither long ago after that he had Baptized the Ethiopian Eunuch above C. 8. v. 40. The Evangelist That is The Preacher of the Gospel They are called Evangelists in the New Testament who having been set over no particular Church assisted the Apostles in spreading the Gospel of Christ But in succeeding times it grew out of use so that they only were called Evangelists who committed the Life and Doctrine of Christ to Writing And of those four Penmen of the Gospel John is in a peculiar manner Surnamed the Evangelist to distinguish him from John the Baptist Which Philip a Preacher of the Gospel See above C. 8. v. 3. Was one of the seven Deacons or Stewards of the Church Goods at Jerusalem chosen above C. 6. v. 5. see there And abode with him That is Were friendly entertained in his House 9. And the same Man Excellent Preacher of the Gospel Had. Not shut up in a Monastery but abiding at home with him Four Daughters Beyond all controversie procreated in and by lawful Marriage Virgins Who at that time were not Married but that they were afterward given in Wedlock writeth that incomparably Learned Man Clemens a Presbyter of Alexandria Which did Prophesie That is Did foretel things to come by Divine Inspiration as Debora the Wife of Lapidoth Judg. 4.4 and Holda or Hulda the Wife of Sellum or Shallum 2 Kings 22.14 and Anna the Prophetess Luke 2.26 10. And as we tarried there many days At Caesarea of Palestine in the House of Philip the Deacon refreshing our selves after our late Voyage There came down from Judaea That is From the Province belonging to the Tribe of Juda. A certain Prophet named Agabus See of him above C. 11. v. 28. 11. bound his own hands and feet It was usual with the Prophets that what they predicted in words to be perceived by the Ear they also represented to the Eye by Obvious and palpable things As you may see Isa 20.2 3. and Jer. 13.1.4.27.2 Ezek. 4 5 -12 Thus saith the Holy Ghost That is The Holy Spirit hath inspired me from Heaven to foretel these things to come The Man That is Paul This Prophecy of Agabus is eventually fulfilled below v. 33. 12. We besought Luke Aristarchus Trophimus and the rest of Paul's attendants in his Journeys And they of that place That is The Christians who dwelt at Caesarea of Palestine That he should not go up To wit Paul To Jerusalem The cruel Murderess of the Prophets and who stoned them with stones that were sent unto her Mat. 23. v. 37. 13. Then Paul answered To give a check to their unseasonable affection to him wards What mean ye to weep and to break my heart As if he had said Alas my heart is rent while I see you thus tho to no purpose endeavour to deter me from going to Jerusalem
4 Hist 14. when they would have them speedily put to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away these wicked Men. 37. And as Paul was to be led into the Castle That is While he was yet upon the Stairs in the entry of the Antonian Castle in a more open place He said unto the Captain In the Greek Tongue After the Macedonian Conquest the Greeks having extended their Dominion over several Nations the Greek Language was become as it were common among the Nations of Asia and Aegypt Who. The chief Captain hearing Paul ask in the Greek Tongue leave to speak Canst thou speak Greek In the Original it is curtly expressed knowest thou Greek The full speech is extant Neh. 13.24 And they could not speak Hebrew Art not thou that Aegyptian False Prophet Which before these days In the beginning of Nero's Reign Madest an Vproar That is Stirred'st up Sedition And leddest out into the Wilderness Such Impostors used to draw men out into desart places that there they might safely joyn their Forces as you may see frequently in Josephus See Mat. 24.26 Four thousand Men. At the first indeed that false Prophet had but so many Followers but afterwards they encreased to almost thirty thousand whom he led from the Wilderness to Mount Olivet promising himself that at his Command the Walls of Jerusalem would fall down whereby he would have an easie entrance into the City But while he was thus puffed up with the vain hopes of those Golden Mountains he promised himself his Forces were routed by Felix his Army four thousand of them being slain two thousand taken Prisoners and the rest together with the false Prophet put to flight This story is related by Josephus and Eusebius 20 Ant. 6. 2 Bell. jud 12.2 Hist 21. in Chronic. Murtherers To express this A Latin Word is made use of in the Greek Text derived from Sica which word has great affinity with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Knife they were called Sicarii who used to assail innocent Men unawares and run them throw the Breast with a short Sword Some are of Opinion saith the very well Learned Drusius that the Sicarii who were of the followers of Judas of Galilee did acknowledge no Lord but God only Orig. Jud. l. 18. c. 2. Lib. 20. c. 7. of whom Josephus speaketh Others will have them to be the same with the Hessaei of which number is Theophylact. It is possible that some of this Sect were Sicarii For the Hessaei did fight very fiercely against the Romans and rather than they would call Caesar Lord did choose to undergo most bitter Tortures yea made no scruple of losing their dearest Blood and willingly gave themselves over to Death Of these Sicarii Scaliger writeth Animadve Euseb p. 177. Col. 1. Josephus saith that the followers of Judas save in this that they would give no Man the Title of Lord were in all other points Pharisees On the other hand Rabbi Abraham Zacuth of Salamanca in the Book Johasin affirmeth that Judas of Galilee was the Author of the Sect of the Essens who are commonly called Nazarites that is Holy and Assideans that is Godly And also that it was by the Instigation of the Essens that the Jews rebelled against the Romans for they said that God only had right to Dominion over Men nor ought any other to assume the Title of Lord but God who alone is blessed and to be praised 39. But Paul said I am a Man who am a Jew And not an Aegyptian Of Tarsus c. As if he said But a Citizen of Tarsus a City of considerable note in Cilicia See what we have said above of Tarsus C. 7. v. 58. c. 9. v. 30. and of Cilicia Suffer me to speak unto the People C. 6. v. 9. That I may vindicate my innocency as to the crimes they charge me with 40. And when he viz. The Chief Captain of the Regiment Had given licence To Paul to plead his cause with the People Paul stood on the Stairs Of the Antonian Castle whither by the Chief Captains order he was brought He beck'ned with the Hand to the People That is by the beck of his Hand requiring silence He spake To the People of the Jews In the Hebrew Tongue Which was then in use among the Jews that is the Syro-Hebraean as appears from a great many places in the New-Testament where several sayings of our Lord Jesus and his Apostles are exprest in their Mother Tongue But it seems that Syro-Hebraean Speech or the Hebrew mixed with the Syrian Dialect was not unknown at that time to the Jews that were dispersed among other Nations For seeing very many used to come to Jerusalem on days of greater Solemnity they learned that Speech that was usual in that City which was the Metropolis of all the Jews wherever their place of abode was CHAP. XXII 1. MEN Brethren and Fathers See above c. 7. v. 2. Hear ye my defence which I now make unto you That is My defence whereby I vindicate my self from the accusation of my Adversaries 2. And when they heard that he spake in the Hebrew Tongue See above c. 21. v. 40. They kept the more silence Because the Hebrew was more acceptable to them as being Hebrews And he saith Paul further continued his discourse thus 3. I am verily a Man which am a Jew Deducing my Original from Abraham Isaac and Jacob. Born in Tarsus a City of Cilicia See above c. 6.9.7.58.9.30 Brought up Not from his Childhood which 't is probable he past at Tarsus in his own Country but from his Youth viz. that Paul having been from a Child carefully brought up in the Greekish Learning now become a Youth came to Jerusalem in regard he was a Jew by Nation that he might be there instructed more fully in sacred Learning in the Company of Gamaliel by him Of this Gamaliel see above c. 5. v. 34. In this City Jerusalem the chief City of the Jews At the Feet of Gamaliel A very modest self-extenuating of himself For he does not as the excellently Learned Jo. Christoph Wagenseilius observes arrogantly make his boast that he had been his Companion and Familiar and had participated with him in sacred and profane things as his Fellow but rather humbly professes that he was prostrate as it were at the feet of that great Doctor and whose Memory being lately deceased was in high veneration among all the Jews and that in this low state he took his entertainment of him This is usual among the Jews that speaking reverently of others they lay themselves as it were at their feet Abigail is an excellent instance of this 1 Sam. 25.41 And she arose and bowed her face to the Earth and said Behold let thine Handmaid be a Servant to wash the feet of the Servants of my Lord. To the same purpose is that excellent saying of Jose Son of Joeser in Pirke Avoth Let thy
now Phrygia the greater was conterminous to Aeolis which in ancient times was also called Mysia Adramyttium was a very noted City a Colony of the Athenians it had a Harbour and Road for Ships as Strabo has committed to Memory l. 13. where he says the Famous Orator Xenocles had his Birth Meaning to Sail by the Coasts of Asia As if he had said Which Ship was bound for the Maritim Towns of Asia the lesser of which Mysia is a part The Gr. Vulgar Codex's have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to Sail or as Beza renders it about to Sail. We lanched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were carried away as above c. 16.11.18.21.20.3 13. and below v. 4. One Aristarchus being with us This Man had accompanied Paul from Macedonia even to Judaea above c. 19.29 c. 20.4 The same Man would freely accompany Paul now in Custody out of love to him and to the Truth he Preached and was the first that assisted him at Rome Philem. 24. and became his fellow Prisoner Col. 4.10 3. And the next day we touched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were carried Sidon That Famous City of Phoenicia of whose largeness and Antiquity the sacred Scriptures will have us in nowise doubt for Jos 19.18 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sidon the large See what we have said of Sidon and Tyre in our Literal Explanation on Joel 3. v. 4. and Mat. 11.21 Gave him Liberty c. At Paul's entreaty he gave him liberty to go to visit his Christian Friends in that part of Phoenicia at his pleasure that they might take care and provide what was necessary for him 4. And when we had lanched thence That is Parted from Sidon We Sailed unto Cyprus If the Wind had favoured they would have steered their Course straight from Sidon to Myra above the Island Cyprus leaving it on the Right Hand But now they must fetch a compass and turn under the Island leaving it on the left hand and so in a manner compass the Island Hence the Syriack and Arabick render it we compassed near Cyprus Which the Syriack renders more plainly below v. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack has and because the Wind suffered us not to go the nearest way we tacked about near Crete That is when we could not by reason of the Wind go a straight course from the Island Cnidus into the Adriatick Sea above Crete and leaving it on the left hand we turned below it and so having it on the right hand we encompassed it These Phrases saith Lewis de Dieu are still in use with Mariners that as they Sail by any place that is in their view they are said to Sail above it when they are carried a straight course under it when they are forced to decline and tackle The former is signified in Gr. by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore we applaud the most renowned Beza who below v. 16. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried under a certain little Island See what we have said above of the Island of Cyprus c. 4. v. 36. Because the Winds were contrary That is Because we could not keep a streight course by the Island of Cyprus for the Wind. The Sea of Cilicia and Pamphilia Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having Sailed over the Sea that is by Cilicia and Pamphylia See what we had said of Cilicia above c. 6. v. 9. and of Pamphylia c. 2. v. 10. We came to Lystra which is of Lycia Lystra is not a City of Lycia but of Lycaonia situate in the continent far from the Sea and therefore the Vulgar Latin Edition should be amended and should be read we came to Lymira or Limyra or Lamira or Myra Pomponius Mela maketh mention of a River called Lymira L. 1. c. 15. and a Town of the same name in Lycia near the Sea and Pliny 5 Nat. Hist 27. Lymira a City of Lycia having its name from the River Lymirus which it is siâ—uate by is mentioned by Strabo l. 14. by Ptolemy l. 5. c. 1. by Scylax in Lycia and by Stephanus Byzantius who also writeth of Lamyra a City of Lycia in its own place but seeing this Author uses of one and the same City to make several I easily believe that it is the same Town Finally the Metropolitan City of Lycia situate near the River Lymira and a Town of the same name on a Hillock distant twenty Miles from the Sea-Shore commonly called Strumita by Ptolemy l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Pliny and others 't is called Myra in the Neutr-Plural Myroi in the Rationary and by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycia was a part of the Asian Province First it was governed by the Emperors Lieutenants then under Justinian it was reckoned among the Consular Provinces being divided into the Inner and Outer or Maritim it had on the West Caria on the North a part of Lydia and of Pacatiana the Southerly on the East Pamphylia on the South the Rhodian Sea saith Frid. Spanhem in his Introduction to sacred Geography Besides Stepan Mela testifies that this Province had its name from King Lycus Son to Pandion L. 5. c. 15. The Monster Chimaera was feigned to be on Cragus the most famous Mountain of this Country which frequently casts up Fire as Aetna of Sicily does which the Father of Poets graphically describes Il. 6. v. 181. which description Lucrece has thus imitated lib. 8. A Lyons Head a Dragons Tail its middle the Chimaera it self Where Lucrece has imitated and rendred more to the Life Homer's description than Ovid Metam 6. On whose tops Chimera fed her parts who takes Middle of Buck upper from Lyon tail of Snakes That Mountain gave occasion to the Poets of feighning this Monster in whose top Lyons abode in its middle Goats at bottom of it Serpents whose Fable they applyed to Love which invadeth one as a Lyon nor doth it leave one till Lust be satisfied which the Goat being a libidinous Animal representeth but in the end it leaveth the bitter Sting of Remorse which is like to the biting of a Serpent They fable that this Monster was killed by Bellerophon whose Description see in Strabo l. 14. Ptolemy l. 5. c. 3. Stephanus makes mention of an other Lycia by Cilicia in which saith he Sarpedon Reigned But Strah l. 12. Where he mentions two sort of Lycians he placeth neither of them near Cilicia For he calls the one of them Troicks and the other Inhabitants of a Country near Caria Moreover the two sorts of People called by the Name of Lycians give grounds to suspect that the same Nation either of the Troicks or of those that dwelt upon the Borders of Caria sent Colonies into the other so called ad Per. v. 857. Eustathius declareth the same It is probable that Virgil speaks of Troick Lycia Aen. 4. v. 143. when he
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-Sabbath-days Journey That is the space between the City and the foot of the Hill was a sabbath-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
which in the beginning of the growing Church so vigorously flourish'd as Joel had foretold are metonymically understood under the denomination of the Holy Ghost 1 Cor. 12 c. Acts 19.2 c. as being his peculiar effects according to the Doctrine of St. Paul And they began to speak in various Tongues The Greek has it in other Tongues according to the English Version That is in other Tongues than they knew before according to the promise of Christ Mark 16.17 They shall speak with new Tongues As the Spirit gave them utterance That is the Holy Ghost governing and directing their Tongues to the end they might speak persuasively and awfully the great things perform'd in Christ and through Christ either in this or that in more or fewer Languages But it appears out of 1 Cor. 12.10 28 30.14.2 4 5 c. that they are under a mistake who assert that there was any Miracle wrought in the Ears of the Auditory as if that though the Disciples of Christ spake only one sort of Language yet that their speech was understood by all as if they had spoken distinctly in their several Idioms Vtterance In Midul Evang. The Greek word is interpreted by Tarnovius so to utter a speech that there should be a great Efficacy in every word and much wisdom contained in every period Paul opposes the same word to those who after the manner of Fanaticks Acts 26.25 talk much but vainly and to little purpose Beza says also that they are properly said to utter a speech according to the signification of the Greek word who speak things sententious and enlivening such as were those which St. Luke soon after calls the wonderful works of God As also such as spake not their own thoughts 2 Pet. 1.21 but by the Impulse of Divine Inspiration as it is written of the Prophets which was that which Luke altogether purpos'd to express here by this Greek word and the Latines use to declare by Fari a more significant word then Loqui though this distinction is not always observed 5. But there were dwelling in Jerusalem According to the Greek inhabiting That is to say as the Learned Mede expounds it sojourning together including those who resorted together from other Countries to celebrate the Feasts of the Paschal Lamb and Pentecost for which purpose they took up their Lodgings in the City as is apparent by what follows 'T is true that the Greek words denote a fixed and durable habitation But among the Hellenists whose Dialect the Writers of the New-Testament imitate they are indifferently made use of for a longer or shorter abiding in one place that is as well for sojourning as for inhabiting as the two following Examples plainly prove from the Translation of the Septuagint The first is Gen. 27.44 where the Greek word Oikein and the Latine word Habitare in the Vulgar Version signifie only to tarry a few days The latter Example is in 1 Kings 17.20 where Elias speaking of the Widow where he was wont to Lodge uses the word Katoikein for sojourning with whom I sojourn Both the fore-mentioned Greek words answering to the Hebrew Jashab which signifies any sort of abiding or tarrying in any place Jews That is to say by Religion and Birth descended from the Seed of Abraham as appears from verse 22 23 39. For certain it is that Cornelius the Centurion was the first of the Gentiles that was converted to the Christian Faith Devout men So were they called who not at all deterred by distance of place or difficulty of travelling came to Jerusalem to worship God in the Temple according to the command of the Law Out of every Nation under Heaven That is out of all Nations where the Jews liv'd up and down dispersed For there is no Nation in the universal Orb where some of our people do not inhabit De bell Jud. l. 2. c. 16. says Agrippa the younger King of the Jews in Josephus The scattering and Captivity of the Jews was threefold before the destruction of Jerusalem and the burning of the Temple by Titus The first was of the ten Tribes under Shalmaneser which saith Jerom upon Joel c. 3.6 even at this day inhabit in the Cities and Mountains of the Medes Of these were the Jews in the following verse 9. called Parthians Medes and Elamites The second scattering was of the Tribes of Judah and Benjamin under Nebuchadnezzar a great part of which did not return to Jerusalem when it was restor'd together with the Temple by Zerobabel From these descended those Jews who are said to have inhabited Mesopotamia v. 9. The third dissipation of the Jews was under Ptolomy Lagus who having destroyed Jerusalem carried away a vast number of Jews into Aegypt who were called Hellenists The Jews by this threefold Captivity dispersed and scattered among the Assyrians Babylonians and Egyptians fled of their own accords to other places and Kingdoms so that wheresoever the Apostles travelled to Preach the Gospel they found in every City of the Gentiles a Synagogue of the Jews And St. James directs his general Epistle to those of the twelve Tribes who were dissipated and dispersed through almost all the Regions of the World 6. But now report being made of this That is the fame of this Miracle being spread abroad Numb 16.34 1 Kings 1.40 c. The Greek word Phone voice is not only here but also elsewhere us'd for fame The multitude gathered together That the diversity of Languages might appear by comparing them one with another And were confounded c. As if he had said The Foreiners stood astonish'd when they heard the ignorant and illiterate Galileans that had never travell'd out of their Country to learn Forein Languages dispute with so much gravity and profoundness concerning such Divine Mysteries in their own several native Dialects and Tongues 7. And they were all amaz'd Here the principal Effect of the Miracle is expressed for that being astonish'd at the novelty and the wonder together they began to enquire the more into it And indeed saith Calvin so it behoves us ever with astonishment to admire the works of God that from thence may proceed both consideration and a desire of understanding Our Language That is speaking in the Language and Dialect proper to our selves 9. Parthians That is the Jews who dwelt under the Dominion of the Parthians That many of the Jews liv'd under the Empire of the Parthians is apparent out of Josephus Prologue to his Book of the Wars of Jews l. 2. de Bello Jud. c. 16. Gr. 28. and the above-cited Oration of Agrippa the younger set down by the same Josephus The Parthians or Parthyaeans whose Country is called Parthyaea and Parthyene were a people who in a search of new Seats fled out of Scythia into Media For saith Trogus l. 41. c. 1. Exiles in the Scythian Language are called Parthi Nevertheless it is more proper to think that the Scythians themselves
worshipped by the Image of God Lib. 2. div inst ch 18. for whatsoever he worshippeth is worse and weaker saith Lactantius St. Agobard Bishop of Lions in the beginning of his Book concerning Images If saith he the work of God hands must not be Worshipped and Adored even to honour God how much more the works of Mens hands are not to be Worshipped and Adored even to honour them whose likenesses they are said to be Peter passing by Who though he had no greater gift of Miracles then the rest had yet he was made better known then they because he was seen to act and speak when the rest were silent and seem'd to do nothing And be delivered all from your infirmities This is not in the vulgar Greek Copies neither doth the Syrian Interpreter read it 16. A multitude out of the Cities round about That is much people out of the Towns lying round about Jerusalem Vexed with unclean Spirits That is wearied and after a strange manner tormented with these evil Spirits 17. Then the High Priest rose up As much as to say Then went the Chief or Prince of the Sanhedrin out to see what the matter was And all they that were with him That is the rest of those that were of the same Sect for Religion as the Prince of the Sanhedrin was Which is the Sect of the Sadduces That is they who adhered to their opinions The words Sect and Heresy are of a middle signification At that time the Sadduces had the chief Authority in the Government As to their Tenents in matters of Religion see what we have said Mat. 3.7 Were filled with Indignation That is inraged with rash and unruly fury for that they saw the Apostles by their Preaching the Resurrection of Christ from the dead to the people did strike at the very Root of their Heresie wherefore the Sadduces thought it for the interest of their cause if by force they could get the Apostles and their Doctrine supprest lest that the people imbracing the Doctrine of the Apostles their Authority should be despised and their Heresy exploded 18. And laid their hands upon the Apostles That is they seized them 20. Go stand and speak in the Temple That is Preach constantly and freely to the whole multitude of the people and to all in common in the most famous and publick place of the City The words of this life Which Christ renewed after his death There is no need that these words should breaâ— difficulty to any man saith Lightfoot if he observe 〈◊〉 words in v. 17. which is the Sect of the Sadduces For the words of this life are words which assert this life to wit the Resurrection which the Sadduces deny For the controversy was about the Resurrection of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius thinks that in these words there is an Hebraism The Hebrew word used for Life signifieth saies he among other things an Assembly or Company It will appear from what precedes that here is spoken either of all the Apostles or most of them or at least their Assemblies That place Psal 74. is known Forget not the Congregation of thy poor for ever And before Deliver not the Soul of thy Turtle Dove to the multitude where you have twice the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Hellenists in divers places have diversly rendred If you consider the word it signifies Life Psal 68. Thy Congregation hath dwelt therein where if you render the Hebrew verbatim instead of thy Congregation or the Congregation of thine you must render thy Life Therefore the words of this Life is the same as the discourse of your Company or Conversation 21. And when they heard The Divine Command given them by the Ministry of the Angel Called the Council together That is the Senate of the People or the great Sanhedrin And all the Senate of the Children of Israel That is the whole Senate of the City of Jerusalem see what we have said above ch 4.5 The word which is rendred Senate in the Greek is in the Hebrew Elders And Hesychius expresly makes the Greek word rendred Senate and the word rendred Presbytery to be one and the same 24. The High-Priest That is the Prince of the Sanhedrin The Captain of the Temple See what we have said above ch 4. v. 1. 6. Chiâ—f Priests That is the heads of the Sacerdotal Families See our literal explanation of Matt. 2. v. 4. Heard these things To wit From the Officers which they sent to bring the Apostles out of Prison Whereunto this would grow That is whither it did tend or what it did mean 26. Brought them without violence That is to say Not as they used to drag Felons unwilling to come to Judgment but after the manner that even honest men sometimes are call'd to appear in Judgment For they feared The Captain and his Servants The people To wit who for the so many great Miracles wrought by the Apostles among them and the favours they who were healed received by them as also for the singular integrity of their Conversations were highly esteemed by them Lest they should have been stoned By the people who took it in ill part that violent hands should be laid upon such holy men and indued with such Divine Vertue 28. Did not we straitly command you That is we did most strictly and with most weighty threatnings forbid That ye should not teach in this name That is in the Authority of Jesus of Nazareth whom the Rulers of the Sanhedrin hated and despised so exceedingly that they would not so much as mention his name And behold Notwithstanding of all our threatnings And intend c. As much as to say Yea also ye intend to stain our reputation with the reproach of an ungodly slaughter as if we had unjustly condemned that Jesus of Nazareth to the death of the Cross The Hebrews saith Grotius express slaughter the guilt of slaughter and the punishment of slaughter by blood 29. The other Apostles To wit who as his Associates spake the same things with Peter To obey c. To this agreeth that Decree of Plato in his Phoedrus It is lawful for no man to desert that Office to which God assigned him From hence that we ought to obey God rather then men Lorinus well inferreth That we ought to obey mens commands when they do not contradict God who gave them Authority to command Lib. de praecep disp c. 12. Hence also Bernard says well Whether God or Man who is Gods Vicegerent command a thing we are certainly to obey with the same care and behave with a like reverence whensoever man commands nothing contrary to God See what we have noted above ch 4. v. 19. 30. The God of our Fathers That is the God who entered in Covenant with our Fathers Raised up Jesus This manner of speaking is frequent in Scripture that God raised up Prophets Judges or other Ministers which he was to make
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
by way of Anticipation Mesopotamia where the Euphrates runneth close by it Frid. Spanhem Hist Job 1. c. 7. n. 4. towards the South and East is adjoyning to Arabia the Desert being only parted from it by the River so that there are indeed some Cities such as even at this day are Ana or Anna of the largest and most famous of that Countrey some whereof on this side of the River are accounted Cities of Mesopotamia Hence they have one and the same Language Religion and Customs the nature of the Ground is the same being plain and barren and running out into waste Deserts producing the same Herbs and Twigs the same Emir also or Prince of the Arabians extending his Dominion a great way in Mesopotamia Whence it is that the Southern part of Mesopotamia is by Xenophon l. 1. Anabas Pliny Hist l. 5. c. 24. Strabo Geogr. l. 16. and others reckoned a part of Arabia But now Charan the place of Nachors abode called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Charrhai by Stephen Ptolomy and Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts by Jerom Aran as also Carrae if it be the same City with that of the Roman Writers of the Crassian Overthrow Charan by the Georg. Gen. 24.10 of Nubia called also Nachor from Nachor who built and inhabited it is situate in that part of Mesopotamia which the River Chabora watereth between Euphrates and Ascorus for by Holy Writ we may learn that Charan lay in the Way that leadeth from Chaldea into Canaan Gen. 11.31 So that it is altogether more Southerly towards Arabia the Desert and Syria Palmyrena or Aram Tsaba For the Way from Vr of the Chaldees to Palestine is from the East to the West except where to avoid the unpassable places of Arabia Travellers turn toward the North through that part of Mesopotamia that is more Southerly which is to the Northwards of Chaldaea Again the Country of Charan was said to be Easterly in respect of Palestine Gen. 29.1 Hence it is certainly in the Southerly part of Mesopotamia which borders with that part of Arabia where the Inhabitants dwell in Tents according to the Stile of the Scripture and the insight of Maps For the Northern parts of both the Syria's and the Country of Assyria are not said to be Eastward but Northward Hence we may discern their mistake who will have Charan to be situate a great way towards the North and the Mountains of Armenia about the 36 or 37 degrees of Latitude and who confound it with Edessa or Orfa as R. Benjamin Peter Appian Jacob Ziglerus Joseph Moletius and others And the Carrae that are there marked towards the Assyrians whence Lucan called them the Assyrian Carrae as in the Book of Tobit they are placed between Niniveh and Raghes are of necessity altogether different from the Charan of Nachor and Abraham Charan therefore in Mesopotamia was fituated betwixt Babylonia and that part of Syria which led into Palestine hence it lies more towards the South not far from the River Euphrates as the Chaldaean Paraphrase hath it the Nubian Geographer confirms this who will have Harran to be more Southerly than the City Aleppo about the 31 Deg. North. Lat. Hence Arias Montanus on Gen. 24. v. 10. declareth the City Padan to be in that Tract nearer to Babylonia which more truly was the Country in which Charan the City of Nachor was situate nor was it contiguous to Palestine as Adrichomius will have it in the Theater of the Holy Land which as being in Mesopotamia is rather contiguous to Arabia the Desert as this is extended Northward to Euphrates wherein we have placed Jobs Habitation yea those of the East do declare that Charan in Abrahams days was inhabited by the Sabaean Arabians as also the famous Huttinger in his Oriental History c. 8. out of Keesseus the Muhammedan And he said unto him To Wit When he was addicted to the Superstition and Idol-Worship of the Chaldaeans or as those of the East say of the Zabians Jos 24.2 3. Get thee out of thy Country The uninterrupted tenor of the words sufficiently importeth that he speaketh of one call when Abraham dwelt at Vr of the Chaldees where he was born and brought up The call it self together with the Promise is extant Gen. 12.1 2 3. Stephen indeed left out the Promise because it was not needful to touch upon every particular Come into the Land which I shall shew thee He promiseth that he will at length shew him the Land which he did not express in the Call it self Hence also Heb. 11.8 Abraham is said to have gone out not knowing whither he went If Abraham knew not whither he went and the Land towards which he must go could not be shewed him till after his setting out whence is it that by a Prolepsis Abraham is said to have set out from Vr of the Chaldees together with Therach his Guide in his Pilgrimage and Sarah and Lot his Companions therein that he might go into the Land of Canaan Torniellus answers in the year of the World 2113 num 3. That it might very well be that Abraham when he set out knew that God would have him go to the Land of Canaan but that he did not know whether God would have him to settle there or go further to some more remote Countrey and therefore he came into Charan not with a design to settle there but to pass over towards the Land of Canaan firmly believing that there the Lord would shew him the Land whereto he must go and in which he must abide even as a little after it truly came to pass For when he came to Sichem in the Land of Canaan he heard from God Gen. 12.7 To thy Seed will I give the Land 4. Then To wit after Abraham understood both Gods Commands and Promises He came out of the Land of the Chaldaeans As if he had said He utterly forsook his Fathers House and together with his Father Sarai and Lot departed from Vr of the Chaldaeans Stephen will have Mesopotamia the same with Chaldaea The Arabians saith Ludovicus de Dieu are still of Opinion that Chaldaea belongs to Mesopotamia For the Geographer of Nubia in the sixth part of the fourth Climate where he describeth Mesopotamia saith that Bagdad extendeth thither which is that we now call Babylon the Metropolis of Chaldaea whose Province Benjamin in his Itinerary concludeth to be Beretz Sinear in the Land of Shinar which is Chaldaea But although Gods call commanding Therach together with Abraham Sarah and Lot to depart from Vr of the Chaldaeans was directed to Abraham yet because Therach was Father of the Family therefore Gen. 11. v. 31. the business of Migration is ascribed to him not to a Son of his Family as Scaliger * In Elencho Pareano hath rightly observed And dwelt in Charan For no long time saith the most Eloquent of the Jews Philo in his Book of Dreams Aug. 16.
elsewhere in many places And therefore says Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see Jer. 23. v. 11. and Lamen 2. v. 9. Mat. 1. v. 18. She was found with Child That is she appeared great with Child At Azotus Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Accusative for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Ablative as above v. 23. Azotus Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first subdued by Joshua Josh 11. 15. afterward it was one of the Cities of the five Provinces of the Philistines famous for the Temple of Dagon whereof there is mention made 1 Sam. 5. v. 4. and by the death of Judas Macabaeus who died about it witness Josephus 12 Antiq. 19. where it is falsly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears from 1 Mac. 9.15 afterward Jonathan the Brother of Judas Macabaeus took it and burnt it with the Temple of Dagon 1 Mac. 10. v. 84. Josephus 13 Antiq. 8. Thartan General to Sargon King of the Assyrians took it of old whom the Hebrews do expound to be Sennacherib Isa 20. v. 1. It was a very strong fortified City for it sustained the Siege of Psammetichus King of Aegypt by the space of twenty nine years by whom at length it was taken as Herodotus writes Book 2. where he calls it a great City of Syria because under Syria was comprehended Palestina Judaea Phaenicia and Idumaea It was famous also by the Arabian merchandize whose Market Town it was lib. 1. c. 10. as Mela doth report also Ptolemy in his fifth Book of Geography chap. 16. Pliny 5. Hist Nat. chap. 14. have made mention of it The Women of this City are called Nehe. 13. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azotides whom the Jews took for Wives and their Sons did speak the language of Ashdod as is manifest out of the same Chapter v. 24. Azotus is reported to be distant from Gaza concerning which above ver 26. forty Miles And passing through c. As if he should say Having gone from Azotus to Caesarea of Palestina he did Preach the Gospel in all Towns through which he went even unto the end of his undertaken Journey This Caesarea was at first called the Tower of Strato it was magnificently repaired by Herod the Great adorned with Porches and Temples it was called by the same Herod Caesarea in Honour of Augustus Caesar as Josephus witnesses 15 Antiq. 13. It was perfected the tenth year after it was begun as the same Josephus tells us 16 Antiq. 9. Eusebius Pamphilius owed his birth to this City and was afterward Bishop of the same In like manner Acacius who lived in the time of the Sophister Libanius whose life we have in Eunapius Sardinius and Procopius the Rhetorician and Historian Secretary of Belisarius Captain of Justinian the Emperor's and Fellow Companion of all his Wars of which he wrote the History There was also another Caesarea different from this toward Paneas which Mat. 16. v. 13. and Josephus 20 Antiq. 8. is called Caesarea Philippi it is called by Ptolemeus in his fifth Book chap. 15. Caesarea Panias which King Agrippa the younger when he did enlarge its Territories he changed its name and in honour of Nero called it Neronias as Josephus doth write in the place even now cited See our literal explication Mat. 16. v. 13. CHAP. IX 1. BVT Saul Like a bloody Wolf See what is spoken above chap. 8. v. 13. Breathing out threatnings and slaughter against the Disciples A Greek phrase That is From the bottom of his heart breathing out cruelty against the Disciples of Christ So Cicero said Catiline raging with boldness breathing out wickedness wickedly contriving the ruine of his Country Went unto the High Priest That is To the Prince of the highest Sanhedrin who perhaps as yet was the same Annas of whom above ch 4.6 2. And desired of him As also of other Senators of that great Sanhedrin as may be seen below v. 14. ch 22.5 26.12 Letters That is Letters from the Senate To Damascus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is read 1 Chron. 18.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus or Darmascus a most famous City of old the Head and Royal Seat of Syria sirnamed Damascena as the most eloquent of the Prophets Isaiah 7. v. 8. witnesseth It was situated below Mount Hermon from whence flowed two Rivers Amana or Abana and Parpar or Parphar Which Stephanus Byzantius calls Bardinis the rest of the Greeks seem to call it Chrysorrhoas Amana ran through the midst of the City but Parpar did glide without the City as Benjamin Tudelensis witnesseth in his Itinerary There is also mention made of these two Rivers 2 Kin. 5.12 See our literal explanation upon Amos 1.5 The Builder of Damascus lyeth in the Grave of Antiquity Ant. lib. 1. c. 7. toward the end notwithstanding that Josephus said that Vz the Son of Aram and Grand-son of Shem built it Jerom also in his questions upon Genesis where he enumerates the posterity of Shem speaks as if he were of the same opinion But a little after speaking of Eliezer of Damascus Abrahams Servant he saith there They say that by this man Damascus was both built and named The same in the beginning of his seventh book upon Isa We read first the name of Damascus in Genesis who before Isaac was born in Abrahams house and was esteemed his Heir if Sarah had not had a Son by the Promise It is expounded either a kiss of blood or a drinker of blood or the blood of hair Cloth But if saith the same Author upon Ezek. 27. Damascus be interpreted a drinker of blood and that Tradition of the Hebrews be true that the field in which the Parricide Cain slew his Brother Abel was in Damascus whence the place was marked with this name then Paul with just cause went to Damascus after the slaughter of Stephen the first Martyr for Christ that he might bring the Believers in Christ bound to Jerusalem that to wit he in the same place might imitate the deeds of Cain towards Abels followers Damascus bred a good many famous Men among which Nicolaus Damascenus a Peripatetick Philosopher is the chief who among other things did write an universal History of eighty Books according to Suidas an hundred and twenty four according to Josephus Lib. 6. an hundred forty four according to Athenaeus of which a few fragments are remaining He was very familiar with Herod the Great also very much beloved of Augustus Caesar so that after him he called either Dates Nicolai Lib. 14. Lib. 8. q. 4. Lib. 13. c. 4. Lib. de virgin coel Rhodigin Lib. 6. c. 5. as it is in Aheneus Plutarch Symposiacâ—n Plinius Isiodore in his Glosses Adhelmus or a kind of Cake according to Serenus Sammonicus Hesychius Milesius Photius and Suidas Joannes Damascenus was of this City who of a Jew became a Christian in the
sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
but only these three things viz. that they should abstain from what had been offered to Idols and from Blood and from Whoredom Whence some think that there are only three deadly Sins Idolatry Murther and Fornication in which last is understood Adultery and all other fleshly mixtures but with a lawful Wife The seventh Witness shall be Pacianus Bishop of Barcelona who Bellarmine says died whilst Theodosius was Emperour He in his Exhortation to Repentance speaks thus It seems good to the Holy Ghost and to us to lay no further Weight upon you but this 'T is necessary that you keep your selves from things sacrificed to Idols and Blood and from Fornication from which abstaining you shall do well Farewel this is the whole Conclusion of the New Testament In which words there is no mention of strangled The last Evidence shall be Gaudentius Bishop of Brixia in his Treatise of the Maccabees who mentions indeed Things strangled but not as any thing distinct from Blood but comprehends them therein Therefore saith he St. James with the rest of the Apostles made a Decree to be observed in the Churches to abstain from things sacrificed from Fornication and from Blood that is from things strangled They passed by Homicide Adultery Witchcrafts because those things needed not to be named in the Churches which even by the Laws of the Gentiles were punisht They pretermitted also all those minuter Legal Observations and establisht only the things before mentioned to be observed viz. That we should not be prophaned with unclean Meats sacrificed to the Devil Nor yet be polluted by the Blood of Animals strangled nor violate our Bodies which are the Temples of God by the uncleanness of Whoredoms All which Testimonies manifestly shew That this particular of things strangled was not anciently in most Copies of the New Testament or was comprehended in the prohibition of Blood and consequently that there is some ground to suspect the same to have been falsified For which there is this reason of no small moment to be added That the eating of things strangled or which is tantamount of that which dyeth of it self is by the Law of Moses expressly permitted to Strangers Deut. 14.21 And yet even the Stranger was under pain of death prohibited to eat Blood Lev. 17. v. 10 11 and 12. But it is not credible that the Apostles who so studiously did remove all the rest of the Burthens of the Mosaical Law peculiar to the Israelites from the converted Gentiles would yet impose upon them any more heavy one than what all Noah's Posterity were obliged unto But this they would have done if they added a prohibition of things strangled which belonged to the peculiar Discipline of the Israelites As also did that accurate manner of killing Beasts and cleansing them from their Blood of which we read 1 Sam. 14. v. 33 and 34. Besides it is not difficult if care be used to wash away and separate the Blood from Creatures strangled or that die of themselves Nor would I otherwise unless that be done have Christians at this day to eat thereof that they may shew how much they regard this Apostolical Constitution Although I do not think that Piety consists in those smaller Matters which relish of Judaism But that it suffices to avoid sin if never any Blood separated from the Flesh be eaten And Blood In some Greek Copies there is added And whatever they would not have done to themselves not to do to others Which also is repeated in those Copies afterwards at the end of the twenty ninth Verse changing the Third Person to the Second These Additions both Irenaus and Cyprian read in the places of their Works before quoted The Aethiopick Interpreter retains them and the Complutensian Edition of the Greek which saith Curcellaeus was Printed according to the most Correct and Ancient Copies and deservedly obtains the first Place amongst Modern Editions Concerning the Prohibition of Blood we shall treat more largely afterwards v. 29. This only I here observe that there is a particular Blessing promised to those that abstain from Eating of Blood Deut. 12.25 And that the very same Phrase in the Commination or Threatning against Blood-eaters used Levit. 17.10 is made use of again Lev. 20.5 where most grievous Punishment is denounced against Idolaters And that the same is no where used besides against the Transgressors of any third Precept but only in those two Cases of Idolatry and Eating of Blood is noted by Maimonides More Nevochim p. 3. Cap. 46. 21. For Moses c. 'T is beyond doubt that the intention of James in these words was to give a reason for his Judgment but to which part thereof it relates is not very plain Curcellaeus thinks to the last Branch Why 't was fit to write in this Case to the Converted Gentiles viz. Because otherwise unless it were expresly declared unto them that they were freed from keeping the Rituals of the Law they may think themselves still bound thereunto since they use to be present in the Synagogues of the Jews where the Law of Moses in which the same are strictly Commanded use to be publickly read every Sabbath-day Chrysostome conceives James here intended to assign a Reason why there was no such Reason for Writing of this matter to the Jews that had embraced the faith of Christ as there was to the new-believing Gentiles because the former might well enough know their duty from the Law which according to ancient Custom was read unto them every Sabbath in their Synagogues What says he Hom. 33. in Acta Apostol is the meaning of this I Judge as much as I say with Authority that we ought to write to them that they abstain from things offered to Idols and Fornication and what is strangled and from Blood For these tho Corporal things are yet necessary to be observed because they occasion great Evils And lest any should object And why should we not Write the same things to the Jews He adds Moses from ancient time in every City has those that Preach him that is Moses continually speaks to them as being read every Sabbath And a little after Moreover he shews that this Discourse is not made to please or to spare them as weak but the contrary For it should have been a great shame for the Instructers and a Superfluous burthen Hugo Grotius takes the sense of this Verse to be thus For as to Moses those which are of the Jews cannot complain that he is contemned by the Gentiles of our Religion Since Moses is read in our Assemblies no less than in those of the Jews as from ancient times has been accustomed and that too on the sabbath-Sabbath-Days But to me the Interpretation of Curcellaeus seems most Genuine and Probable since those given by Chrysostome and Grotius look more strained Every City That is where the Jews or Christians or both do dwell Preach him That is who publickly read his Law to the People The Greek word
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
or Gold but with a little Iron Head that the Iron might be instead of the Jewel as may be seen in Plinius Lib. 33. Nat. Hist Hence those Rings are called Samothracia ferrea by Lucretius lib. 6. The Ancients believed that those Samothracian Rings had some preservative Vertue As also the natural Rings of the Greeks which were hollow and void within as Artemidorus writes In the Ceremonies of the Priest of Jupiter it was written Do not use a Ring unless it be hollow and void That famous Grammarian Aristarchus is said to have been a Samothracian who challenged such a right in Homer's Verses that he would let none pass in Homer's name but such as he approved of whence the Censors of other mens Writings are called Aristarchi And the next day to Neapolis A Sea Town of Macedonia upon the Confines of Thrace at the Gulf Strymonicus which now is commonly called Christopoli 12. And from thence to Philippi This City is placed betwixt Mount Pangaeus and the Coast of the Aegean Sea Some adjoyn it to Thessaly others to Thrace and others to Macedonia For that those Regions were joyning It became most famous by the Fight of Augustus and Antonius with Brutus and Cassius Caesar's Murderers Stylax speaking of Thrace saith that this City was first built by Callistratus the Athenian which when afterward it was repaired by Philip King of Macedon and Father of Alexander the Great was called Philippi It was formerly called Datus or Datum Also Crenides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fountains because of the many Fountains that spring there as witnesseth Appian Next to Thessalonica and subject to it was the City Philippus or Philippi Iib. 4. de Bell. Civil betwixt Apollonia and Amphipolis famous for Paul 's Epistle the first Fruits of the Christian Church and as is commonly thought for Epaphroditus his Episcopacy saith Frederick Spanhemius in his Introduction to Sacred Geography Which is the chief City of that part of Macedonia Colonie These Words must be read so neither must there be any distinction put between City and Colony as those Learned men Bertamus Cornellius and Hugo Grotius hath noted Such as go to Macedonia from the Isle of Samothrace the first City they meet that is a Colony upon the Coast of Edonis which is a part of Macedonia situated upon both sides of the River Strymon not far from its mouth in the Confines of Thrace is Philippi Neapolis saith Grotius is a City of Edonis which is a part of Macedonia in which also is Philippi But Neopolis is in the Strymonick Gulf it self Philippi farther toward the inner part of it Of that part of Macedonia That is that part of the Country of Macedonia to wit Edonis A Colony To wit of the Romans which was much esteemed because of the many Prerogatives granted to the Inhabitants of the Colonies Paul saith Grotius chiefly followed the Colonies because there were most men there and that of divers Nations Celsus saith In leg colon D. de cens the Philippian Colony enjoyeth the priviledge of Italy Vlpian in the Province of Macedonia the Dirreachens Cassandrians Philippians In lege in Lusitania eodem tit Dienses and Stobenses enjoyed the same Priviledges with the Italians Abiding certain Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Verb here used signifies not only simply to tarry in any place but to be instant in working to be bent upon a thing with greatest indeavour as Aretius noted upon John 3.22 Hence exercise is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence we may see that Paul with his Companions tarried some days at Philippi to preach the Gospel 13. And on the Sabbath That is upon a certain Sabbath We went out of the City Either because the Jews made choice of a place remote from the multitude for their Meetings or because they were not allowed to meet within the City By a River side To wit by the River Strymon as some will have it L. 4. Nat. Hist 10. of which Plinius saith The River Strymon is the Border of Macedonia rising in Hemo a Mountain of Thrace It is observable that it emptieth it self in seven Lakes before it diverts its Course They being afterward gathered into one Channel it runs by Amphipolis into the Gulph of the Aegean Sea which also from it is called the Strymonick Gulph Where Prayer was wont to be made The Greek Word Enomiseto is rendred was wont by Beza and Piscator and is also so used frequently by Greek Authors as Henricus Stephanus confirms by Instances I would not strain the Word if I should render it it was reported or it was thought to wit by us that is we thought as the Ethiopick renders it Budaeus telleth out of Plato saith Ludovicus de Diew That Nomisesthai is used to be taken for to be esteemed and in fame Prayer The Greek word Proseuche rendred Prayer signifies both Prayer and the Place of Prayer Hence the Scholiast interprets the Word Proseucha used by Juvenal Sat. 3. A placewherein the Jews pray Philo calls the Synagogues Proseuchas because there the Law was read and Prayer was made But also saith Grotius in such places as had no Synagognes to wit where the number of the Jews was small or where the Magistrate did not tolerate Synagogues the Jews had places appointed for Prayer far off from the Multitude and especially by the River and Sea side We also may gather from the next Ch. 17. That at Philippi In Heres Massalianorum there was no Synagogue At Sichem now called Neapolis saith Epiphanius The place of Prayer is in a Plain about two stones cast without the City made in the form of a Theater under the open Heaven by the Samaritans who endeavour to follow the Jews in all things For the Jews as Chrysostom noteth did not only pray where the Synagogue was but also without it in a place as it were appointed for that end And we sat down and spoke They used to sit down when they began a long Discourse Vnto the Women which resorted thither In the Jewish Synagogues the Women are separated from the men by a grated Wall 14. A Seller of Purple of the City of Thyatira That is born in the City of the Thyatirians Thyatira saith Strabo A Colony of the Macedonians which some say was the last of the Mysians Lib. 13. Ptolemy calls it a Metropolis lib. 5. c. 2. The Author of that Book which treats of the Places of the Acts of the Apostles under Jerom's Name saith Thyatira a City of Lydia which is a Province of the lesser Asia once famous for Aesculapius his Temple of which that Lydia the Seller of Purple who at Philippi imbraced the Faith of Christ was a Citizen Pliny describeth the Province of Lydia thus 5. Nat. Hist 29. Lydia overspread with the windings of the River Meander reacheth above Ionia and borders with Phrygia upon the East with Mysia upon the North and
of the Romans in his Oration for the Maâ—ilian Law calls the light of all Greece was a City of Achaia or Peloponnesus for Peloponnesus was contained in Achaia situated in the Isthmus wâ—â— took its name from it the Greeks call any narrowness of ground betwixt a Peninsula and the main Land an Isthmus but it was by way of excellency said of the Corinthian or Peloponnesian wherein Plays were celebrated to Neptune This City of Corinth was Famous for two Ports of which the one was called the Port of Lechea the other of Cenchrea the one was used to traffick with the Europeans the other to negotiate with the Asians the former layd near the Ionian the other the Aegean Sea therefore it was called by the Latins bimaris by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Castle was called Acrocorinthus For as Strabo reports it was a Hill so incompassed with Walls Lib. 8. that it was as useful as a Castle There was Pyrene a Fountain Sacred to the Muses This same City was formerly called Ephyra Authors do not agree about its builder though Plutarch in his Book of the Malice of Herodotus calls it the City of Glaucus as if it had been built by Glaucus of whom mention is made by Stephanus In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by its trading acquired great Riches it was by the Father of the Poets surnamed the Rich Iliad 2. by 〈◊〉 it is called Blessed Corinth the threshold of Neptunes Iâ—â—hmus â—â—â—ous for young Men. By its riches it became to such an excess that hence arose that Proverb It is not every one that may sail to Corinth But the Corinthians were always much addicted to Whores esteeming this so far from being base that Whores were admitted to their publick Prayers and it was a part of their Prayer that the Gods would increase the number of the Whores and their Income Some also vowed to bring in more Whores as we have it from Athenaeus and Aelianus There Lais exacted the tribute of her Lust of all Greece prostituting her self for ten thousand Drachmaes who when she died had a Tomb made Famous with the Verses of all the Poets And hence it is that to play the Corinthian is commonly among the Greeks to Whore And a Corimbian Maid with Plato is one that Prostituteth her self The Scholiast of St. Gregory of Nazianz upon his first Oration against Julian notes that there were always most Famous Whores at Corinth Aelianus also saith that the Corinthians were Drunkards Pride useth to accompany Riches which Plutarch observes was very great at Corinth It was always their Language the Corinthian born of Jupiter will not suffer these things This their pride when it had puffed them up even to contemn the Roman Name brought Ruin upon them L. Mummius having vanquished them But the City being repaired by Julius Caesar as Strabo and Diodorus Siculus in his Fragments saith In a very short time as their Riches returned to them so did their Vices The Studies of Philosophy of old slourished there Periander Prince of the City being râ—ckoned among the seven wise men of Greece and Diogenes the great derider of the opinions received among men being much conversant there 2. And found a certain Jew To wit by birth but now a Christian by Religion as is clear from what follows Born in â—ontus A Region of Asia near the Sea which they call the Euxiâ—â— Sea Latâ—ly come To wit to Coriâ—â—h From Italy Italy is a most famous Region in Europe It hath the Name of Italus a certain King of the Arcadians as saith Thucâ—dides being sormerly called Ausonia Aâ—sonis Hesperia Saturnia Lib. 6. Latium and Ocnotria it hath for its bounds upon the North the Alps upon the East Arsya a River of Histria and the upper Sea which also is called the Adrâ—â—tick Sea upon the South the lower Sea or the Tyrrbenian and Tuscan Sea upon the Fast again the Alps even to the Mediâ—â—â—â—an Sea Italy saith C. Julius Solinus was spoken of with so much care by all especially by Cato Cap. 8. that now nothing can be found which the diligence of ancient Authors did not take before having so large a subject for praising its excellent ground while the most excellent Writers consider the wholsomness of its places the temperateness of its Air the fruitfulness of its ground the warmness of its Hillocks the thickness of its Woods harmless Forrests the increase of its Vines and Olives its Folds Herds so many Rivers so great Lakes the banks of Violets bearing twice a year and among other things the Mount Vesuvius which burneth and casteth out Flame Baias with its warm Fountains so frequent Colonies the continual beauty of new Cities so splendid Ornament of ancient Towns who were first built by the Aborigines the Aurunci Pelasgians Arcadians Sicilians and afterwards by the Strangers of Greece and at last by the Roman Conquerors To all these advantages of Italy is opposed the crime of Debauchery with Males saith Thomas de Pinedo in his notes upon Stephanus de Vrbibus Nicolaus Leonicus saith De Var. Hist Lib. 3. Cap. 25. that the Italians by the long warlike expeditions forced of necessity were the first that abused Males But I think this Vice had its rise from the Greeks Lib. 1. Cap. 135. seeing that Herodotus saith that the Persians being taught by the Grecians were given to love Boys from them its probable this Vice hath crept in among other Nations though Vices are also learned without a Master With his Wife Priscilla This eminently Pious Woman and her husband Aquilâ— born in Pontus are mentioned with commendation Rom. 16.3 1 Cor. 16.19 See also 2 Tim. 4.19 Because that Claudius had Commanded The fifth Emperor of the Romans a doltish man who was altogether governed by his Wives and the Servants he had made free All the Jews to depart from Rome Under Jews were also comprehended Christians born of Jews The Jews saith Suetonius making dayly Tumults Chrestus stirring them up In Claud. Cap. 25. were by Claudius expelled out of Rome If I mistake not saith Bishop Vsher Suctone only makes mention of this Chrestus for that here he meant Christ our Lord from whom he elsewhere names the Christians I cannot as yet perswade my self From the latter part of this Book of the Acts of the Apostles we may gather that this edict of Claudius was not long observed at Rome which perhaps was the reason why Josephus did not mention it From Rome The most Famous City of Italy was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as Valentia in Latin by the Latins Roma Plinius saith Lib. 3. Nat. Hist Cap. 5. it had also another name which by the Secrets of the Ceremonies was esteemed a crime to speak The same says Servius Which name a certain Tribune of the People having ventured to say was put to Death as Solinus saith Ad Aeneid Lib. 1. v. 281. Cap.
2.41 8.12 37. 9. Then spake the Lord. That is Jesus Christ to whom all Power is given in Heaven and Earth Matth. 28.18 In the Night by a Vision That is in a Night Vision Ch. 2.17 See above what I have noted upon these words they shall dream Dreams Be not affraid As much as to say Let not the fear of being disturbed fright you from Preaching the Gospel here 10. I am with thee According to my promise Matth. 28. v. 20. See what we have noted there And no Man c. As much as to say Neither will I suffer you to be wronged or hurt by any of thine Enemies For c. As much as to say I would not have you cease from Preaching the Gospel in this Luxurious City because there are many in it beside those already converted who are yet to be converted by thy Preaching and reckoned with my People and my Sheep As Christ calls them here his People and Joh. 10.16 his Sheep from the future So saith Grotius those names are given from the time past as Matth. 21.31 This seems to relate to the Prophesie of Isaiah 54.15 11. And he continued there c. As much as to say Paul therefore being confirmed by this admonition of Christ's spent a year and Six Moneths at Corinth in Preaching the Gospel to the Corinthians 12. And when Gallio was the Deputy of Achaia This Gallio was Brother to L. Annaeus Seneca the Philosopher Nero's Master When he was younger he was called M. Annaeus Novatus but afterward L. Junius Gallio having adopted him for his Son he took this Name with his Family Seneca his Brother wrote to this Man his Book of a blessed Life and he writing to his Mother saith that he had obtained honours Achaia saith Grotius was a Proconsular Province under Augustus Tiberius adjoyned it to Macedonia and made it a Caesarean Province But Claudius restored these Provinces to the Senate that is made them again Proconsular as witnesseth Sentonius in Claudius Chap. 25. and Dion Book 60. Spanhemius in his Introduction to his Holy Geography Among the Provinces saith he of the Macedonian Diocess Achaia hath the first place in the rotice of the Empire being subject to the Proconsul while the rest were Consular or Presidial Also we must understand this Achaia to be of larger extent then it is in Ptolomy containing the ancient Greece to wit Aetholia Locrus Phocis Boeotia Attica and all the bounds in which Peloponnesus extended it self Corinth was its Meâ—ropolis being of old the richest of its Cities the common Market Town of all Asia and Europe the entry and as it were the door of Peloponnesus situated in the middle of the Isthnuts Among the other Cities of this Achaia which were Famous for Bishops and Churches and saluted by St. Paul in his second Epistle to the Corinthians next to the Corinthian that of the Athenians in Attica for antiquity splendor of the City having been inlarged with priviledges by the Pompeys Antonies Hadrians for the foundation of its Church by St. Paul for the Conversion of Dionysius not to speak of Hierothens the Areopagite whom they say was Dionysius his Master for the Episcopacy of the same Dionysius in Eusebius and of Publius Quadratus c. was deservedly among the first The Jews made in surrection with one accord To wit the unbelieving of whom above v. 6. being stirred up partly because Paul had withdrawn some from them of which see above v. 8. partly because he joyned with the Jews who believed in Christ the Ethnicks who believed in him though not Circumcised into the same People of God And brought him to the Judgment Of Gallio's Deputy-ship 13. Contrary to the Law To wit of Moses according to which it is by the Romans allowed to us Jews to live in Greece This fellow A Jew by birth Perswadeth Men to worship God Without the observation of legal Ceremonies especially Circumcision Therefore saith Grotius the Jews came to the Deputy because in Achaia they had not such a Power of chastising those of their People as they had in Judea and the neighbouring Regions 14. And when Paul was now about to open his Mouth That he might answer the accusation drawn up against him Gallio said unto the Jews Pauls accusers If it were a matter of wrong That is if any of you had been wronged contrary to the Civil Laws Or wicked Lewdness That is if a mischief were committed through a wicked design Bear with you As much as to say That I should patiently hear your accusation and Judge the Controversie 15. But if it be a question of words That is but if there be any debates among you about dubious expressions And names If to wit that Jesus whom Paul Preacheth should be named Messias or not And of your Law Supply rites Look ye to it That is I leave it to you and permit that either ye compose these Controversies among your selves or that ye dispute them with what words ye please For I will be no Judge of such matters As much as to say For I have no mind to imploy my self to take up Controversies in your Religion It belongs not saith Grotius to the Roman Magistrates to meddle with these things no more than with the debates of the Epicureans and Stoicks among themselves 16. And he drove them from the Judgment Seat That is saith Grotius he removed them from the place of Judgment as bringing nothing which came within his Cognisance Then all the Greeks took That is the Gentiles of the People of Achaia who stood before the Judgment Seat and saw the Jews therefore driven out from thence with Contempt because that with triffling questions of their Law they interrupted the Deputy who was taken up with other things Sosthenes the chief ruler of the Synagogue Who was either with Crispus of whom above v. 8. a great while ago among the chief Rulers of the Synagogue of such it is shewed above Ch. 13.15 that there were many in one Jewish Synagogue or that Crispus having imbraced the Faith of Christ he was substituted in his room or that he was chief Ruler of another Synagogue as Grotius saith than that whereof Crispus was Ruler for in great Cities there were many Synagogues of which each had their own chief Rulers For the same reason there were of old at Rome Antioch and other great Cities except Alexandria where saith Epiphanius there was always another custom many Bishops according to the different limits of Cities and assemblies of Christians But the Synod of Nice did forbid that for the future This Sosthenes seems to have been chief man among Pauls accusers whom nevertheless some say to have been afterward converted to Christ and think him to have been that Sosthenes who with Paul wrote the first Epistle to the Corinthians Beat him before the Judgment Seat See 1. Coriath 1. v. 1. Thinking to gratifie the Deputy if they should beat a Man of great Authority
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
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-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
fallen from a window of the highest Frame of the House brought him alive to the rest of the Disciples who were assembled in the upper room whence he fell to hear Paul Preach and to celebrate the rite of the Eucharist Alive That is Marvellously restored by Paul unto Life And were not a little comforted As much as to say The sight of so great a Miracle brought great comfort to all 13. But we That is I Luke with others of Paul's fellow-Travellers Went before to a Ship To go before Paul And Sailed unto Assus A fit Port for Ships To this Sea-Town of the Country of Troas the way was but short from the City Troas either by Sea or Land Strabo saith Lib. 13. that this was a Famous City and upon the side that looketh to the Sea Lib. 5. Ch. 30. exceeding strong both by Nature and Art Plinius mentioneth the same City was otherwise called Apollonia There intending to take in Paul To wit into the Ship Minding himself to go a Foot From Troas to Assos a Neighbouring City of the same Country 14. And when he met with us at Assos To wit Paul We took him in Into the Ship And came to Mytilene The chief City of the Island Lesbos which Vitruvius saith was magnificently and stately built Lib. 1. but not wisely situated in which when the South Wind blows Men are Sick when the North West they cough when the North they are restored to Health This City was Famous for Pittacus one of the seven Famous Wisemen of Greece Alcaeus a Noble Lyrick Poet the Famous Poetess Sapphus and that excellent Rhetorician Diophanes who was Master to Gracchus and to that Theophanes who wrote the exploits of Pompey the Great and was very familiar with him and received of him the Freedom of the City in an assembly of Soldiers as Cicero saith in his Oration for Archias a Poet of Antioch 15. Over against Chios Which is an Island in the Aegean Sea about Nine Hundred furlongs in compass bordering upon Ionia between the Islands Samos and Lesbos This Island was Famous for Wine Figs and Marble Lib. 13. It s Wine was the best of all the Greek Wines as Strabo and Horace do witness Epod. 9. The Chian Fig is commended by Martial who for its excellency calls it Chia 7 Epig. 24. Plinius commends the Chian Marble Lib. 5. Ch. 31. Also the Chian Earth is by him said to have the same effect in Medicine as the Samian Earth It had Famous Men Jon Orchomenis's Son a Tragical and Lyrick Poet and a Philosopher Theopompus the Son of Damasistratus both an Orator and a Historian Theocritus of the same age as Theopompus and emulating him in governing the Common-wealth The Chians also challenged Homer as theirs by an argument from the Family of the Homerides Famous among the Chians who boasted they were of Homers Lineage and also Prodicus the Philosopher who said that such things as were profitable for Mans Life have been esteemed to be among the number of the Gods Lib. 1. de nat deor of which Strabo in the forecited Book and Cicero are evident Witnesses We came to Samos That is we arrived at the Famous Samos over against the Island Caria Samos saith Thomas de Pinedo Same and Samothrace or Samothracia were different Islands although of old Samothracia was also called Samos for Samothracia was in the Aegean Sea Same in the Ionian near Zacynthus but Samos of which we now speak lays in the Icarian Sea And as Lemnus Worshipped Vulcan Delus Appollo so Samos peculiarly Worshipped Juno as the Learnedest of Poets doth witness Aeneid Lib. 1. v. 20. And therefore the Samians imprinted a Peacok a Bird sacred to Juno upon their Coin Lib. 14. of which matter Atheneus is a clear witness Bochart does most ingeniosly deduce its Original from the Phoenician Language but since the ancient Greeks did call high Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appears out of Strabo Lib. 10. and Constantine Porphyrogeneta 1 Them 16. there is no need to derive its Original from the Phoenician Language In Atheneus Lib. 7. Archestratus the Poet praiseth the Tunies which were taken about this Island Lib. 35. Ch. 12. Pliny commendeth the Samian Tile wherewith the Priests of the Mother of Gods which Priests were Surnamed Galli from a River of that Name cut off their Genitals neither could they do it otherwise without hurt as the same Author reports out of M. Coelius Which I easily believe for their knives made of stone were fitter for Circumcision then Iron ones because of the swelling which sometime happen when the Wound is made with Iron knives Therefore in Joshua 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred knives of Stone which some wrongfully render sharp knives for which you may consult De Prado Pentecontarcho suo Cap. 4. D. Laur. Ramirez The Samian earthen Vessels are also Famous and the Physicians say that the Samian Earth is fit for Medicine In this Island reigned Polycrates that Tyrant so happy that when he threw the Ring that he admired in the Sea he afterward found it in the Midriff of a Fish But none can be called happy before his Death forasmuch as this same Polycrates was by Orontes Darius his General hanged De finibus Lib. 5. as Cicero saith But Pythagoras made Samos much more renowned who therefore was called the old Samian And tarryed at Trogyllium Lib. 14. Strabo mentions Trogilios the Promontory of Mycale And the very Promontory Trogilios says he is indeed the foot of Mycale stretched forth But Mycale Lib. 1. Ch. 148. saith Herodotus is a Promontory of the Continent towards the West Wind belonging to Samos at which Promontory the Ionians gathering together out of all their Cities Solemnized their Feast which they called Panionia And the next Day That is the day after we loosed from Samos We came to Miletus A most Famous City in Caria of the Ionians the first of all Ionia in the Arts both of War and Peace the Metropolis of eighty and more Cities and deservedly renowned for the excellent disposition of its Citizens To this purpose Apuleius saith Floridirum Lib. 2. Samos is a small Island in the Icarian Sea situated just against Miletus upon the West side of it neither is it divided by much of the Sea from it Two days gentle sailing will bring one to either of the Ports Among the Illustrious Men who were born in this City Miletus the most Famous were that Cadmus Who as Pliny saith was the first that began to compose Speeches in Prose Thales the Son of Examius the most Famous of the seven Famous wise men of Greece Lib. 5. Nat. Hist Cap. 29. who was the first among the Greeks that discoursed about Nature He was the first who searched into the Secrets of Astrology The first as Laertius reports in his Life who said that the Souls of mortal Men were
the Oracle L. 1. C. 15. witness Mela. Hence possibly the Spaniards call Fictions Pataratas for the Oracles of the Greeks were meer delusions 2. And finding a Ship sailing over That is Having got the opportunity of a Ship that was about to cross Vnto Phoenice Or Phoenicia a most noted Country of Asia not far distant from Rhodes by the Ethnick Historians comprehended under Syria but by the Writers of the New-Testament under the Land of Canaan Hence Stephen affirmeth that it was anciently called Chna which is nothing else but the word Canaan cut short This is also confirmed by St. Augustine in his exposition of the Epistle of St. Paul to the Romans Whence our Countrymen being ask't what Countrymen they are while they answer in the Carthaginian Tongue Canani with the Corruption only of one letter which in such cases usually happens what else do they say but Chanannites The Learned are also agreed that the Poeni that is the Africans or Carthaginians were at first Inhabitants of Phoenicia though they differ much in their Etymology Lib. de Mirabil Aristotle deriveth it from Phoenixai which in the Lingua of the Perrhaebi signifies to kill because that when they first crost the Seas at whatsoever place they arrived they put all to the Sword But I saith the most Learned Thomas de Pinedo cannot assent to it tho the Opinion of so great a Man while reason so loudly speaks against it For if they were desirous of Commerce after they had spread their Colonies it is not likely they would kill the Inhabitants of the Countreys they came to And although for some time they were Pirats as Thucyd. affirms Lib. 1. yet it is not probable that they had that name from the Perrhaebi Others among whom Callisthenes whose Opinion I willingly embrace deduce it from Phoenix which signifies a Palm-Tree which Aristotle opposes tho against reason in which particular Fuller and Scaliger tho otherwise very learned Men shew themselves very ridiculous while he derives that name of Phoenicia from Phinesias and the other from Pinnek Stephanus deduces it from Phoenix the Son of Agenor or Neptune by Libye Dionys Periegeta asserts that the Phoenicians owe their Original to a People that dwelt by the Red Sea that they first invented the Arts of Navigation and Astronomy and did Traffique says he in that never to be enough praised Treatise of his intituled Periegesis In steering their course they observed Cynosura that is the lesser Bear whereas the Grecians took their directions from Helice that is the greater Bear as Ovid has accurately expressed both of them Fast l. 3. v. 107. The Phoenicians were the first Inveners of Letters For Cadmus is reported to have been the first that transported them from Phoenicia into Greece witness Diodor. Sicul. Of our Writers Pliny speaketh thus of Phoenicia and the Inventions of the Phoenicians Those who divide critically will have Phoenicia to be incompassed by Syria that it is the Maritim border of Syria a part of which is Idumea and Judea then Phoenicia finally Syria All the Sea that lies before it has the Name of the Phoenician Sea The people of Phoenicia were of great account of old for that they invented Letters knowledge of the Stars Lib. 3. and Naval and Military Arts. Hence Lucan Phoenicians first adventured if we may credit Fame To eternize the Voice to grav't on an unpolish't Frame I am fully perswaded that those Phoenician Letters were the same which of old the Canaanites and ancient Hebrews and the Samaritans at this day use whatever the Followers of the Jews Rabbies say to the contrary Thus far Thomas de Pinedo See what we have said above C. 11. V. 19. We went aboard and set forth That is Having got aboard that Ship we were carried forth 3. Now when we had discovered Cyprus That is to say When the Island Cyprus appeared to us or was within the reach of our sight Of this Island which was inferiour to none in fertility of Wine and Oyl and affluence of all necessaries see above Having left it on the left hand C. 4. V. 36. That is Having left this Famous Island of Cyprus on our left hand We sailed into Syria Which the Ancients divided into Phoenicia Palestina and Caele as a certain Anonymus Author published by Gothofred affirms Chap. 17. And landed at Tyre The Metropolis of Phoenicia See what we have said of Tyre and Sidon For there the Ship was to unlade her burden Mat. 11. v. 20. That is the Ship was to be emptied of her Goods wherewith it was laden that they might be exposed to sale in this flourishing Merchant Town 4. And finding Disciples That is some Christians that dwelt at Tyre see above Beza conjectures that the word Disciples C. 11. v. 19. 26. denoted those that followed Christ when they were dispersed and had not yet Churches appointed But that the word Brethren signified those that had setled Churches But that this distinction is without any solid foundation is apparent from Chap. 9. v. 26. and Chap. 11. v. 29. of the Christians of Jerusalem of those of Antioch C. 14. v. 28. c. 15. v. 1-10-36 Of those of Philippi C. 16. v. 40. We tarried there seven days Being not a little solaced with that intimate fellowship we had with the Christians at Tyre Who said to Paul through the Spirit As if he had said When by the Revelation of the Holy Spirit they were informed what great hazards Paul would undergo if he went up to Jerusalem being at the same time ignorant that Paul was constrained thereto by an impulse of the same Spirit they disswaded him from going thither not by the Indictment of the Holy Spirit but only from a Principle of Love to Paul And when he had accomplished those days The seven above mentioned at Tyre We departed From Tyre And went our way That is to say Proceeded on our Journey to Jerusalem And they all brought us on our way The Christians at Tyre who had an entire affection to Paul And we kneeled down Seeing this done within that interval of time which is betwixt Easter and Whitsuntide it plainly appears that it was after the times of the Apostles that the Primitive Church did introduce the custom of not worshipping on their knees as Tertullian and Hierom express it all Quinquagesima over or the fifty days which interveen betwixt the Paschal Feast and Pentecost as the most Learned Christoph Justellus Father to the very Learned Henry Ad Can. 20. Concil Nicaen hath observed And prayed on the shore On the Sea sand in a solitary place apart from the City Occasioned indeed by reason of Paul's Journey but also agreeable to the custom of the Jews who were wont on their Fasts to pray on the Shore De Jejun l. 1. adv Nation as may be seen in Tertullian 6. And when we had taken our leave one of another Embracing one
Sadduces denyed the Resurrection of the Dead and stifly avouched that there was no Angel and Spiritual or Incorporeal Substance but that those things that went under the Denomination of Angel or Spirit were nothing else but either the Motions which God implanted in Men or the Demonstrations he exhibited of his Power the Pharisees on the contrary stoutly maintained the Resurrection of the Dead and the Existence of Angels and Spirits or substances distinct or separate from Matter Nor Spirit Some restrict this to the Spirit of Man or the Soul which also elsewhere is called a Spirit C. 7. v. 59 Mat. 27.50 Luk. 23.46 Heb. 12.23 as you may see above This say they the Sadduces conjecture not to be any spiritual Substance which could subsist separate from the body but only to be a certain crasis and Temperament of the Body and its Humors and therefore that when a Man dies it is destroyed vanishes and dies with the Body Others by Spirit here understand the Holy Spirit as John 3.5.4.24 Rom. 1.4.8.14 Haer. 14. 15.19 1 Cor. 3 4. Epiphanius truly writeth thus of the Sadduces But they are ignorant of the Holy Spirit for they are unworthy of him And Theophylact reciting these words of the verse immediately following But if a Spirit or an Angel hath spoken to him saith It is manifest that he was taught the Resurrection either by the Holy Spirit or by an Angel Joseph Scaliger declares that as Angel in this verse is put indefinitely for all Angels so Spirit is to be taken indefinitely For Angel is the species Spirit the Genus forasmuch as Angels are comprehended under it St. Luke 's meaning saith the most Learned Scultetus according to Scaliger will be They are so far from believing the existence of an Angel that they do not indeed believe there is any Spirit This opinion doubtless is the truest For they who affirmed God himself to be Corporeal as Nicolaus writeth On Act. 13. and Theophylact Possibly they did not so much as know God being too gross And therefore by Consequence must altogether deny a Spiritual Creature Theodor. Beza observes that there are some among the Jews who are not ashamed to say that Angels are natural causes performing the Will of God or producing good or evil Effects But the Pharisees confess both viz. That there is to be a Resurrection of the Dead and that Angels and the Soul of Man or a Spiritual substance subsist separate from the Body Because Angels which are a Species of Spirit or Incorporeal substance and the Soul of Man are comprehended under the same Genus whosoever grants the existence of Angels seems by the same confession acknowledge that of Souls or of a substance separated from the Body 9. There arose c. There being a great outcry among the enraged Multitude the Rabbins or Doctors and Interpreters of the Law who maintained the opinion of the Pharisees rising up from their Seats out of a hatred to their opposite Sect the Sadduces vindicated Paul's Integrety and Innocence to the utmost of their Power Certain of the Pharisees In the Greek it is Those of the Scribes that were of the side of the Pharisees For there were other Scribes and Doctors of the Law who had espoused the Tenets of the Sadduces Strove That is Contended against the Pharisees We find no evil in this Man To wit Paul who was brought before their Judgment If a Spirit That is Some Incorporeal Substance Or as Theophylact will have it the Holy Spirit Hath spoken to him That is to say Hath revealed something to him about the Resurrection Or an Angel In the Greek is added as also in the English Translation Let us not fight against God viz. by despising an Angel speaking in his name things agreeable to the Holy Scriptures Here saith Beza the word Angel as more familiar seems to be added to explain the Word Spirit 10. A great Dissesion That is A most fierce contention betwixt the Pharisees and Sadduces touching Paul's Innocence The Chief Captain fearing lest Paul should have been pulled in pieces by them Chiding and Scolding one with another He Commanded Soldiers That is a Company of Soldiers Into the Castle As being a place where he might be free from danger of the Pharisees and Sadduces who were contending most Spitefully and Maliciously 11. The Lord stood by him That is The Lord Jesus who has all Power in Heaven and Earth given him appeared to Paul unawares Be of good Cheer That is Trust with a firm confidence For as thou hast testified of me in Jerusalem c. As if he had said For as you have bore witness the day before to the Jews of me and my heavenly glory at Jerusalem the Metropolis of Judaea by far the most Famous City of the East so must you give the same Testimony C. 22. v. 6 seq in the most Famous City of Italy Rome which at this day has extended its Dominion over most Countries of Europe Asia and Africk Hence saith the most Learned Lightfoot Paul had both Liberty and intimation of appealing to Caesar It was very seldom that a Jew appealed to an Heathen Tribunal and it bewrayed the height of Malice that the Sanhedrin delivered our Saviour to a Gentile Judge Paul therefore is instructed by this vision what he must do when he saw no means or way of escaping 12. And when it was day But when the day was risen that succeeded that Night in which Jesus said these things to Paul Certain of the Jews banded together That is some of the Jews especially the Sadduces Paul's fiercest Enemies met and entered into a Conspiracy And bound themselves With a curse to wit that they would neither eat nor drink till they had murdered Paul whom they Judged to be a vile Apostate from the Law of God The form of this Oath as says Tertullian was a Solemn Imprecation of Divine Vengenance in these or the like words God do so to me and more also 1 Sam. 14.44.20.13.25.22 2 Sam. 3. v. 8 35.19.13 c. The Acts of St. Valerian and Tiburt Num. 14. Then Maximus bound himself with a Vow saying Let me be struck with Thunder if c. o 13. Had made this Conspiracy To kill Paul before they would either Eat or Drink 14. Of the Priests That is Of the Families of the Priests And Elders That is to say Some of the rest of the Senators of the Great Council or Sanhedrin With a Vow we have Vowed A Hebraism that is as it is in the English Translation We have bound our selves under a great Curse Josephus calls such Imprecations of Divine Revenge horrible Oaths That we will tast nothing viz. Either of Meat or Drink Till we have slain Paul Now was the time in the which they that killed the Disciple of Christ did think they did God good service as Christ himself had foretold John 16.2 15. Now therefore ye Chief Priests and Senators of the Great
Evil it will no more be defended but polluted and violated For there is nothing so voluntary as Religion in which if the Mind of its Professor is averse it is straight vanished it is now none There is therefore good Reason that ye should defend Religion by Patience or Death in which if Faith be preserved it is both well pleasing to God and addeth Authority to Religion Socrates Relateth 3 Hist. 21. that Jovinian the Emperor was mightily commended because he permitted every man to profess Religion as he thought fit and every one to worship as he pleased So Flavius Josephus in his Life writeth that every one ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Choice worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not by constraint neither ought we to act so as to give cause to others to repent that they came over to us on the account of Security Athanasius Apol. 2. Deaths and Bonds are far from being allowed by our Religion Tertullianus to Scapula c. 11. We worship one God whom ye Naturally know at whose Lightnings and Thunder ye tremble at whose Benefits ye Rejoyce ye also fancy the rest to be Gods which we know are Devils Yet it is of humane Right and natural Liberty that every man Worship what he thinks fit nor does ones Religion either incommodate or advantage another But neither is it the duty of Religion to impose Religion which ought to be embraced willingly not by Constraint Council of Tolet. IV. Can. 56. As Man died by obeying the Serpent out of his own Free-will so in the Call of the Grace of God every Man is Saved through Faith by the Conversion of his own Mind Wherefore the Jews are not to be compelled by force but are to be perswaded that they may be Converted out of their own Free-will Nicolas the first Roman Bishop of this Name answering the demands of the Bulgarians c. 41. But as concerning those who refuse to embrace the Christian Religion and Sacrifice and bow their Knees to Idols we can write no other thing to you but that ye convince them to embrace the true Faith by Admonitions Exhortations and that ye endeavor to perswade them that they are vainly wise rather by Reason than by Violence See what is said above c. 5. v. 39. c. 17. v. 3. 17. With my self Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to my self which the Syriack Arabick and the famed Beza construe with the Verb immediately going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Sence is I judged with my self or as the vulgar Latin Interpreter I thought But the said vulgar Latin and Erasmus refer it to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behoved or ought which follows The most learned Lewis de Diu is of Opinion that this is not to be altogether despised For altho saith he it is more usual to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Dative Case is sometimes used even by the most approved Authors Aristotle in his Problems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary that Salt undergo the Fire Contrary to the Name of Jesus of Nazareth Name is here taken either for his very Person whose Name it is as above c. 4. v. 12. or for the whole Profession of the Gospel or Religion delivered by Jesus as above c. 5. v. 41. Mat. 10.22 1 Pet. 4.14 Rev. 2.3 Ought As of bounden Duty in regard I thought that Jesus was a Seducer Impostor and grand Adversary to God To do many things By vexing afflicting and persecuting them who professed themselves the Disciples and Worshippers of Christ 10. Which thing I also did With an Impetus of blind Zeal and inflexible Obstinacy In Jerusalem In which Metropolis of Judea and of all the East I was taken and cast into Bonds And many of the Saints That is Of those who follow the Way and Doctrines of Jesus of Nazareth who are called Saints because they are separated from the profane Multitude of Men by the Profession of that Religion and Doctrine which Christ delivered to them But when Paul Persecuted them with outragious Violence he accounted them Profane and every way detestable Villains See above c. 8.3 22.4 And when they were put to Death To wit The Christians by the unbelieving Jews I gave my Voice That is I gave my Approbation to the Madness of those unbelieving Jews and by my Suffrage approved of their bloody Cruelty whereby they destroyed the Christians See above c 8. 1. c. 22. 20. And in every Synagogue By the name of Synagogue are usually denoted the Places where the Jews made their publick Prayers as also frequently their Juridical and Civil Conventions as 1 Mac. 7.12 the Additions to Daniel 13.41 It is also used for Christian Assemblies met to perform Divine Service Jac. 2.2 Here therefore by Synagogues may be understood either those Meeting Places of the Christians into which Paul sometimes violently broke in and haled them forth to insupportable Torments or the Juridical and Civil Assembling places of the Jews before whom the Christians that were apprehended by Paul were brought or finally the Places appointed for Prayer in which it is not improbable that sometimes the Punishment decreed against the Guilty was put in Execution For Epiphanius makes mention of a certain Jew that was scourged in a Synagogue when he was deserting the Jews and turning over to the Christians And in Eusebius Hist Eccles l. 5. c. 15. a Book is cited written against the Montanists in the Reign of Commodus where it is said that no Woman of that Flock was either punished with Stripes or stoned in the Synagogues of the Jews I punished them oft and compelled them to blaspheme That is I frequently caused the Christians to be put to Torments that by the sharpness of them I might drive them to curse Christ That this was done in the time of the Persecutions by some that were not sound Christians Pliny witnesseth Lib. 10. Epist 97. to Trajan the Emperor And being exceedingly c. As if he had said But further my mad Rage against the Christians encreasing every day I was not satiated with tormenting them all manner of ways at Jerusalem only but carried on that Inhuman Prosecution of them further even to Cities situate without Judea 12. Whereupon That is In the mean while that I was a doing these things or exercising my self in these things as above c. 24.18 As I went Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and going that is Whiile I went with that purpose or Mind To Damascus The Metropolis of Syria of which above c. 9 2. With Authority As if he had said Having obtained from the Chief Priests Letters of Proxy whereby I had full Authority and also the Care was committed to me of doing that which I went about See above c. 9.1 2 14. 22.5 Commission Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permission 13. At mid Day That is About Noon as
saith Returning from cold Lycia so appears Phoebus when he to native Delia goes But Servius knew nothing of Troick Lycia nor of that of Cilicia and he Interprets that of Lycia absolutely so called as also does La Cerda Lycian Arrows and Quivers are also made mention of by the Poets of which see the same Author on Virgil's Aeneid l. 7. v. 814. Her Royal Habit wondering to behold Her Tresses plated with a Jem of Gold Then how her Lycian Quiver she did bear And there the Centurion finding a Ship of Alexandria That is A Ship which was come thither from Alexandria in Egypt See what we have said of this City above c. 6. v. 9. c. 18. v. 24. Sailing Straight Into Italy Whither frequently both Victuals and much Merchandise were transported from Egypt in Alexandrian Ships He put us From the Adrumetin or Adramytten Ship which we had gone aboard of above v. 2. Into her Which was going straight to Italy nor was she to touch any where by the way 7. And when By reason of contrary Winds We had sailed slow many days That is When we beheld how small a Space of the Sea we had got over in so long a time Nor was it any wonder saith Pricaeus that they complained of this who compassed the Bays seeing they who have favourable Winds think they make small enough Progress Even swift Passage seemeth slow to those that are Sailing saith Servius on Aeneid 5. And scarce were come over against Gnidus That is Come near Cnidus or Gnidus a Maritim Town in Doris a Peninsula of Caria and situate on a Promontory over against the Island of Crete The Wind not suffering us Supply out of the Syriack Interpreter To go a straight Course We Sailed to Crete Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We sailed under Crete See above v. 4. Crete a very great Island which is now commonly called Candy was in ancient times famous by reason of many Fables as the Arrival of Europa the Loves of Pasiphae and Ariadne the Cruelty and Fate of the Minotaur the Works and Flight of Daedalus and the Sepulchre of Jupiter whereon the Inhabitants shewed his Name Engraven as Mela lib. 2. has committed to Memory Therefore Sallustius in Servius on that of Virgil Aen. 8. v. 349. Then did a reverential Terror move And Rusticks Tremble at the Rock and Grove Saith that the Cretians first found out Religion because that Jupiter is fabled to have been born among them It was called by Writers Hecatompolis because it contained a hundred Cites which Horace calls Towns And therefore Paul left Titus in Crete that he might ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City or as Erasmus renders it Town by Town According to Ptolemy lib. 3. c. 17. It was bounded on the West by the Gulph of Venice on the North by the Cretian Sea on the South by the Lybick on the East by the Carpathian It s principal Cities were Gortyna Phalasarna Cydonia Cnossus the Palace of Minos Virgil 3 Aen. v. 104. Jove 's Birth Place Crete lies circled in the Main There is Mount I de the Nursery of our Race A hundred Cities hath this wealthy Place Our Grandsire first hath not my Memory fail'd Teucrus from thence to Rhoetian Confines Sail'd For it was accounted a certain Truth that the Trojans departing from the Island of Crete under the Leading of Teucrus came into Phrygia and gave Name to Ida a Mountain in Troy from Ida a Mountain of Crete in which Mountain Varro affirms in his Book which he composed of Maritim Places that even in his Days Jupiter's Sepulchre was visited there as Solinus reporteth c. 17. In Testimony whereof they said that Teucrus consecrated a Temple to Sminthian Apollo For the Cretians called a Mouse Sminthus which the Trojans had in great Reverence as Strabo affirms l. 13. Crete was also Renowned for that most famous Labyrinth framed by Dadalus at the Command of Minos Minos and Rhadamanthus have made it famous who for their extraordinary Justice were fabled by the Poets to be Judges of the Infernal Regions of whom Minos also gave Laws to the Cretians Lycurgus also the Lacedemonian Legislator extended its Fame by his Voluntary Exile Epimenides and George the Trapezuntian a famous Philosopher were also Cretians the former wrote of the Nature of things in Verse as Lucrece did amongst the Latins George the Trapezuntian altho he was born in Crete yet he would rather have his Name from Trapezunt a City of Capadocia whence his Fathers Family had their Original he very much admired Aristotle but made light Account of Plato he Translated many Pieces out of the Greek into Latin nor did he write a few in Latin They say that in his utmost old Age he forgot all things even his own Name of which see Vossius of the Latin Historians l. 3. c. 8. Overpast Salmon The Eastern Promontory of Crete over against Gnidos and Rhodes which otherwise they call Salmonium Therefore saith Beza they were forced to turn aside to the left hand that they might turn in from the Eastearn Point of Crete to the Southern Coast 8. And scarcely That is And with great difficulty by reason of contrary Winds Sailing near it That is Sailing or passing by that Promontory Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coasting by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Word used Mariners Virg. Aen. 3. v. 127. crebris legimus c. Pass through Seas sow'd thick with Isles Where Servius Praeterimus We pass by A Speech drawn from Mariners because that by hailing up their Cable that is by gathering it in they escape rough places We came to a certain place Of the said Island of Crete Which is called the good Havens In Gr. As also the Eng. It is fair Havens Cale Acte That is l. 3. c. 15. Pleasant Shore a City of the Cretians as Stephan and Ptolemy say of Euboea as Herodot l. 6. c. 23. Of Cicilia which by Cicero is called Calata and its Inhabitants Calatini Nigh whereunto was the City Thalassa Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Mention saith Beza of the City Lasaea in any Geographers that I ever read Pliny reckoneth Lason also among the Cities of Crete but an In-land Town Ptolemy also calleth a certain City Lisson but next to the Eastern part of it The Vulgar Latin instead of Lasaea has Thalassa which Jerom says is corrupted and would have it read Laraea But what if this as well as that be corrupted For in Stephan I find the City Thalassa but its Situation is not described I had rather therefore read it Elaia which is reckoned by Pliny among the principal Maritine Cities of Crete 9. Now when much time was spent Past in slow and incommodious Sailing contrary to the expectation of Mariners and Passengers And when Sailing was not safe As if he had said And Sailing began to be dangerous Because the Fast was now already past Luke describes the Time according to the Custom of the