Judgment Let Men therefore be delegated that are more skilful in managing Impeachments Go down together As if he had said Let them go down with me from Jerusalem to Caesarea and accuse Paul of his Crimes 6. Among them To wit Among the Jews of Jerusalem The next Day That is the next day after that Festus returned to Caesarea Sitting in the Judgment Seat To give Judgment He Commanded Paul to be brought That he might judge his Cause Many and grievous Complaints c. That is They laid many grievous Crimes to his Charge which yet they could not fix upon Paul by any plausible proofs Excellent is that of Apuleius Any innocent Man may be accused of a forged Crime but none but a Guilty Person can be convicted 8. While Paul answered for himself That is While he vindicated his own Innocency by most solid and convincing Arguments as above c. 24. v. 10. seq Against the Law of the Jews That is Against the Law given by God to the Jews through the Ministry of Moses Against the Temple Of Jerusalem which my Adversaries calumniate me that I went about to prophane Against Caesar Those Accusers of Paul seem to have laid the same things to his charge that the Jews of Thessalonica and Corinth did above c. 17. v. 7. c. 18. v. 13. 9. To do the Jews a pleasure That is To curry favour with the Jews And there be judged of those things before me That is Be judged by the great Council of the Jews in my hearing The Sanhedrin saith Grotius had some Power of executing the Law but the right of the Roman City was greater than that of the Sanhedrin therefore Paul could not be compelled to acknowledge them for Judges The Governors used sometimes to be present with the Senate of the City L. 1. § sed etsi D. quando appellandum sit 10. But Paul said To wit When he understood on what design and intent Festus put that Question to him and fearing ambushes laid by the Jews I stand at Caesar 's Judgment-Seat He calls that Caesar's Judgment-Seat which the Governor held in the Name and by Authority of Caesar Vlpianus Book 1. of the duty of Caesar's Procurator saith What things are acted and done by Caesar 's Procurator are so approved of by him as if they had been done by Caesar himself Where I. Seeing I am a Roman Citizen To the Jews To wit Those mine Accusers to whose importunity you seem to yield I have done no wrong That is in nothing have I given them just cause of offence Better The Comparative is put for the Positive well or the Superlative as it in the English very well 11. I refuse not to die Terent. Phorm Act. 1. Sc. 5. If Vncle Antipho has committed so great a trespass against his own Interest I plead for no favour for him but that he may suffer according to his demerits On which place Donatus saith T' is a Rhetorical Theorem which he uses who is entrusted with a cause proposed If this or that be I beg not pardon I deprecate no punishment But if there be none of these things Supply Wherein I have offended as I said above v. 8. Which these accuse me A Graecism For in Latin it is more proper to say Of which or whereof they accuse me No Man may deliver me unto them That is No Man hath Power to grant this liberty to the Jews to judge me against my Will It was saith Grotius contrary to the Roman Laws to deliver up a Roman Citizen and that against his Will to Men of a Province to be judged by them Pliny in his Epistle to Trajan of the Christians saith There were others possessed with the like madness whom because they were Roman Citizens I ordered to be sent back into the City I appeal to Caesar That is as Grotius interprets it If ye will deliver me to be judged by the Sanhedrin for Festus seemed to intend it I appeal to Caesar Nero. This was allowed by the Roman Laws in such a case For before Sentence Appeal may be made If the Judge has pronounced an Interlocutory on a Question to be discussed in a Civil Action or does it contrary to Law in a Criminal L. Ante. D. de appel recip With the Council That is With the Conciliary Assistants Conferred That he might ask their Judgment as to this Appeal of Paul's to Caesar whether it should be admitted or not To Caesar thou shalt go Festus grants that to a Roman Citizen which if he had not granted he had been guilty of open violence before Caesar whose honour that was advanced by that Appeal he should have seemed to suppress and make light account of 13. And when a few days were past That is a few days intervening Agrippa The Younger whom Herod Agrippa Aristobulus's Son begot of Cyprus Daughter to Phasaelus King The last of the Jews but not of the Province of Judaea or Jerusalem or any part of the two Tetrarchies of Archelaus his Grand Uncle but of the Tetrarchies of his other Grand Uncle Philip and of Lysanias of whom mention is made Luke 3.1 Claudius the Emperor at first would have had this Agrippa the lesser then a young Man to succeed his Father Agrippa but afterwards looking on him as uncapable to govern so great a Kingdom he made Cuspius Fadus Procurator of Judaea and of the whole Kingdom of Agrippa the Elder which was larger than the Kingdom of his Grandfather Herod the Great And so Judaea was again made a Province as it was before it was added to the Kingdom of Agrippa the Elder by Claudius Caesar since Augustus had banished Archelaus Uncle to the same Agrippa who was accused of Tyranny to Vienna of the Allobroges But in the fourth Year from the Death of Agrippa the Elder which was the eighth of the Reign of Claudius Herod Brother to the same Agrippa King of Chalcis in Syria died and Agrippa the younger was by Claudius substituted in the room of the deceased and together with the Kingdom of Chalcis he was also invested with Power over the Temple of Jerusalem and the Holy Treasury and with the right of chusing High Priests which the same Emperor had granted to his Uncle This was the beginning of Agrippa the younger's Reign But when he had governed Chalcis four Years Claudius after the twelfth year of his Reign took it from him and transported him into a greater Kingdom constituting him King of the Tetrarchy which was his Grand Uncle Philip's to wit of Batanaea and Gaulanitis or Auranitis which Countries seem to be the same with Ituraea Luke 3.1 and Trachonitis adding moreover the Principality which is Surnamed Lysania's because it was of old possessed by Lysanias Ptolemy's Son of whom Josephus writeth 14 Ant. 23. 15. Ant. 4. and more recently by the Tetrarch Lysanias whom Luke maketh mention of To this greater Kingdom of Agrippa the younger Nero added Tiberias and Tarichaea Cities of Galilee
of our Salvation By many Proofs An Hebraism that is by many evident signs that had the force of a most powerful and irresistible Proof The Greek calls Theses proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth says Beza as Quintilian affirms out of Aristotle l. 5. c. 9. signs necessary and indubitable as these actions speaking walking eating drinking are undoubted signs of life To appear publickly in sight and to be felt by the Hands are certain signs of a real natural Body Also the wounds of the hands feet and side were indubitable signs that the same Body rose that was crucified and Pierced with the Lance. The Blood and Water flowing from his wounded side was for a certainty a sign of the parts about the heart being wounded and of Death These were therefore the signs by which St. Luke affirms that Christ confirm'd his Resurrection of which he treats more fully in his Gospel Being seen Often and long together For it was but necessary that Christ in regard of the infirmity of his Disciples should converse with them both frequently and for a good while together to the end they might have a full assurance of his Resurrection For we know how difficultly they were induc'd to believe it and how at first when he appeared to them they thought it only a delusion of the sight and that it had been only some Apparition that deceiv'd them And speaking of the Kingdom of God That is of the Spiritual Kingdom the possession of which Christ was to take upon his ascent into Heaven The Apostles were as yet but ignorant in many points of Faith which before the suffering of Christ being blinded by their own prejudices they could not sufficiently apprehend tho they had frequently heard them from his mouth Therefore after his Resurrection he delay'd his Ascension forty days and took in that Interval as much time as he thought to be sufficient to instruct his Disciples in what was necessary for them to know to the end they might the more faithfully perform the Function which they were to undertake 4. And being assembled together The Greek word is using one common Table or eating the same Salt and Meat together Whence the Proverb To have eaten many Bushels of Salt with any one is the same thing as to have had long converse with any one In his Critica Sacra Says the most Learned Sir Edward Leigh There are some that endeavour to prove by Examples that the Greek word signifies properly the rallying of Souldiers dispers'd in pursuit after a Battel won Or as when a Shepherd gathers his scatter'd Sheep into one Fold Which significations agree very exactly to the sense of this place because Christ doth recollect his Disciples dispersed like scatter'd Sheep and gave them Instructions for the Spiritual Warfare which they were to undergo The same Author in the same place affirms the Greek word to be a Military word and to signifie the pitching of the Victor Captain in the Field of Battel The most Learned Lightfoot deduces the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from Hals which signifies Salt but from Halia which signifies an Assembled Congregation But whereas Christ after his Resurrection never appear'd to his Disciples but of a suddain and when he was least expected Mat. 28.6 but only upon the Mountain of Galilee where he had appointed a meeting that most learned man refers this verse to that meeting as if this were the sence of the words Jesus a little before his ascent into Heaven being met in an Assembly of five hundred of the Brethren upon the Mountain of Galilee according to his own appointment 1. Cor. 15.6 finding his Disciples not willing to return to Jerusalem still as it were reaking with his Blood without his express order he commanded them to repair thither forthwith and not to stir from thence until they had receiv'd the Holy Ghost according to his promise They should wait for the promise of the Father Esa 44.3 Ezek 36.26 27. Jod 2.28 Thus he calls both here and Luc. 24.49 the gift of the Holy Ghost promised by the Father to all Believers Which saith he ye have heard from my mouth As if he had said The performance of which promise I have told you that I will make good to you Luc. 24.49 A passing like to this from an Oblique to a Direct Speech is frequent in History 5. Because John c. As if he had said Because within a few days ye shall find by experience how truly my Forerunner John said formerly that he Baptiz'd indeed with Water but that I would Baptize with the Holy Ghost See our Literal Explication on Mat. 3.11 Shall be Baptiz'd The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colour In which Sense the Apostles may be truly said to have been Baptized For the House in which this was done was filled with the Holy Ghost So that the Apostles may seem to have been plunged into it as into a large Fish-pond Hence Oecumenius upon Act. 2. v. 2. A Wind fill'd the whole House that it seem'd like a Fish-pond because it was promis'd to the Apostles that they should be Baptiz'd with the Holy Ghost Not many days hence Christ seems as it were to point out with his Finger those few days between the time wherein he had charg'd his Disciples not to stir out of Jerusalem and the approaching Pentecost 6. When they therefore were all met That is All the Apostles at Jerusalem They ask'd him When he appear'd to them upon the very day of his ascent into Heaven as appears out of the 1 Cor. 15.7 Luk. 24.50 51. compar'd together Wilt thou at this time restore again the Kingdom of Israel That is Now thou art again risen from the dead wilt thou reign over the Israelites after the manner of other Kings and free them from the Yoke of the Heathens Christ had really propos'd to restore the Kingdom of Israel but not the Earthly and Worldly Kingdom as both now and at other times the Apostles imagin'd but by recalling that People from their incredulity to the knowledg of himself that he might rule in the midst of them by the power of his Gospel Rom. 11.25 c. which St. Paul foretells shall be but by reason their minds were clouded with worldly thoughts they could not yet understand this Mystery Christ therefore contenting himself to restrain their Curiosity as to the point of time when it should come to pass and which it nothing concern'd them to know adds to his answer But you shall receive the Power of the Holy Ghost upon you As if he had said That Heavenly Doctor whom I shall send to you shall instruct you as to that which now ye seek from me that is to say what that future Restitution of the Kingdom of Israel shall be which you expect Tho as to the time that is
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
Seneca de Ira very often in Suetonius in his Caligula c. He that translated the Canons of Petrus â—lexandrinus into Latine for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be brought away reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having translated it to be choakt that is to be strangled And going down from Judaea to Caesarea Which before was called Strato's Tower of which before ch 8.40 Josephus likewise makes mention of this Journey 19 Antiq. 7. He there abode In the Greek there is an Ellipsis of the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there as also afterwards ch 14.3 20. But he was displeased Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolving war in his mind The Cardinal Baronius was of Opinion that Herod was angry with the People of Tyre and Sidon two maritime Cities of Phoenicia situate near the Borders of his Kingdom because they received Peter in his flight But this is uncertain as Tirinus has well noted See what we have said of Tyre and Sidon Mat. 11.20 They came with one accord That is The Ambassadours by the common Appointment of both Nations came to Herod Who was of the Kings Bed-Chamber That is Who had the Office of the Kings Chamberlain Desired Peace c. That is They by their Prayers indeavoured to reconcile the Kings mind unto them because their Country could not be nourished or subsist without the assistance of Judaea Galilee and other Countries under the power and command of Herod From him Gr. From the Royal Viz. Countrey That is From the Countrey subject to King Herod 21. And upon a set day That is On a day appointed for this to wit the second day of those Plays which he exhibited in honour of Claudius Casar So Josephus 9 Antiq. 7. Arayed in a Royal Apparel as Josephus in the same place saith cloathed with a Garment all over wrought with Silver of admirable Workmanship which reflecting the Beams of the Sun shined so bright that all those that beheld him were seized with reverence and fear Sate upon his Throne Gr. Tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is a certain sort of high seat placed in the Theatre whence Josephus in the lately cited place saith He came into the Theatre Every place saith Grotius that is raised higher than the rest is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Syriack Translation here uses Made an Oration to them To wit To the Ambassadors of Tyre and Sidon that for the future he might keep those people under 22. But the people gave a shout Foolishly flattering him The voice of a God and not of a Man Josephus thus expresses the meaning of this flattering Acclamation Presently saith he these pernicious flatterers shouting salute him as a God praying that he would be propitious to them That they had hitherto reverenced him as a Man but that now they did acknowledge and confess that there was something in him more excellent than mortal frailty can attain unto And immediately the Angel of the Lord sinote him With a grievous pain about his Heart and Entrails as appears from Josephus 19 Antiq. 7. whose words are these Not long after he looking upwards perceived an Owl perched upon a Cord which he thought was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger of his misfortune whereas formerly he had denounced unto him his felicity and conceived thereupon a most hearty and inward grief and suddenly he was seized with a terrible griping in his belly which began with very great vehemenâ—y For when long ago Herod being bound by the command of Tiberius leaned on a Tree on which an Owl sate a certain German foretold that the face of Affairs changing he should shortly be raised up to the highest Dignity But yet remember saith he in Josephus 18 Antiq. 8. that whensoever thou shalt see this bird again thou shalt die within five days after Therefore Agrippa being near his death called the same Owl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger of Evil whereas before it was the Messenger of Good Yet Eusebius hath described the mentioned place of Josephus 19 Antiq. 7. about Agrippa going to die without mentioning the Owl as if Josephus meant the Angel by whom Herod is here said to be smitten which is no small oversight The Angel of the Lord. In inflicting Evil God makes use of the Ministry of Angels Exod. 12.7 2 Sam. 24.19 2 Kings 19.35 Because he gave not God the Glory That is Because he had neither reproved nor rejected these impious flatterers as may be seen in Joseph 19 Antiq. 7. God did not punish Herod presently for James's death and the ill treatment of other Christians because in those Actions he might have some pretence of Ignorance and inconsiderate Zeal But for his sinning against the Majesty of the Deity in not hindring those impious flatterers Eaten of Worms In a very Ancient Greek Manuscript of Beza is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet alive Josephus saith that Herod was tormented with the Gripes for five days together without intermission Luke tells the cause of those Gripes by the Worms gnawing his Entrails to pieces that being alive he might be sensible he was not a God Hence it was that looking upon his Friends Behold saith he Joseph 19 Antiq. 7. I whom you esteem a God am commanded to leave this life fatal necessity refuting your Lye and I whom you have stiled immortal am by death snatch't away But the Will of the Coelestial Deity must be indur'd Neither have I liv'd obscurely but in such Felicity as all may proclaim me blessed So we read of Antiochus Epiphanes when he was about to die 2 Mac. 9. c. So that Worms in abundance came out of the body of this wicked man and while he was yet living his Flesh dropâ— off amidst his Akes and Torments so that the stench of his Rottenness was noysom to his whole Army So that he who but a while before conceited himself as high as the Stars could not now be carried because of his intolerable filthy smell Then it was that he began to abate his haughty Pride being smitten by an hidden wound and admonished by a Divine Rod to come to know himself since that his Torments every moment grew greater and greater And when even he himself could not indure his own stink he spoke thus It is but just that we should be subject to God and a mortal Man should not in his proud Thoughts equalise himself to him Josephus writes that Herod the Great a little before his death was troubled with crawling Worms about his rotten privy Members 17 Antiq. 8. In the Melpomene of Herodotus Pheretima the Queen of the Cyrenians though living swarmed with Worms In the Boeoticks of Pausanias Cassander the Son of Antipater his skin was fill'd with Water and from all parts of his body yet alive Worms broke out In the Pseudomantes of Lucian the Impostor Alexander died as the Son of Podalirius his foot
of our Saviour were imprinted Euseb lib. 3. de vita Constant Magn. 42. Its borders are towards the East the River Jordan toward the West Aegypt and the great Sea which is called the Mediterranean toward the South the Desert of Arabia toward the North Mount Libanon He divided their Land to them by Lot By Joshua their Captain the Successor of Moses with Eleazar the High-Priest Josh 13.7 14.1 2. 20. About c. We find the number of Four hundred and fifty years constantly kept in the Greek Latin Syriack Aethiopick and Arabick Books but the place and order of the number is various and different in the different Editions For in the Ancient vulgar Latin Translation saith the Reverend Vsher Arch-bishop of Armagh Chron. Sac p. 1. cap. 12. They are thus rendred He divided their Land to them by Lot about four hundred and fifty years after and afterwards he gave them Judges even as Joannes Mariana testifieth he found it written in some Greek Manuscripts to wit in the Manuscripts of Petrus Taxardus Marquess of Velesio which are greatly suspected to have been designedly both here and otherwhere conformed to the vulgar Latine Translation But the Alexandrian Copy which we have in England written in great letters and is of far greater Antiquity than those cited by Mariana reads it thus He divided their Land to them by Lot in about Four hundred and fifty years and after that he gave them Judges The very same thing is also found in those divers readings which Robert Stephen added to the New Testament which he printed in Greek at Paris A. D. 1568. Also a certain Greek Copy published at Paris and cited by Beza in his Annotations upon this place agreeing with it and another Manuscript of the new Colledge of Oxford except only that in this wants the Pronoun their after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Land in the other the Pronoun them is added after the Verb he gave In all which it is manifest that those four hundred and fifty years relate not to the continuance of the Judges but to the time of the division of the Land Moreover some very learrned Men of our Age as Francis Junius relates did think that this circumscription of Times doth belong to the former part of this spcech even retaining the vulgar reading of the Greek Copies to wit that as they think some fit Participle must be understood as if it were thus read After the four hundred and fifty years were ended he gave Judges By this means the beginning of this account will depend upon the first words of the Apostles speech V. 17. The God of this People Israel chose our Fathers But when God had promised to Abraham as yet not having a Son that he would give the Land of Chanaan to his Seed Gen. 12.7 Acts 7.5 Afterwards Ishmael his first born being excluded the choice of the Fathers was made in Isaac according to that In Isaac shall thy seed be called Gen. 21.12 Further from the birth of Isaac until the going of his Posterity out of Aegypt there passed four hundred years and five to which add forty six years and a half which were betwixt that and the dividing of the Land they make up four hundred fifty one years and a half which Paul calls about four hundred and fifty years Famous Ludovicus de Dieu saith somewhat otherwise I altogether agree with them saith he who will not have reckoned here the years wherein the Judges ruled for thus it seems impossible to make the four hundred and fifty agree with the four hundred and eighty years which were from the coming out of Aegypt to the beginning of the Temple of Solomon 1 Kings 6.5 but these which passed from the Birth of Isaac till the time of the Judges as if it were written And afterwards about Four hundred and fifty years he gave Judges To tell not how long the Judges ruled but when God gave them to wit after these things which were declared v. 17 18 19. which were acted in about Four hundred and fifty years The Account agrees For from Isaac to Jacobs birth are sixty years thence to the going into Aegypt an hundred and thirty thence to the coming out of Aegypt two hundred and ten thence to the entring into the Land of Canaan fourty thence to the dividing of the Land seven years which together make four hundred forty and seven years that is about four hundred and fifty for there are only three wanting For that in v. 17. God chose our Fathers is rightly referred to the time of Isaacs birth because that then God who had already chosen Abraham of all the People of the Earth did of all Abrahams Children chuse Isaac in whose Family the Covenant should stand saying In Isaac shall thy Seed be called He gave unto them Judges These Judges among the Hebrews were directly like to the Roman Interreges and afterwards to the Dictators neither did they differ in any thing from the Hebrew Kings but that they had not a Guard and Royal Pomp and therefore exacted not Taxes nor Tributes nevertheless they were as Josephus speaks Governors with a Soveraign Power and therefore are called Kings Judg. 9.16 They made Abimelech King that is Judge When Samson was dead Judg. 18.1 In those days there wat no King in Israel that is Judge And as the Kings had power of killing without the Sanhedrin as the Talmudick Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 1.15 and other places teach so had also these Judges as appears from the examples of Gideon Judg. 8.16 17. and Jephta Judg. 12.6 which things are rightly observed by Abarbaniel in the beginning of the Book of the Judges Josephus useth also to call those Judges by the name of Prophets because they were immediately given of God and therefore indued with Prophetical gifts Vntil Samuel the Prophet Who was the last of those Judges 21. And afterward c. As much as to say But afterward to wit when Samuel had governed the Common-wealth one and twenty years they after the example of other Nations asked a King 1 Sam. 8.5 19. and at the importunate desire of the people God gave them a King in his anger Hos 13.10 11. Saul the Son of Kish of the Tribe of Benjamin but not of the Tribe of Juda for whom the Scepter seems to have been appointed of old Gen. 49.10 By the space of fourty years Seeing that Ishbosheth when he succeeded his Father Saul in the Kingdom was forty years of age 2 Sam. 2.10 we understand that Ishbosheth is born at the same time as Saul was first privately Anointed then publickly declared King before the people at Mizpeh 1 Sam. 10.1.24 25. Nor was it long after as saith Usher in his Annals upon the year of the World two thousand nine hundred and nine as appears from 1 Sam. 12.12 to wit about a month after as it is expresly in the seventy Interpreters and Josephus 6 Antiq. 5.
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
and Julias in Ituraea situated beyond Jordan with fourteen Villages conterminous to it Jos 20 Ant. 5. Eusebius in his Chronicle declareth that this Agrippa reigned 26 years to whom all Chronologers give credit But Eusebius commited two mistakes First in that he saith that Agrippa the younger reigned immediately after his Fathers decease contrary to what Josephus asserts 19 Ant. 7. And also in that he is of opinion that the Kingdom of this Agrippa ended together with the miserable destruction of Jerusalem As if because 26 years intervened between the beginning of the same King and the overthrow of Jerusalem the King himself had been also destroyed together with the Temple and City But saith the Renowned Scaliger that Agrippa the younger died in the third year of Trajan Num. MMCXVI of Eusebius's Chronicle as Justus of Tiberias testified who presented his Chronological Works to King Agrippa himself None therefore could more certainly pronounce about this Kings Death than he who dedicated his Work to him Phocius saith of Justus of Tiberias He beginneth his History from Moses and continueth it even to the exit of Agrippa the seventh of Herod 's Family and last of the Jewish Kings Who received his Kingdom under Claudius encreased it under Nero and further under Vespasian But he died in the third Year of Trajan at which time his History likewise concludes But there was no cause saith the same Scaliger why Eusebius should limit the Kingdom of Agrippa the younger with the Destruction of Jerusalem For neither was he King of Jerusalem nor had he any Authority over any part of the Tetrarchy of Archelaus For Caesar 's Procurator was always sent to the Patrimony of Archelaus and Jerusalem who was called Epistropus of Judea Thus Joseph Scaliger in his Animadversious on Eusebius's Chronicle With whom notwithstanding the most renowned Scultetus cannot agree in this that he says That there was always a Procurator sent to the Patrimony of Archelaus and Jerusalem For when Agrippa the Elder reigned and governed Judea it self he is of opinion that the Jews payed Tribute not to the Romans but to their own King nor that any Procurator came from Rome to Jerusalem The same Scaliger on Euscbius Num. MMLXXXVI Agrippa the younger the seventh and last of the Kings of the Race of Herod lived 30 years after the Destruction of Jerusalem his Kingdom continuing safe which he possessed 26 years and encreased by the accession of some Towns through the favour of Vespasian So far was the Fortune of Jerusalem from causing any alteration in his Kingdom What therefore did Eusebius mean Whether that after the Destruction of Jerusalem Agrippa continued in the Station of a private Person or that he was destroyed together with Jerusalem But these things are both already confuted as also they are with this Coin ΑΥΤΟΚΡΑΤΩΡ ΟΥΕϹΠΑϹΙΑÎΟϹ ΚΑΙϹΑΡ ΙΟΥΔΑΙΑϹ ΕΑΛΩΚΙΑϹ ΕΤΕΙ ΚΑ. ΑΓΡΙΠΠAgrippa remained King after Judaea was taken Elsewhere it is ΕΤΟΥΣ Κς. Eusebius has licentiouslly enough indulged himself in this Fiction But both the Ancient and Modern Jews are mistaken who say that their Power of Judgment was taken away from them by the Romans 40 years before the Destruction of Jerusalem that is in the fifteenth year of Tiberius Caesar Which is ridiculous For this befell them 61 years before the burning of the Temple about the time that Archelaus was banished to Vienna Whence is that It is not lawful for us to kill any Man For Caesar 's Governor or Procurator devolving all the Power on himself left very few things and those of very small moment to the Consistory of the Jews with these moreover which belonged to their Laws Rites Ceremonies and Songs And Bernice Sister German to King Agrippa the younger Widow of Herod King of Chalcis her Uncle When a rumour went abroad that she lay carnally with her Brother German Agrippa she advised Polemon King of Cilicia that he would first be circumcised and then marry her thinking that in so doing she would make it appear to be a Lye Nor did Polemon deny her being especially induced thereto by her riches yet that Marriage was not of long continuance by reason of intemperance as it is said Bernice departing from him Who presently after he was deserted by his Wife deserted the Jewish Religion Joseph 20 Ant. 5. The same Bernice or Berenice or Beronice Joseph 2. Bell. Jud. 15. came to Jerusalem barefooted and her Head shaven to pay her Vow to God for her safety Juvenal Sat. 20. And the Rich Diamond that fairer showed On Berenices finger this bestowed The barbarous Agrippa he to his Incestuous Sister once presented this Where barefoot Kings the sacred Sabbath hold And ancient Pity lets the Hogs grow old Came down Gr. came unto as it is in English Caesarea to salute Festus That they might pay their Respects to the new Governor or Procurator For those who depended on the Roman Emperors as Vassals they officiously insinuated themselves into the Favour of the Roman Procurators 14. Had been there That is Agrippa and Bernice had tarried at Caesarea Vnto the King Agrippa Declared Paul 's Cause That is He related in order all Paul's concern in what case it was Desiring against him As if guilty of a Notorious Crime Judgment Without telling the cause why Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence that is a Juridical Condemnation as appears by Festus's Answer subjoyned to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ribera on Hos 13. is a Law-term and signifieth a cause which is pleaded before the Judge and Decree of the judge and right or an Action to do or ask any thing and the Punishment which is inflicted which also the Latins sometimes call dica using a Greek Word for one of their own Some Greek Copies instead of this simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Condemnation 16. It is not the manner of the Romans Like to Barbarous Cruelty or Tyrannical Impotency as Apuleius speaketh To deliver any one to die In the Greek it is To gratifie one with anothers Destruction to wit at the request of any 17. When therefore they were come The Elders of the Jews intending to prosecute Paul with all severity Hither To Caesarea I Sate on the Judgment Seat To give Judgment I Commanded the Man to be brought forth To wit Paul who was in Prison 18. When they stood up Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing that is when they stood before the Judgment Seat They brought none As if he had said I suspected that they should lay some heinous Wickedness to Paul's charge but they had nothing to say against him but some frivolous things I know not what concerning their own Superstition Gallio Deputy of Achaia spoke to the same purpose in Paul's cause when he was accused by the Jews above c. 18. v. 14. 19. Of their own To wit Jewish Superstition Superstition is a vain and ridiculous Worship of God as also an anxious and