a secret which my Father thinks not proper as yet to reveal to you in regard that without that Knowledge you may perform the work committed to your charge Some are of opinion that the Kingdom of Israel was then restor'd by Christ when the Church of Christ which is the Spiritual Israel began to be govern'd by Christian Kings and Princes such as were three hundred years after the Birth of Christ Constantine the Great and several other Emperours but the first Interpretation seems to me the best For tho under those Princes the Church rested from Persecution yet Ambition Covetousness and many other evils got footing in it so that the Kingdom could not be then truly said restor'd to Israel It is not your buâ—â—â—ss to know â—â—â—s c. As if he had said it is not proper nor expedient for you accâ—â—â—ing to the common English Version It is not for you 〈…〉 thing permitted for you to know to what poin◠〈◊〉 Time the stestoration of the Kingdom of Israel is 〈…〉 in record this is one of those Mysteries which the Hâ—â—â—â—ly Father will have lye hid and to be at his diposal to act as he pleases otherwise than men look for and beyond the reach of Humane Capacity Mat. 20. v. 23. Mark 13.32 It is the custom of Christ saith Grotius to refer secret Dispensations to the Father See our Literal Expositions upon those places 8. But ye shall receive c. As if he had said But I will supply that power which I know you want at present from Heaven and will fill your Breasts with the Celestial Spirit that you may learn with patience to expect the promis'd Restoration of Israels Kingdom not the Earthly as you vainly now dream but the Spiritual Dominion of the Jews and in the mean time be zealous to publish to all the world the Doctrine of the Gospel and by your Testimony to confirm my Resurrection which not being believ'd the whole Gospel falls And ye shall be witnesses unto me Epist 199. N. 49. novae edit Parisiensis c. St. Austin saith it was not so said to the Apostles ye shall be witnesses unto me c. as if they alone to whom the words were spoken were to fulfil so great a trust but as he seems to have spoken to them alone that other saying of his Behold I am with you to the end of the World c. Which nevertheless who does not understand to have been promis'd to the whole Church which while some die others are born shall remain to the end of Time As he speaks again to them what does not at all concern them and yet is so spoken to them as if it concern'd no body else When ye behold all these things know ye that it is at the Doors For whom does this concern unless our selves who shall be then in the Flesh when all those things come to be fulfill'd How much more that in doing of which they were to bear a great share tho the same Act was also to be continued by their Successors In Jerusalem It behov'd the Apostles to begin the preaching of the Gospel in Jerusalem that the Prophesies might be fulfill'd Es 2.2 3. Mich. 4.1 2. See what we have said upon the Word Jerusalem Mat. 2.3 And in all Judaea The word Judaea is here us'd in the Dilated Sense which when Christ was upon the Earth was divided into six parts to wit into Galilee Samaria and Judaea strictly taken which lay on this side Jordan and reach'd to the Mediterranean Sea into Trachonitis Ituraea or Peraea and Idumaea that lye beyond Jordan and are seated in the Midland Country Christ therefore would have the Jews enjoy their Priviledges till they themselves through their Impiety and Perverseness forfeited and lost them For he does not indulge the preaching of the Gospel either to the Samaritans or Gentiles before it was offer'd to the Nation of the Jews for that he was sent by the Father Minister of the Circumcision to perform those promises which were formerly made to the Patriarchs of the Jews Rom. 15.8 See our Literal Explication upon Mat. 10.5 And Samaria As if he had said Out of all Judaea taken in the dilated signification I do not except Samaria Mat. 10.5 as formerly But in express words I enjoyn you to preach the Gospel as well in Samaria as in the other Provinces of Judaea Philip the Deacon in obedience to this command was the first who Preach'd up Jesus in Samaria which was approv'd by the Apostles sending to the Samaritans Peter and John who by imposition of Hands communicated the Holy Ghost to the believing Samaritans Infrà c. 8. v. 17. Now Samaria is a Province of â—alestine lying between Judaea strictly taken to the South and Galilee to the North comprehending the Tribes of Ephraim and Manassâ—h on this side Jordan so called from the Metropolitan City of the whole Country deriving its name from a Mountain as the Mountain took its name from one Somer or Shemer 1 Kin. 16.24 who was Lord of it In this City of Samaria built by Amri or Omni King of Israel the Kings who ruled the ten Tribes that were rent from the House of David kept their seat till Shalmaneser King of Assyria carried away Captive their last King Hoshea and with him having taken the City of Samaria it self after three years Siege all the ten Tribes and then dispers'd them over Media to prevent their revolting Some years after that Asarhaddon the Nephew of Shalmaneser who is also call'd Asnappar the great noble by Ezra as also Asbazareth Ezra 4.10 3 Ez. 15.69 by Ptolomy Assaradin and by Josephus Asseradoch the youngest Son of Sennacherib who succeeded his Father slain by his elder Sons gather'd a confus'd multitude of Inhabitants together out of the Provinces of the Cuthaeans Babylonians Chamathaeans Sepharvaimites and Chavaeans and sent them to re-people the Country which his Grandfather had empty'd of the Israelites to possess henceforth Samaria as their own Inheritance and dwell in the Cities thereof 2 Kings 17.24 Ezra 4.2 10. 3 Ez. 5.69 These new Inhabitants were by the Greeks call'd Samarites not because the Assyrians in their Language call Keepers or Guardians Samarites as affirms Sulpitius Severus but because they inhabited Samaria and Cuthaeans by the Hebrews because the chiefest part of them came out of Cuth a Province of Persia An. l. 9. c. 14. so call'd from the River Cuthah upon which it borders as Josephus testifies These Cuthaeans when they first inhabited Samaria did not worship the God of Israel but each of them adored the Idol of his own Country but many of them having been therefore destroyed by Lions Asarhaddon took care to send to the remnant one of the Priests which his Grandfather Shalmaneser had carry'd away captive This Priest residing at Bethel taught the Inhabitants the Worship of God after the manner of Jeroboam Of the Samaritans thus adoring their
Sanhedrin Preach the Gospel of Christ not only sometimes but daily not only from house to house that is privately in every house but also publickly in the most famous place of the City the Temple He saith Calvin that accounts himself happy when he suffers for Christ let him never faint though he should undergo hard Tryals For the Apostles were in a manner armed with stripes that without fear they might hasten to death Wo therefore to our wantonness who as soon as we have suffered the least Persecution like Soldiers discharged from service presently surrender the Torch to others CHAP. VI. 1. THe number of the Disciples That is Of such as believed in Christ and so the Churches Wealth increasing her Affairs increased also Multiplied To wit daily in Jerusalem There arose a Murmuring As it ordinarily happens in a great multitude Of the Grecians The Greek Text hath Hellenists The Holy Writers of the New Testament did call all Gentiles by the name of Hellenes when Religion was treated of And so I am apt to think that they were called Hellenists who either themselves or their Fore-Fathers having been addicted to the Superstition of the Gentiles were being Proselyted ingrafted to the Jewish Nation Against the Hebrews They seem to be called Hebrews here that were sprung from the Jews Line Clemens Alexand. and Chrysostom call them Hebrews from the very first Original Were neglected That is Were not enough supplyed To wit The Hellenists Widows who were either sick or burthened with Children were worse entertained than the Hebrew Widows were in their dayly distributions of necessaries for Food and Raiment Salmasius saith that the Cause of this Murmuring made by the Hellenists was That they lamented their Widows to be passed by in the daily Ministration because doubtless the Jewish Women were chosen and taken to that Office The Aethiopick rendred it Because they saw their Widows serve dayly It seems the despising of the Hellenists Widows consisted in this that the daily labour of serving the poor was laid upon them 2. Then the twelve called the multitude of the Disciples That is The Apostles convened the whole Flock of Believers in Christ that in such a multitude there might be enough out of which the Deacons might be chosen and that the Election might be by the Votes of the whole Church And said To wit To the whole Congregation of the Disciples or Believers It is not reason That is It is neither convenient nor expedient That we should leave the Word of God That is Be less taken up in propagating the Doctrine of the Gospel And serve Tables That is That we should apply our selves to the care of serving the poor among Believers in bodily necessaries Here is a figure called Synecdoche expressing the thing containing for the thing contained Tables for the meat and drink used to be laid on Tables Also of the part for the whole that is even for every thing else beside meat drink that belonged to bodily sustinence And so to serve Tables is the same as to look after things necessary to maintain the bodily life 3. Look ye out That is advisedly choose Men of honest report That is Whose Faith and Uprightness is unquestionable Full of the Holy Ghost and Wisdom That is Abundantly furnished with Spiritual Wisdom or Wisdom proceeding from the Holy Ghost Whom we may appoint over this business That is Whom we may appoint to take care of the poor as the Officers among the Jews called Parnesim in each Synagogue in Mat. 4.23 See Lightfoots Horae Hebratcae But we c. As much as to say We being liberate from this Care of overseeing the poor among the Faithful in things pertaining to the bodily life may with all care attend our Office either pronouncing what the Church must say after us in publick Prayers to God or instructing the people 5. And the saying pleased c. As much as to say And so by the advice of the Apostles were seven Stewards chosen by the common consent of the whole Church to take the care of the poor and of distributing the Churches Mony Their names were Stâ—phen Philip Prochorus Nicanor Timon Parmenas and Nicolas a Stranger or Proselyte of Antioch From their Greek names it appears that in this Election chief respect was had to the Hellenists The first Church of Christ was made up of Jews only none of the Gentiles being as yet either called or admitted to it It consisted of two sorts to wit Hebrews who were such from their first Original and of Hellenists who in respect of their Lineage and Nation were Greeks that is Gentiles but by Circumcision were incorporated to the Jewish Nation The first seven Deacons of the Church saith Salmasius were chosen out of the number of the Hellenists who were all of them except one born at Jerusalem And seeing the Hellenists were Proselytes and six of them born at Jerusalem Luke reckons the seventh last whom he telleth us was a Proselyte of Antioch If it were simply read in Luke and Nicolas a Proselyte it would be no wise doubted but we should understand the other six to have been Jews and not Proselytes but since he adds a Proselyte of Antioch who can doubt but the rest were likewise Proselytes though not of Antioch but of Jerusalem for these things came to pass in Jerusalem 6. Whom they set before the Apostles To wit That by their Authority and Blessing they might be confirmed And when they had prayed they laid their hands on them Here the form of Election is set forth which was also in the Primitive Institution of the Church used in making Bishops or Presbyters The Church presented Men of great Wisdom and Piety to the Apostles or their Delegates who were greatly indued with a Spirit of discerning to be ordained who after having tryed them prayed to God that he would bless them in the new Office to which they were appointed and endue them with such Wisdom as they might with great success manage the same Those Prayers being ended they laid hands on them in token of the Ministries being committed to them Sometimes also the Holy Ghost did by the Prophets point out by name such as he would have chosen to this or that Ministry Acts 13.2 1 Tim. 1.18 4.14 7. And the Word c. As much as to say Such was the power of the Holy Ghost speaking by the Apostles and working Miracles that every day many and among them some even of the Priests in Jerusalem which Christs own Preaching did not bring in to imbrace at least to profess the Faith did now having overcome all respect to carnal fear and vain-glory adjoin themselves to the number of the Believers and obeyed the precepts of Faith or Doctrine of the Gospel 8. Full of Faith and Power That is eminent for the Faith and Vertue of Miracles This manner of speaking is not unusual in Scripture to say they are full of the gifts of God in which
their Fathers But the Apostle Paul who was not a Proselyte but a Jew by Nation useth the same compellation to the Jews below * c. 22. v. 1. It is more reasonable therefore to say that both Stephen a Proselyte and Paul a Jew by birth call the Younger among them Brethren and the Older Fathers The God of Glory Heb. The King of Glory * Psal 24.7 That is the Omnipotent and Glorious God King of Kings Appeared unto our Father Abraham Stephen might use this expression not only as a Christian but also as a Jew or a Proselyte of the Jewish Religion The God of the Jews who calls himself the God of Abraham the God of Isaac and of Jacob is also the God of the Proselytes for the Proselytes worshipped one and the same God and bound themselves to observe the same Law with that which he gave to the Jews If they could call the God of the Jews their God as well as the Jews who can deny that they could call Abraham their Father But seeing Abraham by the Promise made by God to him was called the Father of Nations those Nations whose Father he was called by God could be no other than those which the Messias purchased to God the Father by his own Blood And there is no doubt but the Christians at this day may call Abraham their Father Thus far the renowned Salmasius When he was in Mesopotamia That is While he yet abode at Vr of the Chaldees Not to mention the Fables of the Hebrews who change Vr into an Appellative name I do not approve of their Opinion though it seem more probable to Bochartus * Phaleg l. 2. c. 6. who places Vr towards the Mountainous parts of Armenia in the Confines of Syria and more Northern Mesopotamia where by the name Vr they denote a Persian Castle * Amm. l. 25. c. 26. For neither does the Name of Chaldaea seem to be extended so far nor had Abraham then come from the East but rather from the North Neither can a Demonstrative Argument be drawn from the similitude of Names such as is that of the Persian Castle in Marcellinus whither he reporteth that Cassianus and Mauritius came as Bochartus himself elsewhere observes Isaac Vossius a very learned man will have Vr to be the same with Chebar or Chobar at the Confluent of Chabor and Euphrates but the way is nearer from that place into Syria nor was it needful for those that were journying to Canaan to go up into Charan nor was that a City of Chaldaea Therefore it 's uncertain whether it be Vra mentioned by Pliny * l. 5. c. 24. in the turning of Euphrates toward the East and Babylonia Or Ouria spoken of by Eupolemus a City of Babylonia according to Eusebius * Praep. l. 9. but according to Ptolomy situate near Euphrates in Babylonia or the City Orchoa or any other City of Chaldaea whose name was changed But the Chasedim Chaldaeans who were issued from Chesed the Son of Nachor Gen. 22. v. 22. seem to be mentioned by a Prolepsis Gen. 11.31 as are the names of Bethel Dan c. Thus far the most renowned Frederick Spanhem the Son in his Introduction to Sacred Geography The most learned Vsher Bishop of Armach is of opinion that the word Chasedim is rather an Appellative of a Sect denoting Diviners and Magicians than the proper name of a Nation The Fortune-tellers in Chaldaea it self are also found distinguished by that name Dan. 2. v. 2 20.4 v. 7. 5. v. 11. Stephen saith Heidegger Reckons Mesopotamia the same with Chaldaea For this reason certainly that that part of Mesopotamia which lies next to Syria is in the Scriptures also mentioned under the name of Chaldaea And Pliny lib. 6. c. 26. declareth that some part of Babylonia yea Babylon it self was comprehended within the bounds of Mesopotamia Babylon the Head of the Chaldaick Nations for a long time enjoyed the greatest renown in the whole World on which account the rest of Mesopotamia and Assyria was called Babylonia And the same Pliny a little after There are also Cities in Mesopotamia Hipparenum and this of the Chaldees as also Babylon near the River Narraga which gave name to a City The Persians demolished the Walls of Hipparenum The Orchens also a third Sect of the Chaldaeans were placed in the same Situation turned toward the South Moreover Tremellius is of Opinion that Orchoe is the same with Vr The same Pliny * l 6. c. 27. also declareth that Mesopotamia is bounded on the East with Tigris on the West with Euphrates on the South with the Persian Sea and on the North with the Mountain Taurus So that not only all encompassed by the two Rivers but also all places situate by their Banks are to be comprehended in Mesopotamia Possibly the Words of * 1 An. 7. Josephus tend also to the same purpose where speaking of Abraham he saith When the Chaldaeans and the rest of the Mesopotamians rose up against him he determined to transmigrate himself and relying upon the good Will and Favour of God he went and dwelt in the Land of Canaan It is therefore apparent that Abrahams Native Country Vr may be rightly ascribed both to Mesopotamia and also to Chaldaea Thus far Heidegger * Hist Sac. Patriarc Tom. 1. Exercit. 23. num 45. Tom. 2. Exerciâ— 3. num 5. Babylon saith Lightfoot may be also said to be in Mesopotania partly because it was situate betwixt the two Rivers Euphrates and Tigris but especially according to Scripture Idiom because it was on the other side of the River Which that it is observed by the Vulgar Interpreter you may see from Jos 24. v. 3. where for that which is in the Hebrew And I brought Abraham your Father from beyond the River he has I brought therefore your Father Abraham from the Porders of Mesoptamia Eratosthenes in Strabo l. 3. saith That Mesopotamia is comprehended with Babylonia in a great circle by Euphrates and Tigris Before he dwelt in Charan As if he had said Abraham was indeed as yet in Mesopotamia when the Lord appeared to him but at Vr of the Chaldees not at Charan Abraham departing from Vr of the Chaldees with his Fathers House came to Charan not with an intention to abide there but to go over to the Land of Canaan as saith Torniellus A. M. 2113. num 3. But when he was come to Charan of Mesopotamia an Eastern City not far from Vz where Job afterwards inhabited his Father Therach was there seiz'd with a Distemper whereof he died hence his duty to his Father now a dying who had given himself as a Guide and Companion of this Pilgrimage on the account of Religion detained and kept back Abraham from accomplishing his begun Journey and so he dwelt at Charan till Therach accomplished the days of his Pilgrimage being now 205 years of Age as it is related Gen. 11 31 32.
was formerly ignorant So the Ethiopian Eunuch when he embraced the truth Acts 8.37 is said to have been full of Joy 35. The Magistrates sent The word Magistrates signifieth in the Greek Captains of the Soldiers See what we have said above v. 20. Sergeants Grotius thinks that in the Latin Translation the Greek word Rabduchos should be retained For although saith he Plutarch and the Glossarie call Sergeants Rabduchos in Greek yet the Greek word it self signifieth any of the Magistrates Officers that carryed a staff which is in Greek called Rabdos as a sign of their Office Calvin renders the word apparitores Beza Stephanus Viatores Saying let these men go The City Judges repented that for the sake of the incensed multitude they had commanded strangers to be beaten without hearing their cause as if they had been convicted Malefactors contrary to the Roman Laws and of all Civilized Nations 36. Go in Peace That is go with Freedom and fare you well 37. But Paul said unto them Who were sent by the Magistrates They have beaten us openly The Magistrates are said to have done this because they commanded it to be done Vncondemned That is unheard contrary to the order of Law whereby whosoever determineth any thing before he hath heard both Parties tho his Determination be just he hath been unjust in Determining Being Romans Against the Porcian and Sempronian Laws Cicero for Rabirius The Porcian Law takes away rods from the Bodies of all the Roman Citizens And in his fifth Oration against Verres There was a Roman Citizen whipt with rods in the Market-place of Messena All the while notwithstanding his pain and the noise of the rods nothing was heard from this Wretch but these words I am a Roman Citizen thinking with the remembrance of his City to repel the stroaks and abate the pain And then O sweet name of Liberty O great Priviledge of our City O Law of Porcia and Laws of Sempronia And a little after It is a Crime to bind a Roman Citizen heinous wickedness to beat him And have cast us into Prison As if they intended to inflict more cruel punishments upon us And now do they thrust us out privily As much as to say And now having publickly and openly disgraced us do they privately and clandestinely thrust us out without any reparation of our honour Nay verily c. But truly we shall not now go out of Prison unless the Judges themselves take us honourably that it may appear that we were undeservedly beat and put in bonds And they feared when they heard that they were Romans That is they were afraid lest they should be accused of Treason with which Cicero threatens Verres towards the end of his fifth Oration against him For it was declared by the Law that if a Roman Citizen was hurt the very Majesty of the Roman People should be accounted as hurt They were not moved saith Calvin excellently with the other head that they wrongfully raged against innocent Men without any tryal of their cause And yet that was a greater reproach But because they seared no revenger among Men they were not moved with the Judgment of God And hence it was they so unconcernedly passed by that which was objected concerning the unjustness of it they were only afraid of the Roman axes for violating the Liberty of a Citizen They knew this was Capital to the greatest of their Deputies what then would it be to the Decurions of one Colonie Such is the fear of wicked Men who have a stupid Conscience before God greatly indulging themselves in all Sins until revenge from Men threaten them 39. And they came To wit the City Judges to the Prison to Paul and Silas who as it pleaseth Grotius are called Romans by a Synecdoche seeing Paul only had the priviledge of the City of Rome Such a Synecdoche is in Matth. 27.44 And besought them Some render it and comforted them To wit they intreated them with fair words that they would forgive the wrong which they did them undeservedly being forced to it by the clamour of the People and so acknowledging their innocency they comforted them And brought them out and desired them to depart out of the City As much as to say Having brought them out of Prison they urged them with intreaties that they might depart out of Phillipi lest they might suffer worse from the angry Philippians 40. And they went out To wit Paul and Silas And entred into the house of Lydia That Godly Woman of Philippi of whom see above v. 14. And when they had seen the Brethren That is the Christians who were met in Lydia's house They comforted them With an exhortation to Constancy in the Christian Religion seeing God doth even beyond expectation by Miracles aid and assist such as for this Religions sake are persecuted And departed From Philippi as the City Judges requested them in the verse immediately preceeding To wit saith Grotius partly that they might not bring themselves into unnecessary troubles partly because Macedonia which God had recomended to them is of a far greater extent CHAP. XVII 1. NOw when they had passed through To wit Paul and Silas Amphipolis A City of Macedonia near Philippi bordering upon Thrace which as Thucydides saith Lib. 1. 4. was first called Nine ways but being taken by Agnon the Athenian General it was called Amphipolis because it is washed on both sides by the River Strymon It was afterward by the Grecians called Christopolis the Christians commonly called it Christopoli the Turks calls it now Emboli it is an Archiepiscopal City of Macedonia And Apollonia A City of Macedonia in that part of it called Mygdonia upon the River Chidor about twelve Miles distant from Thessalonica which now is called Ceres They came to Thessalonica The largest City of Macedonia and a most Famous place of trading Lib. 7. Which as we read in Strabo's excerptions was first called Therme it was built by Cassander who called it Thessalonica after the Name of his Wife the Daughter of Philip the Son of Amynta having carryed thither the Inhabitants of the neighbouring Cities such were the Chalastrians Aeneans Cissians and also some others It bordered upon the Thermean Gulf so called from Thermes whence it is supposed to be that which the Italians now call Golpho di Salonichi for they call Thessalonica Salonichi Where was a Synagogue of the Jews There being none to wit in Amphipolis nor Appollonia 2. As his manner was Which to wit Paul had of going in into the Jews to their Synagogues Reasoned with them out of the Scriptures To wit of the old Testament which was received by the Jews as Canonical 3. Opening As much as to say Openly explaining as well the express Prophesies concerning the Messias as the types by which he was shadowed that he might make it clear to them that he was to suffer stroaks wounds and a shamefull Death and again to return to Life And that therefore
is I Luke and Paul From Philippi A City of Macedonia of which we have spoken above Ch. 16.12 After the days of unleavened Bread That is after the Jews feast of the Passover which as yet Paul with the other Jews who were Christians seems to observe that he might Lawfully accommodate himself to the Jews and doubtless he neglected not the occasion of Preaching Christ to the Jews at that Feast Vnto them Our fellow Travellers who went before us To Troas A City of the Country of the same name In five days That is Within five days Where we abode seven days That is we passed seven days in the City called Troas 7. And upon the first day of the Week That is That day as Sozomen saith which is called the Lords day 1 Hist Eccl. Ch. 8. which the Hebrews called the first day of the Week but the Greeks dedicated it to the Sun See what I have noted upon Mat. 28. v. 1. The Table of the Canons lately published by the famous John Baptist Cotelerius Ch. 4.16 It was not before Christs Resurrection called the Lords day but the first day but after the Resurrection it was called the Lords day the Lady of all days and Festivities We have the name of the Lords day in Rev. 1.10 In Ignatius his Epistle to the Trallians and Magnesians and sometimes in Clement's Institutions also in that place of Ireneus which the writer of the answers to the Orthodox in Justin Martyr hath preserved to us The edict of Theophilus Patriarch of Alexandria Both custom and honesty requires of us that we should honour the Lords day and celebrate it because Christ our Lord upon that day executed the eminent Office of his Resurrection Lib. 5. Paschal operis Cap. 20. Sedulius In the mean time after that sad Sabbath the happy day began to dawn which being most welcome to the triumphing Lord did take its name from his Majesty called for this honour the Lords day being a day that attained to the Dignity to be the first that beheld the Original of the rising World and the vertue of Christ rising again St. Epist 119. Cap. 13. Augustine The Lords day has been by Christs Resurrection declared not to the Jews but to the Christians Serm. 15. de verb. Apost and from him it began to have its Festivity And this day is called the Lords day because upon this day the Lord rose again or to teach by the very name of it that it ought to be wholly consecrated to the Lord. St. Maximus Taurinensis Hom. 3. in Pentecost The Lords day is therefore venerable and solemn to us because upon it our Saviour as the rising Sun having driven away the infernal darkness shined with the light of his Resurrection and therefore by the common Speech of the World it is called Sunday because Christ the Sun of righteousness being risen did inlighten it The Roman order and Isidor Lib. 2. de Eccl. Offic. Cap. 24. The Apostles therefore did with Religious Solemnity ratifie the Lords day because upon that day our Lord and Redeemer rose again from the dead and which also is called the Lords day that in it abstaining from earthly works or Worldly inticements we should give our selves only to divine Worship giving to wit honour and reverence to this day for the hope of our Resurrection which we have in him Gregorius Turonensis This is the day of the Resurrection of our Lord Jesus Christ Lib. 1. Hist Cap. 22. which we properly call the Lords day for his holy Resurrection When the Disciples came together From this place and that which is written 1 Corinth 16.2 is gathered that the Christians did then use upon the first day of the week to keep solemn Meetings Justin Vpon the day called Sunday Apolog. 2. all that live in Cities or Country meet in one place To break Bread To wit that was consecrated to be a Symbole of the Body of Christ offered for us upon the cross Hence the Syrian rendred it That we might break the Eucharist The Arabick That we might destribute the Body of Christ The Ethiopick To bless the Table All understood it of this holy Rite by which the Lord Jesus would have the Memory of his bitter Death to be celebrated by his Disciples See what we have said above Ch. 2. Luke 22.19 1 Cor. 11.24 26. v. 42. 46. Paul Preached unto them The word of God to wit before they celebrated the Eucharist which is denominated from the breaking of Bread Ready to depart From the City Troas On the Morrow That is The day immediately following 8. And there were many lights To wit to dispel the Darkness of the night or as Jerome saith against Vigilantius for their comfort in the darkness of the Night In the upper Chamber Which as Juvenal speaks the roof only covers In this as in the least esteemed part of the house Men of mean fortunes used to live also in the time of the Apostles the Church assembled there and in it performed their Worship not in Magnificently built Temples Where they were To wit The Christians of Text. 〈◊〉 â—â—ll down from the third loft That is he fell from the third frame or third floor Servius The houses of old were made de tabulis 〈◊〉 Eneid of Boards whence at this day we say in houses that are â—uildedhigh the first and second tabulatum story but the highest that which supports the roof whence what Juvenal calls tabulata tertia Sat. 3. the third story or loft is expounded by the Scholiast upper rooms And was taken up Dead As much as to say And when some of them who saw Eutychus fall had run from that upper room of the house to take him up they found him already destitute of all strength and without Life 10. And Paul went down His holy discourse being interrupted that he might restore Eutychus to Life who was by an unexpected fall killed And sell on him As Elias 1 Kings 17.21 and Elisha 2 Kings 4.34 fell upon them whom they were about to restore to Life And imbracing him Eutychus by the middle Said To them who Lamented Eutychus being dead His Life is in him That is now his Body begins to grow warm and revive 11. When he therefore was come up again c. As much as to say When therefore Paul was again gone up to that Loft where he had Preached and had there celebrated the Rite of the Eucharist and taken Meat he with unwearied Zeal spent the rest of the night until-day light in Preaching So. That is the Night being spent After the same manner the Particle So is used as a note of what was done above Ch. 7.8 Ch. 17.33 below Ch. 28.14 Joh. 8.59 He departed From the City Troas and that on Foot the rest being to go in a Ship as is told below v. 13. 12. And they brought They to wit who came down to take up Eutychus who had
length when Castor died they say that Pollux who having been born of the same Egg with Helena was immortal out of Love to his Brother begged of Jupiter that he might share his Immortality with his Brother which having obtained they are said to die alternatively and live again Which Fiction arises from hence because as Servius saith on Aen. 6. the Constellation Gemini that is assigned to them is so that when one Star of it setteth the other riseth Yet Macrobius Saturnal l. 1. c. 21. as he referreth all the other Gods so them also to the Sun when he saith But the Gemini who are supposed to die and live by courses what else do they signifie but one and the same Sun now descending into the lower Hemisphere anon mounting to the highest altitude of this Moreover the Castors or Castor and Pollux were usually painted like handsome young Men most decently apparelled and sitting on Horseback saith the Famous Lightfoot And they appeared thus Equipped if you 'll believe the Relator in the Engagement at the Lake Regillus leading on the Roman Cavalry and defeating the Enemy so that the Victory was obtained by their Conduct Dionys l. 6. Roman Antiq. Yet sometimes they are drawn on foot But that the Ships of Alexandria used to have the Effigies of Castor and Pollux on their Snout that notable place of Cyril indicates which the most renowned Heinsius citeth out of Catena patrum upon Isaiah not yet published But also saith he the Author of the Acts of the Apostles saith that they who were with him went aboard of a Ship of Alexandria whose sign was Castor and Pollux For it is usual for Alexandrian Ships to have such Ensigns painted on the right and left side of their Forecastle Moreover we may observe that Paul did not refuse in case of necessity to make use of that Ship which has the Image of an Idol upon it For seeing an Idol hath no Vertue to pollute things consecrated to it a Christian making use of these things in case of necessity where there is no just cause of offence is not defiled if they be referred to Civil uses See 1 Cor. 8.4 7 8 9 10. 12. And landing at Syracuse Syracuse or as it is commonly used in the plural Number Syracusae the most Famous City of the Island of Sicily a Colony of the Corinthians was built by them together with the Dorick Grecians under the Command of Archias the Corinthian above 700 years before the Birth of our Lord about the same time that Naxus and Megara Cities of Sicilia were built as Thucydides l. 6. Strabo l. 6. and others have left on Record It had its name from a Marsh that lies near it called Syraco of which Stephen speaketh when he treateth of Syracuse Marcianus Heracleota in his Periegesis The Dorians inhabited the West side Of Italy whom Archias of Corinth bid To come to him who did their labour use Building the Famous City Syracuse Its name from the adjacent Marsh they chuse It was saith Thomas de Pinedo of old divided into four parts according to Cic. in Verrem l. 4. One which Strabo calls Ortygia l. 6. was by them called Nasos that name in the Dorick Dialect which the Syracusians used signifies an Island Famous for two Harbours and the Royal Palace of Hieron where the Praetors had their residence In this part of the City there were many consecrated Temples two whereof surpassed the rest to wit Diana's Temple and Minerva's There was also a Fountain of Sweet Water whose name was Arethusa of incredible largeness celebrated not only by Poets but also by Prose-Writers very full of Fish which would have been wholly covered with the Waves had it not been parted from the Sea by a fortified Wall and certain heaps of Stones The second part was called Acradina wherein were a very large Market place stately Galleries a publick Hall extraordinary well adorned a very spacious Court and a most excellent Temple of Jupiter Olympius The third part of the City was named Tyche because in it was an ancient Temple of Fortune so the Greeks call Fortune in which there was a spacious Colledge and very many consecrated Houses But the fourth part because it was built last was called Neapolis in which there was a large Theatre and two stately Temples the one Ceres's the other Proserpina's and that surpassingly beautiful and big Image of Apollo which they called Temenites These four parts of Syracuse were of that extent that Cicero in the above cited place calls every one of them a City and therefore Ausonius in his Poems which he made of the most considerable Cities of the Roman Empire calls Syracuse Quadruple Epipolae also wherein were Eurylcus Labdalum and Temenus of which we have spoke in their proper places is by others mentioned among the Parts of Syracuse but we have followed the most Learned of Romulus's Offspring from whose Fountain we have watered these Gardens In Epipolis was that Famous Prison called Latomia a large and stately work of Kings and Tyrants it was all of a Rock digged to a marvellous depth according to Cicero's Oration against Verres l. 5. who in the same Oration avers that it was made by Dionysius the cruel Tyrant The pleasantest of these Caverns had its name of Philoxenus the Poet wherein he is said to have composed Cyclops the choicest of all his Poems as Aelian reporteth Hist var. l. 12. c. 44. Sueton saith in Tib. c. 74. that that Image of Apollo called Temenites so much commended by Cicero was transported from Syracuse to Rome The Romans made themselves Masters of this most Opulent and Famous City when Marcellus was their General after that they had sacked it as Livy in his 25 Book and Florus l. 2. c. 6. sufficiently testifies the Words of the latter I thought fit to insert here Sicily that was commited to Marcellus did not long hold out for all the Island was overcome in one City That great and before that time invincible Metropolis Syracuse tho it was defended by Archimedes's wit at last submitted It s tripple Wall the same number of Castles that Marble Haven and celebrated Fountain availed it nothing save only to procure compassion that being overcome it might be spared for its beauty Strabo l. 6. saith that Augustus Caesar repaired it It was anciently the Metropolis of all Sicily as also the greatest and most powerful seat of Tyrants now a Bishops Seat between Catina and the Promontory Pachynus it retains the same situation at this day and its name is a little altered for it 's commonly called Saragossa Its Citizens by the Latins were called Syracusans It hath produced several Men Famous for Learning amongst the rest Flavius Vopiscus the Famous Historian Philemon the Comick Poet but Archimedes the Geometrician and excellent Mathematician hath surpassed them all in Fame whose Sepulchre Cicero Tusc Quaest l. 5. makes his boast that he found out among Briers and Brambles when it was unknown to the
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
year of our Lord 461. and another John Sirnamed Manzur whom Suidas extols to the Skies the Greeks being very Prodigal in their own praise lib. 2. de hist graecis c. 24. Although indeed saith Vossius Damascenus was a most learned Man and of great Fame yet in many things he was overcredulous His Histories related in his Sermons shew this Baronius doth truly acknowledge that his Writings are of very uncertain credit and that he abounds with many fictions Exercit. 13. adver Baron sect 38. which opinion of his Casaubon confirms where he remarked many and gross Errors In others of his writings he does not appear Judicious as for examples sake when he tells us of Falconillaes Soul that she by the Prayers of S. Thecla the first Martyr was delivered from the punishments of Hell although she died in the Heathens Errors and Idolatry Likewise where he saith that the Soul of the Emperour Trajan was exempted from infernal punishments by the Prayers of Gregory the Great Both which you may read in Damascenus in his Oration of those who dyed in the Faith This man was a great defender of Images against the Emperor Lâ—o Isaurus and his Son Constantine the fifth of that name sirnamed Copronymus in a Synod of three hundred thirty eight Bishops convocated by the same Constantine held at Constantinople Anno Dom. 754. which also was called the seventh Oecumenick Synod he with Germanus and George sometimes Patriarchs of Constantinople was Condemned as an Idolater and Worshipper of Wood and Images as appears from the Acts of that Synod which are inserted in the sixth Action of the Acts of the second Synod of Nice Amongst his own he was called Chrysorrhoas for his Eloquence He dyed Anno Dom. 760. The Damascene Prunes are also famous which were wont to be carried from the City Damascus to Rome together with small Figgs called Cottana of which Juvenal Satyr 3. v. 85. By the way we may observe that this kind of small Figgs was so called as Hesychius witnesseth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Hence Martial saith Elegantly Lib. 13 Epigram 28. These Cottana which have been sent to thee in a round turned Pannier if they were bigger they would be Figgs This name Cottana among the Cretians signified also a Virgin as witnesseth the same Hesychius in the fore-cited place which is deduced from the same Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to wit Giâ—le If you desire to know more of this most Ancient City you may consult the Itinerary of Benjamin Thudelensis and Hoffmans universal Lexicon To the Synagogues How great a multitude of Jews was at Damascus De bell Jud. lib. 2. c. 25. may be gathered from what Josephus saith that under Nero ten thousand Jews unarmed being by chance gathered in the publick Baths were there oppressed and slain by the Inhabitants of Damascus It is very probable that many of the Jews converted to Christ did to avoid the Persecution stirred up at Jerusalem fly to Damascus therefore Paul not being content to have vexed them at Jerusalem he willingly undertook the pains to prosecute them thither For the Governor of Damascus under Aretas the King of â—rabia the Stony and Damascus was a great favourer and abettor of the Persecutors of Christs Disciples as appears from 2 Cor. 11.32 That if he found any c. As much as to say That a License and liberty might be given him to bring all such as he found Professors of the Christian Religion without difference of Sex bound as Malefacâ—ors to Jerusalem The Romans saith Grotius allowed the Sanhedrin the priviledge of taking and beating not only over the Jews of Palestine but also without Palestine where there were Synagogues that willingly acknowledged the Jurisdiction of the Sanhedrin in matters pertaining to Religion Of this way That is Of this Sect and Institution as below ch 19.9 23. ch 22.4 ch 24.14 3. There shined round about him a light from Heaven Like a lightning brighter then the Sun as may be seen below chap. 22. v. 6 26. v. 13. 4. And he fell to the earth Because he was struck and as it were blasted with the brightness of that light sent to him from Heaven He heard a voice To wit Descend from Heaven with that light Saying To wit In an Hebrew Dialect as Paul himself saith below ch 26.14 Saul Saul why persecutest thou me Augustine saith elegantly as his manner is Tract 10. in Epist Joannis The Head being to ascend into Heaven he commended his Members upon Earth and departed Now you do not find Christ speaking upon earth You find him speaking but in Heaven and from Heaven it self Why Because his Members were trod upon on Earth Therefore he said from above to Saul the Persecutor Saul Saul why persecutest thou me I ascended into Heaven nevertheless I lye upon Earth as yet I sit here at the right hand of the Father there I am hungry thirsty and a stranger as yet See Matth. 25.40 45. Luke 10.16 Believers are the Mystical Body of Christ and his Mystical Members hence whatever is done to them Christ takes it as done to himself 5. Who art thou Lord. As much as to say Whose voice do I hear And the Lord said As much as to say Christ who wasin Heaven and spae from Heaven itself answered I am Jesus c. As much as to say You hear the voice of that Jesus of Nazareth whom thou persecutest while you pour out your rage and storms of your wrath upon my Servants It is hard In Trucul Act. 4. sc 2. v. 55. That is It is a very troublesome and vain labour If thou beatest the pricks with thy fists thou hurtest thy hands says Plautus To kick against the pricks The Greek and Roman Writers frequently use this Proverb against such as attempt a thing that will happen ill to them For if Oxen being thrust and galled with the goad while they draw the Plough or Cart should kick while they would hurt the goad they do but hurt themselves because as the Scholiast upon Pindarus in the end of his second Pythia saith they are more sorcly strucken and beating their heel against the sharp goad they are pricked again with its point Therefore by this proverbial phrase the Lord Jesus declares that Sauls wrestling against him was to his own great hurt so that if he desisted not from applying himself to ruine the Christians it would come to pass that he should dye a sad death 6. And he trembling and astonished c. As much as to say But Saul being terrified with the brightness of the Heavenly light and the voice which came from Heaven puts off his Wolf-like fierceness and puts on a Sheep like disposition and also freely and willingly gave himself to do the commands of the great Shepherd of Souls whom he lately despised For the Lord Jesus sends him to the City of