The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XXVIII.

VERS. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Melita.

PLINY tells us s 1.1 that in the Sicilian Sea, Insulae sunt in Africam versae, Gauros, Milita, &c. there are Islands toward Africa, Gauros, Melita, from Camerina LXXXIV miles, from Lilybaeum CXIII. Ptolomy reckons it amongst the Maritime Islands of Africa. For thus he distinguisheth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Islands adjacent to Africk, near the land. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the maritime Islands of Africk. Amongst these later we find the Island Melite in which was the City.

Melita	38.	45.	34.	40.
Chersonesus	38.	40.	34.	45.
Iuno's Temple	39.		34.	40.
Hercules Temple	38.	45.	36.	06.

t 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Before Pachynus lyeth Melita and Gaudus (Pliny calleth it Gauros) eighty three miles from both, (i. e. Sicily and Pachynus) both being distant eighty eight miles; where the Latin Interpr. saith furlongs, making a very vast defect in the measure. Whereas therefore according to the same Strabo u 1.3 the distance between Carthage and Lilybeum of Sicily was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One thousand five hundred furlongs, or near two hundred miles; and Melita from Lilybeum one hundred and thir∣teen miles, it is evident that Island was situated almost in the middle between the Sicilian and the African shore, anciently under the jurisdiction of Carthage. And from them per∣haps took the name of Melita, which in their language signifies evasion or escape, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to escape, from the Mariners that sail out of Africa, escaping the danger of the Syr••es. It was certainly an escape to Paul and the rest that were shipwrackt with him in this place.

VERS. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And the barbarous people, &c.

Col. III. 11.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Greek, Barbarian, Scythian.

I. THE Gentiles were called by the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greeks; partly because the Grecians excelled all other Nations in language and learning; partly because the Jews had so long lain under the Empire of the Greeks, the Ptolomees on one side, and the Seleucidae on the other. From whence, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wisdom of the Greeks is common∣ly taken by the Rabbins for all kind of Gentile learning, wherein the Grecians peculiarly excelled. Hence that passage w 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beauty of Japhet shall be in the Tabernacles of Sem. The Gloss is, This is the Greek tongue which is more elegant than any language of the children of Japhet. And Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Greek way of writing is most elegant. And hence is it, 2. that the Jews even while they were under the Roman yoke counted their years by the Epocha or Aera of the Greeks, that is, the Seleucidae, whence that cavil of the Sadducee x 1.5, A certain Sadducee said, I rebuke you, O ye Pharisees, because you write the Emperour with Moses. The Gloss is, In writings of contracts they write the years of the Kings, and this also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and this also is according to the Law of Moses and Israel, viz. that they might reckon according to the years of the Seleu∣cidae. See Josephus and the Book of Maccabees.

II. After the same manner that the Jews called all Gentiles Greeks, so the Greeks called all other Nations but their own, Barbarians t 1.6. Strabo largely discusseth the reason of that name, and him the Reader may consult. Perhaps the Etymology of the word may have some relation with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar a Chaldee word, which signifies without. Whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stranger, or one of another Country, in the Samaritan Version is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bari, a Foreigner; so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word being doubled denotes a great Foreigner. But to let Etymologies pass, I take notice that the Syriack in that place of the Colossians before quoted, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greek, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arami; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Barbarian, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joni, or Greek, (which is chiesty to be taken notice of) and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scythian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Barbari, whence

these inhabitants of Melita should be termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Barbarous people, is something ob∣scure, when doubtless the Island it self was under the Roman Jurisdiction, which the very name Publius, who was the chief of this Island, does make out. However the inhabitants seem to be Africans, brought over thither by the Carthaginians when they had possession of that Island. For I hardly think St. Luke would call the Romans, Barbarians, when they were so very cultivated a Nation; and all people were ambitious of the name of a Roman, St. Paul himself having obtained it. The people of Melita perhaps were transplanted out of Barbary it self, as that part of Africa at length was called.

y 1.7 The fool hath said in his heart there is no God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are the men of Barbary, and the men of Mauritania, that walk naked in the streets. Nor is there any thing more loathsome and execrable before God than he that goes naked in the streets.

VERS. IV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vengeance suffereth not to live.

THAT of the Jewish writers is not much unlike this z 1.8: Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning, either falls from his house, or a wild beast tears and devours him. He that deserves burning, either falls into the fire, or a Serpent bites him. He that deserves cutting off with the sword, is either be∣trayed into the power of an heathen Kingdom, or the robbers break in upon him. He that de∣serves strangling is either suffocated in the waters, or dies by a Squinancy.

VERS. V.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Shaking the beast off into the fire.

THE first miraculous sign recorded in the Holy Scriptures is about a Serpent, Exod. IV. and so is this last, for they may both be reckoned amongst meer signs.

VERS. X.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Who honoured us with many honours.

THAT is, bestowed many gifts upon us. a 1.9 Manoah said to the Angel of the Lord, what is thy name, that when thy words shall come to pass 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we may do thee honour, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we may give thee a gift, Nor is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any other than, we may do thee honour with some gift. According as it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In honouring I will honour thee, Numb. XXII. 16. So 1 Tim. V. 3. Honour widows that are widows indeed.

VERS. XI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Whose sign was Castor and Pollux.

GEmini in the Zodiack, commonly pictured sitting upon horses; and so they ap∣peared (if we will believe the Historian) in that fight at the lake Regillus, leading on the Roman horse, and so pressing upon the enemy, that under their conduct the vi∣ctory was obtained b 1.10. But another time the Pseudo-Castores, false Castors and Pollux ap∣peared not so fortunately: c 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. While the Lacedemonians were celebrating the Feast of Castor and Pollux within their Camp, and had given themselves to sports and drinking, after dinner Gonippus and Pandoremus, [two Messenian young men that were wont to wast the Lacedemonians] of a sudden appear amongst these Lacedemonians, clothed in white Tunicks and purple cloaks, mounted on beauti∣ful horses; the Lacedemonians beholding them, and supposing them no other than Castor and Pollux, and that they were come to their own Festivals, worship them, and make their prayers to them. But the young men as soon as they found themselves received in the midst of them, break through them, making slaughter every where with their launces, and so a great number being slain, they return safe to A••dania, casting a reproach upon the Feast of Castor and Pollux.

From the habit of these Pseudo-Castors, false Castor and Pollux it is easie conjecturing in what form they were wont to be pictured, who in the judgment of the deceived people were the true ones. Comely young men, in comely apparel, and riding on horseback; and yet they are sometimes drawn on foot; as in that obscure passage of the same Pausa∣nias d 1.12, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Latin Interpreter renders it, The Temple of Castor and Pollux is very an∣cient,

where young men are beheld sitting on horseback. But the words of the Author are plainly to this purpose, that Castor and Pollux are drawn standing, and their boys on horse∣back. There is something parallel in another place of this Author that gives some light in this matter e 1.13, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After this is the Temple of Castor and Pol∣lux. They are pictured themselves and their two sons Anaxis and Mnasinous, and together with them, their mothers, Hilaria and Phebe, done by the skill of Dipenus and Scyllis in Ebony∣wood; the greater part even of the horses being made of Ebony, the rest though very little of Ivory.

It was believed they were propitious Deities to Mariners, and therefore does the Cen∣turion having been so lately shipwreckt, so much the rather commit himself to a ship that carried that sign? And what doth St. Paul say to such a superstition? He knew he had the convoy and protection of a better Deity; nor is it improbable but that the Centurion had imbibed something of Christianity himself, and it would be strange if some of the Soldiers by so long society with St. Paul had not also. But it seems there was no other ship ready, at least no other that was bound for Italy.

VERS. XIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We came to Puteoli.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is a City, a very great Mart-Town, where there are havens for Ships, made by art and labour. Whence it is less wonder if now there were Christians there, either such as were Merchants themselves, or such as were instructed in Christianity by Merchants trading there.

The Jewish writers make some mention of this place with this story g 1.15, Rabban Gama∣liel and R. Eliezer ben Azariah, and R. Joshua, and R. Akiba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, went to Rome, i. e. made a voyage to Rome, [as in this Chap. ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we went toward Rome] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they heard the sound of the multitude at Rome, being distant an hundred and twenty miles. Therefore they began to weep, but R. Akiba laughed. They say unto him, O Akiba, why shouldst thou laugh while we weep? He saith unto them, and why should you weep? They make answer, have we not cause to weep, when these Gentile Idolaters worship their Idols, and yet remain prosperous and quiet, whiles in the mean time the Temple, the footstool of our God, is become a flame, and an habi∣tation for wild beasts? Have we not cause to weep? To whom he answereth, for this very cause do I laugh, for if it be so prosperous with those that provoke God to anger, how much more shall it be so to those that do his will?

This story is repeated elsewhere h 1.16, and there instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Puteolus, it is set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and yet the Gloss upon the place quoted out of Echah rabbathi tells us, that in the third Chapter of the Treatise Maccoth it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

St. Paul and the rest abide at Puteoli seven days at the entreaty of the Christians of that place, which redounded to the credit of the Centurion, whose leave must be obtained in that case; so that his yielding so far may somewhat argue that he favoured Christianity.

VERS. XV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They came to meet us as far as Appii forum and the three Taverns.

VIA Appia, and Appii forum are much spoke of in Authors, but the mention of the Three Taverns is not so frequent. There is mention in Zosimus of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The three Victualing houses; where Severus the Emperour was strangled by the Trea∣son* 1.17 of Maximinus Herculeus, and Maxentius his Son.

Notes

• s 1.1

  Nat. Hist. llb. 3. cap. 8.
• t 1.2

  Strab. lib. 6.
• u 1.3

  Ibid. lib. 17.
• w 1.4

  Megillah, fol. 9. 2.
• x 1.5

  Jadaim. cap. 4. h••l. 8.
• t 1.6

  ••••••. 14.
• y 1.7

  Jevamoth, fol. 63. 2.
• z 1.8

  Sanhedr. fol. 37. 2. & Bemid. rab. fol. 259. 2.
• a 1.9

  Bemidb. rab fol. 239. 3.
• b 1.10

  Dionys. lib. 6.
• c 1.11

  Pausan. in Messenjacis, vel lib. 4.
• d 1.12

  Pausan. in Atticis, vel. lib. 1.
• e 1.13

  In Corinthi∣acis, vol. lib. 2.
• f 1.14

  Strabo, lib. 5.
• g 1.15

  Echah rabba∣tha, fol. 81. 2.
• h 1.16

  Maccoth. fol. 24. 1.
• * 1.17

  i Z••••im. lib. 2.