Annotations on the New Testament

Annotations on Chap. XIII.

[ a] V. 7. The Deputy ] That Sergius Paulus should here be called 〈 in non-Latin alphabet 〉 Proconsul in Cyprus, v. 4. hath some difficulty in it, it being resolved by Strabo, l. 14. p. 470. that after the Romans taking this Island, it became a Praetorian Province, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . And again, p. 471. mentioning the subduing of it, and possessing it by Cato, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , from that time the Island became, as now it is, a Praetorian Province; which concludes it under a Praetor, not a Proconsul. And so Zonaras on the 8 ^t h. Canon of Ephesus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , from the Duke of Antioch a Commander was sent to Cyprus: on which pretence it was, that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus. This difficulty Baronius endeavors to remove, Anno Chr. 46. n. 11. by conceiving that the Proconsul of Silicia had the administration of this Praetorian Province also, and consequently that this Sergius Paulus was now this Proconsul of Silicia. This he collects from Sigonius De Antiq. Jure Provinc. l. 1. c. 14. who affirms it of P. Lentulus and some others, that being Proconsuls of Silicia, they administered Cyprus also, which, saith Baronius, non illi tantùm sed & successoribus esse aeque concessum, par est credere, it is reasonable to believe not of him only, but of his successors as well as of him. But the words in Sigonius do sufficiently refute this conclusion; for he having indeed affirmed that this honor of holding Cyprus together with Silicia was granted by the Senate not only to P. Lentulus, but also to Ap. Claudius and M. Cicero, as special honors designed to those three Proconsuls, adds, Post Ciceronis autem proconsulatum, ut à Ciliciae Praeside tres Asiaticae Dioeceses, sic etiam Cypri administratio ablata est, ac proprius, ut ex lege debuit, Praetor cum suo Quaestore in eam missus est, After Cicero 's Proconsulship, as the three Asiatic Dioeceses were taken away from the President of Silicia, so was the administration of Cyprus also, and a peculiar Praetor with his Quaestor sent thither, according as by the Law it ought to be. And therefore so it must be supposed to be at this time of Claudius 's reign, long after Cicero 's time. It remains therefore that the most obvious way of removing this difficulty be resolved on, as the most true, viz. that the 〈 in non-Latin alphabet 〉 or Commander of this Praetorian Province is here improperly called 〈 in non-Latin alphabet 〉 Proconsul, not in a strict acception of that word, but as that is more loosely taken for any Governor sent thither by the Roman power. Accordingly the Vulgar Latin calls him only Praesidem Praesident or Governor; a title used in the place newly cited from Sigonius, for the Proconsul of Silicia, which notes the promiscuous acception of such words. To which may be added, that the title of Proconsul, belonging duly to the Governors of Cyprus for some time, viz. whilst Lentulus, Claudius, and Cicero, Proconsuls of Silicia held Cyprus, it might now abusively and vulgarly continue to the Praetor of Cyprus, though properly it did not; especially considering the flattering nature of the Greeks, which would still bestow the most magnificent titles upon their Governors.

[ b] V. 8. Elymas ] The word 〈 in non-Latin alphabet 〉 alem, or 〈 in non-Latin alphabet 〉 alim in Arabic signifies knowing or skillful, and is applied to those that know things divine and human, from 〈 in non-Latin alphabet 〉 alam, scivit: and so 〈 in non-Latin alphabet 〉 , perhaps 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which in Syriac and Arabic signifies scrutari or explorare, to search, will signify the same also. From this concurrence of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same notion, 'tis clear that neither of them here was a proper name (that having before been set down to be Barjesus v. 6.) but both, in several languages, the title of their wise men, skilled in the secret learning, whom we ordinarily call Magicians; and 〈 in non-Latin alphabet 〉 being in so common use among the Grecians, though perhaps of an Eastern origination too, is here set as an interpretation of the other.

[ c] V. 9. Also called Saul ] Several accounts are given of Saul's two names▪ S. Ambrose Serm. 31. saith that he was at his Baptism named Paul by Ananias. S. Austin Tract. 72. in Psal. will have it an effect of his Conversion, and so of his own imposing, and that his humility would not own that name of a proud tall King of Israel, but preferred the contrary of Paulus a little one. Agreeable to which it is that he calls himself 〈 in non-Latin alphabet 〉 (a word made by himself on purpose) less then the least of Saints. S. Jerome on the Epist. to Philemon, will have it a token of this his first victory over the heathenism of Sergius Paulus here (in this Chap. where he is first called by this name) whose name he was therefore to bear by way of triumph, as Scipio of Africanus and the like. But Origen in Pref. on the Epist. to the Romans, saith that he being a Jew born in the City of Rome, had at his circumcision two names, Saul a Jewish, and Paulus a Roman name. And this is most agreeable to the form of speech here, 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) But Saul, who is also Paul, noting him to have had two names at once, not to have changed one for the other.

[ d] V. 10. Mischief 〈 in non-Latin alphabet 〉 ] signifies forgery, cheating, falseness, deceit: so in Plutarch, making a false Will is 〈 in non-Latin alphabet 〉 so Act. 18. 14. If it were 〈 in non-Latin alphabet 〉 , any injury, ( any piece of injustice) or any roguy forgery or cheat; so Phavorinus 〈 in non-Latin alphabet 〉 , to do anything with cunning; and 〈 in non-Latin alphabet 〉 ( it should be 〈 in non-Latin alphabet 〉 , for so Hesychius, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , knavery, forgery, deceit; and so likewise Hesychius, 〈 in non-Latin alphabet 〉 ( it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , doing wicked or cunning things, and 〈 in non-Latin alphabet 〉 ( beside 〈 in non-Latin alphabet 〉 a forger) 〈 in non-Latin alphabet 〉 , a wicked ( I suppose without a comma) contriver, or cunning, subtle person.

[ e] V. 15. Rulers of the Synagogue ] The Synagogues in the regions of Judea, not always signifying their Consistories or Judicatures, but also their places for religious duties, hearing the Law and Prophets read, was answerable to the coetus Ecclesiastici, the religious assemblies (saith Bertram de Rep. Jud. p. 154.) of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law. The Archisynagogi therefore are parallel to, and supply the place of those Levites and Prophets, those that officiated there, of which consequently there were more then one in the same Synagogue; and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth. And the ancient Gr. & Lat. MS. ch. 14. 2. instead of 〈 in non-Latin alphabet 〉 , reads 〈 in non-Latin alphabet 〉 , making express difference between the rulers, or chief, of the synagogue, that officiated there, and the Rulers of the Consistory or judicature.

[ f] V. 18. Suffered he their manners ] That 〈 in non-Latin alphabet 〉 carried as a nurse, is the right reading, there is little doubt, this being the very word twice used by the Septuagint, Deut. 1. 31. 〈 in non-Latin alphabet 〉 . So the Roman and Basil editions have it, for that which is in the Hebrew, hath born thee, as a parent, or nurse, doth a child, not only bearing in arms, but feeding and sustaining, (As sure God did those Israelites, when he sent them Quails and Manna, 〈 in non-Latin alphabet 〉 , bread ready dressed, and sent down, from heaven for them) and farther undertaking all the trouble of his education, and therefore the Syriac interpreter uses here a word which signifies feeding or nourishing. And so Hesychius, 〈 in non-Latin alphabet 〉 , (it should be 〈 in non-Latin alphabet 〉 ) bearing as a nurse, that is, feeding; and so Phavorinus also. Thus in Macarius speaking of a mother and her little child, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , she takes up, strokes, and nurses with great affection. And 2. Mac. 7. 27. when the mother entreats the son to pity her, 〈 in non-Latin alphabet 〉 that bare, and did for him as a nurse doth, (answerable to the Hebrew 〈 in non-Latin alphabet 〉 , to take up, or carry. ) This did God miraculously even to those murmurers: But suffering his vengeances to fall upon them, and sweeping them all away that came out of Egypt, but Caleb and Joshua, he cannot so fitly be said to have born their manners, or to have born with them.

[ g] V. 27. Fulfilled ] That there is in this verse a trajection, or 〈 in non-Latin alphabet 〉 , there can be no question; the 〈 in non-Latin alphabet 〉 in the latter part belongs to the 〈 in non-Latin alphabet 〉 in the former, and the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , they adjudged or sentenced him, and they fulfilled or accomplished them. And such trajections are ordinary among writers, and go for elegancies, where they are used. The only difficulty will be, to what sense the 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 shall be rendered. For either that may couple the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and then the construction will lie thus, For they that dwelt at Jerusalem, not knowing, and (consequently) condemning him, fulfilled the sayings, or voices, or words, of the Prophets; or it may possibly not be a Copulative, but (as oft it doth) Emphatically affect the words to which it is joined, viz. 〈 in non-Latin alphabet 〉 , and then the rendering will be, not knowing him, they fulfilled the words of the Prophets, even those words that are every Sabbath read in their ears (and therefore should in reason be taken notice of by them) in, or by, thus condemning him. But the former of these is the most probable.

[ h] V. 32. Raised up ] The word 〈 in non-Latin alphabet 〉 raising up signifies to raise up from the dead, and so doth 〈 in non-Latin alphabet 〉 too; but not so only, nor so primarily, nor necessarily so, but when either the addition of 〈 in non-Latin alphabet 〉 from the dead, or some other phrase of that nature, or circumstance of the Context requires that sense. For besides that notion, there is another very ordinary, and proper to it, as when God is said to raise up a prophet, that is, to send him, and give him commission to perform the office of a Prophet: this is an usual notion of the word. So Act. 3. 22. & 7. 37. 〈 in non-Latin alphabet 〉 he shall raise you up a prophet; and so Act. 2. 30. speaking of God's promise to David, from the fruit of his loins according to the flesh, 〈 in non-Latin alphabet 〉 , that he would raise up Christ, bring the Messias into the world. And the mention of the Resurrection in the next verse will not be able to assign any other sense to that place, because that may come in from the force of the sitting on his throne, which is added to it, it being clear, that as that was promised of the Messias, so it was not performed till his Resurrection. So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said, 〈 in non-Latin alphabet 〉 he rose up, a false prophet arising of himself, or raising himself, not raised by God (according as among the Hebrews the word 〈 in non-Latin alphabet 〉 for prophesying doth in hithpael, the reciprocal conjugation, generally signify a false prophecy, such as one receives from himself, and not from God) so Heb. 7. 11. What need is there 〈 in non-Latin alphabet 〉 , that there should arise, or be raised, another priest? and again v. 15. And thus some may conceive that it should signify in this place. But 1 the Context here, and 2. the importance of the second Psalm incline it the other way. For here the resurrection of Christ v. 30. is the point insisted on; and though his Crucifixion be first mentioned in order to that, v. 27. yet there is no mention of his coming into the world, or either his eternal, or temporal generation. And so in the following words, v. 34. they again belong to God's raising him from the dead. And for the parallel betwixt begetting and resurrection, it might be made clear in many particulars. As for the second Psalm, that clearly belongs to the setting up David King after the death of Saul, and conquest over his enemies; and that is aptly expressed by God's begetting him, and his being God's son: For as similitude denominates children, the children of God are they that are like him▪ and resemble him in anything, and the children of Abraham are they that do the works of Abraham; and as the making man after God's image, signified his likeness unto God in power, having dominion, &c. Gen. 1. 28. so being the sons of God, and having the title of God's, Psal. 82. 6. belongs to Governors, and consequently signifies so in that second Psalm, and is but another phrase to signify what is plainly said v. 6. yet have I set my King upon my holy hill of Zion. And thus also in the application, Christ the son of David being raised from the dead, as David rescued from the great dangers that encompassed him, is now set upon his throne by his exaltation; and that is God's begetting him his son here, and is the thing to which the Jews referred when they called the Messias sometime the King of Israel, sometime, which is all one, the son of God. And so Heb. 1. 5. this saying of God to him, Thou art my son, &c. and, I will be to him a father, and he shall be to me a son, is brought as a proof of his being superior to the Angels ver. 4. which was done by his Resurrection and exaltation, Ephes. 1. 20, 21.

[ i] V. 34. Sure mercies ] The Hebrew in Isa. 55. 3. from whence this is taken hath 〈 in non-Latin alphabet 〉 , where the word 〈 in non-Latin alphabet 〉 in the plural, noting beneficia, or beneficentiam, mercies, or mercifulness, is by the Greek rendered 〈 in non-Latin alphabet 〉 (from the sense of the Singular 〈 in non-Latin alphabet 〉 which signifies both beneficus and pius, charitable and godly ) as if it were only pia godly from the singular pius, whereas the Adjective plural is taken Substantively (as many Neutrals in Latin are) for acts of kindness, mercies, &c. and so 〈 in non-Latin alphabet 〉 Adjectively joined with it, signifies the faithful, durable, lasting mercies of David, that is, of Christ the son of David, and so this place out of the Prophet is brought as a proof of Christ's resurrection. For as the mercies promised the Jews in having David for their King, had with the end of his life determined also, unless his son Solomon, and after him others, had sat upon the throne; and as, when they were carried into Captivity, the perpetuating these benefits of David to them, that is, being governed by their own Kings, signifies their return from their Captivity: so Christ, being called David, or meant in a second mystical sense when David is named, and being (crucified and so) dead, as David was, unless he had withal risea again, that Covenant, those mercies promised by and in him to the world, could not have been 〈 in non-Latin alphabet 〉 firm, sure, faithful, ratified for duration or continuance, but had ended with his life; whereas now by his Resurrection and Ascension to heaven they still continue, and are made good unto us. Thus, saith Athanasius of Christ's sacrifice, 〈 in non-Latin alphabet 〉 , it perfected all, and became faithful: wherein? why, in that it remaineth forever. And again saith he, 〈 in non-Latin alphabet 〉 The legal priesthood by time and death passeth from one to another, but Christ having an high priesthood which passeth not from him to any successor, did therein become a faithful high priest ( Heb. 2. 17.) enduring, or, continuing, forever: where the word 〈 in non-Latin alphabet 〉 in that Epistle to the Hebrews is interpreted by that Father to signify durable, continuing forever.

[ k] 41. Behold ye despisers ] The words 〈 in non-Latin alphabet 〉 Behold ye despisers, which from the Septuagint's reading the Apostle here embraceth, are very different from what not only the Vulgar Latin, and our English, but also the Chaldee, and the Interlineary retain in the place of Habakkuk c. 1. 5. from whence it is clearly cited, the Hebrew 〈 in non-Latin alphabet 〉 being by them read as if it were 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in gentibus among the heathen, which the Chaldee read 〈 in non-Latin alphabet 〉 Gentes. Hereupon learned men have made conjectures, that the Greek interpreters had some other reading: Beza, and Cappel, and from him Grotius's Posthumous Annotations have mentioned 〈 in non-Latin alphabet 〉 , and Cappel hath thought 〈 in non-Latin alphabet 〉 possible. But Mr. Pocock by his acquaintance with the Arabic writers, hath superseded these conjectures, and given assurance that 〈 in non-Latin alphabet 〉 was the word, which as the Greek rendered 〈 in non-Latin alphabet 〉 despisers, so the Syriac in Habakkuk express by 〈 in non-Latin alphabet 〉 arrogantes, transgressors, and the Arabic by negligentes, taking the word for the plural of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which though it be not met with in the Bible, yet may be resolved to have been anciently in use among the Hebrews, both by the notions which the Greek and Syriac and Arabic interpreters had of it, and by the frequent use of the word in the Arabic, for injustus fuit, se super aliquem extulit, à vero declinavit, recessit, insolenter se gessit, mentitus est, fastuose incessit, being unrighteous, proud, transgressor, insolent, liar, fastuous, as he there cites out of the Arabic Grammarians, showing that the Syriac 〈 in non-Latin alphabet 〉 maroche, is by Bar Ali in his Syro-Arabic Lexicon expounded by the same word by which Aljauharius renders Albagyo. As for the latter words of this verse, though some have been willing to make some alteration, yet there will be little need of it: for 〈 in non-Latin alphabet 〉 clearly signifies 〈 in non-Latin alphabet 〉 , and wonder, and then 〈 in non-Latin alphabet 〉 that follows, will be as fitly 〈 in non-Latin alphabet 〉 , not so, as that signifies a dissolution or destruction, but as in the Arabic 'tis used for any change to the worse, as when meat hath lost its smell or taste, and is applied to such a change as is in one astonished or confounded. So R. Tanchum, the former word signifies admiration, the latter amazement or confusion. Where though the literal notation of the words do not predict the ruin or destruction of the Jews, yet the rational importance doth, to all that are not thus moved by admiration, and shame, to embrace the Gospel now preached unto them; for as those that did so were the 〈 in non-Latin alphabet 〉 rescued from the approaching destruction, so all that still stood out should certainly be destroyed.

[ l] V. 44. Next Sabbath ] Instead of 〈 in non-Latin alphabet 〉 the coming, or approaching Sabbath, the Kings MS. and some others read 〈 in non-Latin alphabet 〉 the next, or adjoining, Sabbath, as 〈 in non-Latin alphabet 〉 have been shown to signify the adjoining cities, Note on Mar. 1. b.

[ m] 48. Ordained to eternal life ] That this phrase 〈 in non-Latin alphabet 〉 is here a notation of the Proselytes among the Jews, which were allowed by them to have partem in seculo futuro, a portion in the age to come (whether that signify Heaven, or the kingdom of the Messias ) without submitting to their whole Law, but only to the seven precepts of the sons of Noah, hath been not unhappily conjectured by M. Mede, And the context is somewhat favorable to it: The company consisted of Jews and Proselytes, ver. 43. many of those Proselytes (as well as Jews) followed Paul and Barnabas after the dissolving the assembly; and their doing so, and the form of the Apostles exhortation to them, 〈 in non-Latin alphabet 〉 to abide, or persevere, signifies, that they were already believers. Then ver. 45. The Jews contradicted, and spake against this doctrine, and therefore, say Paul and Barnabas, seeing ye judge yourselves unworthy of everlasting life, that is, seeing you behave yourselves as those that look not after, care not for, your eternal weal, Behold, we turn to the Gentiles, v. 46. which when the Gentiles heard, that is, the people of other nations that were there among the Jews, they rejoiced, and glorified the word of God, v. 48. And upon that it is immediately added, that as many as were 〈 in non-Latin alphabet 〉 , disposed, or in readiness for, or to, eternal life, believed. In this conjecture there is a fair appearance of truth for the whole of it. And for one part of it is undoubted, that those who are here said to believe were most of them, if not all, such Proselytes of the Gentiles; and those again not the Proselytes of justice which had undertaken the whole Mosaical law (for they were as deeply engaged in opposing Christianity, as the most refractary Jews, and accordingly ver. 50. the Proselyte women, which were zealons for the Law, were exasperated by the Jews; see Note on Mat. 23. d.) but especially those of the gates, which received the precepts of the sons of Noah, but were not possessed with the Jewish prejudices against Christianity. But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time, and consequently it cannot be affirmed, in the latitude of [ 〈 in non-Latin alphabet 〉 , as many ] which seems to include all of the sort (whatever it is) that is noted by the phrase. Or if that word may be so qualified, as not to extend to all, yet there is no propriety of the phrase 〈 in non-Latin alphabet 〉 , to confine it to that sort of Proselytes, anymore then there is to confine the like phrase 〈 in non-Latin alphabet 〉 , fit for the kingdom of God, Lu. 2. 62. to this sort of Proselytes, which there appears not at all to belong to them. Of that phrase see Note d. on Joh. 6. where it appears to signify one that by God's prevenient graces hath that qualification wrought in him, which is the peculiar temper wherein the Gospel takes root, and prospers, the honest heart, or sincere desire of reforming, and living piously. For these, when the Gospel is preached to all, are peculiarly the men that lay hold on it, and bring forth the fruits of it: And these are very fitly described by this phrase here, and accordingly it is said that as many as were such, believed, or turned Christians. Now for the main difficulty, how this phrase [ 〈 in non-Latin alphabet 〉 , &c.] should come to signify these, I shall enlarge a while by viewing the nature of the word 〈 in non-Latin alphabet 〉 , to order, or ordain, among writers, sacred and profane. In Scripture it often signifies to appoint, as that is to command or constitute. So Act. 22. 10. 〈 in non-Latin alphabet 〉 , all things which are appointed thee to do, is all one with 〈 in non-Latin alphabet 〉 , what thou oughest, what is thy duty, to do, in the parallel place, ch. 9. 6. So Act. 15. 2. 〈 in non-Latin alphabet 〉 they commanded, or gave order, or appointed, and Mat. 28. 16. the mountain 〈 in non-Latin alphabet 〉 , which Jesus had appointed, or commanded. But more frequently 'tis used in the military sense, in the notion wherein the Books of disposing or marshalling armies are called Tactick • , and in which 〈 in non-Latin alphabet 〉 , dispositions of Angels, Act. 7. 53. signifies troops, or hosts, of Angels. So of the Centurion, Lu. 7. 8. 〈 in non-Latin alphabet 〉 , he that hath such a place in the army, as (though he be a commander) to be himself under others; in which sense Rom. 13. 1. the powers that are, are 〈 in non-Latin alphabet 〉 , constituted by God, and placed under him. And by Analogy from hence 'tis applied to other things, as 1 Cor. 16. 15. 〈 in non-Latin alphabet 〉 , they disposed, or devoted, themselves to that function, that part, as it were, of the Ecclesiastical militia, which consisted in ministering to the Saints. In the Translators of the Old Testament, and writers of the Apocrypha, 'tis generally in the military sense answerable to the Hebrew 〈 in non-Latin alphabet 〉 ; so Ezech. 44. 14. 〈 in non-Latin alphabet 〉 , they shall appoint, or dispose, or marshall, them to keep watches, which is spoken of the Temple, but as that represents an host, and is usually so called, (and thence Lu. 1. 8. 〈 in non-Latin alphabet 〉 , the order of his daily course, is in that sense also) so 2 Mac. 15. 20. 〈 in non-Latin alphabet 〉 , the horse being so disposed, or placed (as in Hesychius the word 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 as 'tis corruptly read) 〈 in non-Latin alphabet 〉 , he that is placed first near the horn of the Battalia ) and 1 Mac. 5. 27. 〈 in non-Latin alphabet 〉 , they are disposed, or marshalled, so that to morrow they may encamp. So 2 Kin. 15. 19. 〈 in non-Latin alphabet 〉 , is to muster the people. Among profane writers 'tis sometimes to dispose, or put in order; so the shepherd doth 〈 in non-Latin alphabet 〉 , order his flock, in Philostr. de vit. Apoll. l. 3. c. 3. And in Apsyrtus, (in the 〈 in non-Latin alphabet 〉 .) after 〈 in non-Latin alphabet 〉 , having fought in ranks (in the military sense) follows within a line 〈 in non-Latin alphabet 〉 , having disposed these things in order, (that is of writing) 〈 in non-Latin alphabet 〉 I address myself to thee, &c. In the military sense nothing is more ordinary, 〈 in non-Latin alphabet 〉 , they were marshalled as for a fight, in Thucyd. l. 3. (and 〈 in non-Latin alphabet 〉 in Julian, and others, is simply for enemies) so 〈 in non-Latin alphabet 〉 , the Grecians being marshalled, &c. l. 2. as in Aelian 〈 in non-Latin alphabet 〉 are soldiers in their ranks in services (as 〈 in non-Latin alphabet 〉 on the contrary are those that are disbanded ) and 〈 in non-Latin alphabet 〉 and or troop of such. And in this sense they that are truly pious, sincerely and honestly disposed to do whatsoever God requires of them towards eternal life, (whether that signify Christianity, the present part of that life which shall end in eternity, or whether the life of glory in another world) may fitly be said to be 〈 in non-Latin alphabet 〉 , enrolled in the number of those that look after eternal life, marshalled, standing ready, in order, in rank, centuriati, to eternal life: and so as they that 1 Cor. 15. 16. 〈 in non-Latin alphabet 〉 , devoted themselves to the ministration, might be expressed by 〈 in non-Latin alphabet 〉 , devoted and ready for that; so here 〈 in non-Latin alphabet 〉 , devoted and ready for life, will be all one with 〈 in non-Latin alphabet 〉 , they that devoted, addicted themselves to eternal life, according to that ordinary custom among sacred writers, wherein the reciprocal Conjugation Hithpahel is expressed by the Greek passive, which is observable of compounds of this very word very frequently, as in 〈 in non-Latin alphabet 〉 to obey, Rom. 10. 3. and 13. 1, 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself, or Neutrally to obey, submit, and so the contrary 〈 in non-Latin alphabet 〉 Rom. 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient. The short is, that they that having renounced the heathen Idols of their Countries embraced the worship of the one only true God, and the hope of eternal life, and so were 〈 in non-Latin alphabet 〉 , well placed, or disposed, in a good posture toward the kingdom of God, are here thus expressed. This is that which is expressed Heb. 11. 6. by 〈 in non-Latin alphabet 〉 , they that come to God, which is the paraphrase of the word 〈 in non-Latin alphabet 〉 Proselytes, so called from coming to, or indeed the same word participially set, and of all such it is required to believe, what is there said, that there is a God, and that he is a rewarder of all that diligently seek him, that is, that Gentiles (other nations besides Jews) if they seek God may come to eternal life, and consequently as many as put forward to the exercise of piety, which is one part of eternal life in Scripture ( this is life eternal to know thee, that is, live according to thy commandments) and to the expectation of a reward, which is the other part, are distinctly capable of this title here, and there of that. This was acknowledged by Chrysostom, when he explained this phrase by 〈 in non-Latin alphabet 〉 , separated to God, those that had betaken themselves to his only service; or, as Procopius expresses it speaking of the Gentiles, 〈 in non-Latin alphabet 〉 , they that by virtue and piety were in procinctu for sons of God, ready to be such. I shall add but one place more, and that out of Philo, where speaking of the 〈 in non-Latin alphabet 〉 , they that were added to God, godly men, that gave up their names to the worship of God, he adds, 〈 in non-Latin alphabet 〉 they being marshalled in the rank▪ next to the true God, live an immortal life: where the 〈 in non-Latin alphabet 〉 , &c. is all one with the 〈 in non-Latin alphabet 〉 , they that were added to God, that is, with the 〈 in non-Latin alphabet 〉 , they that come to God, that give themselves up to his service. And Baptism among us being the form of our initiation to Christ, the ancient form of those that were to be baptized was, 〈 in non-Latin alphabet 〉 (in this military sense, from whence 'tis called a Sacrament ) I renounce thy service, O Satan, and I put myself, list myself, with thee, O Christ. That this phrase cannot reasonably be interpreted to any sense of divine predestination, may appear, 1. by the no-reasons that are producible to incline it that way. Those must be produced, if they are any, either from the Context, or the propriety of the phrase. From the Context no reason is pretended; but on the other side, the comparison here lying betwixt the Jews on one side, and the Gentiles on the other, of the Jews it is said, that they contradicted, and blasphemed, and so judged not themselves worthy of everlasting life, v. 46. which sure refers not to any decree from eternity past against their persons, absolutely considered, but only as contumacious unbelievers, uncapable of that salvation which was preached to them. And then in reason, and by laws of opposition, they that did believe of the Gentiles, must be those that were otherwise qualified then those Jews were, and so that qualification of pliable temper, will be the interpretation of the 〈 in non-Latin alphabet 〉 , &c. Not that all the Gentiles received the Gospel (which yet if it were true de facto, would be no argument against what is now said) but that as many of them as were thus qualified, received it. As for the phrase, that hath no propriety to incline that way: for 1. there is no intimation, or mention of God in the phrase, which would be necessary to restrain it to that sense of God's predestination; 2 ^lie , for the word 〈 in non-Latin alphabet 〉 , which is rendered ordaining, and seems somewhat favorable that way, and is the only part of the phrase that doth so, there is no example of this being anywhere used for God's eternal decree, but 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to determine or predetermine; 3 ^lie , there is no preposition answerable to prae, before, in any part of the phrase, nor anything else to supply that place, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , before the foundation of the world, Ephes. 1. 4. Secondly, this may be resolved on by the reasons which stand in force against it. For 1. the word 〈 in non-Latin alphabet 〉 as many being an inclusive universal particle, it is not imaginable yet that all of that assembly that were predestin'd, and so all that could ever believe, or come to life, did believe that day. The believers of a city do not all come in thus, everyone at the same time, but 〈 in non-Latin alphabet 〉 daily, someone day, some another, Acts 2. 47. and some that were now negligent, or refractary, might after repent, and become more pl • able, and God's decree certainly would not shut them out, when they did so. 2 ^d lie, It is as unreasonable to determine, that all that did then believe, and receive the Gospel, were predestined to eternal salvation: those that believed at other times were not all predestined; thus Judas, we know, was not, Hymenaeus was not: and believing here noting no more then receiving the faith, without any consideration of their persevering, or not persevering, it is evident of the stony ground, and of a multitude of Christians denoted thereby, that in time of temptation they fall away, and so are not (unless they return, and recover) predestin'd to salvation. 3 ^d lie, It is not to be thought that Luke, which wrote this, knew of that whole assembly of Gentiles, how many were predestin'd to salvation, nor consequently could he affirm it of them in that sense, or that none should ever believe, which this day did not; whereas on the other side, he might by the effect conclude, that all that were rightly qualified at that time, did at that time receive and believe the Gospel preached to them, and all that did then truly believe, were so qualified, the obstinate and contumacious Jews and Proselytes opposing and persecuting it. Mean while it must be remembered that these qualifications are not pretended to have been originally from themselves, but from the preventing graces of God, to which it is to be acknowledged due, that they ever are pliable or willing to follow Christ, though not to his absolute decree of destining them, whatsoever they do, unto salvation.

Annotations on Chap. XIV.

[ a] V. 17. Rain from heaven ] The reason of S. Paul's naming of rain from heaven, as a peculiar testimony of God's power and goodness, seems to be taken from that notion which the Jews had of it, expressed by this ancient saying in Sanhedr. and in Chelek Taani, c. 8. §. 2. in Ein Israel, that there be three keys not given to any Legate or Proxy (kept peculiarly in God's own hand) 〈 in non-Latin alphabet 〉 , of life, of rain, of the resurrection of the dead; making rain as immediate and incommunicable a gift of God, as either giving, or restoring of life. Hence it is frequently styled by them, 〈 in non-Latin alphabet 〉 the power of rain, because, say they, it descends not, but by power, and 'tis one of the things in which the power of God shows its self. The difference of it from other the like acts of power, they say, is this, that it belongs to the just and unjust (whereas, say they, the Resurrection belongs to the just only) and so saith our Savior of it, Mat. 5. 45.

[ b] V. 23. Ordained them Elders ] The word 〈 in non-Latin alphabet 〉 here is not (as some think) the description or notation of the state of the men before they were ordained, or of the qualifications which made them fit to be installed Governors, viz. their being such who were counted Elders of the people for wisdom, and knowledge of Christianity; but 〈 in non-Latin alphabet 〉 is to consecrate, or ordain, Governors by imposition of hands, to make them such that were not so before, to invest and endow them with authority in the Church. The word 〈 in non-Latin alphabet 〉 literally signifies to stretch out the hand, or hold it up, and signified among the ancient Greeks, choosing, or giving of sentence, or suffrages, which in popular elections, or judicatures, was done after this manner. But this being the original of the word, it is (as is ordinary with other words) somewhat enlarged, and changed in the ordinary usage of other writers, Jewish, and Christian, and signifies indifferently Constituting, or Ordaining, without any intimation of suffrages, or plurality of persons, or voices, by whom this Ordination is made. This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament. Thus saith Philo Judaeus of Joseph, 〈 in non-Latin alphabet 〉 , He was (not by any votes or suffrages of many, but by the act of Pharaoh the King) constituted Governor of all Egypt under the King. So of Moses 〈 in non-Latin alphabet 〉 , he was (by God certainly, without any suffrages of others) constituted the Ruler of the Israelites. So of Aaron's sons 〈 in non-Latin alphabet 〉 , God (without any concurrence or choice of others) chose them Priests. So Lucian of Alexanders kindness to Hephestion, 〈 in non-Latin alphabet 〉 , he made him a God when he was dead; which sure was a single act of Alexanders, was not done by voices or suffrages. And so Maximus Tyrius of Darius 's horse, which by neighing made his Master King of the Persians, saith, 〈 in non-Latin alphabet 〉 the Persians did not adore, or salute, Darius, till his wanton horse had created him King. In all these places the Ordination being an act of someone person, Pharaoh, God, Alexander, &c. the word is capable of no other notion. In like manner, when the word is used of the Roman affairs, as in Appian and Dio we know it is, it must needs be taken in this sense; because that ceremony of lifting up, or stretching out hands in elections, was not in use among them And thus it is used in this place, not of any multitude or number of men to whom suffrages might belong, but of Paul and Barnabas, who did it by joint consent, and there is no other possible way for two to vote any thing. As for the suffrages of any others, if such could be imagined to have interposed here, it would not then be Paul and Barnabas, but those others who did 〈 in non-Latin alphabet 〉 , stretch out their hands, or give the suffrages. And for Paul and Barnabas • o do it by the suffrages of others, this is far from the original use of the word from whence it pretends to be concluded; for where 〈 in non-Latin alphabet 〉 in the primitive sense is used of choosing by suffrages, as in popular elections, &c.) it i • certain that their own, not others suffrages are meant by it. And therefore 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 to constitute, (as well as 〈 in non-Latin alphabet 〉 to elect ) and so it is here all one directly 〈 in non-Latin alphabet 〉 to ordain Elders, as Tit. 1. 5. 〈 in non-Latin alphabet 〉 to constitute elders. And thus the word is clearly used Act. 10. 41. where 〈 in non-Latin alphabet 〉 being spoken of the Apostles being whether fore-ordained, or forechosen of God, to be witnesses of Christ's resurrection, must needs be without votes or suffrages; and accordingly Theophylact on 2 Tim. 1. 6. instead of S. Paul's 〈 in non-Latin alphabet 〉 , by imposition of my hands, hath 〈 in non-Latin alphabet 〉 , when I ordained thee Bishop. And so S. Chrysostom on those words Act. 6. 6. having prayed they laid hands on them, saith, 〈 in non-Latin alphabet 〉 , they were ordained by prayer, for this is ordination, making 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , stretching out the hands and laying on the hands, to be all one. And though 2 Cor. 8. 19. it be used of the Churches constituting one to travail with S. Paul, yet is this no variation from the present notion of it, the word signifying to ordain, or elect, or constitute indifferently, whether it be done by God, or one or more men or by the whole Church. So Chrysostom speaking of Christ, 〈 in non-Latin alphabet 〉 , he presently constitutes them. And Socrates of Constantine, in the twentieth year of his reign, 〈 in non-Latin alphabet 〉 , but in the thirtieth, 〈 in non-Latin alphabet 〉 , where it is all one with 〈 in non-Latin alphabet 〉 , both noting the constituting or creating of Caesar, a work of the Emperor only. So Theodoret 〈 in non-Latin alphabet 〉 . in the person of Joseph, 〈 in non-Latin alphabet 〉 , my Master hath constituted me over all his house. So Zacharias Bishop of Mitylene, speaking of God's creating of man, as a King, and guest, for whom a palace and a feast were before prepared, he expresseth it by 〈 in non-Latin alphabet 〉 , he was chosen (sure not by the suffrages of many, but by God the one Creator) and set forth to be both the King, and the guest of the good things which the Great Master of the feast had set before him. Of this accep • ion of the word 〈 in non-Latin alphabet 〉 , a controversy there is between the two great Scholiasts on the Canons, Zonaras and Balsamon. Zonaras on the first Apostolical Canon, 〈 in non-Latin alphabet 〉 , Let a Bishop be ordained by two or three Bishops, makes this Scholion, 〈 in non-Latin alphabet 〉 — Now adaies the office of prayers, and invocation of the holy spirit at the consecration of any, is called 〈 in non-Latin alphabet 〉 , from the Bishops stretching out his hand, and blessing the person ordained; 〈 in non-Latin alphabet 〉 , but anciently the election itself was so called: for when the multitudes of the cities had power to choose their Bishops, they assembled, and some chose one, some another, and that the greater part of suffrages might carry it, it is said that they that made the choice stretched out their hands, and so the suffrages were numbered, and he that was chosen by most was advanced to the dignity, and thence the word 〈 in non-Latin alphabet 〉 was taken. And accordingly, saith he, the Fathers of the Councils are found to use the word, calling election 〈 in non-Latin alphabet 〉 . Thus the Council of Laodicea, Can. 5. saith that 〈 in non-Latin alphabet 〉 must not be in the presence of the Catechumen, meaning elections by that word. How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged, when it is remembered that 〈 in non-Latin alphabet 〉 used in that Canon (and sure that was 〈 in non-Latin alphabet 〉 anciently, and long enough before Zonaras's writing) is certainly used for Ordination or Consecration, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the initiation to the Episcopal office by imposition of hands, and not any popular or whatever kind of election. And therefore Balsamon coming to give account of this Canon, and seeing this Scholion of Zonaras before him, gives it (without naming him) the due refutation, thus, 〈 in non-Latin alphabet 〉 — This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church — 〈 in non-Latin alphabet 〉 , not of the election, as some said ( following some unwritten reports ) in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities: for though in the 10. (it should be the 5 ^t h) Canon of Laodicea, the Fathers command that 〈 in non-Latin alphabet 〉 should not be in the presence of the Catechumen, and from thence some supposed that this Canon speaks of election; yet I believe they say not well, because the ordination which is performed in the Church 〈 in non-Latin alphabet 〉 , by the prayers belonging to initiation, is done, though there be never so many there, (which concludes that this Apostolic Canon belongs to Consecration, though the Laodicean do not.) And again the 4 ^t h Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province, 〈 in non-Latin alphabet 〉 , at least by three, the rest signifying their consents by writing, I cannot think how some could understand this Canon of the election of a Bishop, which appoints that it shall be done by two or three (and so possibly by two, not necessarily by three) Bishops. By this it is evident, that Zonaras, if as his premisses prepared for it, so he concluded according to them, that in the Apostolical Canon, 〈 in non-Latin alphabet 〉 was to be understood of election, and not of ordination, was foully mistaken. But the truth is, the conclusion of his Scholion seems to look another way, citing that Canon of Nice, which being of Elections, appoints them to be by three at least, whereas this of 〈 in non-Latin alphabet 〉 contents itself with two or three; and in his Scholion on that Nicene Canon 4. his conclusion is express, that the Apostolical Canon, 〈 in non-Latin alphabet 〉 , calls consecration and imposition of hands by that title, and so not election. (So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands, the Nicene of election. ) And so all his premisses of 〈 in non-Latin alphabet 〉 being taken for 〈 in non-Latin alphabet 〉 election are utterly aliene from the Canon which he had before him; and his observation as far from truth, that it was in latter times only that 〈 in non-Latin alphabet 〉 came to signify Ordination. His own words conclude rather the direct contrary, that at the time of the writing the first Apostolical Canon, (which by all is acknowledged genuine, and so written not long after the Apostles days) 〈 in non-Latin alphabet 〉 was taken in the sense of Ordination, and that long after that in the Council of Laodicea, 'twas used for election. And it may be worth observing, that he that had taken such unseasonable pains, to prove it was taken for election, had no proof for it in all antiquity, but only that one Canon of Laodicea, where indeed it is evidently used in that sense: but whether of any other election, save by the Bishops (to whom it evidently belongs in the 4 ^t h Nicene Canon ) in the presence of the people (excluding the audientes ) from them to receive testimony of the lives of those who were to be chosen, appears not by that Canon. In the Nicene Canon 4. the difference is clear between 〈 in non-Latin alphabet 〉 constituting by way of 〈 in non-Latin alphabet 〉 election, in the beginning of the Canon, and then, (after that regularly performed) 〈 in non-Latin alphabet 〉 ordination, in the end of it. And by that we may understand Theodorets meaning Eccl. Hist. l. 5. c. 23. when he saith the Canons forbid 〈 in non-Latin alphabet 〉 , That a Bishop have ordination without three Bishops: not that there must needs be three Bishops to impose hands, for that is contrary to the Apostolical Canon which is content with two (and yet is by Zonaras himself reconciled with the Nicene that requires three at least) but that there must be three at least personally present at his election, (and that with the concurrence also of all the Province that are absent) before he can be ordained lawfully, and when he is so elected, then he may be ordained by two. So when Synesius, Ep. 67. saith of Siderius Bishop of Palebisca, that he was ordained 〈 in non-Latin alphabet 〉 irregularly, 〈 in non-Latin alphabet 〉 , if he was not constituted at Alexandria, or not by three Bishops there; meaning the whole affaire, as it was made up of Election, and Ordination too, to the former of which the presence of three Bishops was necessary, (though not to the latter.) And so Theodoret again, l. 5. c. 9. affirming from the Nicene Canon, that the custom was for the Bishops in every Province, and the neighbouring Bishops, if they pleased, 〈 in non-Latin alphabet 〉 , to make the ordinations to the best advantage, must be thus understood, not that all should join in the Ordination or imposition of hands, but (all of the whole Province, either personally, or by their letters joining in the election) two or three should impose hands on him. But this ex abundanti, more than was necessary for the notion of 〈 in non-Latin alphabet 〉 , when 'twas used of the Apostles. Now for the 〈 in non-Latin alphabet 〉 , it is best rendered Church by Church, that is, in every Church one Elder, or Bishop, and so 〈 in non-Latin alphabet 〉 , to ordain Elders in every Church, is all one with 〈 in non-Latin alphabet 〉 , to constitute Elders in every city, Tit. 1. 5. every city having a Bishop in it, and so called a Church, to which the believers in all the parts about it belonged, and that Bishop having power to make as many inferior officers in that Church as he thought good. Of the notion of 〈 in non-Latin alphabet 〉 , see Note on ch. 11. b.

Annotations on The Acts of the holy Apostles. Chap. XV.

[ a] V. 14. Visit the Gentiles ] 〈 in non-Latin alphabet 〉 in the Septuagint, joined with an Infinitive Verbe, not an Accusative Noun after it, signifies to be pleased, to delight, Jer. 32. 41. 〈 in non-Latin alphabet 〉 , where the Hebrew hath, 〈 in non-Latin alphabet 〉 , and I will rejoice, or delight. It is true the word signifies to visit, Luke 1. 68. and that may be thought also to have at some distance an Infinitive, 〈 in non-Latin alphabet 〉 , to show mercy, after it, v. 72. But 〈 in non-Latin alphabet 〉 here is another kind of phrase, 〈 in non-Latin alphabet 〉 hath no Noun after it, but only and immediately an Infinitive mood, and so is parallel only to that before mentioned in the Septuagint, and so in reason must be interpreted.

[ b] V. 24. Subverting your souls ] 〈 in non-Latin alphabet 〉 is to remove or transfer (as Gal. 1. 6.) men's minds, to carry them from one object to another: so Hesychius, 〈 in non-Latin alphabet 〉 , it signifies to transpose; and Budaeus, that it is properly of those who gather up their goods, and go somewhither else; and again Hesychius, 〈 in non-Latin alphabet 〉 removing to some other place; and so here to infuse some new false doctrine into them.

[ c] V. Shall also tell ] The participle present 〈 in non-Latin alphabet 〉 is here used in the sense of the future, who shall tell, dicturos: and so 'tis frequent in these writers. Act. 21. 3. 〈 in non-Latin alphabet 〉 , &c. where the ship was to be unladed of its burden; and so Mat. 2. 4. 〈 in non-Latin alphabet 〉 ; where is Christ to be born? and 1. Cor. 15. 35. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ; how can it be that the dead shall be raised, and with what body shall they come? So Joh. 14. 19. ye see me, and the world seeth me no more, 〈 in non-Latin alphabet 〉 in the present tense, where the sense is, ye shall, and the world shall not see me, in the future; and again v. 28. ye have heard that I said to you, I go • way, and I come unto you, that is, that I am to go, and shall after that again return to you. So Mat. 3. 10. every tree that beareth not good fruit, 〈 in non-Latin alphabet 〉 is (that is, is to be, must be, shall be) cut down, &c.

[ d] V. 29. That ye abstain ] To what hath been said of the Proselytes among the Jews in many places (all referred to Note on c. 10. a.) more must now be added for the explication of this Canon of the Council at Jerusalem. For the question being, whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice, or only those things which were required of the Proselytes of the gates, and the Apostles answer being in these words, that they should be bound to no more but these necessary things, to abstain, &c. the question will be, what those particulars that are there named belong to. To which the answer must be, by setting down what was required of each of those sorts of Proselytes. Or the former sort 'tis sufficiently known that it was required, that they should submit to the whole Mosaical Law, to be circumcised, &c. as appears by the ground of this quarrel or dispute here, at the beginning of the Chapter. And to this purpose 'tis observable that the Epistle which is extant, and affirmed to be written by this Barnabas here mentioned, doth principally insist upon the no-necessity of circumcision in Christians, (see § 7.) and § 2. hath these words, In hoc providence est & misericors Deus, quia in simplicitate crediturus erat populus, quem comparavit dilecto suo, atque ostendit omnibus nobis, ut non incurramus tanquam Proselyti ad illorum legem. 'It is God's mercy that the people which be purchased for his son should believe in simplicity, and not as Proselytes (of the Jews, of this first kind) run to their Law. Of the second sort of Proselytes 'tis as much acknowledged, that there was no more required then the observation of six precepts given to the sons of Adam, and the seventh superadded to the sons of Noah, all together styled the seven precepts of the sons of Noah, which were these; The first 〈 in non-Latin alphabet 〉 , of strange worship, or of renouncing the Idolatry of the heathens the not worshipping other God's. The second 〈 in non-Latin alphabet 〉 , of the benediction (that is, the worship) of the name, that is, the true God. The third 〈 in non-Latin alphabet 〉 of judgments, or administration of justice. The fourth 〈 in non-Latin alphabet 〉 , of disclosing nakedness, that is, of abstaining from all uncleanness, and interdicted marriages, within those degrees which are set down Lev. 18. The fifth 〈 in non-Latin alphabet 〉 , of shedding blood, or against homicide. The sixth 〈 in non-Latin alphabet 〉 , of these, or ravine, and doing as they would be done to by others. The seventh 〈 in non-Latin alphabet 〉 , a member of any live creature • , or that they should not eat the flesh of any creature with the blood in it, a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide, occasioned probably by the bloodiness that was among the men of the old world, and accordingly given to Noah after the flood, Gen. 9. 4. and consequently to all the Proselytes among the Jews, Lev. 17. 10. Now that the observation of the whole Law, particularly Circumcision (the matter of the question, and the character of the first kind of Proselytes) was not required here by the Apostles, 'tis clear It follows therefore that it must be only the second sort, the observation of the precepts of the sons of Adam and Noah. Of which 'tis clear that some are here named, and it were sufficient to say that those some might be set down to signify all the rest, though they were not expressly mentioned. As in Phocylides, 'tis not unreasonable to say that that verse of his,

not to eat blood, and to abstain from the Idol-sacrifices, denotes the whole number of these seven precepts. But it is possible we may go farther in this matter, and find all the whole number of the seven here set down, thus; The command to abstain from things offered to Idols contains the two first precepts, that of rejecting Idols, and worshipping the true God. The worshipping the true God, is the Affirmative part of the precept, and must be supposed, cannot be left out when all the Idolworships are prohibited, and therefore are they prohibited that the true God may not have a rival in his worship, which therefore must comprehend the precept of worshipping him. And for the Negative part of the precept, the rejecting of Idols, or the notworshipping them, that is contained in the abstaining from things offered to them: for the feasts being a part of the Gentile sacrifices, or a table for the worshippers being always furnished with the remainders of the sacrifices, the abstaining from those feasts was the abstaining from that worship; and therefore 1 Cor. 10. 14. when the Apostle saith, fly from Idolatry, it is clear by the consequents, v. 19. 20. that this abstinence from the Idol feasts, together with the consequents thereof, is the thing forbidden by him. Then the command to abstain from blood, is the fifth of those precepts, the solemn prohibition of Murder or of the effusion of man's blood, Gen. 9. 6. given before to the sons of Adam, and there renewed to Noah. So Saint Cyprian understood it ad Quirin. Abstinere à sanguinis effusione, to abstain from effusion of blood, which he cannot mean of the blood of beasts, for that they were commanded (not forbidden) to pour out upon the ground, Lev. 17. 13. And so others whom S. Austin mentions Cont. Faust. Manich. Intelligunt à sanguine abstinendum nequis homicidio se contaminet, they understood the precept of abstaining from blood, that none should pollute himself with homicide. And for those that understand it of the blood of beasts, many of them leave out the mention of things strangled, as being all one with this notion of it. So doth Irenaeus l. 3. c. 1 • . Tertullian De pudicit. c. 12. and S. Austin in that place against Faustus, giving this interpretation of it, ne quic quam ederent carnis cujus sanguis non esset effusus, not to eat any flesh, whose blood hath not been poured out; though some others (by mistake, I suppose) understand it of the blood of beasts, and yet retain the mention of things strangled also. Thirdly, that of things strangled is the seventh of those, Gen. 9. 4. Flesh with the life thereof, which is the blood, ye shall not eat. A ceremony superadded to that former precept of not shedding man's blood, to hedge it in, and secure it now, having, as 'tis probable, been so foully broken by the Giants before the flood, Gen. 6. 4. So again in ths Judaical law, Thou shalt not eat the flesh in the blood, but pour out the blood of every beast upon the ground, Lev. 17. 13. Fourthly, that of fornication is the fourth of those, containing the interdict of all unnatural pollutions, especially such as the Gentiles were so generally immerss'd in, All which are, here and in many other places, meant by 〈 in non-Latin alphabet 〉 fornication, according as Thomas Magister makes 〈 in non-Latin alphabet 〉 a proper word to render 〈 in non-Latin alphabet 〉 by. As also the marriages within forbidden degrees, which are called the disclosing of nakedness, Lev. 18. and appear to have been interdicted before the Levitical Law, by the punishment that fell upon the nations for the breach of them, v. 27. and are expressly styled fornication, 1 Cor. 5. 1. To which if we add those words which some editions add after these (the Complutensis out of three or four very ancient Manuscripts, and particularly Beza's venerable Greek and Latin one, as we have noted) and which Irenaeus l. 3. c. 12. and the Ethiopic and other interpreters retain, viz. 〈 in non-Latin alphabet 〉 , what you would not have done to yourselves, do not ye to another, that will be verbatim that other precept of theft or rapin, for which other Jewish writers read, doing as they would be done to. And so we know that thou shalt love thy neighbor as thyself, Mat. 19. 19. is set instead of 〈 in non-Latin alphabet 〉 , thou shalt not defraud or deprive, in the parallel Mar. 10. 19. As for that de judiciis, that might reasonably be left out, now that the Jews were every where under the Roman power, and they that came from Gentilism to Christianity were not to change their obedience to Magistrates. However all that could be their duty to do in this respect, was to live justly with one another (not to subject themselves to the Judicial laws of the Jews, which they were never concerned in) and that was the sum of the former precept of doing as they would be done to, and therefore may very well be reduced to it. And so all the seven precepts will be here contained. By this it appears, what was the direct importance of this Jerusalem-Canon, viz. that the Gentile Christians should not be obliged to the laws of the first sort of Proselytisme, to Circumcision and the like Judaical observances, concerning which was the only question, v. 1. And this one thing they are pleased thus to express, that the observations that belonged to the second sort of Proselytisme, were all that were proposed to the Gentile Christians, and nothing besides, the whole weight of the Canon (as of the Question brought before the Council) lying on these words in the beginning of it, 〈 in non-Latin alphabet 〉 , We have defined that no more weight be laid on you, that is, that Circumcision, &c. be not imposed. Now if it be demanded, whether by virtue of this Decree thus explained, all these particulars ( the whole seven Precepts of the sons of Adam and Noah ) be not here given to all Christians, and consequently whether all such are not here commanded strictly to abstain from things strangled, to pour out the blood of beasts upon the ground, and not to eat it in any manner of preparation; To this I answer, by remembering, 1. That 〈 in non-Latin alphabet 〉 things offered to Idols are here joined with these under the same interdict, and those in S. James 's first draught of the Canon called 〈 in non-Latin alphabet 〉 , pollutions, or abominations, of Idols, which yet Saint Paul expressly defines, after this time not to be unlawful for Christians to eat of, unless in one peculiar case. 2 ^d lie, Then it must be considered, that these Precepts of the sons of Noah were not all of one kind in respect of the matter: some of them were branches of the Law of nature, written in men's hearts, before they were given to the sons either of Adam, or Noah; some of them were not so, but only of God's positive Law given first to them, and after to the Jews. Those which were of the former sort, did no doubt remain in force to all mankind, and so obliged the Gentiles, which then received the faith, and so all other Christians, to the worlds end. As for those of the second sort, they are again to be distinguished, some of them being given to Adam in the first creation, of which Asterius saith, Hom. de Repudio, p. 590. E. 〈 in non-Latin alphabet 〉 , they became the nature of the whole posterity; others not to Adam, but to the sons of Noah: some again confirmed and continued by Christ, others not. That of fornication, or disclosing of nakedness, as a branch of the matrimonial, and so positive law, given at the first creation of male and female, and containing under it the prohibition of incestuous marriages, or such as are within the degrees limited, Lev. 18. is sure obligatory to all, specially being under the same interdict by Christ, as in the Gospel is expressly set down by him in point of Divorce and Polygamie, (wherein he refers them to the Original Law, given to the sons of Adam, but for the hardness of hearts dispensed with among the Jews) and by the Apostle is taken for granted in that other branch of prohibited degrees, 1 Cor. 5. 1. and therefore of this there is as little doubt, but that it still remains in force among Christians. But for those other two, of meats, of abstaining from things offered to Idols, and blood, or things strangled, as neither of them were of the Law of Nature, which leaves all meats indifferent, and free to all men in all times, but stand only by positive Law, given to the sons of Noah, the latter expressly as a ceremony to secure men from murder, by giving them a great awe and reverence to blood, and the former to keep them at the greatest distance from Idolatry; so are they not confirmed or continued by Christ, who on the other side restores the natural liberty in this kind, takes away all difference among meats, so that after this, nothing that goes into the mouth should pollute the man, no sort of meat should be deemed common or unclean. In the Old Testament Deut. 14. 21. a mark we have to discern, that all mankind was not then under this obligation, for the morticinum, which is of this nature, as having the blood in it, the Jews might give or sell to an alien, though they might not eat it themselves; and for the whole New Testament there is not in that any the least appearance, or color, of interdict of any sort of meats, save only in this one Canon, but rather every where liberty proclaimed, and that expressly in one of those that are here named, after the time of making this Canon 1 Cor. 10. 27. and more generally in all sorts of meats, Rom. 14. 3. Col. 11. 16. only with this exception, that it be not to the scandal or detriment of weak Christians: who these weak Christians were, is set down Rom. 14. 2. the Jewish believers, who yet took themselves to be obliged to observe the Mosaical Law, and upon that score there 〈 in non-Latin alphabet 〉 , eat herbs, abstain from many sorts of meats, which others freely used. And in mere compliance with these it was, that these words of the Canon were inserted. This I shall best set down in the words of S. Augustine, Si hoc tune Apostoli praeceperunt, ut ab animalium sanguine abstinerent Christiani, nee praefocatis carnibus vescerentur, elegisse mihi videntur pro tempore rem facilem, & nequaquam observantibus onerosam, in qua cum Israelites etiam Gentes aliquid communiter observarent, When the Apostles made the decree that Christians should abstain from the blood of living creatures, and not eat flesh that was strangled, they chose for the time an easy thing, no way burthenous to the observers, wherein the Gentiles might observe somewhat common with the Jews. This then being the only ground of the Decree and observance, viz. compliance with, and unwillingness to scandalize the Judaizing Christians, and except in that one case of scandal, all meats being pronounced free, and indifferent to all Christians, and so both things strangled (and blood ) and the 〈 in non-Latin alphabet 〉 or portions of sacrifices sold in the shambles, It follows regularly, that as soon as this one reason of the Decree ceased, that is, as soon as the Jews and Gentiles were formed into one Communion, as soon as the fear of this scandal was removed, all force or obligation of this Decree ceased also. This is also distinctly S. Augustine's sense, Transacto illo tempore, quo illi duo parietes, unus ex circumcisione, alter ex praeputio venientes, quamvìs in angulari lapide concordarent, tamen suis quibusdam proprietatibus distinctiùs eminebant, & ubi Ecclesia Gentium talis effecta est, ut in ca nullus Israelita carnalis appareat, quis jam hoc Christianus observat, ut turdos vel minutiores aviculas non atting at, nisi quarum sanguis effusus est; aut leporem non edat, si manu à cervice percussus nullo cruento vulnere occisus est? But when that time was past, wherein the circumcised and uncircumcised were differenced one from the other, and when the Church of the Gentiles was so framed, that no Israelite according to the flesh appeared in it, what Christian doth now observe this, not to touch any little bird whose blood hath not been poured out, not to eat of a Hare struck on the neck with the hand, and so killed without any effusion of blood? And this, it seems, so universally the sense of the Church in that Fathers time, that he concludes, Et qui forte pauci adhuc tangere ista formidant, à caeteris irridentur, Those few which perhaps still make scruple of touching, that is, eating, those, are laughed at by the rest. Adding: It a omnium animos in hac re tenuit illa sententia veritatis. Non quod intrat in os vestnum, &c. That sentence of Christ's hath possessed all men's minds in this matter, Not that which enters into the mouth (that is, nulla cibi natura, no sort of meat) defiles the man, is unlawful under the Gospel. Thirdly, for this Canon itself, at that very time when it was given, it cannot fi • lie be deemed a Precept, there being then no need of such. For it must be remembered, that they who were concerned in this question, and to whom the Decree was sent, did already observe these seven precepts of the sons of Noah, and therefore needed not be commanded by the Council to observe them. This appears in that the Apostle, when he preached in any city, did it as yet in the Synagogues of the Jews, whither the Gentiles could not come, unless they were Proselytes of the gates, and so had received these seven precepts; see c. 13. 5. 14. 16. 26. 42. 43. and c. 14. 1. And accordingly it is set in the words of the decree, v. 29. 〈 in non-Latin alphabet 〉 , from which keeping yourselves, ye shall do well, noting them to keep them (in the present tense) already, as all such Proselytes did. Fourthly, as there was no need of making any command to them who did it already, so the words are not delivered in form of precept, but only so, as to pronounce them free from any further obligation; doing this, which you do already, ye shall do well, that is, no more shall be imposed upon you. Here, I suppose, it will be objected, that the abstaining from all these here named, and so from the 〈 in non-Latin alphabet 〉 things strangled, which is one of them, is called these necessary things, and therefore that these are looked on as necessary for Gentile Christians. To which I answer, that the word 〈 in non-Latin alphabet 〉 necessary must here be interpreted by the Context, not necessary to all Christians, but necessary to all Proselytes of the Jews. And this will appear, by considering, that there were many more things necessary to Christians in the latitude than those which are here named, whereas the Text saith that only these necessary things are by the Apostles and the Synod required; which makes it needful to understand this necessity in reference only to those Proselytes of the Jews. And then the mention of that will signify no more, but that the observing those seven precepts was necessary to the lowest sort of Jewish Proselytes, those of the gates: not that it was here required of the Christians, being, as was said, already performed by them, and the design of the Canon being only to pronounce their liberty, or that circumcision was not required of them, and meddling no farther, unless by way of counsel, (as the 〈 in non-Latin alphabet 〉 writing to them v. 20. may import) not of command, thus far, at the present, to comply with the Jews, for unity and amity sake, to do what the lowest sort of their Proselytes did, that so they might not abhor them as profane persons, and refuse to live among them. For this must be remembered again, who they were that were concerned in this Canon, viz. the Gentiles at that time converted to Christ, who lived among the Jewish Christians at Jerusalem, and the Churches of Judea, and particularly at Antioch, and in that whole province of Syria and Silicia, (which was immediately under the Metropolis of Antioch, but belonged also to Jerusalem ) to whom this decree was sent v. 23. (& accordingly having been delivered at Antioch, was afterward communicated to the several Cities or Churches in that province, ch. 16. 4.) Not all the Gentile Christians everywhere, (for to the Corinthians he gave very different directions, viz. that they might freely eat any kind of meat, even the 〈 in non-Latin alphabet 〉 portions of the Idol-sacrifices, save only in case of scandal) but those particularly about whom the question was asked, the Gentile Church at Antioch and the rest under the prime Metropolis, Jerusalem, which was far from being all the Gentile Christians in the world; and these again in respect of the Pharisaical Judaizing Christians at that time, that came from Judea, who though they had received Christ, yet stood so far for their Mosaical rites, that they would not permit any Gentile, though Christian, to live among them, unless he observed those precepts: which compliance therefore was then necessary to the making up of a Church of Jews and Gentiles, which otherwise would not have associated: which cause being ere long taken away (and the Jewish and Gentile Congregations at Antioch joined under Ignatius ) the prohibition of those things here mentioned, which are not in their own nature unlawful (viz. that of things strangled and offered to idols) will now evidently not belong to the Gentile Christians of other places, all force of this Canon having by long disusage of the Western Church, and by the nature of Christian religion (which takes away all differences of meats) and by the coalescence of Jewish and Gentile Christians, been superseded even in those very Churches where it had been observed. Nay the Canon itself, and the intention of it, being rather the stating the question against those that required them to be circumcised, and so to do more then the commanding that they should do thus much; mean while it cannot be denied but that the practice of this abstinence from blood and things strangled, had a long continuance in a great part of the Church, especially among the Greeks. See Tertullian Apol. c. 9. and Minutius in Octav. Euseb. l. 5. c. 1. Clemens Alex. Paedag. l. 3. c. • . Nicephorus l. 4. c. 17. in the story of Biblys. L • v Novel. 58. 〈 in non-Latin alphabet 〉 , that no man should make blood food, and expressly against puddings of blood. And Lucian in P • regr. mentions it, 〈 in non-Latin alphabet 〉 , He was seen • ating somewhat which was abominable among them. It hath crept in also among the Apostolical Canons; not among the first fifty, which have had always a venerable authority in the Church, but those other suppositious additions of the Greeks, where Can. 63. are together forbidden, 〈 in non-Latin alphabet 〉 , flesh in the blood of its life, and that which is torn by beasts, or dieth of itself. A touch of it there is in the Council of Gangra, Can. 11. in the year of Christ, 324. 〈 in non-Latin alphabet 〉 , If any condemn him that eats flesh, (except it be blood, or what hath been sacrificed to Idols, or strangled) let him be anath • ma. And in the 6 ^th Council in Trullo, the 67 ^th Canon is agreeable, 〈 in non-Latin alphabet 〉 , &c. The holy Scripture hath commanded us to abstain from blood and things strangled and fornication: Those therefore that for delicacy by any act dress the blood of any creature for food, and so eat it, we vehemently rebuke. If therefore any man shall from henceforth dare to eat the blood of a beast after any manner, if he be a Clerk, let him be deposed, if a Laic, excommunicated. Among the Latins we have the 20 ^th Canon of the second Council of Orleans, in the year 536. Qui cibis Idolorum cultibus immolatis gustu illicitae praesumptionis utuntur ab Ecclesiae coetibus arceantur; similiter & hi qui bestiarum morsibus extincto vel quolibet morbo aut casu suffocato vescuntur, They that eat meat offered to Idols, shall be excommunicate, and so likewise they that eat any thing that is killed by beasts or suffocated by disease or casually, (which particularly belongs to morticina, which are generally accounted unwholesome for food, and comes not quite home to the 〈 in non-Latin alphabet 〉 things strangled in the latitude:) and other like instances will be met with. But though most of the Greeks continue this kind of abstinence very strictly and scrupulously, yet of the Westen Church it is sure, that this abstinence is and long hath been disused by them. So saith Balsamon on the Canon Apostol. 〈 in non-Latin alphabet 〉 , this Canon is to be noted for the Latins, who cate things strangled indifferently. And so again on the Canon in Trullo, adding 〈 in non-Latin alphabet 〉 , &c. I hear also that they of Hadrianople use beasts blood with some meats. And so certainly they may, though others use not that liberty, it being doubtless le • t free by Christ, all meats clean and lawful being taken with thanks-giving, and as rites and ceremonies, so such outward observances being variable in respect of time and place, and the Greek practice of no force to conclude other men. To this great controversy among the Jewish Christians, concerning the necessity or nonnecessity of Circumcision, 'twill not be amiss to add a parallel story between two eminent Jews, no Christians, in Josephus, Ant. l. 20. c. 2. concerning Izates king of the Adiabeni. This person, with his mother Helen, was converted to the Jewish religion, and thinking that he was not a perfect Jew, unless he were circumcised, told Ananias, who had instructed him in the Jewish religion, how willing he was to be circumcised. This Ananias persuaded him from so doing, because it might aliene the minds of his people from him, and threatened that he would leave him, unless he gave over that purpose; told him that he might piously worship God (that is, in the Scripture phrase, be an 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a worshipper or Proselyte of the Jews) without being circumcised, that religion consisted more in this then in the circumcision of the flesh, that God would pardon the omission of that seal, when necessity so required, and consequently when such a danger as the defection of his subjects was consequent to it. And by this means he quieted his mind. But after this comes one Eleazar a Galilaean out of Judea, one counted very skillful in the Law, and he finding the King reading Moses 's books, presently thus aslaults him, Do you know, Sir, what injury you do to the Law, and so to God? 'tis not enough to know God's commands, unless you practice them: How long will you remain uncircumcised? If you have never yet read the Law which commands circumcision, read it now, that you may know what an impiety 'tis to omit it. This presently persuaded the King, who went accordingly into a chamber, and caused a Surgeon to circumcise him.

[ e] V. 32. Prophets ] The word 〈 in non-Latin alphabet 〉 a prophet in the Old Testament, signifies not only him that foretelleth future events, but all those who make known the will of God to those that knew it not. A peculiar importance, it seems, it hath in the Church of Christ under the New Testament, differing from Apostles on the one side, and Evangelists on the other, as may appear 1 Cor. 12. 28. and Eph. 4. 11. The Apostles were those peculiar persons, who were by Christ designed to that office, his missi, or messengers, with commission immediately from him; such were the Twelve, and (extraordinarily called) S. Paul also. The Evangelists were those which were sent by the Apostles whither they could not go themselves, and the Dioecese that belonged to these was the whole world, or those special parts of it which the Apostles had allotted to one another. Beside these, the Prophets were those that in particular Churches rueld and taught as Bishops, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , (see Note on 1 Cor. 12. d.) and over and above, had that special 〈 in non-Latin alphabet 〉 of, expounding Moses and the Prophets, and demonstrating out of them the truth of Christian religion. This was the exhorting and confirming that here is spoken of, and which is attributed to them as Prophets, (not excluding, but containing the gift of foretelling things to come also, as of Agabus we read c. 11. 28.) Agreeably these that are here called prophets, are also called 〈 in non-Latin alphabet 〉 , ver. 22. governors of Churches (see Note on Heb. 13. b.) and are accordingly to be resolved persons entrusted with the power of Bishops in particular Churches of Judea, and so members of the Council at Jerusalem. And so when 'tis said, that there were at Jerusalem Apostles, and 〈 in non-Latin alphabet 〉 Elders, 〈 in non-Latin alphabet 〉 signifies not the Presbyters of Jerusalem, but Bishops of Judea, and 〈 in non-Latin alphabet 〉 of them are these two which are here, Judas and Silas, and that Elder, or Bishop, of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there.

Annotations on Chap. XVI.

[ a] V. 13. Where prayer was ] That 〈 in non-Latin alphabet 〉 signifies a place set apart, or accustomed for the service of God, there is little question: so 〈 in non-Latin alphabet 〉 building Oratories, in the 3. book of Maccah. and so perhaps 〈 in non-Latin alphabet 〉 , signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places, it is that Juvenal hath made use of it for a begging place, or a corner, or porch, where beggars meet,

and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits, saith they are such as are fetched 〈 in non-Latin alphabet 〉 , fetched from the middle of a proseucha, from those that use to beg there, certain Jewish obsolete words or phrases, 〈 in non-Latin alphabet 〉 , much more humble than those that creep on the ground. As for that of Oratories, which is the Scripture acception of the word, we find mention of them in Josephus, in his life, p. 645. 〈 in non-Latin alphabet 〉 , they are all brought into an oratory, a great house, saith he, able to contain a great multitude; and so soon after again, and again. The custom of building such is said to come from the fact of Isaac, Gen. 24. 62, 63. where 'tis said that he went out into the field, to a well to pray, saith the Chaldee paraphrase, and therefore they built these proseuchae in fields for the most part near fountains, or rivers, or brooks sides, which the Idolaters imitated, Isa. 57. 6. (and such perhaps it was where they prayed ch. 21. 5. a little way without the city, and upon a shore ) or on mountains, as that Lu. 6. which the Idolaters imitated also. Now that this here was such an one, will appear not only by that which is here said of Paul, that he sat down, and spake to the women, making it a place not to pray, but to preach, but also by the express words of Epiphanius, t. 2. l. 3. c. 80. There were, saith he, anciently some places of prayer without the city, both in Judea, and among the Samaritans, and there is a place of prayer in Shechem, (which is now called Neapolis) without the city, &c. Which is near this very place which is here spoken of, v. 1. Besides, the Syriac is distinct and punctual in rendering it 〈 in non-Latin alphabet 〉 a house of prayer. All the difficulty will be, what is the meaning of 〈 in non-Latin alphabet 〉 , which is here added. The Syriac reads because there seemed to be an house of prayer: and so the ancient Greek and Latin MS. reads 〈 in non-Latin alphabet 〉 , which may be interpreted either that there was an oratory there, (as 〈 in non-Latin alphabet 〉 and videri are oft but expletives; see Note on Mat. 3. e.) or else that in their passage to Philippi, as they came from Neapolis, there seemed to them to be such a place, or they saw it by the way. The Kings MS. that reads 〈 in non-Latin alphabet 〉 , we thought, agrees fully with this sense, we thought being all one with it seemed to us. But if the ordinary reading be retained, then 〈 in non-Latin alphabet 〉 , saith Budeus, signifies in fama aut existimatione esse, and then 'twill be best rendered, where an house of prayer was famed, or reputed, to be. There is also another notion of the word, for consecrating, and so 〈 in non-Latin alphabet 〉 , are the consecrated boughs of the Temple, 2 Mac. 14. 4. but that seems not so proper for this place.

[ b] V. 6. Spirit of divination ] Python was a name of the city Delphi, where Oracles were delivered by the Devil, and they that prophesied there were called by that name 〈 in non-Latin alphabet 〉 Pythons. From thence the word was accommodated to other sorts of diviners, especially to the 〈 in non-Latin alphabet 〉 those out of whose bellies (as the Oracles out of caves) the devil spake. Of these see Photii Epist. 〈 in non-Latin alphabet 〉 . p. 206. 〈 in non-Latin alphabet 〉 , The wicked and unclean spirit, that inhabits a man's belly as a serpent his hole in the earth, and being unclean, is fit to dwell in that place which is the receptacle of ordure, they appositely call Engastrimuthus. This, saith he, the Grecians commonly call 〈 in non-Latin alphabet 〉 , the diviner from the guts, others 〈 in non-Latin alphabet 〉 , the diviner in the belly. But Sophocles and Plato being ashamed that their Daemon should have such a dwelling, one of them, 〈 in non-Latin alphabet 〉 , instead of the belly allowed him the breast, and called him the diviner out of the breast; and the other called every such by the name of Eurycles, a person who had been famous for this, and so transmitted the appellation to all other the like. And of this kind of devil, saith he, which loves to dwell in the ordure both of men and women, 〈 in non-Latin alphabet 〉 , It is a great deceiver of people, and author of d • struction to all that give care to it. That this is it which is here meant by 〈 in non-Latin alphabet 〉 , the spirit of Python, appears by Hesychius, being read, as that place ought to be, 〈 in non-Latin alphabet 〉 —(not as we now read without any sense, 〈 in non-Latin alphabet 〉 , but) 〈 in non-Latin alphabet 〉 , we now call this Python. These the Hebrew calls 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 the belly; and the reason is rendered by Galen, because they speak without opening their mouth, and so seem to speak out of the belly. These are they that have familiar spirits, Lev. 19. 31.

[ c] V. 22. Rent off their cloths] Among the rites of scourging, this of rending the garments asunder is mentioned for one, in Mischna, c. 3. Both hands are tied to the pillar on both sides, then the officer of the synagogue, the 〈 in non-Latin alphabet 〉 , the minister, that is, lictor, takes hold of his garments, not caring whether he tear, or rip them, till his breast be quite uncovered. And the Roman fashion was agreeable.

Annotations on The Acts of the holy Apostles. Chap. XVII.

[ a] V. 6. Turned the world upside down ] What 〈 in non-Latin alphabet 〉 signifies, will best be discerned by the use of the word Gal. 5. 12. there •• e render it troubling, and so it appears to signify by comparing it with v. 10. 〈 in non-Latin alphabet 〉 , but he that troubleth you shall bear his own judgment, as before he said, c. 1. 7. 〈 in non-Latin alphabet 〉 , but that there are some that trouble you. So Act. 15. 24. the same is expressed, 〈 in non-Latin alphabet 〉 , some troubled you with words. And thus we may resolve by the use of other Authors. 〈 in non-Latin alphabet 〉 , saith Eustathius, is 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 , to put in disorder, or confusion, such as in state of Anarchy: and in the same place he interprets 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , to stir up by troubling, or disturbing. Contrary to this is 〈 in non-Latin alphabet 〉 , a quiet tranquility, and so is used by the Stoics and Epicureans for 〈 in non-Latin alphabet 〉 untroubledness. Thus Cicero renders 〈 in non-Latin alphabet 〉 sometimes constantias, sometimes sedationes, as the contrary perturbationes. And then 〈 in non-Latin alphabet 〉 contrary to 〈 in non-Latin alphabet 〉 , must be to disturb, disquiet, stir up. And so it will most properly be here rendered also, in the same sense that 〈 in non-Latin alphabet 〉 is used, Jam. 3. 16. for disturbance, confusion, &c.

[ b] V. 16. Wholly given to idolatry ] 〈 in non-Latin alphabet 〉 is a city full of images, or idols, or altars erected to the God's, and much given to the worship of them. That Athens was such, appears by Pausanias, the number of the Simulacra, or 〈 in non-Latin alphabet 〉 there, being more then in all Greece besides: so saith Philostratus in Apollonius 's travail thither, 〈 in non-Latin alphabet 〉 , de vit. Apollon. l. 4. c. 6. he saw the Athenians were lovers of devotion, of sacrificing, &c. And therefore in his discourse with Timasion, he tells him, 〈 in non-Latin alphabet 〉 , It was the soberest way to speak well of all God's, especially at Athens, where there were altars of unknown God's. See Soudas in 〈 in non-Latin alphabet 〉 . So saith Pausanias, that they did 〈 in non-Latin alphabet 〉 express more piety to the God's then any; and presently adds, as an evidence of their piety, that they had altars 〈 in non-Latin alphabet 〉 , of Bashfulness, of Fame, and of Desire, and again, 〈 in non-Latin alphabet 〉 , they exceed all in their diligence about the God's. So Strabo, 〈 in non-Latin alphabet 〉 , Their hospitality to strangers extends to the God's too, being very ready to receive in any strange worships. So Himerius, in his Declamation against Epicurus, when, saith he, I named Athens, 〈 in non-Latin alphabet 〉 , I named the greatest sum of piety. So Theophylact, setting down the full inscription of the Altar, v. 23. 〈 in non-Latin alphabet 〉 , supposes them to have received all the strange God's of the world, of Asia, Europe, Africa and moreover one strange one, which they knew not, who or whence he was. Whereas Dionysius Halic. speaking of the Romans, saith, they did rather 〈 in non-Latin alphabet 〉 , then 〈 in non-Latin alphabet 〉 , were very unkind and unhospitable to strange God's. And Maximus Tyrius 〈 in non-Latin alphabet 〉 , The common people of Athens brought in other new God's. And Josephus 2. cont. Appion. 〈 in non-Latin alphabet 〉 , All men say that the Athenians are the most pious of all the Grecians: and Sophocles Oedip. Col. 〈 in non-Latin alphabet 〉 , This city goes beyond all in worshipping and honoring the God's. This here is the meaning of 〈 in non-Latin alphabet 〉 , v. 23. I see you more addicted to the worship of the God's then others; as it farther appears by their 〈 in non-Latin alphabet 〉 , which Paul in passage takes notice of, v. 23. (not their worships, or their altars, but their Idols, that is, their Deities themselves, for so the word is used Wisd. 14. 20. see 2 Thess. 2. Note f.) among which, saith he, was an altar to an unknown God.

[ c] V. 18. Babbler ] The notion of the word 〈 in non-Latin alphabet 〉