The Apostolical History, Chapter 5 – Chapter 6

The Apostolical History · Chapter 5 – Chapter 6

p. 98CHAP. V. Containing Paul's Third Journey being accompanied with Silas, Anno Christi Claudii 53 11 54 12to viſit the Brethren in th…ſe Cities, where He and Barnabas had before pre…ched the Goſpel. Which we call, for di…inctions ſake, Iter Graecum, ſive Macedonicum, It…r Gr…m, ſive …oni…um.His Macedonian Journey.

SECT. I.

PA…l being accompanied by Silas, and Titus, and recommended to the bleſſing of God, by the prayers of the Church, travels thorow Syria and Cilicia, to confirm thoſe Churches which he and Barnabas in their firſt journey to…ther had planted. And as they paſſed thorow the Cities they delivered them the Decrees to obſerve, which were ordai…ed by the Apoſtles and Elders, met in the Council at Jeruſalem, whereby thoſe Churches were eſtabliſhed in the Faith, and many more every day converted unto Chriſt.

Act. 15. v. 40. And Paul choſe Silas, and d…parted, being r…commended by the brethren unto the grace of God.

v. 41. And he went thorow Syria and Cilicia, confirming the Churches.

Act. 16. v. 4. And as they went thorow the Cities, they delivered them the decrees for to keep, that were ordained of the Apoſtles and Elders, which were at J…ruſalem.

v. 5. And ſo were the Churches eſtabliſhed in the faith, and increaſed in number daily.

SECT. II.

ABout this time, as 'tis probable: From Tarſus a Haven in Cilicia, Paul ſailed to Crete, and there having for ſome p. 99time preached the Goſpel, left Titus to ſet in order the things that for want of time were unſetled by him.

Tit. 1. v. 5. For this cauſe left I thee in Crete, that thou ſhouldeſt ſet in order the things that are wanting, and ordain elders in every city, as I had appointed thee.

SECT. III.

FRom Crete ſailing back to Cilicia: At Lyſtra he ſound (among other Diſciples) Timothy born of a Father that was a Greek, though his Mother Eunice was a believing Jew, 2 Tim. 1.5. This young man had been religiouſly educated by the care of his pious Mother and Grandmother, being from a Child trained up in the knowledg of the holy Scriptures [2 Tim. 3.14, 15.], but was not circumciſed in his infancy, after the cuſtom of the Jews. He was well-reported of by the brethren at Lyſtra; and ſome remarkable prophecies, and predictions had paſſed concerning him, what an eminent inſtrument he ſhould prove in the Goſpel, 1 Tim. 1.18. Paul intending to take him along with him, as his Companion, and to imploy him in preaching the Goſpel, that his miniſtry might not be ineffectual among the Jews, (who knew him to be uncircumciſed, and the Son of an uncircumciſed Father, and thereupon would not admit him to ſpeak in their Synagogues) he took and circumciſed (a)(a)Paul would not permit Titus to be circumciſed being a Gentile, Gal. 2.3. nor ſuffer that Yoke to be impoſed upon the Gentiles, which God had never impoſed on them. But Timothy being deſcended of a Jewiſh Mother, he circumciſed him, to remove ſcandal from the Jews, Quod non eſt neceſſarium ad ſalutem, factu vel omiſſu; aliquando tamen laciendum, vel omittendum eſt, cum ita conducit ad aedificationem aliorum, vid. 1 Cor. 9.19, 20. &c. ſed cum factio vel omiſſio talium incipit haberi pro cultu neceſſario, & Chriſtianae libertati inſidiae ſtruuntur, & aedificatio Eccleſiae per illa non promovetur ſed impeditur, abroganda ſunt & non facienda. Streſ. in loc.Gal 2:31 Cor 9:191 Cor 9:20him. The Apoſtle and his Companions deſired now to propagate the Goſpel into the other Provinces of Aſia, properly ſo called, (to wit, that part of it which lay about Epheſus) but when they had paſſed thorow Phrygia and Galatia, (where Paul was moſt kindly received and welcomed by them, even as if he had been an Angel from heaven, Gal. 4.14, 15.) they were forbidden by ſome revelation, or inward ſpeaking of the holy Ghoſt to them, for that time(b)(b)For afterwards Paul preached the Goſpel there for about two years, See Act. 19.10.Acts 19:10 to go any further. For this bleſſed Spirit preſcribed to them, what order and courſe they ſhould hold in preaching the Goſpel, directing them to go to one people firſt, and then to another. Therefore being come to Myſia, they purpoſed to go into Bithynia, but the Spirit ſuffered them not, intending to haſten them into Macedonia, to a new work; ſo that paſſing by Myſia, they came to Troas, where Paul had by night a Viſion (c)(c)Manifeſtationes divinae quae fiebant Prophetis & Apoſtolis, ſivè fierent per viſiones ſivè per ſomnia, ſivè per inſtinctus, &c. ſemper ſecum habebant tamen lucem Spiritus Sancti per quam in animis ipſorum eſſiciebantur ſides, & convictio, quod manifeſtatio eſſet à Deo; ſicut Angeli apparentes hominibus ſemper apparebant cum claritate Domini, ex quâ conſtabat quod eſſent Angeli Domini, Luc. 2. v. 9. Ita divinae compellationes quae fiebant Prophetis & Apoſtolis ſemper erant veſt…tae claritate Spiritus Sancti, ex quâ & per quam divinitas earum teſtata reddebatur. Streſ.Luke 2:9from God, and ſaw a man in a Macedonian habit ſtand by him, who prayed him to come over into that countrey to help them; the like call he had not in all his travels to any other place. Hereupon he determined to paſs from Aſia p. 100into Europe, concluding that God had called him to preach the Goſpel in Macedonia. And here Luke ſeems to have join'd himſelf to Paul, and ever after to have been his conſtant Companion. For having ſpoken in the third perſon before, he ſpeaks in the firſt here.

Act. 16.1. Then came he to Derbe, and Lyſtra: and behold, a certain diſciple was th…re, named Timotheus, the ſon of a certain woman, which was a Jeweſſe, and believed; but his father was a Greek:

v. 2. Which was well reported of by the brethren that were at Lyſtra and Iconium.

v. 3. Him would Paul have to go forth with him, and took, and circumciſed him, becauſe of the Jews which were in thoſe quarters: for they knew all that his father was a Greek.

v. 6. Now when they had gone thorowout Phrygia, and the region of Galati…, and were forbidden of the holy Ghoſt to preach the word in Aſia,

v. 7. After they w…re come to Myſia, they aſſayed to go into Bithynia: but the Spiri… ſuffered them not.

v. 8 And they …ſing by Myſia, came down to Troas.

v. 9. And a viſion appeared to Paul in the night: there ſtood a man of Macedonia, and prayed him, ſaying, Come over into Macedonia, and help us.

v. 10. And after he had ſeen the viſion, immediately we endeavoured to go into Macedonia, aſſuredly gathering that the Lord had called us for to preach the Goſpel unto them.

v. 3. Timotheus non fuit circumciſus, quia, ut Talmudici tradunt, non erat jus matri ſilium circumcidere, patre invito; Patris enim poteſtas praevalebat. Paulus circumciſionis & uſum & omiſſionem ex temporum & locorum utilitate metiri noverat, & in his rebus dijudicandis lumine fuit perfuſus majore quàm aiii Apoſtoli. Sperabat, Timothei operâ multos ex Judaeis, nondum converſos, ad Chriſtum poſſe converti.v. 9. Vir quidam Macedo ſtabat] Nocturnum viſum fuit per quietem à Deo immiſſum, ut in Pauli imaginatione compareret vir habitu Macedonico: vel certè, ut ait Menochius, Angelus viri Macedonis ſpeciem & vocem aſſumpſit; videturque Angelus fuiſſe Tutelaris Macedoniae, Paulum invitans ut ibi Evangelium praedicaret. Confer quae ſunt apud Danielem, cap. 10. v. 5.12.13.20.21. Adjuva nos] Angelus curator Macedonum ſe Macedonibus accenſet. Grot.v. 10. foreign] Argumentum inde trahentes, Nempe ex illo nocturno viſo. Conſentientes, pariter hoc ſtatuentes, Deum nos vocaſſe, &c. De Dieu. Ʋt autem viſionem viderat, statim studuimus proficiſci in Macedoniam] Mutantur perſonae, unde liquet Lucam hoc tempore aſſociatum eſſe Paulo in Troade, quod Grotius primò obſervat factum, cap. 20. v. 5. At illud, ſecundum erat tempus cum profiſcerentur à Philippis Troada; nunc verò profecti ſunt à Troade Philippos. Knatchbull.SECT. IV.

PAul, and Silas, with Luke, and Timothy now looſing from Troas, came with a very fair gale to Samothracia, an Iſland in the Aegean Sea, not far from Thracia, and thence to Neapolis (a City on the borders of Thracia and Macedonia), and from thehce they paſs'd to Philippi the chief City of that part of Macedonia, and a Roman Colony. Here on the Sabbath day, p. 101they went out of the City to a place, where a houſe of prayer (a)(a)Ubi domus Orationis lege ſancita eſt, eſſe, eſt enim foreign lege ſancio. Knatchbull.was appointed by the Law to be by the River ſide. In this place, Paul preached the Goſpel to ſeveral women there met together, the men it ſeems refuſing to hear him. And in the time of his preaching, Lydia a ſtranger, born in Thyatyra (a City that lay on the borders of Myſia and Lydia), a Proſelyte of the Jews, had her mind enlightened by the Spirit(b)(b)Spiritus aperit cor ſed per Verbum. of God, and her heart graciouſly inclin'd to embrace the Goſpel, and to believe in Chriſt.

Whereupon ſhe her ſelf was forthwith baptized, and deſiring to conſecrate all within her Family to Chriſt, her whole houſhold was baptized alſo. Then to teſtifie her gratitude, ſhe courteouſly entertained Paul and his Companions in her houſe.

After this, as they went again toward the place of Prayer, a certain maid ſervant that was poſſeſſed with a Devil (who ſpeaking from within her, revealed ſecret, and future things, and thereby gained much to her Maſters) followed them, crying out, Theſe are the ſervants of the moſt high God, who declare unto us the way of ſalvation. Paul not brooking that the truth ſhould be thus rendred ſuſpected by the Teſtimony of the Father of Lyes, commanded the unclean Spirit, in the Name of Chriſt, to come out of her, and he came out immediately. The Maſters of the Maid ſeeing their gain, which came in by her divination, now at an end, they drew Paul and Silas before the principal Rulers and Commanders of the Colony there, telling them that theſe men being Jews, did much diſquiet and diſturb the City, teaching a religion contrary to theirs, and to the Roman Laws, which permitted the practice of no Worſhip, but what was approved by the Senate of Rome. The multitude alſo being by this ſuggeſtion enraged againſt them, the Rulers commanded them to be ſtript, and beaten, and caſt into priſon; where they were harſhly uſed by the Gaoler, being thruſt into the inner priſon, and their feet made faſt in the ſtocks. At midnight as they were praying and ſinging Pſalms (rejoycing that they ſuffered for Chriſts ſake), there was a great Earthquake, and the priſon doors were thrown open, and all the priſoners bands were looſed. The Goaler awaking out of his ſleep, and ſeeing the priſon doors open, and apprehending his priſoners had made an eſcape, was ready to have laid violent hands on himſelf, But Paul cryed out to him that he ſhould not harm himſelf; for they were all there. Then he came trembling in, and fell at the Apoſtles feet, as one that would intreat pardon for his hard uſage of them; and bringing them out of the inner priſon, he ſpake to them to this purpoſe. Sirs, I now ſee and acknowledg that the doctrine taught by you is the truth of the Eternal God, and he hath by this miracle teſtified to me, that you are his true and faithful ſervants. Tell me therefore I beſeech you, what I muſt do to be ſaved. They p. 102tell him, He muſt believe (c)(c)v. 3. foreign, Phraſis inſignis, quae ſatis declarat, quod vera fides ſit inclinatio, & innixio cordis in Chriſtum tanquam in fulcrum ſuſtentans. Sicut Adonijah reus mortis apprehendebat cornua Altaris, 1 Reg. 1.50. Ita cor metu ſui reatûs contritum, apprehendit crucifixum Chriſtum ut ejus merito tutumſit.1 Kgs 1:50on the Lord Jeſus Chriſt, which if he, and his Family (b) ſhall do, they ſhall be ſaved. Then they more largely opened to him and his houſhold the Doctrine of the Goſpel, and he to teſtifie his love and thankfulneſs to them waſhed their ſtripes, and uſed the beſt remedies he could to aſſwage the pain,(g)(g)Salvaberis tu & domus tua] Fides patris-familias non ſalvat familiam directè ſed indirectè quatenus patrem-familias impellit, ut familiam quoque ſuam in doctrinâ Evangelii inſtituat, vel inſtitui curet, ut credant ſicut ipſe. Streſo. and heal the wounds and ſoreneſs, that remained to them from their ſcourging: Then immediately the Goaler and all his houſhold, were baptized unto Chriſt, and dedicated unto his ſervice. And further to teſtifie his reſpect and kindneſs to the Apoſtles, he ſet meat before them to refreſh them, and rejoiced exceedingly that he and his had obtained ſo great mercy from God, as to be brought to believe in Chriſt. When it was day, the Magiſtrates (poſſibly being terrified with the Earthquake, or conſidering how injuriouſly they had uſed the Apoſtles, only for caſting out a Devil) ſent their Serjeants to releaſe them (yet privily) out of priſon. The Goaler being glad of their releaſe, chearfully brought them the news of it. But the Apoſtles refuſed(e)(e)Chriſtiana humilitas nos non obligat ad negligendam famam vel ad admittendam infamiam cum eam legitimè poſſimus à nobis avertere. Nam poſt bonam conſcientiam non eſt majus bonum, quod homo magis tenetur cuſtodire, quam bona fama, vid. Prov. 22.1. Prov. 15.30. Eccleſ. 7.1. Phil. 4.8. Hoc fine ergo voluit Paulus honorificè educi ne ad impedimentum Evangelii ſpargeretur de ipſo haec infamia, quod incarceratus Philippis, formidine malae conſcientiae effracto carcere clam aufugiſſet.Prov 22:1Prov 15:30Eccl 7:1Phil 4:8 to be thus privily releaſed, alledging that the Rulers had without any legal tryal ſcourged them, who were not only innocent perſons, but free men of Rome, and had the right and priviledg of the Citizens thereof; and ſo by the Valerian Law, might not be bound; and by the Sempronian might not be ſcourged without a legal Proceſſe [See ch. 22.25.]. The Governours underſtanding this, and knowing that the puniſhment was great for any man to injure a Citizen of Rome, they came themſelves, and brought them out, and beſought them to depart. And from the priſon they went to the houſe of Lydia, and having ſpent ſome time in confirming and ſtrengthning the brethren, they departed thence.

Act. 16. v. 11. Therefore looſing from Tarſus, we came with a ſtraight courſe to Samothracia, and the next day to Neapolis:

v. 12. And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

v. 13. And on the ſabbath we went out of the city by a river ſide, where prayer was wont to be made, and we ſat down, and ſpake unto the women which reſorted thither.

v. 14. And a certain woman, named Lydia, a ſeller of purple, of the city of Thyatyra, which worſhipped God, heard us: whoſe heart the Lord opened, that ſhe attended unto the things which were ſpoken of Paul.

v. 15. And when ſhe was baptized, and her houſhold, ſhe beſought us, ſaying, p. 103If ye have judged me to be faithful to the Lord, come into my houſe, and abide there. And ſhe conſtrained us.

v. 16. And it came to paſs, as we went to prayer, a certain damſel poſſeſſed with a ſpirit of divination, met us: which brought her maſters much gain by ſooth-ſaying.

v. 17. The ſame followed Paul and us, and cryed, ſaying, Theſe men are the ſervants of the moſt high God, which ſhew unto us the way of ſalvation.

v. 18. And this did ſhe many days: but Paul being grieved, turned and ſaid to the ſpirit, I command thee in the Name of Jeſus Chriſt, to come out of her. And he came out the ſame hour.

v. 19. And when her maſters ſaw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers,

v. 20, And brought them to the magiſtrates, ſaying, Theſe men being Jews, do exceedingly trouble our city,

v. 21. And teach cuſtoms which are not lawful for us to receive, neither to obſerve, being Romans.

v. 22. And the multitude roſe up together againſt them, and the magiſtrates rent off their clothes, and comm…nded to beat them.

v. 23. And when they had laid many ſtripes upon them, they caſt them into priſon, charging the jaylor to keep them ſafely.

v. 24. Who having received ſuch a charge, thruſt them into the inner priſon, and made their feet faſt in the ſtocks.

v. 25. And at midnight Paul and Silas prayed and ſang praiſes unto God: and the priſoners heard them.

v. 26. And ſuddenly there was a great earth-quake, ſo that the foundations of the priſon were ſhaken, and immediately all the doors were opened, and every ones bands were looſed.

v. 27. And the keeper of the priſon awaking out of his ſleep, and ſeeing the priſon doors open, he drew out his ſword, and would have killed himſelf, ſuppoſing that the priſoners had been fled.

v. 28. But Paul cried with a loud voice, ſaying, Do thy ſelf no harm, for we are all here.

v. 29. Then he called for a light, and ſprang in, and came trembling, and fell down before Paul and Silas.

v. 30. And brought them out, and ſaid, Sirs, what muſt I do to be ſaved?

v. 31. And they ſaid, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved, and thin… houſe.

v. 32. And they ſpake unto him the word of the Lord, and to all that were in his houſe.

v. 33. And he took them the ſame hour of the night, and waſhed their ſtripes, and was baptized, he and all his ſtraightway.

v. 34. And when he had brought them into his houſe, he ſet meat before them, and rejoiced, believing in God with all his houſe.

v. 35. And when it was day, the magiſtrates ſent the ſergeants, ſaying, Let thoſe men go.

v. 36. And the keeper of the priſon told this ſaying to Paul: The magiſtrates have ſent to let you go: now therefore depart, and go in peace.

v. 37. But Paul ſaid unto them, They have beaten us openly uncondemned, being Romans, and have caſt us into priſon, and now do they thruſt us out privily? nay verily, but let them come themſelves, and fetch us out.

v. 38. And the ſergeants told theſe words unto the magiſtrates: and they feared when they heard that they were Romans.

p. 104v. 39. And they came, and beſought them, and brought them out, and deſired them to depart out of the city.

v. 40. And they went out of the priſon, and entred into the houſe of Lydia; and when they had ſeen the brethren, they comforted them, and departed.

v. 13. foreign] Eſt locus Judaeorum ubi orant. Oratorium ſive locus oratiotionis. Dic ubi conſistas in quâ te quaero proſeuchâ. Juven. Sat. 3.v. 16. Puellam quandam habentem ſpiritum Pythonis] Epitheton Apollinis qui reſponſa dabat pretentibus foreign, unde Apollo Pythius, qui & Delphicus, â loco illo celebri dicebatur, cui etiam nomen fuit Pytho, quem Graeci interpretes aliquoties in Bibliis foreign ſunt interpretati, quod ex obſeſſarum muliercularum ventre oracula ſoleret edere, Hebraei foreign vel foreign iſtud Daemonium vocare ſolent, q. d. utres quod mulierum eo daemone correptarum ventres inſtar utrium intumeſcerent.v. 20. foreign] licet foreign ſit ille, qui militibus praeeſt tamen in municipiis etiam civiles & urbani magiſtratus foreign dicebantur.v. 22. Scindentes veſtimenta illorum] Factum hoc ex more Romanorum, qui virgis caedendos vi ſpoliabant veſtimentis, ſcindentes quae ultro detrahi non poterant.v. 27. Stricto gladio erat ſeipſum interempturus] Metu nimirum gravioris ſupplicii. Solebant enim commentarienſes, ſi effugiſſent vincti, eandem pati poenam quam vincti paſſuri erant.v. 32. Sermonem Domini] i. e. Evangelium de Chriſto, ejuſque beneficiis.v. 33. Baptizatus eſt ipſe & omnes domeſtici illius foreign illic] Similia exempla dati ſine mora baptiſmi habemus ſupra c. 8. 38. & 10.48. & 16.15.v. 37. Viros Romanos Synecdochicè in plurali dicit. Nam jus civitatis Romanae ſolus habebat Paulus. Civem Romanum omnino virgis caedi non licebat per leges Porcias & Sempronias; quanto minus causâ indictâ. Novit Paulus ad innocentiae & cauſae bonae praeſidium etiam legibus uti. Grot.v. 38. foreign] Ita enim conſtituerant leges ut in cive Romano laeſo ipſa populi Romani majestas laeſa crederetur.SECT. V.

FRom Philippi (where they had been thus ill uſed, See 1 Theſ. 2.2.), they came to Theſſalonica the chief City in Macedonia; and here being a Synagogue of the Jews, (Paul as his manner was) went unto them, and firſt preached the Goſpel to them, and for three Sabbath days together, plainly ſhewed them, that it was foretold in the Scriptures, that the Meſſias promiſed to the Jews, muſt ſuffer death and riſe again, and that this Jeſus whom he preached, is, that long expected Meſſias. Some of the Jews hereupon were perſwaded to believe and embrace the Faith, and aſſociated themſelves with Paul and Silas, and ſo likewiſe did many of the Greeks that were Proſelytes, and many women alſo of the better quality. Here Paul inſtructed them, not only concerning faith in Chriſt, but alſo concerning Antichriſt, and when he ſhould be revealed (as appears from 2 Theſ. 2.2, 3, 4, 5.). And here alſo he received relief from the believing Philippians, once and again for the ſupply of his neceſſities, as he teſtifies, Phil. 4.16. But ſeveral of the Jews in this city, continuing in their unbelief, and being enraged at the Apoſtles, took to them certain lewd people of the Town, and aſſaulted the houſe of Jaſon, where they lodged, intending to drag them out to the people, and poſſibly to ſtone them. But finding them not there, they haled Jaſon, and ſome other p. 105believers, who, as it ſeems, had newly receiv'd the Goſpel, before the Magiſtrates vehemently accuſing the Apoſtles and their followers, as diſturbers (a)(a)Non alio modo turbant orbem quam Medicus ſuis Pharmacis turbat aegrotum.of the peace, and enemies to Caeſar; whereas they only endeavoured to advance the ſpiritual kingdom of Chriſt, without doing any injury to the Roman Empire. However theſe (though falſe) ſuggeſtions and criminations much troubled the people and the Magiſtrates. But when they had received ſatisfaction and ſecurity from Jaſon, and the reſt that they would appear when called for, they diſmiſſed them. However the Brethren immediately ſent away Paul and Silas by night(b)(b)Diſce hinc, Fugâ evadere periculum perſecutionis, licitum eſſe. Mat. 10.23.Matt 10:23 unto Beraea; whither being come they found there, perſons be…ter bred, and of a more ingenuous temper than thoſe they had met with in Theſſalonica, and who examined whether the Doctrines taught by Paul were agreeable to what the Scriptures foretold of the Meſſias, …or no: and here thier endeavours were bleſſ…d with the Converſion of many of the Jews, and likewiſe of the Gentiles, and ſeveral of them were perſons of the bet…r ſort. But the unbelieving Jews of Theſſalonica hearing of this, follow the Apoſtles hither alſo, with their perſecution. Hereupon the Chriſtians of this place (to cauſe theſe Perſecutors to give over their purſuit), ſent Paul towards the Sea-ſide, as if he meant to take ſhip, and to go quite away out of thoſe parts: In the mean time ſome of them conducted him to Athens. But Silas and Timothy not being ſo much known or malic'd, as Paul was, ſtayed a little while longer, further to edifie the believers here.

Act. 17. v. 1. Now when they had paſſed thorow Amphipolis, and Apollonia, they came to Theſſalonica, where was a ſynagogue of the Jews.

v. 2. And Paul, as his manner was, went in unto them, and three ſabbath days reaſoned with them out of the ſcriptures.

v. 3. Opening and alledging, that Chriſt muſt needs have ſuffered, and riſ…n again from the dead: and that this Jeſus whom I preach unto you, is Chriſt.

v. 4. And ſome of them believed, and conſorted with Paul and Silas: and of the devout Greeks a great multitude, and of the chief women not a few.

v 5. But the Jews which believed not, moved with envy, took unto them certain lew… fellows of the baſer ſort, and gathered a company, and ſet all the city on an uproar, and aſſaulted the houſe of Jaſon, and ſought to bring them out to the people.

v. 6: And when they ſound them not, they drew Jaſon, and certain brethren unto the rulers of the city, crying, Theſe that have turned the world upſide down, are come hither alſo.

v. 7 Whom Jaſon hath received: and theſe all do contrary to the decrees of Caeſar, ſaying, T…t th…re is another King, one Jeſus.

v. 8. And they troubled the people, and the rulers of the City, when they heard theſe things.

p. 106v. 9. And when they had taken ſecurity of Jaſon, and of the other, they let them go.

v. 10. And the brethren immediately ſent away Paul and Silas by night unto Berea: who coming thither, went into the ſynagogue of the Jews,

v. 11. Theſe were more noble than thoſe in Theſſalonica, in that they received the word with all readineſs of mind, and ſearched the ſcriptures daily, whether thoſe things were ſo.

v. 12. Therefore many of them believed: alſo of honourable women, which were Greeks, and of men not a few.

v. 13. But when the Jews of Theſſalonica had knowledg that the word of God was preached of Paul at Berea, they came thither alſo, and ſtirred up the people.

v. 14. And then imm…diately the brethren ſent away Paul, to go as it were to the ſea: but Silas and Timotheus abode there ſtill.

v. 15. And they that conducted Paul, brought him unto Athens, and receiving a commandment unto Silas and Timotheus, for to come to him with all ſpeed, they departed.

p. 107v. 1. Amphipolis urbs vicina Philippis. Apollonia mari adſita Corinthiorum & Corcyraeorum celonia. Theſſalonica urbs praeclara Macedoniae ad ſinum Thermaicum, condita à Philippo Amyntae filio, poſt victoriam de Theſſalis, unde urbi nomen.v. 3. foreign] intellige foreign, ponens ob oculos Chriſtum debuiſſe pati.v. 4. foreign] ſignificat plane illos addictos fuiſſe Paulo & Silae, ſicut & res haereditariae apud Hebraeos. Graeci religioſi erant qui legem quidem Moſis non ſuſceperant, ſed idolatriâ, & pravis moribus relictis, unum colebant Deum.v. 5. foreign ſunt circumforanei, qui otioſi & ignavi forum frequentabant. Tacitus vocat ſordidam plebem Circo & theatris aſſuetam.v. 6. Qui orbis terrarum ſtatum ſubverterunt: foreign, h. e. foreign, hoc eſt, qui caelum terrae miſcuerunt & novis inauditiſque dogmatis omnia repleverunt. Politici qui ſaepe dogmata vera à falſis, ſalubria à noxiis non norunt diſtinguere, omnia nova ſuſpecta habent.v. 7. Regem alium dicentes nempe Jeſum] Nec populus Romanus olim, nec poſteà Caeſares permiſère in regionibus devictis quenquam regem dici niſi ſuo permiſſu. Nec Pilatus nec Macedones hi intelligebant regnum Chriſti ejus eſſe ingenii, ut Regibus mundi hujus non obſtaret, imo & illorum firmaret imperia multis modis.v. 9. foreign] Satis accipit cui cavetur, quantum legi aut Judici, aut viro bono ſatis eſt. Grot.v. 10. Beraea urbs Macedonia non Procul à Pella.v. 11. h. e. foreign magis ingenui, generoſiores: Audiebant patienter, cogitabant de re, inquirebant; non generis nobilitatem, ſed manſuetudinem animi deſignat hoc loco foreign. Boiſius.v. 15. foreign] qui Paulum conſtituebant, h. e. qui conabantur Paulum conſtituere ſcil. foreign in tu…o. Verbum actionis pro conatu. Qui deducebant, i. e. illi qui pro ſatellitibus & ſtipatoribus erant in perieuloſo itinere.SECT. VI.

PAul being come to Athens, he ſends for Silas and Timothy ſpeedily to come to him, foreſeeing a need of more Labourers in that place(a)(a)Ex totâ hiſtoriâ ſatis clarum eſt, quod conatus Pauli in hac civitate reformandâ major ſuerit quam in aliis civitatibus, ſed effectus minor.. In the mean time, he diligently views and obſerves their foreign (b)(b)foreign by which is underſtood any thing where divine worſhip is offered, or whereby divine worſhip is practiſed.their Temples, Idols and Altars, and takes notice how that City was foreign more full of Idolatry than any other. At this, his Spirit was much ſtirred within him, a holy indignation being kindled in his breaſt, to ſee their horrible Idolatry and Superſtition. He therefore ſets himſelf to reform this great evil. And firſt, he applies himſelf to the Jews, and religious proſelytes there, teaching Chriſt in their Synagogue. Then in the Market-place, and ſuch places of publick concourſe, he took occaſion to make known the Doctrine of Chriſt to ſuch as he met with there. And ſome of the Philoſophers, of the Sect of the Epicureans, and Stoicks, encountred him and diſputed with him; and ſome of them derided and ſlighted him, calling him Babler: Others ſaid, he was a publiſher and ſetter forth of ſtrange Gods, becauſe he preached Jeſus, and the reſurrection. Hereupon they brought him to Areopagus, the place of Judicature in Athens, and examined him more ſtrictly, what new religion it was he taught; the temper of that people being very inquiſitive after new things.

Paul being brought before the Judges in Areopagus ſpake to them, to this purpoſe, Ye men of Athens, I look upon you, as thoſe which are generally given to the worſhip of more (c)(c)Athenienſes adeò ſuperſtitioſi erant ut putarent ſibi colendum quicquid uſpiam terrarum pro Deo coleretur & quia timebant ne omnium populorum Dii ſibi non eſſent cogniti, etiam incognitis altaria erigebant.gods or Daemons than other cities are. For as I paſſed up and down in your City, beholding your Altars and Images, I found an Altar with this Inſcription, TO THE UNKNOWN GOD: Whom ye profeſs to worſhip, and yet know not, him do I preach unto you, namely, The inviſible God, the Creator of Heaven and Earth, who cannot be contained in any Shrine, or Temple of mans framing. Nor can any Image made by mans hands be a proper inſtrument to repreſent him; Neither does he need any of the Sacrifices, or Gifts that are offered to him by men, ſeeing he gives to all their very life, and all that they have. And of one man and woman, viz. Adam and Eve, hath he made the whole race of mankind, and hath ordained their time, and place, when, and where, they ſhall dwell on the face of the earth: And the end of all this is, That they might ſeek after Him, that created them, and worſhip him ſincerely. And though they were leſt through their fall, and degeneracy from Him, as in the p. 108dark yet is this inviſible God palpably to be diſcerned, and his glorious wiſdom, power and goodneſs (manifeſt…d in his works of Creation and Providence), diſtinctly, and clearly to be known, if men would but ſeek and grope after him. And indeed we need not go out of our ſelves to find him, for he is very near every one of us. For our life, motion, and ſubſiſtence is wholly by him, and by his power, according to that which Aratus (a Poet of your own who hath written of the courſe of the Heavens) once delivered, ſaying, We are alſo his offspring, that is, we are deſcended from God by Creation. God therefore being our Creator, can in no reaſon be ſuppoſed to be the work of our hands, as an Image of Gold, or Silver, or Stone is: And how irrational is it for man, the Image of God, to adore an Image, or work made by his own hands, which falls ſo ſhort of repreſenting the infinite, and inviſible God, that it cannot repreſent the Spirit and Soul, the Reaſon and Underſtanding of man. And though God in his infinite patience hath long born with the world, thus lying in ignorance, and going on in ſuch prodigious conceits, yet now he cauſeth his Goſpel to be preached to all Nations, and thereby calls and invites them to repentance, and to forſake their Idols and ſinful ways, which they ought ſeriouſly and ſpeedily to do, becauſe he hath appointed a day wherein he will judg the world in righteouſneſs by his Son Jeſus Chriſt, of which he hath given aſſurance by raiſing him from the dead. [vid. Act. 10.42.]

When Paul had mentioned the reſurrection of the dead, ſome of thoſe learned men (probably thoſe of the Sect of the Epicureans who denyed all …uture life) fell a ſcoffing; but ſome others of them deſired to hear him again concerning thoſe matters. So for the preſ…nt he left them, having performed his part in ſowing the good ſeed of the Goſpel among them. And though we read not of any great ſucceſs Pauls miniſtry had in this famous Univerſity, yet it pleaſed God to incline the hearts of ſome in this place to believe, and embrace his Doctrine, and to adhere to him. Among whom were Dionyſius (one of the Areopagites, or Senators and Judges in Areopagus), and a woman call'd Damaris with ſome others.

Act. 17. v. 16. Now while Paul waited for them at Athens, his ſpirit was ſtirred in him, when he ſaw the city wholly given to idolatry.

v. 17. Therefore diſputed he in the ſynagogue with the Jews, and with the devout perſons, and in the market daily with them that met with him.

v. 18. Then certain Philoſophers of the Epicureans, and of the Stoicks, encountred him: and ſome ſaid, What will this babl…r ſay? Other ſome, He ſeemeth to be a ſetter forth of ſtrange gods: becauſe he preached unto them Jeſus, and the reſurrection.

v. 19. And they took him, and brought him unto Areopagus, ſaying, May we know, what this new doctrine, whereof thou ſpeakeſt, is?

p. 109v. 20. For thou bringeſt certain ſtrange things to our ears: we would know therefore what theſe things mean.

v. 21. (For all the Athenians and ſtrangers which were there, ſpent their time in nothing elſe, but either to tell or to hear ſome new thing).

v. 22. Then Paul ſtood in the midſt of Mars-hill, and ſaid, Ye men of Athens, I perceive that in all things ye are too ſuperſtitious.

v. 23. For as I paſſed by, and beheld your devotions, I found an Altar with this inſcription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worſhip, him declare I unto you.

v. 24. God that made the world, and all things therein, ſeeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands.

v. 25. Neither is worſhipped with mens hands, as though he needed any thing, ſeeing he giveth to all life, and breath, and all things.

v. 26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.

v. 27. That they ſhould ſeek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.

v. 28. For in him we live, and move, and have our being, as certain alſo of your own Poets have ſaid, For we are alſo his off-ſpring.

v. 29. for as much then as we are the off-ſpring of God, we ought not to think that the God-head is like unto gold, or ſilver, or ſtone graven by art, and mans device.

v. 30. And the times of this ignorance God winked at, but now commandeth all men every where to repent:

v. 31. Becauſe he hath appointed a day in the which he will judg the world in righteouſneſs, by that man whom he hath ordained, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead.

v. 32. And when they heard of the reſurrection of the dead, ſome mocked, and others ſaid, We will hear thee again of this matter.

v. 33. So Paul departed from among them.

v. 34. Howbeit certain men clave unto him, and believed: among the which was Dionyſius, the Arcopagite, and a woman named Damaris, and others with them.

p. 111v. 16. foreign] h. e. Civitatem idolis refertam. Athenae urbs fauorum referta. Cicero. Zenophon in Athenienſium repub. inquit festa duplo plura agitant quam alii. Sic Geographis dicuntur loci foreign, multis arboribus referti. Syrus vertit civitatem plenam idolis.v. 16. Epicurei à Stoicis in doctrinâ valde diſcrepant. Illi enim pro ſummo bono voluptatem habebant, Deum & providentiam nec non animorum imortalitatem negabant. Hi vero ſummum bonum in virtute collocabant, foreign aſſerebant, affectus è naturâ tollebant, abſolutum & irrevocabile fatum, Deo ipſi leges praeſcribens, introducebant. foreign: non à foreign dico ſed à foreign colligo. Metaphora ab aviculis ſumpta, quae ſata in agris depaſcuntur, & ſemina legendo, i. e. colligendo, victum ſibi quaerunt, ut columbae, ſemina per arvum ſparſa. Inde apud Atticos ad homines iſtos tranſlata fuit iſta vox, qui circa mercatus & fora verſantur, ut quae ex ſaceis defluunt colligunt, atque inde vivant; eoque viles, & contempti homines deſcribuntur, qui foro perreptantes dicta aliorum captant, & quae ex ore cujuſque velut grana è ſacco, excidunt, colligans ut habeant quod fabulentur, & garriant. Syrus, quid vult hic collector verborum? Quid vult viliſſimus iste homuncio dicere? Sic Boiſius. Novorum Deorum nuncius eſſe videtur] Non rarum id, publico ſcito extranea Numina admittere, & ma…è audiebant quòd faciles eſſent in admittendis ſacris peregrinis. Hic igitur perperàm interpretantes verba ejus, tam Anastaſin quam Jeſum Daemonium ſeu ſeu Numen adorandum eſſe, eum indicare voluiſſe, ſunt opinati, quod & Chryſoſtomus ibi annotat. Seldenus.v. 19. In Areopagum] Erat Areopagus, teſte Stephano, vicus Athenis à Templo Martis ſic dictus. In templo Martis Judices, dicti Areopagitae, judicabant. De Dieu. p. 110Areopagus erat locus judicandi, & Areopagitae ipſi Judices quos Solon inſtituit. Duxerunt eum ad Are…p…gum, non ad Judicium, ſed quod ibi multi eſſe ſolerent homine, eruditi, ſenatores, oratores, & alii vid. infra 34 Grotv 21. Peregrint qui ibi ad tempus diverſabantur, facile imbibebant civium vitia. foreign hic eſt quod Plinius lib. 1. ep. 13. Vocat in stationibus ſedere, tempuſque audiend…s f…bu…is conterere. & ep. 22. g…mnaſia, particus, & tonstrinas ſectari long…ſque fabulat onibu… ſuum aliorumque otium delectare. Pricaeus. Hanc levitatem ſui civibus ſaepe ex probrat Demoſthenes, ut in Oratione illa, quâ reſpondet Epiſtolae Philippiv. 2…. foreign] i. e. foreign inquit Chryſoſtomus. Beza, Conſpicio vos quaſi religioſiores vulgo, ſuperst…tioſiores. Boiſiu ſic. Quacunque eo (inquit Paulus) con picio quaedam quae quam ſitis vos O Athenienſe c…ltu… divino dediti, clarum & teſtatum …aciant. Nam pe…tranſiens, &c foreign. A Worſhipper of Daemons, or dead Hero's. See Mr. Mede's Apostacy of the la… times.v 23. foreign Philoni foreign …nt ea per quae Dii coluntur, Unde culturas hic non ma…e vertit Latinus. Grot. foreign propriè eſt id ipſum quod colitur, quae quidem apud Athenienſes erant ſ…m … M…lim t men numina vestra reddere. Sic Paulus 2 Theſ. 2.4. foreign. De Dieu foreign] Laertius Or…ginem hujus rei narr…ns, dicit ab Epimenide monitos Athenienſes, peſtilenti… Athenis obortá, ut ſ…cra facerent foreign, i. e. ei Deo ad quem ea re p…rtineret, & qui po…eſt t…m habuit peſtilent ae averiu… c…ndae, quiſquis i… tandem foret. uod …utem verus Deus Judaeorum Ath nienſibu ignotas erat, videtur inde pro…eniſſe qu…d Judaei foreign Dei nomen non offerebant vulgò, ne Ge…tium ludibrio exponeretur, v…l etiam in Populo Dei vileſceret. Nec poterant Gentes ex cul u Judaico, (qui ab Deorum Gentilium cultu plurimam diſtabat) certi quid co…igere. Lucanus. — & delita ſacris Incerti Judaea Dei — Cognitus ergo erat verus Deus aliquo modo Athenienſibus, ſcil. confusâ aliqu… notitiâ, ignotus diſtincte, & actu: Ignorantes coluerunt iſtud numen quod Paulus iis annunciavit, & quàdam con…u…â notitiâ invocarunt tanquam naturae opificem, & ſi non ante, ſ…ltem Hadriani Caeſaris temporibus (qui à nato Chriſto CXX annis claruit) Deo ſuppl carunt Gentilium ſapientiores ut te…is eſt Arrianus▪ n… bilis ejus temporis ſcript…r Diſſert. Epictet… l. 2. c. 7. ubi inquit foreign, Deum invocantes precamur eum, Domine miſerere nostri, quae eſt Eccleſia Ch…nae precatio.2 Thess 2:426. Ex uno ſanguine] i. e. Ex ſemine unius Adami, ut eo, quoque modo nos omnes quodam naturali… cogn…tionis vinculo coll…gare.v. 27 Ʋt quarerent Dominum, ſi ſortè palpando eum invenirent] Oſtendit aliquam rei difficultatem. Nam palpare aut caecorum eſt, aut noctu incedentium. Sic Deus in creaturis invenitur, q…ando poſt diligentem inquiſitionem & ſerutationem actu contrectatur, & aeternita…, omniſcientia, omnipotentia, & boni…as ejus quaſi tanguntur. Non longe abest ab un…quoque nostrum] nempe vi poten…iae ſuae 8en ep 41 Prope est à te Deus tecum est, inius est Nihil Deo cluſum est. Interest animis nostris & cogitationibus med…s intervenit. Jovis omnia pletia. Virgilius.v. 28. In ipſo vivimus, mov…mur & ſumus] In ipſo id eſt per ipſum, ipſius beneficio. foreign, Animo ſcil. quod de Jove dixerat Aratus in Phaenom: id vero Deo …ptat Paulus. Claruit Aratus tempore Ptolemaei Phil…delphi. In aureis Pythagorae carminibu… ſimile extat hemiſticum. foreign, ſenſus eſt, Hominem naturae ſuae praestantiâ Deum quodammodo referre, quod Scriptura dicit ad imaginem Dei eſſe con…litum.29 Non debemus existimare auro, argento, lapidi. foreign] i. e. foreign arie & ingeniu hominis ſculptis. Ad veroum ſcripturae artis & cogitationis hominum, & ſic reddidit Vet Interp. Nemo perſuadere i… quit ſibi debet Deum eſſe auro ſimilem argento vel lapidi, quem ars aut humana cogitatio formavit Heinſius. Per foreign non modo ſculptile opus, ſed etiam pictum & omnia ea intelliguntur, quae homines colendo aut repraeſentando numini ſolent commin ſci. Beza.v. 30. foreign i. e. Cum …eluti connivendo praeteriiſſet.v. 31. foreign] Hoc eſt, ce…to & ſide digno argumento probans Chriſtum fore Judicem, quum eum … mortuis ſuſcitaverit. Deus Jeſum reſuſcitando è mortuis maximum doctrinae ejus teſtim…nium praebui… In eâ autem doctrinâ & hoc erat, ſe fore Judicem humani generis. Math. 25 31. Joh 9.28.29.Matt 25:31John 9:28John 9:29v. 32. Aliqui ſannis cum excipiebant] Nempe Epicurei. …lii verò, audiemus te ru…ſus de hac re] Nempe Stoici qui hominis mortui reſtitutionem non putabant impoſſibilem, ut oſtendimu… ad lib. 2. de V. R. Chriſtianae. Grot.34. Dionyſius Areopagites] Unus ex illo nobiliſſimo Senatu, qui & in republicâ multum habebat authoritatis & de caedibus & vulneribus judicabat. Graeci vocant foreign. Valerius Maximus ſanctiſſimum Concilium. Multum proculdubio profuit Evangelio, viri tam gravis, & publico teſtimonio probati, converſio.SECT. VII.

SIlas and Timothy being now come to Paul from Beroea, He ſends Timothy to the Theſſalonians to confirm them in the Faith. For he bare a great love to them, and had a great deſire to have gone to them himſelf, but was hindred, 1 Theſ. 2.18. & ch. 3. 1, 2. Which journey Timothy performing and returning again to him, e're he left Athens [1 Theſ. 3.6, 7.] and bringing him good tydings of their perſeverance in the faith and growth in grace, he ſends him (together with Silas) again into Macedonia further to confirm the Churches there [Act. 18.5.] ordering them to come to him to Corinth, whither he was now going.

SECT. VIII.

PAul now leaving Athens comes to Corinth (a)(a)Hujus urbis ſubactio ſub obedientiam Evangelii ab ipſo Paulo, habetur pro nobiliſſima parte ſui Apoſtolatûs, ſuper qua maxime triumphat vocans illam Eccleſiam Sigillum ſui Apoſtolatus, 1 Cor. 9.1, 2. Luxus & libidines Corinthiorum in proverbium abierunt. Unde, Paulus nullibi quam in Epiſtolis ad Corinthios contra ſcortationem magis invehitur, 1 Cor. 5. & 6. 2 Cor. 12.21.1 Cor 9:11 Cor 9:21 Cor 52 Cor 12:21, where he found Aquila a Jew of the Province of Pontus in Aſia and Priſcilla his wife, who were come lately from Italy, becauſe Claudius (b)(b)Quae Claudio cauſa fuerit hujus exilii, non certò conſtat. Aliqui putant quod propter fervidas diſputat…ones de Meſſiâ ſen Chriſto quae erant inter Judaeos Chriſtianos, & non-Chriſtianos, fuerint ejecti à Claudio, aliquid mali à Chriſti regno ſibi metuente.had by his decree baniſhed all Jews from Rome. He being there in a ſtrange place, and out of moneys, betakes himſelf to work with his own hands for his ſubſiſtence. It ſeems he had learn'd the trade of tent-making before he ſet himſelf to his ſtudies, it being the Cuſtom of the Jews to learn ſome trade(c)(c)The Jews have a ſaying among them, What is commanded a Father toward his Son? To circumciſe him, to redeem him, [Num. 18.15.] to teach him the Law, to teach him a Trade, and to take him a Wife. R Judah ſaith, He that teacheth not his Son a Trade, does as if he taught him to be a Thief.Num 18:15, yea, though they were to be Students. He had indeed power and warrant to challenge maintenance for his preaching, as he intimates many times in his Epiſtles. But there was not yet any Church at Corinth to maintain him; and beſides the Corinthians being ordinarily very covetous (d)(d)Avaritia apud ipſos max…me graſlata eſt, quae unica videtur fuiſſe cauſa ob quam Paulus neceſſar…um putavit Corinthiis, foreign, 1 Cor. 9.13. 2 Cor. 11.7, 8, &c. & 12.13.14. Venerant etiam ad hanc Eccl…ſi…m Pſeudo Apoſtoli illi, qui in Synodo Hieroſolymitanâ condemnati, per invidiam ubique obſiſteb ut Paulicon… tibus, & hoc ſine ſe paſſim …ſſereb…nt ad gratis docendum.1 Cor 9:132 Cor 11:72 Cor 11:8, and greedy of gain, he would not take any thing of them, leſt it ſhould have hindred the ſucceſs of his miniſtry. He therefore being of the ſame trade with Aquila and Priſcilla, he took up his lodging with them, and wrought at their trade. On the Sabbath-days he went into the Synagogue of the Jews, and reaſoned and diſcourſed with them concerning the Meſſias promiſed to the Fathers, and endeavoured to perſwade both p. 112Jews and Proſelytes to embrace his Doctrine. But when Silas and Timothy were come to him, and had brought him tydings of the great proficiency and growth of the Macedonian Churches, he was then preſſed in Spirit, and grew more earneſt, to bring on the Jews of Corinth to embrace the Goſpel, and accordingly teſtified to them that Jeſus was the Chriſt, the true Meſſias whom they had ſo long expected. But they vehemently oppoſed him and railed at him and his Doctrine moſt contumeliouſly. Whereupon he ſhook his Garments, and told them plainly, Their blood was upon their own heads (See 2 Sam. 1.16.) and that they were guilty of their own deſtruction [See Act. 13.46, 51.]. And ſeeing they were ſo obſtinate, he would now leave them, and with Silas and Timothy go preach to the Gentiles. And ſo going out of the Synagogue, he went into the houſe of one Juſius, (by birth a Gentile, but a Jewiſh Proſelyte) whoſe houſe, it's probable, he choſe as a fit place to preach the Goſpel in, to ſuch as would be willing to heat him And his endeavours here were not without ſucceſs. For Criſpus the chief Ruler(e)(e)The Rulers of the Synagogue were as Eccleſiastical Counſellers ſet over the Synagogues to keep and govern them in good order. See Act. 13.15. See Sect. 2. of ch 3. Note (b).Acts 13:15 of the Synagogue, and his houſhold were brought to believe, with ſeveral others, among whom were Gaius, and the houſhold of Stephanas, whom He baptized, 1 Cor. 1.14, 16. But notwithſtanding this good ſucceſs, the Apoſtle (as it it ſeems) was now through human frailty poſſeſſed with ſome fear and apprehenſion of danger to his perſon from the Jews, and therefore had thoughts of going thence, and leaving the City. But whilſt he was agitating theſe things in his mind, it pleaſed God to ſpeak to him in a Viſion by night, that he ſhould fear nothing, for He would be preſent with him to ſecure him from all harm, and bad him go on confidently to preach the Goſpel there, for he had much people in that City, whom he intended effectually to call by his miniſtry. Hereupon he continued there a year and half, preaching the Goſpel; and as we may gather from 2 Cor. 12.12. he wrought many miracles for Confirmation of his Doctrine, and converted many.

Act. 18. v. 1. After theſe things Paul departed from Athens, and came to Corinth,

v. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priſcilla (becauſe that Claudius had commanded all Jews to depart from Rome) and came unto them.

v. 3. And becauſe he was of the ſame craft, he abode with them, and wrought (for by their occupation they were tent-makers).

v. 4. And he reaſoned in the ſynagogue every ſabbath, and perſwaded the Jews and the Greeks.

v. 5. And when Silas and Timotheus were come from Macedonia, Paul was preſſed in ſpirit, and teſtified to the Jews, that Jeſus was Chriſt.

v. 6. And when they oppoſed themſelves, and blaſphemed, he ſhook his raiment, and ſaid unto them, Your blood be upon your own heads, I am clean: from henceforth I will go unto the Gentiles.

v. 7. And he departed thence, and entred into a certain mans houſe, named Juſtus, one that worſhipped God, whoſe houſe joyned hard to the ſynagogue,

p. 113v. 8. And Criſpus the chief ruler of the ſynagogue, believed on the Lord, with all his houſe: and many of the Corinthians hearing, believed, and were baptized.

v. 9. Then ſpake the Lord to Paul in the night by a viſion, Be not afraid, but ſpeak, and hold not thy peace:

v. 10. For I am with thee, and no man ſhall ſet on thee, to hurt thee: for I have much people in this city.

v. 11. And he continued there a year and ſix months, teaching the word of God among them.

p. 114v. 2. Eo quod edixiſſet Claudius foreign ut excederent omnes Judaei Roma]. Meminit hujus edicti Suetonius in Claudio. Exierunt igitur Româ cum Judaeis ipſi Chriſtiani, quia illi ad ſeculi morem generali Judaorum nomine erant contenti.v. 5. foreign] tenebatur animo teſtificari Judaeis Jeſum eſſe ipſum Chriſtum, Had an earneſt mind, or was earneſtly minded. foreign pro foreign. Participium pro infinitivo ponitur verbis animi affectionem ſignificantibus. Knatchhull. Teſtificabatur Paulus Judaeis Jeſum eſſe Chriſtum ſed absque ſucceſſu. Atque ideo foreign, h. e. in dolore crat ſummo, & intimis angebatur ſenſibus, quod opera ſua nuſquam inutilius poneretur quam apud fratres ſuos, & cognatos ſecundum carnem. Boiſius.v. 6. foreign ves;timemta, h. e. veſtem exteriorem nimirura togam oblongam. Pluralis pro ſingulari. Sanguis veſter ſuper caput veſtrum]. q. d. Si quid vobis mali evenerit, ſcitote id veſtrâ culpâ eveniſſe. foreign] Steti in ſpecula & clamavi, vid. Ezek. 33.4.Ezek 33:4v. 13. foreign] Nempe foreign. Populus multus] Populus hic dicuntur ii qui facilè Chriſti populus fieri poterant ut oves, Joh. 10.16.John 10:16SECT. IX.

DUring his abode here, in his own name and in the names of Silas and Timothy he writes his Firſt Epiſtle to the Theſſalonians.

In which Epiſtle there are theſe two principal parts.

Firſt, He endeavours to confirm them in the Faith of Chriſt, and to aſſure them of his ſincere affection to them, and encourages them to conſtancy in the profeſſion of the Goſpel, notwithſtanding the many afflictions they met with, on that account, Chap. 1.2, 3.

Secondly, He inſtructs and exhorts them to holineſs of life and converſation, inſerting a conſolatory diſcourſe touching the reſurrection of the dead, Chap. 4, 5.

The Firſt Epiſtle …n the Theſſalonians.IN the Firſt part, (After his Apoſtolical Salutation to the Church of the Theſſalonians, which by the Grace of God, and Goſpel of Chriſt preached unto them, had been converted to the Faith, and which was eſtabliſhed in the Faith and belief of God the Father(a)(a)In Deo Pa…e & Dom…o noſtro J… Chr…ſto i. e. Q…e c…lit Deum & Jeſum, vel quae perſeverat in fide in Deum, & in Chriſtum. …a…ab…us. and J…ſus Chriſt, whom he hath ſent), he declares,

1. H w th o…f…l he was to God for their ſincere converſion, and how he daily m…d… m…ntio… f th…m in his prayers, humbly beſ…eching the L…rd th…y might p…rſe…re. And how j…yfully and continually he remembred that good work of th…ir ſ…ith, by which they ſo c…uragiouſly embraced the Goſpel of Chriſt, that exc…lent ch…rity which they had t…ſtified by their care, and pains, and induſtry for the go…d …f the Saints, that patience and conſtancy which their hope in C…ri… …d w…ught in them; all which graces, as they had manifeſted (by their …ff…) …re men▪ ſo h… doubted not, but they endeavoured to approve their h…ts to G…d(b)(b)Acer ſtim…lus ad b … …gendum eſt memoria praeſentis Dei. in the exerciſe of th…m (as became good Children to their … F…th…r), in wh…ſe ſight tho…e graces are highly pleaſing, v. 2, 3.

2ly. He pr…f…ſſ…s his firm b…li…f …f their Election, which was manifeſted to him by many cl…r ſigns th…re…f 1. His miniſtry among th…m had been accompani… with …xtra…dinary and miracul…us gifts, and the powerful operation, and …ff cacy of the H ly Ghoſt in their heartt, ſo that they were fully aſſur'd and perſu…d of the truth of the Goſpel which he had preached unto them. And they th…mſ…lves might rem…mber what manner of entrance, he, and his fellow-labourers in the G…ſp…l had among them, in ſo much, that they not only embraced the Doctrine …f Chriſt, but firm…y adhered to it, though attended with perſecution, and that with demonſtration of ſuch a(c(cTalia dona non largitur D us niſi cum vult ſalvari audientes. ſecundum conſilium bene placiti ſui in Chriſto. Quare ex docentium donis re…tè colligitur Dei c…nſilium de Ele…tione Audito…um Nihil magis admirabile, quia nihil magis naturae contrarium, quam in tribulatione gaudere, ſed Spiri us per tribulationes bona coeleſtia & divina promitters efficite ut homo, haec bona ſibi proponen… in tribulatione gaude…t. joy, which none but the H…ly Ghoſt could produce in th…m; by which things they rendred themſelves in a ſort like unto the Lord Chriſt, and like unto his ſervants the Apoſtles who ſuff…red for the truth, and preached the Goſpel with joy in the midſt of afflictions. 2. Their exemplarineſs to the neighbour-Churches in Macedonia and Achai…. For the G…ſpel which he had preached am…ng them, was, by means of their trafiquing (d)(d)Multi ex Theſſ…lonica Mercatore… per Graeciam omnem negotiabantur.people carried not only into the neighbour-Countreys, but into th…ſe that are far diſtant, ſo that th…ir converſion to God, and faith in Chriſt was ſo famous, and ſpread into ſo many pl…c…s of the world that 'twould be ſuperfluous for him to ſay any thing more of it, the thing ne…ding no other teſtimony than it ſelf. And further p. 115he ſhews, that the faithful far and wide tell the hiſtory of the Theſſalonians converſion, and declare how the Apoſtles entrance among them was ſtrangely and ſingularly bleſſed to the turning of them from dead idols to ſerve the true and everliving God, and to believe in his Son Jeſus Chriſt, whom the Father hath raiſed from the dead, and to expect his ſecond coming, (namely, to judgment), at which time he will reward their faith and patience; having by the merit of his death and paſſion delivered all that believe in him, f…m the wrath to come. From v. 4. to the end.

3dly. He ſets before them the ſincerity and uprightneſs of his miniſtry among Chap. 2d. them, and the ſucceſsfulneſs of it. For though he had been b…fore very ill uſed at Philippi for preaching Chriſt [Act. 16.], yet, (truſting in the aſſiſtance of God), he boldly publiſhed the Goſpel unto them, though he met with much contention and oppoſition from the ſtill-necked Jews, and ignorant Gentiles. In the preaching of which, he had no deſign to ſeduce or corrupt any, by inſtilling any falſe doctrine into them, or to incourage them in any impure courſes of life, (as the manner of falſe Teachers is); nor to procure to himſelf eſteem, or any worldly advantage thereby. But as God was graciouſly pleaſed to chuſe him to be an Apoſtle, and to approve him and think him meet for ſo great a truſt; ſo he had endeavoured to approve his heart to God in the diſcharge of it, not accommodating his doctrine to the pleaſing of mens humours, but preaching ſuch things as are agreeable to the wil… …f God, whoſe eye pierceth into the heart, and diſcovers the ſecreteſt intentio… thereof. He ſh…ws he never uſed to flatter them or ſoothe them in th…ir ſins, … themſelves could t…ſtifie, nor carried any covetous d…ſign under a Cloak of piety, as God kn…w, to whom he could appeal. Neither was he ambitious of vain glory and eſteem among men, as falſe-Teachers are wont to be. And whereas he might have exerciſed ſeverity, and authority(f)(f)foreign] Cum poſſemus in onere ſeu moleſtiâ eſſe, i. e. Oneroſi, … moleſti. Infra phraſis. Et praecedens & ſequens ſententia videatur poſtulare ut haec verba de authorit…te Apoſtolicâ vel potius de illius uſu intelligamus. Piſc. among them as an Apoſtle of Chriſt, yet he had not done it, but had uſed ſuch mildneſs and tenderneſs towards them as a nurſe does to a little child whom ſhe feeds and cheriſhes. He was ſo affectionately deſirous of their eternal welfare that he was not only willing to impart the Goſpel to them, but to have laid down his very life for them if it had been neceſſary for the procuring their ſalvation. And as an evidence of his cordial affection to them and earneſt deſire of their good, they might remember that he had wrought with his own hands, not only in the day-time but ſometimes part of the night, to get ſomething to maintain him(d)(d)See Act. 18.3. 1 Cor. 4.12.Acts 18:31 Cor 4:12, that he might not be chargeable to them. He appeals to them, who ſaw his outward actions, and to God who ſaw his heart, how holily, juſtly, and unbl…meably he had behaved himſelf among them. They could not but be ſenſible, that he had carried himſelf towards them as a Father towards his Children, exhorting them to do their duty, and comforting and encouraging them in the performance of it, and teſtifying unto th…m all that they ought to walk worthy of God, that is, as becomes thoſe that know God and profeſs his name, who had called them by his grace to a participation of his kingdom and celeſtial glory. From v. 1. to 13.

4ly. He mentions (with great thankfulneſs to God) ſome other evidences of the divine favour towards theſe Theſſalonians; As firſt, their receiving the Goſpel(g)(g)foreign] Sermonem auditus Dei, ſcil. per quem ipſe Deus auditur, & intelligitur. not as the word of man, but as the word of God, which teſtifyed it ſelf to be divine, by its efficacious operation in the hearts of believers. 2. They ſhewed themſelves like to the Chriſtian Churches in Judea in patient ſuffering perſecution from their own friends, kinsfolks, and fellow-citizens, as they did from the unbelieving Jews; whom he d…ſcribes as the moſt perverſe enemies of the Goſpel of any other, ſetting out their wickedneſs in ſeveral particulars, declaring how, They killed Chriſt, and before him, their own Prophets that were ſent unto them [Math. 23.31, 37.], and now they perſecuted the Apoſtles; they ſhewed themſelves adverſaries to God in perſecuting his ſervants; they were enemies to mankind by endeavouring to obſtruct the Goſpel which brings ſalvation p. 116to men. They forbad the Apoſtle to preach to the Gentiles; and ſo daily more and more filled up the meaſure of their ſins, in ſo much, that the wrath of God ſeems come upon them to the uttermoſt in their judicial obduration. From v. 13. to 17.

5. He labours to aſſure them that he had a great love and affection to them, though he did not as yet come to them (as they might expect) to ſtrengthen and comfort them in their afflictions. He tells them, he was not abſent from them in heart and affection, though in body; and the more he was hindred from coming to them, the more earneſtly he deſired to ſee them. He deſigned to come to them once and again, but Satan ſtill caſt in impediments in his way. He tells them, he had great reaſon highly to value them, for he accounts them among the chi…feſt Churches converted to the faith by his miniſtry, and ſo he hopes they will be found, when Chriſt ſhall come to judg the world, and will be his crown and(h)(h)Sunt hic tria Enunciata Metonymica. 1. Vos eſtis mea ſpes, id eſt, ii ex quibus ſpero me adepturum laudem apud Deum. 2. Vos eſtis meum gaudium, id eſt, ii qui gaudium mihi afferunt. 2. Vos eſtis mea corona, i. e. ii propter quos coronabor à Chriſto laude fidelitatis, & praemio beatitatis quum dicet, Euge bone ſervè fidelis fuisti, &c. Intra in gaudium Domini tui. Piſc. joy at that day. From v. 17. to the end.

Chap. 3d. 6. He goes on to give them further aſſurance of his love to them, and to eſtabliſh them in the faith of Chriſt. 1. He tells them that being no longer able to bear the vehement deſire he had of hearing how things went with them, he had ſent Timothy unto them, and was content to deprive himſelf of the company of a perſon very dear to him, and to ſtay at Athens alone, that they by him might be comforted and confirmed in the faith; and that n…ne of them might be troubled at the afflictions which the profeſſion of the goſpel expoſed them unto, as if ſome ſtrange thing had happened to them. For they themſelves could not be ignorant that this is the condition unto which all true believers are call'd, God having ordained that they ſhould firſt partake of the ſufferings of Chriſt, before th…y partake of his glory: and they had been hereof before advertiſed by him, when he was with them (that they might prepare for ſufferings) and it hath accordingly ſo come to paſs; ſo that now they know it by experience. Having therefore ſo great ſollicitude in his mind for them, he could not any longer forbear the ſending of Timothy to them, to know the ſtate of their faith, and to know whether they continued conſtant in it, or whether the Devil and the world bringing perſecutions upon them on that account had not cauſed them to warp under thoſe trials, and ſo rendred all his labours among them fruitleſs. But when Timothy return'd and brought him the welcom news of the firmneſs and conſtancy of their faith, and of the continuance of their charity, and of their kind remembrance of him, and great deſire to ſee him, this, he tells them, was matter of exceeding great joy unto him; and the teſtimony he heard of their faith, did more comfort him, than all the afflictions which he ſuffer'd did deject him. For now we live (i)(i)Vivere ſic ſumitur in illo dicto, mici dum vivimus vivamus.(ſays he), that is, are lively, chearful, and couragious, if ye ſtand faſt in your faith in Chriſt. He tells them he knows not how to be ſufficiently thankful to God for their perſeverance, and for giving him occaſion to rejoyce ſo ſincerely before him for their proficiency. He further acquaints them that he daily pray'd unto the Lord that he might ſee their faces again, and might be inſtrumental more perfectly to inſtruct them, and to increaſe the meaſure of their faith by opening to them more fully the myſteries of the goſpel. He accordingly prays for a proſperous journey to them, and that the Lord would grant that they may increaſe, and abound in love one towards another, and towards all men, as he did towards them. And laſtly that their hearts may be eſtabliſhed in holineſs, unblameable before God (who is our rec…nciled Father in Chriſt) and that continuing ſo, they at the coming of Chriſt with all his Saints and Angels to judgment may not be aſhamed(k)(k)Apoſtolus S…ritu plen…s conglomerat hic multa quae affectus ſuggerebat, nec de verbis eſt ſollicitus, ſed verba nonnulla ubticet & …ubaudit. A Lap.. From v. 1. to the end.

p. 117He comes now to the ſecond part of his Epiſtle which contains exhortations, and Chap. 4 precepts to duties of holineſs. The doctrine concerning the Reſurrection of the dead, and laſt judgment being by the way taken in.

In the Firſt place, he tells them, He exhorts and intreats them in the name of the Lord Jeſus, that as they had received of him how they ought to walk, and pleaſe God, ſo they would labour daily to excel and advance therein. They might remember what Commandments he had given them from Chriſt. Particularly, 1. That they ſhould preſerve themſelves in Chaſtity, and purity from the ſins …f the fleſh. For this was the will of God that they ſhould be holy both in ſoul and body, and that they ſhould abſtain from fornication, and continually keep their bodies as veſſels conſecrated to the Lord, and not defile them; whereby they would diſtinguiſh themſelves from the Gentiles, who know not God, but live in impure luſts. 2. That they ſhould not defraud any man; for God will avenge ſuch kind of injuries as he had before aſſur'd, and warn'd them. And they ſhould remember, that the end of Gods calling them to the Grace of Chriſt, is, that they ſhould not defile themſelves with any kind of ſin(l)(l)foreign hic generalitèr ſumitur ut ſupra, v. 2, 3. & tam latè patet quam quod ei opponitur, foreign.. And he that rejecteth theſe wholeſom exhortations, he ſhews is guilty of rejecting the divine authority …f God, by the inſpiration of whoſe holy Spirit, he had given them th…ſe precepts. 3. Touching brotherly-love, and how it is to be exerciſed, he tells them, he need not write much; for he found they were eminently taught, and inclin'd by the Spirit of God to the exerciſe of that grace, and that they manifeſted it not only at home but towards the Brethren round about in Macedonia. And he deſires they may daily more, and more increaſe and excel therein. 4. He exhorts them to uſe their beſt endeavours(m)(m)foreign] ſignificat Eniti, i. e. Magno conatu quicquam agere, tranſlate à more hominum ambitioſorum qui ſummo ſtudio, & animi Contentione nituntur ad honores Estius. to live quietly, and to follow their own buſineſs [See 2 Theſ. 3.12.], and to work with their own hands (as he had commanded them when he was with them), that by imploying themſelves in honeſt labour, they may both preſerve their reputation among the Gentiles (who will think ill of Chriſtianity if it make men idle(n)(n)Mos eſt Paulo peculiaritèr ea vitia tangere quae quoque in loco vigebant maximè., and that they may earn ſo much by their labour as may ſupply all their wants and neceſſities that they may have no need of help or relief from others. From v. 1. to 13.

2. He adviſes them not to mourn immoderately (o)(o)He forbids not all ſorrow for the dead, which Chriſt himſelf ſhewed for Lazarus, Joh. 11.35. The Church for Stephen, Act. 8 2. And Paul for Epaphroditus when he was extreamly ſick, Phil. 2.27. But he ſpeaks againſt Heatheniſh and immoderate ſorrow. For though many of the Gentiles believed the immortality of the ſoul, yet they never were able to comprehend the reſurrection of the body, and the re-uniting it to the ſoul. See Act. 17.32.John 11:35Acts 8:2Phil 2:27Acts 17:32for their deceaſed Chriſtian friends as Heathens do, that have no hope of a reſurrection. He tells them he would not have them carry themſelves as if they were ignorant of the happy ſtate of thoſe that dye in the faith of Chriſt. For as they believe, that Chriſt is riſen from the dead, ſo they ought alſo to believe that thoſe who have dyed in the faith of Chriſt, God will bring forth, and cauſe to appear with him, in the day wherein he ſhall judg the world, having firſt raiſed their bodies from the graves, and united them with their ſouls. And he tells them by revelation from the Lord, that the change of the faithful (*)(*)Paul by an ordinary foreign reckons himſelf, and his Aſſociates among the ſurvivers at Chriſts Coming, not as thinking that himſelf and thoſe then living ſhould be found of Chriſt in the body at that time, but knowing that all the Righteous make one body in Chriſt, and reckoning himſelf one of that number, He ſays We that remain, that is, thoſe of the faithful that ſhall ſurvive to Chriſts Coming. See Dr. Slater in loc.that are alive at his Coming ſhall not prevent the reſurrection of thoſe that are dead in Chriſt. For when Chriſt ſhall appear in that his great glory, and ſhall by the voice or trump of the Arch-Angel raiſe the dead, then the dead in Chriſt ſhall riſe before the living be changed. And the faithful that are then alive being ſuddenly changed from mortality to an immortal glorious condition, ſhall be caught up together with the Saints that are raiſed from the dead, to meet the Lord in the air, and there being acquitted and abſolved by the ſentence of the Judg, ſhall enter into the kingdom prepared for them, and ſo ſhall remain for ever with the Lord p. 118in endl…ſs bl…ſs. As for the wicked he ſays nothing of them, ſ…ing h… had … w…rd of Comfort for them. But as for the other he bids them comfort one anoth…r with theſe words, that is, draw matter of conſolation to themſelves againſt the l…ſs of th…ir d…ce…ſ…d friends from the conſideration of the reſurrection, and the future …y. From v. 13. to the end.

Chap. 5 3dly. He tells th…m that if any among them did curi…ſly inquire into the preciſe time of Chri…ts c…ming to judgment, it was to no purpoſ… for him to write any thing about it, ſeeing it was not revealed(p)(p)That there ſhould be a ſecond coming of Chriſt, viz. to judgment, and that this coming ſhould be ſudden and at a time when leaſt expected, was revealed when Paul wrote this Epiſtle. But that it ſhould not be till the departing …rom the faith, the revealing o… Antichriſt, and his deſtruction by the b…eath of the Lords mouth [2 Theſ 2 3.], it ſeems was an after-revelation; for the Lord did not at once reveal all his ſecrets to his ſervants, but by parcels, Dr. Slater in loc.2 Thess 2:3. Howſ…v…r this th…y could not be ignorant of, (having ſo often h…ard it from himſ…lf and his aſſociat…s) that Chriſt will c…me ſudd…nly, and unexpectedly, as a thief in the night, and will ſurprize ſecure impenitent ſinners unawares. But believers need not fear that day becauſe th…y ſleep n…t in the darkneſs of ſin and ignorance; The laſt day c…nnot as a thief in the night ſurprize them, becauſe they are children of the light, and of the day, living and walking in the light of Goſpel-truth, and in holin…ſs …f converſation. From v. 1. to 6.

4ly. Having thus ſpoken of the manner of Chriſts coming to judgment. He takes occaſion from thence to exhort them to watchfulneſs and ſobriety, that they may n…t f…ar b…ing ſurprized by that day. Let us not therefore (ſays he) live in carnal ſ…curity as infidels do, but be vigilant and ſober; for they that ſl…ep ſ…curely, or give themſelves to drunkenneſs uſually do it in the nig…t and darkn…ſs, but ſuch a courſe as this, would ill become us who are Chriſtians, and the children of the day, and live in the light of the knowledg …f Chriſt; we ought to be ſ…ber, and watchful remembring our life is a ſpiritual warfare, and therefore we ought always be upon our guard, having on a breaſt-plate compos'd of faith and charity to defend us againſt the aſſaults of Satan, and on our head the hope of ſalvation for an Helmet. And this ſhould further …ncourage us in the doing of our duty, becauſe God hath not appointed us to be veſſels of his wrath, but hath c…lled us to the obtaining of ſalvation in and through his Son, who dyed for us, that whether we wake (q)(q)Sicut dormi…e dicuntur qui mortem obi…re, ita vigilare qui ad cum mortis ſomnum non pervenerunt.or ſleep, that is, live or dye, we ſhould live with him, namely, a ſpiritual life here, and hereafter an eternal life of glory. From the wh…le he exhorts them to comf…rt and build up one another in faith and holin…ſs. From v. 6. to 12.

5ly. He comes n… to direct the people how to carry themſelves t…wards their Paſtors and ſpiritu… Guides, who labour among them, and faithful…y admoniſh and counſ…l them (as their need requires) and are over them in the Lord, by vertue of his c mmiſſion and authority in the things appertaining to their ſouls. He injoyns them to give th…m due reſpect (r)(r)foreign, Hic ſignificat debitâ reveren… proſequi., thankfully to acknowledg their pains, and highly to eſteem and love them on that account; and that they ſhould live in peace and concord among themſelves, and eſpecially with their Paſtors. V. 12.13.

6ly. He directs the Miniſters how to carry themſelves towards the People, nam…ly, that they ſhould admoniſh th…ſe that are unruly, and w…lk diſ…rderly, that they ſhould comfort the feeble-minded, and ſuch as are dejected under their afflictions, that they ſhould bear with the weak and infirm in the ſaith, that they ſhould be patient towards all. V. 14.

7ly. He gives now general directions to all. 1. That they abſtain from all private revenge, not rendring evil for evil, but ever following that which is good both among themſelves, and t…wards th…ſe that are without. 2. To rejoyce evermore in the ſenſe of Gods love to them in Chriſt, upon which account, they ſhould be of good courage, and well content, even in the midſt of all tribulations. 3ly. To pray without ceaſing, that is, upon every occaſion, in all their p. 119nec…ſſities, and in every buſineſs, as the matter required, yet not ſo as never to intermit; but ſo, as not to give quite over, but to return to it again. 4ly. In every thing to give thanks, in adverſity, as well as proſperity. For ſo gracious is the will of God in Chriſt towards them, that they have reaſon ſo to do. 5ly. To take heed of quenching (ſ)(ſ)Lux Salutaris agnitionis Dei per Spiritum Sanctum accenſa extinguitur per neglectum verbi divini, & precationis devotae, per ſecuritatem, impietatem & ingratitudinem. Glaſs.the gifts and graces of the Spirit in themſelves, but to labour to ſtir them up by prayer, and the due exerciſe of them. 6ly. That they contemn not, nor neglect thoſe holy, publick exerciſes (t)(t)Prophetia hoc loco eſt verbi divini interpretatio.wherein the Miniſters of the Goſp…l do interpret the Scriptures by the ſingular revelation of the Spirit, and ſpeak unto men to edification, exhortation and comfort [See 1 Cor. 14.3.]. 7ly. To prove all doctrines and opinions, and to examine them by the rule of the word, and analogy of faith, and to hold faſt that which is good rejecting that which is otherwiſe. 8ly. That they abſtain from all ſorts of evil, and the very appearance of it. From v. 15. to 23.

Laſtly, He concludes his Epiſtle ſolemnly praying for them, that God who is the author of all true peace and comfort, would pleaſe to ſanctifie them in every part, namely, that their Spirit [that is their intellectual part, their underſtanding and will], and their Soul, [that is, their affections and appetite], and their body, and outward man, may be kept immaculate, ſo that if it ſhould ſo happen, that they ſhould live to the Coming of Chriſt to judgment(u)(u)See Notes to 1 Tim. 6.14. and to the 6. v. of ch. 1. to the Philip.1 Tim 6:14, he may find them in this excellent condition at his Coming. He declares his confidence that he who hath called them to a participation of his grace, will carry on his own good work in them(*((*(v. 24. foreign. Sic complutenſis legit. Deus eſt fidelis & vitam caeleſtem ſicut vos ſperare juſſit ita & praeſtabit: foreign dicitur quod reipſâ imoletur. ut Rom. 4.16. Grot.Rom 4:16; and having begun to ſanctifie them, will continue to do it; for he is faithful, and his gifts and calling are without repentance. See 1 Cor. 1.8. Phil. 1.6. And ſo deſiring their prayers for him, and injoyning them to ſalute one another, with the kiſs of peace and charity (as believers were wont to do in thoſe times, according to the cuſtom of thoſe countreys). He ſtrictly charges them that this Epiſtle be read to the whole church, to all the holy Brethren (x)(x)Hence the Papiſts are to be reprov'd who prohibit Lay-people from reading the Holy Scriptures., and ſo ſhuts up all with his Apoſtolical benediction. From v. 23. to the end.

p. 120SECT. X.

PAul thus going on couragiouſly with his Miniſtry, the Jews were ſo horribly enraged at him, that they banded againſt him, and brought him before the Tribunal of Gallio the Proconſul of that Province, accuſing him that he taught another way of worſhipping God, than what the Law of the Jews preſcribed, and according to which the Romans had permitted them to live. But Gallio told them, if it were a matter that appertained to the civil government, it was but reaſon he ſhould hear them, and do them juſtice; but ſeeing the Queſtion betwixt them, was concerning things appertaining to their Religion, he would be no judg in ſuch matters. The Jews, as it ſeems, were not ſatisfied with this anſwer, but preſs'd him again with vehement and ſomewhat uncivil importunity, that he would take ſome courſe with Paul; Gallio being offended at this their carriage, by his Officers drave them out of the Court. But they continuing yet to be troubleſom and importunate, ſome of the Natives of Corinth, fell upon Soſthenes (one of the Rulers of the Jewiſh Conſiſtory, who probably was their Captain and Leader in this complaint againſt Paul) and beat him in the place; the Pro-conſul taking no notice of it, or reproving it.

Act. 18. v. 12. And when Gallio was the deputy of Achaia, the Jews made inſurrection with one accord againſt Paul, and brought him to the judgment ſeat,

v, 13. Saying, This fellow perſwadeth men to worſhip God contrary to the law.

v. 14. And when Paul was now about to open his mouth, Gallio ſaid unto the Jews, If it were a matter of wrong, or wicked lewdneſs, O ye Jews, reaſon would that I ſhould bear with you.

v. 15. But if it be a queſtion of words and names, and of your law, look ye to it: for I will be no judg of ſuch matters.

v. 16. And he drave them from the judgment ſeat.

v. 17. Then all the Greeks took Soſthenes the chief ruler of the ſynagogue, and beat him before the judgment ſeat: and Gallio cared for none of thoſe things.

p. 121v. 12. Gallio] Erat hic frater magni Senecae, dictus cum Junior eſſet, Novatus, ſed adoptatus poſteà à Junio Gallione.v. 13. Contra legem]. Haec accuſatio inde obtentum ſumebat quòd Apoſtoli qui Judaei erant, incircumciſos ad ſuum coetum admittebant.v. 14. Secundum rationem vos ferrem]. i. e. Rationi conſentaneum eſſet ut vos ferrem, & paterer quantum velletis dicere, fuiſſet hoc mei officii.v. 17. Soſthenem praefectum Synagogae]. Nempe Synagogae alterius ab eâ cui praeerat Criſpus. Nam in magnis urbibus plures erant Synagogae, & ſingulis ſui Archi. ſynagogi.SECT. XI.

ABout this time, as it ſeems, a certain Egyptian came into the Province of Judaea, who termed himſelf a Prophet, and gathered together Four thouſand men, and brought them from the wilderneſs to the mount of Olives, and there told them, that by his command, they ſhould ſee the walls of Jeruſalem fall down, by which they might enter into the City.

But the inſurrection of this Egyptian and his Complices coming to Faelix the Roman Governours ears, he brake in upon them with his Roman Horſe and Foot, and killing Four hundred, he took Two hundred Priſoners, and diſperſed the reſt; but their Prophet and Leader eſcaping, it was not known what became of him. Joſeph. l. 2. c. 12.

Of this man Lyſias the Captain ſpake, when he ſaid to**Act. 21.38.Acts 21:38 Paul, Art not thou that Egyptian, who before theſe days, mad'ſt an uproar, and leddeſt out into the wilderneſs four hundred men, that were murderers.

SECT. XII.

PAul tarried a good while at Corinth after he had been brought before Gallio, and had came off ſo well. During which time 'tis probable, he wrote his Second Epiſtle to the Theſſalonians. For having in his former expreſſed his longing deſires to viſit them [1 Theſ. 3.10, 11.] and finding by the intervention of other affairs, and perhaps of dangers, that he was ſtill hindred, he haſtened to ſend this Second Epiſtle to ſupply the want of his preſence.

p. 122…he Second Epi… to the Theſſa…ians.In which Epiſtle there are theſe parts.

1ſt. AFter his inſcription and ſalutation (which are the ſame with that in Chap. 1 his former Epiſtle), He labours to comfort and ſtrengthen theſe Theſſalonians, againſt thoſe perſ…cutions and afflictions, which he underſtood they were expoſed to, for the profeſſion of Chriſt and his Goſpel.

The Arguments he uſes, in order hereunto, are theſe; 1. He ſhews the Condition of their Church was very happy, becauſe their faith did daily grow and increaſe; and love (a)(a)Fides & dilectio duae res maximae in quibus eſt foreign Chriſtianiſmi. vide Eph. 4.15.Eph 4:15did ſo much abound among them. 2. Their faith and patience was ſo eminent that he gloried in them, and ſet them forth as a pattern to other Churches. 3. The afflictions they ſo unjuſtly ſuffered from their unreaſonable Perſecutors, were a manifeſt demonſtration, that there will be a day of Judgment, wherein God will give to every one according to their works. And He in his infinite wiſdom ſees it good to ſuffer them his ſervants, here to be ſorely afflicted that they may be meet(b)(b)v. 5. Loquitur hic non de merito, ſed de dignatione gratuitâ. Quis enim meritus eſt Vocari? Paraeus. Digni, dignatione Dei, non dignitate noſtrâ. and fitly qualified according to His order and conſtitution (who hath appointed that they ſhould ſuffer with Chriſt, before they be glorified with him), to enjoy the kingdom of Heaven, for the obtaining of which they ſuffered ſuch hard things. And at the great day, He will manifeſt his righteous judgment in puniſhing their oppreſſors and perſecutors, and will give them (together with the Apoſtles, and other Martyrs of Chriſt), reſt and refreſhment from all their troubles and miſeries. And this they may aſſuredly expect when Chriſt ſhall viſibly come from heaven royally attended with all his glorious Angels, and ſhall in a terrible manner execute vengeance on all that regarded not to know God, nor to worſhip and ſerve him as they ought, and obſtinately refuſed to entertain and obey the Goſpel of his Son. Theſe ſhall be puniſhed with everlaſting perdition, when they ſhall appear before Chriſt the Judg, and ſhall ſee his glorious power(c)(c)A facie Domini & à gloriâ virtutis ejus] i. e. Cum conſpexerint faciem Domini & gloriam roboris, & poteſtatis ejus. Vatablus.. And in that day wherein he ſhall thus puniſh his adverſaries, he ſhall be highly glorifyed in the glory, which he ſhall impart to his Saints; the meaſure of which ſhall be ſo great, that it ſhall fill them with wonder and admiration, they finding their expectation ſo much exceeded. And this he tells them, he ſpake for their comfort, becauſe his teſtimony (that is, the Evangelical doctrine he had preached) had found belief and entertainment among them. He further tells them, that he daily prayed for them, that the Lord would vouchſafe to make them meet for that glory, to the participation of which he had ſo graciouſly called them (ſee Eph. 4.4.); and that he would accompliſh all things which according to his good pleaſure and bounty he had determined to do for them; and that he would powerfully compleat the grace of faith, which be himſelf had wrought in them; that the name of Chriſt may be glorifyed by them here, and they be glorified by him in that happy day, and all according to the riches of his free grace and mercy manifeſted in his Son. From 1. to the end.

Chap. 2d. 2d. He rectifies a miſtake which he underſtood they were in, concerning the day of Judgment, as if it were now at hand, and would happen preſently in that age. He beſeeches and obteſts them, that as touching(d)(d)foreign hic poſitum eſt pro foreign ut 2 Cor. 8.23.2 Cor 8:23 Chriſts ſecond coming, and the Saints gathering together from all quarters of the world, at that time, to meet him, [of which he had ſpoken in his former Epiſtle, Chap. 4. v. 15, 16, 17.] they would not be ſoon ſhaken and driven from what(e)(e)foreign Hic expono ſententiam. Ne facile dimoveamini ab illâ ſententiâ quam me docente imbibiſtis. Grot. he had taught them by any ſeducers whatſoever, who either by ſome pretended revelation from the ſpirit, or ſome ſpeech of the Apoſtle (which they pretended they had heard, or from ſome paſſages in his former Epiſtle (which they miſ-underſtood), endeavoured p. 123to perſwade them, that the day of judgment was at hand. He tells them there are ſeveral things which muſt pr…cede Chriſts ſecond coming, which he will acquaint them with, that they may not be deceived. 1. A great and general Apoſtacy from the faith [ſee 1 Tim. 4.1.]. 2. The revelation of the great (h)(h)Ebiou and Cerinthus and other Hereticks who denied the Deity of Chrsſt, the Apoſtle calls Antichrists. 1 Joh. 2.18. as fore-runners of the great Antichrist.1 John 2:18and chief Antichriſt, whom he characterizeth after this manner, calling him the man of ſin, the ſon of perdition, one who oppoſeth and exalteth himſelf above Chriſt, (who is very God), in all his offices, Regal, Sacerdotal, and Prophetical, yea exalteth himſelf above every thing that is worſhipped, that is, above magiſtrates [who in Scripture are called Gods, Pſal. 82.6.], and are foreign Auguſt, or illuſtrious. Yea, who exalteth himſelf above all that is called God; one way or other [that is, above all powers whatſoever], arrogating ſuch things to himſelf, as only belong unto God, and thereby endeavouring (as it were) to d…clare that he is God. He ſits and rules in the Temple of God, that is, among the people that bear the name of Chriſt, the viſible external Chriſtian Church, (the ſociety that profeſs themſelves the Temple of God), he tells them, he fits and rules, and exalts himſelf, as if he were God, uncontroulably, antiquating, or diſpenſing even with the laws of God himſelf. All which things they might remember he had acquainted them with before. He comes therefore now to ſhew them what it was that with-held, and hindred, and ſtayed his revealing and manifeſting of himſelf for the preſent, ſo that he could not publickly appear as yet, nor ſhould before that time and ſeaſon, which the divine providence had appointed. That which hindred (as it ſeems) was the entireneſs of the Roman Empire, which (probably) he had hinted to them before, but mentions not here (poſſibly) that he might not provoke the preſent Roman power againſt the Chriſtians, who promiſed themſelves that their Empire ſhould never have an end. And if any ſhould enquire whether Antichriſt was not yet in the world, he anſwers, the myſtery of iniquity was even now working, that is, there was ſomething now working in the world, that was a type and figure of that which ſhould ſhew it ſelf more plainly in the great Antichriſt, viz. the ſpirit of contention for rule and priority**See Dr. Moris learned piece called the mystery of iniquity.. This bore ſome ſimilitude with the ſpirit of the great Antichriſt, who ſhould appear in his ſeaſon. But this Antichriſtian heat of ambition muſt play at leſſer game, till the foreign the Roman Emperor be removed, who poſſeſs'd Rome, which was to be the Seat of Antichriſt; which Seat being once void, Antichriſt would enter, and diſcover himſelf, and advance himſelf above all laws, both divine and humane(i)(i)He is therefore called here foreign.. So that this man of Sin (k)(k)foreign doth not intimate one individual man, but the ſeries of ſhavelings that were to ſucceed in one Seat. As Heb. 9.7, 25. foreign, The high Prieſt denotes the whole ſeries or ſucceſſion of Prieſts. And foreign ſignifies not one Paſtor, but the ſeries of faithful miniſters.Heb 9:7Heb 9:25is to be underſtood of one that is to appear after the breaking of the Roman Empire in pieces(l)(l)If any ask Tertullian who this foreign is, that hindreth the revealing of Antichriſt, he tells him, Quis niſi Romanus status? cujus in decem Reges abſceſſio diſperſa, Anticichristum ſuper inducet, & tunc revelabitu… iniquus.. The Apoſtle further ſhews, that Jeſus Chriſt our Saviour ſhall deſtroy this Antichriſt by the ſword of his mouth, that is, by the preaching of his Goſpel, and the power of his ſpirit concurring therewith, and by the brightneſs of his coming, that is, by clear and convictive reaſons and arguments divulged by ſuch, as ſhall ſpeak by the ſpirit of Chriſt. He further declares that the coming of this Antichriſt, his raiſing, and firſt advancement to his kingdom, will be with ſuch kind of working, as Satan is wont to uſe to ſeduce men, namely, with the power of ſigns, and wonders, and diabolical illuſions, which Satan will produce to confirm the dominion, and falſe doctrine of Antichriſt; and which are beyond humane, but not Angelical power; and with all unjuſt and fraudulent dealing and deceit, with all arts and tricks of coſenage, that the Devil himſelf can invent, which will take place and prevail in ſuch whom God (becauſe they received not the truth in the love of it, but had pleaſure in unrighteouſneſs) will judicially give over to ſtrong deluſions, to their perdition and damnation. From v. 1. to 13.

p. 1243dly. Having uttered this ſad propheſie; leſt the Theſſalonians ſhould be ſtartled at it, he tells them they need not fear ſeduction by this Antichriſtian ſpirit, becauſe God had choſen them to ſalvation through ſanctification of his ſpirit, and belief of the truth, having effectually called them by the Goſpel, which he had preached unto them, that they might obtain the glory purchaſed by Chriſt. Wherefore he exhorts them to conſtancy in the faith, and to maintain the traditions, inſtructions, and doctrines delivered to them by him, and which they had received either by his preaching or writing.

Laſtly, he earneſtly prays for them, that Jeſus Chriſt our Lord, and God our gracious father in him, (who hath given all true believers ſolid grounds of perpetual comfort, and good hope of eternal life through his free grace(k)(k)v. 16. foreign] pro foreign vel foreign Hebraiſmus. Piſc.), would comfort their hearts in all their afflictions, and ſtrengthen them unto every good word and work (l)(l)v. 17. foreign] pro foreign., that is, that they might ſo ſpeak and ſo act as may be moſt pleaſing, and acceptable in his ſight. From v. 13. to the end.

Chap. 3d. 4ly. In the cloſe of his Epiſtle, he exhorts them to pray earneſtly, that the Goſpel may have a free courſe and be glorified by the converſion of the unconverted, and by the edification and further improvement of thoſe that are effectually called, as it was among them; and that himſelf and other preachers of it might be delivered from unreaſonable and abſurd men, who perverſly oppoſed it. And of that ſort of men, he tells them, there be too too many in the world, among whom the Goſpel will not be entertained, nor meet with faith (l)(l)Ad fidem vocantur omnes quibus annunciatur Evangelium. Sed qui in vitiis ſibi placeut, non credent nobis inquit Lactantius etiamſi ſolem manibus gestemus.and obedience. However as to them, he declares his confidence, that God who hath effectually called them, and who is conſtant and faithful in promoting his own work, will eſtabliſh them in faith and holineſs, and will defend them againſt the evils, dangers, and temptations of Satan and his inſtruments; and that which further encouraged him to hope it, was their ready obedience to his injunctions. He prays that the Lord would by his Spirit direct and incline their hearts to expreſs that ardent love to himſelf (m)(m)In Charitatem Dei, i. e. in Charitatem ſuam. Emphaticè nomen cognatum pro reciproco., which they of duty owe him, and to an imitation of the patience of Chriſt(n)(n)v. 5. foreign.. From v. 1. to 6.

5ly. He preſcribes the practice of Church-diſcipline, towards ſuch as walk diſorderly among them, and not according to the rule and doctrine by him delivered. He forbids them all familiar converſe with ſuch that they may be aſhamed, and (reflecting upon their evil courſes) may repent and reform. By the diſorderly, he means, ſuch as liv'd idly, and were buſy-bodies**foreign ſciſcitor, foreign Curioſus. vid. 1 Tim. 5.13. foreign Curioſe agentes, i. e. Curâ rerum alienarum diſtricti.1 Tim 5:13 in other mens matters; which kind of courſe, he ſhews, was very contrary to his practiſe among them, who did not eat any mans bread gratis, but wrought with his own hands(o)(o)Mos hic Paulo ubique, 1 Cor. 4.12. Act. 20.34. 1 Theſ. 2.9.1 Cor 4:12Acts 20:341 Thess 2:9 in the day time, and ſometimes part of the night, at his trade of Tent-making [ſee Act. 18.3.], that he might not be chargeable to any of them, though he had power to have challenged maintenance for his preaching the Goſpel among them, as other Apoſtles did [ſee 1 Cor. 9.3, &c.]. But he had departed from his right, and had done that to which he was not bound, to incite them by his own example to labour, each one in his Calling very diligently. For this he injoyned them, when he was with them, that if any lived idly, and would not work, [having health, ſtrength, and opportunity for it], they ſhould not eat, namely be relieved by the Charity of the Church, who are only to take care of thoſe that are indigent and neceſſitous. He therefore p. 125exhorts the diſorderly, and commands them in the name of Chriſt to reform, and to live peaceably upon the fruit of their own labour. As for thoſe of them that were free from theſe miſdemeanors, he exhorts them to go on conſtantly in their duty, and not to be weary of doing that which is good. And if any diſorderly perſons among them would not obey theſe admonitions, given in this Epiſtle, he injoyns, that they ſhould be noted as perſons not fit to be converſed familiarly with, that ſo (entring into a conſideration of their evil ways) they may be brought to repentance. Yet he tells them, they muſt diſpenſe this ſeverity with wiſdom, not reckoning theſe offenders as enemies(a)(a)Vide Lev. 10.17. Haec enim excommunicatio non eſt inſtar veneni quod hoſti datur ad exitium, ſed medicina quae fratri datur ad ſalutem. Quod autem objicitur, Math. 18. Excommunicatum habendum eſſe instat Ethnici, illud non repugnat huic ſententiae, quoniam illud à Chriſto non abſolutè dicitur, ſed tantum ratione Còmmunionis ſacrae; à quâ arcetur, ne ſuâ contagione reliquos inficiat. Gomarus.Lev 10:17Matt 18, (as of whoſe repentance and reformation they deſpaired), but as long as they made profeſſion of the Chriſtian Religion, they ſhould conſider them as lapſed brethren, and accordingly exhort and admoniſh them as thoſe they deſired and endeavoured to reduce and reform. From v. 6. to 16.

He ſhuts up the Epiſtle praying for them, that God, who is the author of peace, would give them peace, at all times and in all places (f), (b)(b)v. 16 foreign. Vetus interterpres legit, foreign. Quae lectio videtur genuina, Piſcatori, Grotio, & Bezae.and every manner of way, namely with himſelf and with one another.

The Concluſion of the Epiſtle (wherein he ſalutes them), he wrote with his own hand, that they might diſcern it from any counterfeit, that might be carried about in his name. Verſ. 17.18.

p. 126SECT. XIII.

THE Apoſtle having continued a year and half at Corinth, and fairly planted a Church there (though it were miſerably degenerated ſoon after) he now determines to ſail to Epheſus; Aquila and Priſcilla reſolving to accompany him: And having taken his leave of the Brethren there; at Cenchrea a Haven on the Eaſt ſide of that City, he ſhaved his head (a)(a)Quod Cenchreis dicitur aut Aquila aut Paulus crinem totondiſſe quia votum habebat, de ſacro voto id non poteſt intelligi, quia deponendus erat capillus votivus Hieroſolymis & ſupponendus ollis paciſicorum. Civile iſtud votum fuiſſe videtur quod ſumpſerat vel Paulus vel Aquila qualia multa, faciebant …udaei Non ante capillum tondebo quam ad illum locum pervenero. Quae vota erant peregrinantium. Ita Paulus votum fecit tondendi Capilli ubi Cenchreas perveniſſet. Salmaſ.. The reaſon of which, probably was this: He had (it ſeems) before taken upon him, for ſome time, the Vow of the Nazarites, whereby he was obliged to abſtain from wine, and ſhearing his head, and touching of the dead. But having now accompliſh'd his Vow, he ſhore his head, and returned to the common way of living, according as was preſcribed, Numb. 6.18, 19, 20. The reaſon of this Vow we may gather from 1 Cor. 9.20. namely, in things indifferent he was willing to comply with the weak Jews; to ſhew, that he was no contemner of the Law: And for the ſame reaſon he cauſed Timothy to be circumciſed; and for the ſame reaſon, purified himſelf in the Temple at Jeruſalem, Act. 21.23, 24.

The Apoſtle being now come to Epheſus, he taught in the Synagogue of the Jews; but thought not fit (though deſired) to ſtay long there then, being prompted (as it ſeems) by ſome ſecret inſtinct of the Spirit, now to go up to the approaching Feaſt at Jeruſalem; not that he now took himſelf obliged to obſerve the Feaſts, or antiquated Ceremonies of the Law, (ſee Gal. 4.10. Col. 2.16. Rom. 14.5.) but he was willing to go to this Feaſt, that he might in that great ſolemnity and concourſe of people, have more advantage to ſpread the Goſpel among the Jews. Leaving therefore Aquila and Priſcilla at Epheſus, he ſailed thence to Caeſarea, and thence went up to Jeruſalem; where it ſeems he ſtayed not long, finding poſſibly not ſuch ſucceſs of his endeavours as he expected and hoped for. Whereupon he haſtened from thence and went down to Antioch in Syria, where he ſtayed for ſome time.

Act. 18. v. 18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and ſailed thence into Syria, and with him Priſcilla and Aquila: having ſhorn his head in Cenchrea: for he had a vow.

v. 19. And he came to Epheſus, and left them there: but he himſelf entred into the ſynagogue, and reaſoned with the Jews.

v. 20. When they deſired him to tarry longer time with them, he conſented not:

v. 21. But bade them farewell, ſaying, I muſt by all means keep this feaſt that cometh, in J…ruſalem; but I will return again unto you, if God will: and he ſailed from Epheſus.

v. 22. And when he had landed at Ceſarea, and gone up, and ſaluted the Church, he went down to Antioch.

p. 127CHAP. VI. Anno Christi Claudii 55 13 56 14Containing Paul's Fourth Journey, which he began from Antioch in Syria; which we call Iter Epheſinum, His Epheſine Journey.Iter Epheſinum.

SECT. I.

PAul having ſpent ſome time at Antioch, he departed thence; and went thorough Galatia, and Phrygia, and travelling from place to place, as he went along, he viſited and confirmed the Diſciples in thoſe parts. When he came among the Galatians, he was received by them with all imaginable joy and gladneſs, they being not only not offended at the tribulation which was outwardly brought upon him, but they gladly and kindly received him as if he had been an Angel of God, nay even as the Lord Jeſus himſelf, Gal. 4.14. Among other things which he now injoyneth them, he appointeth that they ſhould make collections, and ſet apart their Charity for the poor every Lords day, 1 Cor. 16.1, 2.

Act. 18. v. 22. And when he had landed at Ceſarea, and gone up, and ſaluted the Church, he went down to Antioch.

v. 23. And after he had ſpent ſome time there, he departed, and went over all the countrey of Galatia and Phrygia in order, ſtrengthening all the diſciples.