Review of the Paraphrase of the New Testament, Acts
On the ACTS of the holy APOSTLES.
Chap. I. ver. 4.
AND *Eating, or familiarly converſing with foreign.being aſſembled with them.]
And as he did eat and drink and was familiarly converſant with them, thereby to give them all poſſible aſſurance of the truth of his reſurrection, and ſo of his power and Godhead, and that he was indeed the undoubted Meſſias, (ſee Note on Matt. 26. f.) he gave, &c.
Ibid. ver. 7.
[Or aa the *Moments.ſeaſons.]
foreign.Note a a. The word foreign, which ſometimes ſignifies an opportunity, or ſeaſonable time, ſometimes alſo ſignifies a moment, or leaſt particle of time. Thus 'tis wont to be defined, foreign, it is that wherein there is no time; And ſo it ſeems to ſignifie here, where Gods reſerving the foreign times and moments, in his own hands, ſo that they ſhall not be known by them, ſeems parallel to [the day and hour knoweth no man] the day, and the times noting a larger proportion of time, and the hour, and the moment a leſſer, and accordingly the Vulgar reads vel momenta, or moments.
foreign.Ibid. Note c. Of the notion of foreign, houſe for the Temple, Adde, And accordingly Theophylact and Oecumenius, foreign, by the houſe he means the Temple, for in that they did eat.
foreign.Ibid. Note d. Of the notion of foreign name] for a perſon, Adde, the uſe of S. Chryſoſtome *p. 4. l. 1.Hom. 1. in Rom. foreign, not ſufficient for twenty names, i. e. for an aſſembly of ſo many perſons.
Verſ. 18.
[*On his face. Headlong.]
He ſell forward on his face upon the ground.
Ibid. Note f. Read,foreign. That Judas's death was cauſed by a ſuffocation of greef, was ſhewed Note on Matt. 27. a. The death is here deſcribed by foreign, and that doth not neceſſarily import any more, than falling forward on the face, (contrary to ſupinus, falling or lying on the back) as it is on the place in Matthew expounded from the Grammarians; But it is poſſible alſo, it may denote the throwing himſelf down a precipice, &c. But whether this were the manner of his death or no, the context gives us no means to define.
Ibid. ver. 25.
[His hh own place.]
h h. What is here meant by foreign,foreign. may be beſt collected from the foreign, lot, or portion of miniſtery and Apoſtleſhip, i. e. of Apoſtolical miniſtery, in the beginning of the verſe, the taking of which is preparative here, to his going to this. That certainly ſignifies foreign, in Phavorinus, a part, or portion, that falls to any, particularly a province that belongs to any Governor, and if that be a Biſhop or Governor of the Church, then ſuch a Province, ſtyled, v. 20. out of the Pſalmiſt, foreign, Biſhoprick, which he that ſucceeds in, is ſaid foreign to take there, as here foreign to take the portion of miniſterie, &c. And then that which is thus become any mans aſſigned Province, cannot more fitly be expreſs'd, than by foreign the place, or Province proper to that man, aſſigned to him. This therefore regularly belonging to Judas, if he had not, by his treaſon againſt his Maſter, forfeited it, (which is here ſaid as in a parentheſis, being incloſed with two comma's, foreign,) Matthias now ſucceeds him in it, takes his foreign, lot or portion, and ſo is now to go to this, as his own place or Province, which had elſe belonged to another. Many prejudices there are againſt underſtanding this phraſe of hell, as ſome have underſtood it; as the place whither Judas was to go. For 1. That was not his foreign the proper place or aſſignation of Judas, but common to all other damned ſpirits. 2. 'Twas not S. Luke's office to paſs ſentence on Judas, any farther, than by ſetting down the hainouſneſs of his crime, which he had done, v. 16, 17, 18, 19. and was not to proceed to judge, or affirme ought of Gods ſecrets, ſuch is his going into hell. And 'tis S. Chryſoſtomes obſervation on v. 16. foreign, behold the wiſdome of S. Luke, how he doth not reproach or inſult on Judas; but ſimply ſets down the matter of fact, without any deſcant on it, and what he addes, [foreign, he diſcourſes of the preſent vengeance] belongs evidently to what befell him in this preſent world, and ſo excludes all inlarging, to his future damnation. 3. There is no propriety in ſaying of the one, that he ſinned to go to hell, but of the other 'tis moſt proper to ſay, that he was elected to ſuch a foreign or portion, to go or that he might go to it. To this accords Theophylact, foreign— He calls that his own place which Matthias ſhould obtain.— So Oecumenius, foreign. It may be interpreted of Matthias, that Judas being fallen, he ſhould have his place for his own, receiving his Biſhoprick, making place and Biſhoprick ſynonyma. So Didymus; the word foreign among many things ſignifies, ſaith he, an order, as the place of a Biſhop or an Elder. So the Ordinary Gloſs, ut abiret in locum ſuum, i. e. ſortem Apoſtolicam, his own place, i. e. the Apoſtolical lot, making foreign and foreign all one, juſt as I have interpreted it.
Chap. II. Note e. Of the liberality of the Chriſtians, v. 44.45, 47. Adde, where, ſaith the text, they had all things common, ſold their poſſeſſions and parted them to all, as every man had need, &c. living all as it were out of one common ſtock, as thoſe that are joynt-ſharers, and partners in all. To which purpoſe it is obſervable from Levit. 6.2. that the common or joynt-intereſt, that Merchants or Tradeſmen ofttimes have in Traffick, called there by the Hebrew foreign, the putting to of the hand, is by the Septuagint rendred foreign communication or communion, or (which is uſed alſo in this ſenſe of joynt-intereſt) fellowſhip, and in the Chaldee, foreign a ſociety of hand, from foreign ſociavit, participem fecit, a trading of partners, and ſo in the Syriack alſo, in the ſame word, which they uſe in the New Teſtament to render foreign, and particularly here in this 42. verſe. And this is thought fit to be recorded by the Apoſtles, &c.
Chap. III. ver. 26.
[*Or in every one of you turning from — foreign In d turning away every one of you.]
To turn every one of you from your unbeleefe and impenitence, and ſo to make you capable of his pardon, in caſe you ſhould be thus wrought on, and converted by ſo efficacious means.
foreign.Note d. It is matter of ſome queſtion whether the foreign turning] refer to Chriſt, or the Jewes. It may fitly refer to Chriſt, turning them by his grace, and ſo bleſſing them. But Oecumenius refers it to the Jewes, foreign, if ye will turn every one from his iniquities. And ſo it may be alſo, as an effect of Chriſts grace in us, and as a condition to qualifie us to receive benefit by his reſurrection and bleſſing of us.
Chap. IV. ver. 33.
[*Rendred.Gave c the Apoſtles witneſſe.]
Confirmed their preaching and accounted it as a debt which they ought Chriſt for his great dignations among them.
foreign.Note c. The Greek [foreign] is by Theophylact obſerved to have ſome energie in it, foreign, he ſignifies ſomewhat to be intruſted with them, as a depoſitum, which they were to reſtore, and ſo ſpeakes as of a debt. Accordingly the Vulgar Latine duely reads reddebant teſtimonium, they rendred teſtimony.
Chap. VI. Note a.foreign. To the Syriacks rendring foreign Jewes, that underſtand Greeks, Adde, And ſo by *To. p 731. l. 11.S. Chryſoſtome, foreign, thoſe that ſpeak Greek, in oppoſition to the foreign, The profound, or deep Hebrews. And thus ch. 9.28. when the other Jewes, thoſe of the profounder ſort, had ſuch an averſion to S. Paul the Apoſtle of the Gentiles, that they would not ſee him, ſaith S. Chryſoſtome, he was yet admitted to ſpeak, and diſcourſe with the Helleniſts.
Ibid. Dele, [which uſed the Jeruſalem paraphraſe which is now extant.]
Chap. VII. ver. 2.foreign. That Meſopotamia there comprehends the place of Abrahams birth, Ʋr of the Chaldees, appears by Ammianus. Ʋr, ſaith he in Meſopotamia fuit in via è Tigri Niſibem. Ʋr was in Meſopotamia, in the way from Tigris to Niſibe,
Ibid. ver. 19.
*In o… by caſting …, or expoſing their children.So that they cc caſt out their young children.
Note cc. What foreign ſignifies,foreign. there can be ſmall doubt, 'Tis after the Hebrew idiome no more than foreign, to expoſe, or caſt out helpleſſe, to certain ruine, in the ſame manner as foreign to do mercy▪ Luc. 1.72. is foreign to pity, or commiſerate. All that is here to be taken care of, is that foreign be ſo rendred, as that it may with truth belong to Pharaoh the agent in this verſe, and not to foreign the Iſraelites, who were ſo il… handled by him. As it lyes in our ordinary Engliſh, and the Vulgar Latine, it ſeems to refer to the Iſraelites, expoſing their own children, Pharaoh dealt ſubtilly with our Fathers, ſo that they caſt out, that muſt be, our Fathers, caſt out, and ſo the Latine, ut exponerent infantes ſuos, which perhaps was thought to have truth in Moſes's mother, Exod. 2.3. But it muſt be remembred, that what ſhe did, was by her deſigned (as the hiding, v. 2.) to the preſerving of the childe, whereas here the expoſing the children is ſaid to be foreign, to the end they might not be preſerved, or kept alive. It muſt therefore be reſolved that foreign belongs to Pharaoh; he that evill intreated the Iſraelites did it, in or by expoſing, or caſting out their children, for ſo the Infinitive mood with, or without the article, but eſpecially with it, is to be rendred, after the manner of a Gerund, faciendo, in, or by expoſing; without the article 'tis Act. 15.10. why tempt ye God, foreign in or by impoſing a yoke; with it, ſo Ruth. 1.6. where the Hebrew read, the Lord had viſited his people foreign (which we rightly render) in, or by giving them bread, the Greek hath foreign, and in Aſulanus's copy, foreign, as here foreign. And Pſ. 78.18. they tempted God in their hearts foreign (we rightly render) by asking meat for their luſts, the Greek in all copyes hath, foreign, they tempted God by or in asking. Now what Pharaoh did by his bloody Officers, or by his people, i. e. the Aegyptians to whom the charge is given Ex. 1.22. himſelf is fitly ſaid to do.
Ibid. Note f. Of Chiun, another name of Saturne, Adde, So in Plautus's ſecond Punick ſcene, Mo lechianna is by learned enquirers diſcovered to be no more then foreign the image of Chiun, all one with temunah ſel ucoch in the former ſcene, i. e. foreign an image which is El God, and ſculpture, i. e. God engraven, the word foreign God among the Phaenicians ſignifying peculiarly foreign Saturne.
Chap. VIII. ver. 27. [Queen] the Kings mother (ſee Oecumenius.)
Chap. IX. Note a.foreign Among the parallels to the Proverbial ſpeech of kicking againſt the goads, Adde, foreign, ſtriking the Adamant, foreign, treading on the fire, in *Hom. 42. in Matt. p. 278. l. 2.Chryſoſtome; So *Hom. 24. in Matt. p. 174.again foreign, He that ſtrikes the Adamant is himſelf ſtricken, and he that kickes the goads, is himſelf goaded.
Ibid. Note c.foreign. Of the uſe of foreign for teaching, Adde, So it is uſed in the Septuagint Exod. 4.12. foreign, I will open thy mouth and teach thee, and ſo Jud. 13.8. and Pſ. 31.8. and Iſai. 40.13.
Ibid. Note d.foreign. Of the notion of foreign edifying, Adde, The word is elſewhere very often uſed in theſe books, eſpecially in S. Pauls Epiſtles; And therefore it will here be fit to premiſe that which may give light to it in all thoſe places. 'Tis generally uſed in this metaphorical ſenſe with application to the Church of God, and the ſpiritual building thereof, partly in reſpect of knowledge, but principally in reſpect of Chriſtian practice; The Church is the houſe of God, foreign, 1 Pet. 2.5. a ſpiritual houſe, and every Chriſtian, one of the foreign living ſtones, which foreign are edifyed, or built, and of which this houſe is made up. And the building it ſelf, i. e, edification is the compacting, or orderly joyning together of theſe living ſtones, in beleef of the truth, and charitable living together, from both which proceeds the ſtrength and comelineſſe of the ſtructure, and the fitneſſe for the uſe and honour or him, whoſe it is, i. e. Chriſt. So that whatſoever tends in any eminent manner either to the converting of infidels, bringing them into the Church, to the advancing of Chriſtian knowledge, or eſpecially of piety, in any one or more particular men, or to the planting of unity, peace, and charity in any particular national, or in the Ʋniverſal Church of God, that is ſaid to edifie, or build up, and which of theſe ſenſes peculiarly belongs to the word in any place, muſt be judged by the context, and circumſtances of the place, where it is ſound, and may not be here ſet down more particularly.
Chap. X. ver. 4.
[A aa memoriall.]
Accepted as a ſpecial ſacrifice.
The notion of foreign a memorial in this and ſome other places is here fit to be obſerved:foreign. it is a forme of ſpeech ſignifying an oblation or ſacrifice. So Lev. 2.…. The prieſt ſhall take from the meat offering a memorial thereof, and burn it upon the altar, it is an offering made by fire of aſwe…t ſavour unto the Lord: where it is clearly affirmed of the foreign foreign the memorial] that it is an offering, &c. So v. 9.16. and c. 5.12. c. 6.15. and oft elſewhere. And ſo the aſcending or coming up before God] inclines it here, for that is proper to ſacrifices and oblations to go up and render a ſweet ſavour to God, and this is here fitly attributed to his prayers and almes, which are the Chriſtians ſacrifice, an odor of ſweet ſmell, foreign, a welcome ſacrifice to God, Phil. 4.18. and Heb. 13.6.
Ibid. ver. 20.
[*Helleniſts many Copyes printed and MSS. …ead foreign. Grecians.]
Thoſe Jewes which ſpake & uſed the Greek Language and Bibles
Ibid. Note a. Of the uſe of foreign in a paſſive ſenſe, Adde, *On I…de.Occumenius, foreign, they alſo are called wandring ſtarres.
Chap. XIII. ver. 7.
[The a Deputy.]
foreign.Note a. That Sergius Paulus ſhould here be called foreign 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, foreign. And again, p. 471. mentioning the ſubduing of it, and poſſeſſing it by Cato, foreign, ſaith he, foreign, 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 8th. Canon of Epheſus, foreign, 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 indeavours to remove Anno Chr. 46. n. 11. by conceiving that the Proconſul of Cilicia had the adminiſtration of this Praetorian Province alſo, and conſequently that this Sergius Paulus was now this Proconſul of Cilicia. This he collects from Sigonius De Antiq. Jure Provinc. l. 1. c. 14. who affirmes it of P. Lentulus and ſome others, that being Proconſuls of Cilicia, they adminiſtred Cyprus alſo, which ſaith Baronius, non illi tantùm ſed & ſucceſſoribus eſſe aequè conceſſum, par eſt credere, it is reaſonable to beleeve, not of him onelyonly, 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 Cilicia was granted by the Senate not onelyonly to P. Lentulus, but alſo to Ap. Claudius and M. Cicero, as ſpecial honors deſigned to thoſe three Proconſuls, addes, Poſt Ciceronis autem proconſulatum, ut à Ciliciae Praeſide tres Aſiaticae Diaeceſes, 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 Aſiatick Diaeceſes were taken away from the Praeſident of Cilicia, ſo was the adminiſtration of Cyprus alſo, and a peculiar Praetor with his Quaſtor 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 foreign or Commander of this Praetorian Province is here improperly called foreign Proconſul, not in a ſtrict acception of that word, but as that is more looſely taken for any Governor ſent thither by the Romane power. Accordingly the Vulgar Latine calls him onelyonly Praeſidem praeſident or Governor; a title uſed in the place newly cited from Sigonius, for the Proconſul of Cilicia, which notes the promiſcuous acception of ſuch words. To which may be added, that the title of Proconſul, belonging duely to the Governors of Cyprus for ſome time, viz. whileſt Lentulus, Claudius, and Cicero, Proconſuls of Cilicia 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.
Ibid. ver. 27.
For they that *Dwelt foreign.dwell at Jeruſalem, and their rulers, *Not knowing him, condemned him and fulfilled the ſayings of the prophets, foreign.becauſe they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, ee they have fulfilled them in condemning him.
For the Sanhedrim and people of Jeruſalem that then was, did not underſtand him to be the Meſſias which they might have done if they had conſidered the predictions of the Prophets, contained in thoſe leſſons and portions of Scripture (eſpecially Prophetick) which every Sabbath day are read in their Synagogues, but adjudged him to death, and in ſo doing, fulfilled thoſe very prophecies, which they underſtood not, yet pretended to underſtand and value ſo much, for they ſaid it ſhould be ſo.
foreign.That there is in this verſe a trajection, or foreign, there can be no queſtion, the [foreign] in the latter part belongs to the [foreign] in the former, and the [foreign] to the [foreign] 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 onelyonly difficulty will be, to what ſenſe the [foreign] before [foreign] ſhall be rendred. For either that may couple the foreign and foreign, and then the conſtruction will lye 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 joyned, viz. foreign, and then the rendring 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 or theſe is the moſt probable.
Ibid. ver. 41.
[Ye gg deſpiſers, and wonder, and *Be confounded.periſh, &c.]
Beware that by your obſtinate reſiſting and rejecting this way of ſalvation now preached, and confirmed from heaven by Gods raiſing Jeſus from the dead, when ye had oppoſed and crucified him, you do not bring a remarkable aſtoniſhing deſtruction upon your ſelves, in the ſame manner (and a heavier d…gree) as it fell upon the Jewes from the Chaldaeans …ab. 1.5. as a juſt puniſhment of their deſpiſing the rich mercies of God …fforded them, and going on impenitently in their ſins againſt all the meſſages ſent them by the Prophets, and b… ſo doing cauſe the Goſpel to be removed to the Gentiles, v. 46. A thing which will come to paſs ſuddenly, in both parts, (the Goſpels being taken from you, and preached to the Gentiles, and the Romans coming in and deſtroying you) though ſo incredible to you, that &c.
Note g g.foreign The words foreign Behold ye deſpiſers] which from the Septuagints reading the Apoſtle here embraceth, are very different from what not onelyonly the Vulgar Latine, 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 foreign, being by them read, as if it were foreign and foreign in gentibus, among the heathen, which the Chaldee read foreign Gentes. Hereupon learned men have made conjectures, that the Greek interpreters had ſome other reading; Beza, and Capellus, and from him Grotius's Poſthumous Annotations have mentioned foreign, and Capellus hath thought foreign poſſible. But Mr. Pocock by his acquaintance with the Arabick writers, hath ſuperſeded theſe conjectures, and given aſſurance that foreign was the word, which as the Greek rendred foreign deſpiſers, ſo the Syriack in Habakuk expreſs by foreign arrogantes, tranſgreſſors, and the Arabick by negligentes, taking the word for the plural of foreign from foreign, 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 Greeks and Syriack and Arabick interpreters had of it, and by the frequent uſe of the word in the Arabick, for injuſtus fuit, ſe ſuper aliquem extulit, à vero declinavit, receſſit, inſolenter ſe geſſit, mentitus eſt, faſtuosè inceſſit, being unrighteous, proud, tranſgreſſor, inſolent, lyer, faſtuous, as he there cites out of the Arabick Grammarians, ſhewing that the Syriack foreign maroche, is by Bar Ali in his Syro Arabick Lexicon expounded by the ſame word, by which Aliauharius renders Albagyo. As for the later words of this verſe, though ſome have been willing to make ſome alteration, yet there will be little need of it, for foreign clearly ſignifies foreign, and wonder, and then foreign that followes, will be as fitly foreign,foreign not ſo, as that ſignifies a diſſolution or deſtruction, but as in the Arabick 'tis uſed for any change to the worſe, as when meat hath loſt it's ſmell or taſt, and is applied to ſuch a change, as is in one aſtoniſh'd 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 ruine or deſtruction of the Jewes, yet the rational importance doth, to all that are not thus moved by admiration, and ſhame to imbrace the Goſpell now preach'd unto them, for as thoſe that did ſo, were the foreign reſcued, from the approaching deſtruction, ſo all that ſtill ſtood out, ſhould certainly be deſtroyed.
foreign.Ibid. Note c. To the uſe of foreign in the Septuagint, Deut. 1.31. Adde, twice uſed in that verſe, foreign. So the Romane 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 armes, but feeding and ſuſtaining, (As ſure God did thoſe Iſraelites, when he ſent them quailes and Manna foreign, bread ready dreſt, and ſent down from heaven for them) thus in *Hom. 46.Macarius ſpeaking of a mother and her little child, foreign, ſaith he, foreign, ſhe takes up, ſtroakes, and nurſes with great affection. And 2. Mac. 7.27. when the mother entreats the ſon to pity her foreign that bare, and did for him as a nurſe doth, anſwerable to the Hebrew foreign to take up or carry.
Verſ. 42.
And *As they went out of the Synagogue of the Iewes. foreign.when the Jewes were gone out of the Synagogue, the Gentiles—
And as they departed from the Jewes, the Proſelytes, or pious &c.
Chap. XIV.7.
Gave a us rain, &c.
The rain and the like, which are acts of his particular power and bounty, by thoſe means inviting, &c.
Note a.foreign. The reaſon of S. Pauls naming of rain from heaven, as a peculiar teſtimony of Gods power and goodneſs, ſeems to be taken from that notion which the Jewes had of it, expreſs'd by this ancient ſaying in Sanhedr. and in Chelek Taani, c. 8. §. 2. in Ein Iſrael, that there be three keyes not given to any Legate or Proxy (kept peculiarly in Gods own hand) foreign, 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, foreign 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 ſhews it 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 onelyonly) and ſo ſaith our Saviour of it, Mat. 5.45.
foreign.Ibid. Note a. Of the uſe of foreign for acts of ſingle perſons, not ſuffrages of many, Adde, And ſo Maximus Tyrius, of Darius's horſe, which by neighing made his Maſter King of the Perſians, ſaith, foreign, the Perſians did not adore or ſalute Darius, till his wanton horſe had created him King.
Ibid. To the place of Theophylact explicating impoſition of hands, 2 Tim. 1.6. by ordaining Biſhop, Adde, And ſo S. Chryſoſtome on thoſe words Act. 6.6. [having pray'd they laid hands on them] ſaith, foreign, they were ordained by prayer, for this is ordination, making foreign and foreign, ſtretching out the hands, and laying on the hands to be all one.
Ibid. Of the promiſcuous uſe of foreign, for conſtituting indifferently, whether by one or more, to 2 Cor. 8.19. Adde, So *Hom 32. in Ma…. p. 218.Chryſoſtome ſpeaking of Chriſt. foreign foreign, he preſently conſtitutes them. And *l. 1. c. 38.Socrates of Conſtantine, in the twentieth year of his reign, foreign, but in the thirtieth, foreign, where it is all one with foreign, both noting the conſtituting or creating of Caeſar, l 8. p. 175.a work of the Emperor onelyonly. So Theodoret foreign. in the perſon of Joſeph, foreign, my Maſter hath conſtituted me over all in his houſe. So *Diſp. c…nt. Philos. p. 360. B.Zacharias Biſhop of Mitylene, ſpeaking of Gods creating of man, as a King, and gueſt, for whom a palace, and a feaſt were before prepared, he expreſſeth it by foreign, 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.
Chap. XV. Note d. Of the fourth precept foreign of diſcloſing nakedneſs, i. e. of abſtaining from all uncleaneſs, Adde, and interdicted marriages, within thoſe degrees, which are ſet down L…v. 18.
Ibid. p. 424. col. 1. l. 27.foreign Of the notion of foreign from blood, for the effuſion of mans blood, Adde. So Saint Cyprian underſtood it *l. 3.119.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 powre out upon the ground, Lev. 17.13. and ſo others whom S. Auſtin mentions *l. 32. c. 13.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. 12. Tertullian de pudicit. c. 12. and S. Auſtin in that place againſt Fauſtus, giving this interpretation of it, nè quicquam ederent carnis cujus ſanguis non eſſet effuſus, not to eat any fleſh, whoſe blood hath not been powred out, though ſome others (by miſtake I ſuppoſe) underſtand it of the blood of beaſts, and yet retain the mention of things ſtrangled alſo.
Ibid. lin. 43. In the notion of foreign fornication, to that of unnaturall pollutions from Thomas Magiſter, Adde, 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 expreſly ſtyled fornication, 1 Cor. 5.1.
Ibid. lin. 47. Before the Aethiopick interpreter, Adde, Irenaeus, lib. 3. c. 12.
Ibid. col. 2. lin. 15. For [where if it be asked, &c. to lin. 37. 2dly that they —] Read thus, Now if it be demanded, whether by virtue of this decree, thus explained, All theſe particulars (the whole ſeven Precepts of the ſonnes 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 powre out the blood of beaſts upon the ground, and not to eat it in any manner of preparation? To this I anſwer, by remembring, 1. That foreign things offered to Idols are here joyned with theſe under the ſame interdict, and thoſe in S. James's firſt draught of the Canon called foreign, pollutions, or abominations of Idols, which yet Saint Paul expreſſely defines, after this time, not to be unlawfull for Chriſtians to eat of, unleſs in one peculiar caſe. 2dly. Then it muſt be conſidered, that theſe Precepts of the ſonnes 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 mens hearts, before they were given to the ſonnes either of Adam, or Noah; ſome of them were not ſo, but onelyonly of Gods poſitive Law given firſt to them, and after to the Jewes. 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. foreign, they became the nature of the whole poſterity: others not to Adam, but to the ſonnes 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 Goſpell is expreſſely ſet down by him in point of divorce, and polygamie, (wherein he referres them to the Original Law, given to the ſonnes of Adam, but for the hardneſs of hearts, diſpenſed with among the Jewes) 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 onelyonly by poſitive Law, given to the ſonnes of Noah, the latter expreſſely as a ceremony to ſecure men from murther, 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 naturall 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 diſcerne, that all mankind, was not then under this obligation, for the morticinum, which is of this nature, as having the blood in it, the Jewes 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 colour, of interdict of any ſort of meats, ſave onelyonly in this one Canon, but rather every where liberty proclaimed, and that expreſſely 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. onelyonly, with this exception, that it be not to the ſcandall, or detriment of weak Chriſtians: who theſe weak Chriſtians were,foreign. is ſet down Rom. 14.2. the Jewiſh beleevers, who yet took themſelves to be obliged to obſerve the Moſaical Law, and upon that ſcore there foreign, eat herbs, abſtain from many ſorts of meats, which others freely uſed. And in meer 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, *Contr. Fauſt. l. 32. c. 13.Si hoc tunc Apoſtoli praeceperunt, ut ab animalium ſunguine abſtinerent Chriſtiani, nec praefocatis carnibus veſcerentur, elegiſſe mihi videntur pro tempore rem facilem, & nequaquem obſervantibus oneroſam, in qua cum Iſraelitis 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 Jewes. This then being the onelyonly 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 foreign or portions of ſacrifices ſold in the ſhambles, It followes regularly, that as ſoon as this one reaſon of the Decree ceaſed, i. e. as ſoon as the Jewes 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. Auguſtines ſenſe,Ibid. Tranſacto illo tempore, qua illi duo parietes, unus ex circumciſione, alter ex praeputio venientes, quamvis angulari lapide consordarent, tamen ſuis quibuſdam proprietatibus diſtinctiùs eminebant, & ubi Eccleſia Gentium talis effecta eſt, ut in ea nullus Iſraelita carnalis appareat, quis jam hoc Chriſtianus obſervat, ut turdos vel minutiores aviculas non attingat, 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 powred 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 fortè pauci adhuc tangere iſta formidant, à caeteris irridentur, Thoſe few which perhaps ſtill make ſcruple of touching, i. e. eating thoſe, are laugh'd at by the reſt. Adding, Ita Omnium animos in hac re tenuit illa ſententia veritatis, Non quod intrat in os veſtrum, &c. That ſentence of Chriſts hath poſſeſſed all mens mindes in this matter, not that which enters into the mouth (i. e. nulla cibi natura, no ſort of meat) defiles the man, is unlawfull under the Goſpell. Thirdly, for this Canon it ſelf, at that very time, when it was given, it cannot fitly be deemed a precept, there being then no need of ſuch. For it muſt be remembred, that they who were concerned in this queſtion, &c.
Ibid. lin. 6.foreign. To the interpretation of [foreign neceſſary] for neceſſary not to all Chriſtians, but to all Proſelytes ofthe Jewes, Adde, 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 onelyonly theſe neceſſary things are by the Apoſtles and the Synod required, which makes it needfull to underſtand this neceſſity in reference onelyonly to thoſe proſelytes of the Jewes. And there the mention of that, &c.
Ibid. p. 425. col. 1. lin. 24. Read, Not all the Gentile Chriſtians every where, (for to the Corinthians he gave very different directions, viz. that they might freely eat any kind of meat, even the foreign portions of the Idol-ſacrifices, ſave onelyonly in caſe of ſcandal) but thoſe particularly about whom the queſtion was asked, &c.
Ibid. lin. 40. Read, the prohibition of thoſe things here mentioned, which are not in their own nature unlawfull (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 &c. been ſuperſeded in thoſe very Churches, where it had been obſerved.
Ibid. lin. 54. Read, Meanwhile it cannot be denyed but 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. v. c. 1. Clemens Alex. Paedag. l. 3. c. 3. Nicephorus l. 4. c. 17. in the ſtory of Biblys. Leo Novel. 58. foreign, that no man ſhould make blood food, and expreſſely againſt puddings of blood. It hath crept in alſo among the Apoſtolical Canons, not among the firſt fifty, which have had alwayes a venerable authority in the Church, but thoſe other ſuppoſititious additions of the Greeks where Can. 63. are together forbidden, foreign, fleſh in the blood of its life, and that which is torn by beaſts, or dyeth of it ſelf. A touch of it there is in the Couniell of Gangra, Can. 11. in the year of Chriſt, 324. foreign (foreign) foreign, If any condemn him that eats fleſh (except it be blood or what hath been ſacrificed to Idols, or ſtrangled) let him be anathema. And in the 6t Councill in Trullo, the 67th Canon is agreeable, foreign &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 Laick, excommunicated. Among the Latines we have the 20th Canon of the ſecond Councill of Orleans, in the year 536. Qui …ibis Idolorum cultibus immolatis guſtu illicitae praeſumtionis utuntur, ab Eccleſiae caetibus 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 eate any thing that is kill'd 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 foreign 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 Weſtern Church it is ſure, that this abſtinence, is and long hath been diſuſed by them, ſo ſaith Balſamon on the *Can: 63.Canon Apoſtol. foreign, this Canon is to be noted for the Latines, who eate things ſtrangled indifferently. *Can. 66.And ſo again on the Canon in Trullo, adding foreign &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 left 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.
Chap. XVI. ver. 1.
[A certain woman which was a Jeweſs, and beleeved.]
An Hebrew woman named Eunice, convert…d to the faith of Chriſt 2 Tim. 1.5.
Ibid. verſ. 3.
[Becauſe of the Jewes.]
Becauſe the Jewiſh Chriſtians had a ſpeciall averſion to all that were uncircumciſed, as tranſgreſſors of their Law, and would never hearken to, or receive benefit by the preaching of any ſuch.
foreign.Ibid. Note a. The words in Cleomedes, concerning the Epicurean formes, are, that they are foreign fetch'd from the middle of a proſeucha from thoſe that uſe to begge there, certain Jewiſh obſolete words or phraſes, foreign, 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. foreign, 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 cuſtome of building ſuch, is ſaid to come from Iſaac, &c.
Chap. XVII. ver. 6.
[*Troubled the world. foreign. Turned a the world upſide down.]
Note a. What foreign ſignifies, will beſt be diſcerned by the uſe of the word Gal. 5.12. there we render it troubling, and ſo it appears to ſignifie by comparing it with, v. 10. foreign, but he that troubleth you ſhall bear his own judgement, as before he ſaid, c. 1.7. foreign, but that there are ſome that trouble you. So Act. 15.24. the ſame is expreſs'd, foreign, ſome troubled you with words. And thus we may reſolve by the uſe of other Authors, foreign, ſaith *In Iliad. 1. p 60 l. 27. l. 29.Euſtathius, is foreign, and that foreign, to put in diſorder, or confuſion, ſuch as in ſtate of anarchy; and *li. 25.in the ſame place he interprets foreign by foreign, to ſtirre up by troubling, or diſturbing. Contrary to this is foreign, a quiet tranquillity, and ſo is uſed by the Stoicks, and Epicureans for foreign untroubledneſs. Thus Cicero renders foreign ſometimes conſtantias, ſometimes ſedationes, as the contrary perturbationes. And then foreign contrary to foreign, muſt be to diſturbe, diſquiet, ſtirre up. And ſo it will moſt properly be here rendred alſo,foreign. in the ſame ſenſe that foreign is uſed, Jam. 3.16. for diſturbance, confuſion, &c.
Ibid. ver. 8.
[They troubled the people.]
The people were troubled▪ ſee Note on Luc. 16.6.
Ibid. ver. 11.
[More noble.]
Of a more ingenuous, mild (ſee S. Chryſoſtome) pliable temper.—
Ibid. Note a. To the teſtimony of Apollonius in Philoſtratus, Adde, And therefore in his diſcourſe with Timaſion, he tells him,l. 6. c. 7. foreign. It was the ſobereſt way to ſpeak well of all Gods eſpecially at Athens, where there were altars of unknown Gods. See Suidas in foreign.
Ibid. To the teſtimony of Strabo concerning the Athenians hoſpitable reception of ſtrange Gods, Adde, So Himerius, in his declamation againſt Epicurus, when ſaith he, I named Athens, foreign, I named the greateſt ſumme of piety. So Theophylact, ſetting down the full inſcription of the Altar, v. 23. foreign] ſuppoſes them to have received all the ſtrange Gods of the world, of Aſia, Europe, Africk, and moreover one ſtrange one, which they knew not, who or whence he was.
Ibid. Note d. Read, Their Areopagus was the Senate, or ſtanding court of judicature in Athens. Two judicatures they had in Athens, one every year changed, made up of five hundred choſen men, of whom the Republick conſiſted; the other perpetual, which judged of murthers, and the like capital offences, and this was in Areopago; of which, and the cuſtomes thereof, ſee Budaeus on the Pandects. This Juvenal calls curiam Martis, and *At…ic. p. 26. l. 44. and p. 19 l. 19.Pauſanias tells us, that it was ſo called, becauſe when Mars had killed Neptunes ſon Alirrothios, he was the firſt, that was there judged. foreign. But this ſaith *De Civ. l. 18 c. 18.S. Auſtine, Varro would not yeeld to, but produces another original of it, de obſcurarum notitia literarum out of the knowledge of dark learning. foreign.The word foreign in the compoſition ſignifies a rock or riſe of an hill, ſo ſaith Suidas, it is called foreign, becauſe the judicature is on a pagus and on an aſcent or high place, p. 55.and Stephanus Byzantius out of Apollodorus foreign, it is an eminent place or hill at Athens, and ſo *l. 2. ep. 9.Iſidore Pelus: foreign, it is an high place, foreign, for that judicature was on an aſcent, or upper ground. Then for the other part in the compoſition [foreign] it denotes, as they both ſay, the ſort of the cauſes, which were there judged, viz. murthers, &c. So Stephanus, foreign, in it they judged cauſes of murther, becauſe ſuch were done by the ſword, and Suidas, foreign, it is ſo called, becauſe it judg…th cauſes of murther, foreign, and Mars is uſed for murthers, yet having before ſaid, foreign, it adminiſters other affaires of the Common-wealth very wiſely. By this it appears, how fit it is to retain in Latine and other languages the compound Greek, rather than to divide it, as the Engliſh have done, into Mars's hill, as if it had its denomination from that heathen God of warre, which is not acknowledged, nor intimated in the word. Now the judges which ſat in this Court,foreign. (and not the inhabitants that dwelt in that part of the city) were called foreign Areopagites, men famed for their gravity, and uprightneſs in judging, not admitting rhetorical pleas, but ſimple narrations, choſing the dark, that they might not be moved to compaſſion by the ſight of the malefactor, and giving their judgement without a word ſpeaking. And this judicature was by all look'd on with ſuch reverence, that an Areopagite ſignified proverbially an excellent perſon; and when the Romans had conquered Greece, and ſent their Proconſuls of Aſia, to rule there, they frequently committed difficult cauſes to the judgement of theſe Areopagites. So did Dolabella in Gellius, l. 12. c. 7. Rem Athenas ad Areopagitas, ut ad judices graviores exercitatioréſque rejecit, ſaith he, he referred the cauſe to them as to judges more grave and exerciſed (and ſo skilled) than ordinary. And becauſe to theſe belonged the affaires of religion, and accordingly Anaxagoras for teaching that the Sun, which they deemed a God, was a fire-ſtone, and Diagoras as a derider of their Gods, had been condemned to death by them, and ſo Protagoras, and Socrates alſo, and Plutarch ſaith of Euripides, l. 1. c. 7. De Plac. Phil. that having ſome doubts of the Gods, he durſt not openly profeſs it, fearing the judicature of the Areopagites; therefore is Paul here brought before them, as an aſſertor, and preacher of ſuch a Deity, as they had not admitted among them. And one of theſe judges, Dionyſius v. 34. therefore called the Areopagite, was converted by his diſcourſe there.
Ibid. ver. 34.
Dionyſius, &c.
Particularly Dionyſius one of the Senators or Judges in Areopagus (ſee Note d.) and Damaris his wife, and ſome others.
Ibid. Note f. To the paſſage of Laertius in Epimenide, about the foreign, Adde, So Heſychius, foreign. Strange Gods are worſhipp'd among the Athenians, which Apollophanes reckons up in his Cretians.
Chap. XVIII. ver. 5.
[Preſſed in ſpirit, and teſtified.]
Troubled or greeved at the obſtinacy of his countreymen the Jewes, did his utmoſt to convince them.
Ibid. ver. 9, 10.
Be not afraid, but ſpeak and hold not thy peace:
Fear nothing, for I will be preſent with thee, to ſecure thee from all harme; but on the contrary preach confidently in this place, conſidering, that though ſome oppoſe, yet there be many, &c.
For I am with thee &c.]
Ibid. Note a. Read,foreign. foreign ſignifies to be preſs'd, or held faſt, Mat. 4.24. Lu. 4.37. Act. 28.8. So foreign to be preſt or held with fear, Job 3.24. and Luc. 8.37. foreign in Jeremy, to be held faſt by wine, to be overcome by it, foreign, ſaith Heſychius, and again foreign, to be intangled, or held faſt, which as it really notes being in the power of another, ſo it may be applied to ſorrow, or any other paſſion, as well as to fear, and peculiarly to ſorrow. foreign.So foreign Luc. 21.25. is uſed for anxiety, and 2 Cor. 2.4. foreign anguiſh of heart, and ſo foreign; how am I ſtreightned or pained? Luc. 12.50. And thus according to the nature of the word, it may be proper enough for the place, with which ſoever it be joyned. If with foreign, then tis either his own ſpirit, or the Spirit of God, If his own, then it may ſignifie him to have had ſome ſuch extraordinary ſorrow, or greif upon him, to think of his obdurate impenitent countreymen, to whom he was then preaching, with very little ſucceſs, And ſo of Apollos we read, v. 25. &c.
foreign.Chap. XIX. Note b. Of foreign, Adde, that it is an apron or napkin, ſupplying the aprons place.foreign. The difference which Theophylact and Oecumenius make between foreign and theſe is that Sudaria are applyed to the head, as a cap, or kirchief; the latter to the hands, as an handkerchief. foreign ſaith Oecumenius foreign, they carry them in their hands, to wipe off moiſtures from the face, ſwet, ſpittle, tears and the like.
foreign. l. 2. Ep. 18.Ibid. Note c. Of the notion of foreign for ſorcery, philtres &c. Adde, So in Ariſtaenetus foreign, he ſeemed to be a Magician, and foreign, acting the part of witches, l. 10. c. 42.So in S. Auguſtines Confeſſions, Curioſae viſiones, are Magical apparitions.
foreign.Ibid. Note e. Of the notion of foreign for little chappels with images in them, Adde, Thus we have mention in Athenaeus of foreign which ſaith he, is foreign, a veſſel wherein they place their images of Jupiter. On which ſaith the learned *Deipnos. l. 11.Caſaubone, p. 500.erant ſimulacra haec armariis incluſa, quae ad ſacellorum modum fiebant, theſe images were put in caſes, which were made like chappels. So S. Chryſoſtome, making them to be foreign as little caſes or ſhrines.
Ibid. What foreign or Diana is,foreign. there is little queſtion, no other than the moon, and therefore ſaith Cleomedes Meteor. l. 2. c. 5. p. 111. it was the faſhion foreign to give torches to thoſe that went into Dianas Temple, adding, foreign, for this is a ſign ſet to expreſs that the moon receives her light from without, i. e. from the Sunne.
Ibid. Note f. Of the ſacred agones, foreign.wherein the foreign praeſided, Adde, The Original of them is ſet down by *Antiq. Rom. l. 4.Dionyſius Halicarnaſſeus, as from the Grecians they were imitated by Servius Tullus, and put into one body. They built Temples, ſaith he by Common charge, ſome to Diana of Epheſus, ſome to Apollo, and aſſembling there at ſet times with their wives and children they imployed themſelves both in ſacrifices and in merchandice. There were publike Agones, Racehorſes, Wreſtlers, Muſicians, and rewards were propoſed to the Victors, and preſents were by the cities brought to the Gods. And when the Games and Marts and other feſtival and publike jollities were ended, if any city had a quarrel againſt another, the Judges were ready to compoſe it. Then they conſulted of common affaires of warre againſt the barbarians and peace among themſelves. Thus farre Halicarnaſſeus.
Ibid. This office of the foreign &c. was ſacerdotal. Whence in the Epiſtle of the Church of Smyrna, concerning S. Polycarps Martyrdome, Philip the Aſiarcha, who preſided there in their ſpectacula, their foreign, which are there called foreign, as in the Fathers Venationes, is after ſtyled foreign Philip the Chief prieſt. So foreign are by *l. 6. §. 14.Modeſtinus recited among the foreign chief prieſthoods of thoſe nations. And ſo Phoeniciarchia, and Syriarchia, among the ſpecies of prieſthood by Conſtantine the Great, *l. 1. de Natural. liberis.in his Reſcript. So in the Baſilica. foreign the prieſthood, i. e. the office of managing their ſports, or ſpectacles. Beſide theſe which were National Officers, to whom belonged foreign in Ariſtides, the common prieſthood of Aſia, the managery of their foreign common games, there were others in particular cities, foreign c. 17.6. &c. Theſe were ſubject to the people, as being executioners, and miniſters of their will, and not ſent them from Rome, but choſen by themſelves out of the chief men, or wealthieſt citizens among them. To theſe belonged alſo the execution of Malefactors &c.
foreign.Ibid. Note h. Of the foreign appeaſing the people, Adde. For that this ſhould be applicable to Alexander the Jew ver. 33. and that it was he, of whom it was here ſaid, foreign, he ſaid, foreign.Ye men of Epheſus, &c. is a ſtrange overſight of the learned Cardinal *An. C…. 57. …. 180.Baronius, cauſed by not adverting to the Greek ▪ foreign. Where it is viſibly the foreign which had appeaſed the tumult, and which ſaid, Ye men of Epheſus. &c.
foreign.Ibid. Note i. Of the foreign, or Sacriſt, Adde,Dial. 6. That this was the title of a ſacred office, appeares by Plato de Legib. foreign, they muſt conſtitute prieſts of both ſexes, to be in this Office of Sacriſt to their Gods.
Chap. XX. ver. 45. In the Paraphraſe blot out, 2 Cor. 2.12, 13.
Ibid. ver. 20.
[*How I have not drawn back or refuſed to declare unto you whatſoever was profitable, and to teach— foreign— How I kept back nothing that was profitable to you, but have ſhewed you and taught.]
How without all fear or tergiverſation I freely, &c.
Ibid. ver. 35.
[How that ſo labouring ye ought to ſupport the weak.]
How that ſuch as ye, i. e. Biſhops and Governours of the Church, are to take care of the ſick and poor (ſee 1 Cor. 12. e) and rather indevour by paines taking to enable your ſelves to releeve others, than to be chargeable, or burthen-ſome to others.
Ibid. Note b. Of foreign,foreign. Adde, Nay tis poſſible it may ſignifie no more than reſolved, and ſo bound in ſpirit, or full purpoſe of mind, as ch. 19.21. foreign, he purpoſed in ſpirit, but this more unmoveable than that, See ch. 21.12 13.
Chap. 21.16.
[With whom wee ſhould lodge.]
Who would gladly entertain us at our journyes end.
Ibid. Note b. Of the Sicarii, Adde,foreign That which S. Chryſoſtome ſaith of them is ſomewhat ſtrange, foreign, The Eſſenes were alſo the Sicarii becauſe they were Zelots, where he conf…unds theſe three, Eſſenes, Sicarii, and Zelots, whereas the Sicarii are certainly far diſtant from either of the other two. This the learned Annotator on Chryſoſtome juſtly ſuſpects to be a miſtake in him, p. 693. but the original of it he obſerves not. That is very happily ſhewed by Mr. Fuller in his Miſcellanies, to have been by turning foreign into foreign, the former noting the Karaeans or Scripturarians (as they are diſtinguiſhed from, and oppoſed to the Traditionals) thoſe that adhered ſtrictly to the Letter of the Law, and ſo were foreign, zelous for the Law, and ſuch the Eſſenes were, it ſeems, affirmed to be, by ſome from whom Chryſoſtome took this. The like error alſo is committed by Suidas in this name, foreign, the Phariſees are called Sicarii as being Zelots, he had ſure read foreign and took it for foreign, which is the more ſtrange, becauſe he had immediately before rightly interpreted foreign— they were a ſort of theeves, which in Claudius's time killed all they met with foreign hookt ſwords, which the Romanes call ſicae, which, ſaith he, the Aegyptian lead out into the wilderneſs, and Felix puniſhed.
Chap XXII. ver. 2.
[And when they heard that he a ſpake in the Hebrew tongue to them they kept the more ſilence, and he ſaith.]
And theſe enemies of Pauls being averſe to the Helleniſts (ſee Note on ch. 6. a.) and ſo to him, as uſing the Greek language, when they heard him ſpeak Hebrew, were a little pacified, and ſo gave him the hearing. Thus therefore he began his Oration.
Note a.foreign. What the reaſon was of Pauls ſpeaking Hebrew at this time, and the Jewes giving him audience thereupon, may here briefly be noted. Two ſorts of Jewes there were at this time, ſome called by *To. 4. p. 731.12.S. Chryſoſtome foreign profound Hebrews, ſuch as uſed no other language but the Hebrew, admitted not the Greeks Bible into their aſſemblies, but onelyonly the Hebrew, and the Jeruſalem Targum or Paraphraſe. Others that ſpake Greek, and uſed the Greek Tranſlation of the Bible, and theſe were called Helleniſts (ſee Note on c 6. a.) Now theſe ſeveral uſes bred ſome unkindneſs betwixt theſe two ſorts, as may in part be diſcerned, even after their receiving Chriſtianity, c. 6. 1. And of this latter ſort Paul ſure was one, and accordingly in his writings makes uſe conſtantly of the Greek Tranſlation of the Old Teſtament, and in that reſpect (among others) much diſliked by the other ſort. Thoſe of them that were converted had great prejudices to him, c. 21.21. and that is ſaid to be the reaſon why he concealed his name in the Epiſtle written to the Hebrews. But for thoſe of them that were not converted they would not indure to hear him, or hear of him, which is the account S. Chryſoſtome gives of his diſcourſing, and preaching to the Helleniſts onelyonly c. 9.28. becauſe the other would not indure or admit him. Hereupon to avert this great diſpleaſure conceived by them, he here ſpeaks to them in the Hebrew language, and they were in ſome degree pacified thereby, ſo far as to give him audience.
Ibid. verſ. 24.
[*Beaten or tormented. Examined.]
foreignNote b. The notion of foreign among the ſacred writers will be diſcerned by two places in the Book of Wiſdome c. 2.19. foreign let us torment him with the wrack, and c. 6.6. foreign, the mighty ſhall be mightily tormented, in both which tis clearly uſed for tormenting or cruciating. And S. Chryſoſtome Hom. 26. in Mat. p. 186. citing the latter of theſe places, applies it to the words of Chriſt, that he that knowes his Maſters will and doth it not foreign ſhall be beaten with many ſtripes, foreign, the greater knowledge is the cauſe of greater puniſhment, thus interpreting foreign by beating and puniſhment. So Gen. 12.17. foreign, God ſcourged or cruciated Pharaoh with great and ſore plagues.
foreign.Ibid. Note b. To the replication of foreign] Adde, The learned Mr. Bois of Ely hath here a conjecture, that the phraſe ſhould have an hypallage in it, for foreign, he extended the ſcourges to him, or ſhewed them him extended, making it the deſcription of a Lictor holding his ſcourge in his hand, and ſhaking, and fitting it for execution, and ſtriking a terror into the priſoner alſo by that means. This conjecture being ingenious it was not unfit to have mentioned. Joſephus Scaliger alſo hath another, Epiſt. 146. that it refers to the manner of ſcourging, expreſs'd in the Comaedie, Ego plectar pendens, I ſhall be ſcourged hanging, viz. that they were lifted up from the ground, their heads higher than their heeles, and tyed with ropes hands and feet, making thoſe ropes to be the foreign here, and that elevation of the body foreign.
Chap. XXIII. ver. 1.
[I have *Lived to God foreign.lived before God.]
I have deſigned my whole life, and all the actions thereof ſincerely to Gods ſervice.
Ibid. ver. 23.
[*Two hundred watch men. Spearmen b two hundred.]
A guard of two hundred men to watch and ward.
Note b.foreign What foreign ſignifies may be beſt learnt from Phavorinus, who interprets it foreign warders or guard, and ſo H. Stephanus, Satellites, Stipatores, to the ſame ſenſe; Thus called, ſaith Meurſius, quòd maleficis manum injicerent, eóſque apprehenderent, & carceri mancipatos ad ſupplicium producendos cuſtodirent, becauſe they apprehended or laid hands on Malefactors (which yet would rather be the importance of foreign from foreign laying hands, and indeed ſo the Kings MS. reads here, not foreign, but foreign) and putting them in cuſtody, kept them and brought them out to execution, adding that theſe are the ſame in the Camp, that the Lictors or Serjeants are in the city. From all which it appears to be moſt fitly rendred a guard, to which in the militia, the priſoners are committed.
Chap. XXIV. ver. 1.
[Informed.]
Brought in a bill of information againſt him (ſee Theophylact) to the Governour—
Ibid. ver. 2, 3.
[*By thy providence alwaies and in all places. 3. We accept it — foreign. By thy providence. We accept it alwaies and in all places.]
How happy the Jewes had alwaies in every of their cities counted themſelves under his Government, &c.
Chap. XXV. ver. 4.
[That Paul *Was kept foreign.ſhould be kept at Caeſarea, and that he himſelf would depart ſhortly thither.]
That he had left Paul in priſon at Caeſarea, c. 24.27. whither he himſelf would ſhortly go, and hear the cauſe betwixt them and him.
Ibid. ver. 23.
[*A great train. Great b pompe.]
A great r…tinue.
foreignNote b. What foreign here ſignifies will be judged by the uſe of the word in other authors, Laertius ſpeaking of Dio, ſaith, he was foreign ſumptuous, and accordingly went from city to city, and ſometimes foreign uſing arts to have a great train, he perſwaded Mariners to put on Scholars attire and follow him. So Athenaeus Deipnos. l. 5. ſpeaking of Athenion returning in great pomp to Athens, foreign, no Romane ever outbraving Attica with ſo great a train. So in Planudes vit. Aeſop. foreign, taking ſervants— he went to Aegypt uſing this great train and glory to the aſtoniſhment of thoſe that were there. So in *Tom. 6. p. 466.Chryſoſtome foreign; To what purpoſe doſt thou carry about many ſervants, paraſites, flatterers and all thy other train? foreign that thou mayeſt appear the more venerable. So Hom. 4. on Mat. ſpeaking of Nebuchadonoſor his foreign, Nobles, Captains, innumerable forces, plenty of Gold, he addes, foreign, all the other train and ſplendor belonging to him. In this notion of the word, a very learned Critick Mr. Bois, is willing to underſtand foreign Eccluſ. 4.30. and ſo I ſuppoſe it may be rendred, one that thinks himſelf a brave fellow among his ſervants, being attended with a great train of them, one that pleaſeth himſelf with the magnificence of his train, as foreign applied by Euſtathius to Tantalus, is expreſs'd by foreign, fed with vain hopes, and this ſenſe agrees well with the context there in the ſonne of Syrach; Be not as a Lion in thy houſe, the pride of the Lion, and his ſtately gate being as obſervable as his terribleneſs, to which our Engliſh tranſlation referres, and it being unagreeable to the pride of that creature to be cruell toward inferiors (ſuch as ſervants are) according to the proverb, ſatìs eſt proſtraſſe Leoni, ſubmiſſion mollifies his wrath.
Chap. XXVII. ver. 13.
[Looſing *preſently.b thence.]
Conſidering the inconſtancy of the wind, and that it might not hold long thus favourable, they made uſe of the firſt opportunity, and put out preſently, and ſo got beyond the ſhore of Crete.
foreign.Ibid. Note b. To the notion of foreign for foreign nigh Adde, But 1. It is among the Poets only, that it is thus uſed, and 2dly &c.
And to the conjecture of reading [foreign] and joyning it to foreign Adde, And this I now ſee to have been the Conjecture of the very Learned, and Judicious, Mr. John Boyſe of Ely.
Ibid. ver. 14.
[There *Beate. foreign.aroſe.]
Ibid. ver. 15.
[*Reſiſt or hold up againſt the wind foreign— Beare up into the wind.]
Ibid. ver. 21.
*Eſcaped.To have bb gained.
foreign.Note bb. What foreign ſignifies here, being joyned with foreign harme and loſſe, may appear by Himerius in his declamation againſt Epicurus foreign thou ſhalt not by thy orations gain i. e. avoid or eſcape puniſhment, but ſhalt be puniſhed the more— So in Philemon, foreign, every poor man gains, i. e. eſcapes great evils. So of the Latine lucrifacio ſaith Donatus on Terent. Andr. Act. 3. ſc. 4. ut corporis impulſionem lucrifaciam, i. e. vitem, that I may gain, i. e. avoid, or eſcape.
As for the notion of foreign,foreign. which we render harme] the context reſtrains it from that general, to this particular ſort of ill, wherein at preſent they were, viz. that of the Tempeſt, as in Pollux we find foreign, a tempeſtu…us wind.
Ibid. ver. 28.
[They ſounded and found.]
By letting down their plummet and founding, they diſcerned, &c.
Ibid. Note c. Of the notion of foreign, Adde,foreign. But if it ſhould be applyed to all the precedent fourteen days, then it muſt be taken in that Latitude, wherein Zetzes on Heſiod expounds the phraſe, — foreign they eat not meat] foreign, becauſe they were not at leaſure, or quiet even at meal-times, but eat in their armes, and with their hands fould with blood, therefore he ſaid, neither did they eate meat. foreign, for the meal-time is a time of leaſure, and rejoycing.
Chap. XXVIII. ver. 6.
[*Burſt foreign.Swollen.]
Ibid. ver. 15.
[The *Tres Tabernae. foreign.dd three Tavernes.]
Note dd. Tres Tabernae is a proper name of a Town or City, and ſo not to be rendred with Iſidore foreign and foreign,l. 1. Ep 337. So Z…ſimus l 2. Hiſt. foreign. Innes, and victualing houſes (as he will alſo have Appii forum to be a place which had foreign, an image of Appius) but (as all other proper names) is in reaſon to continue the ſame, without tranſlation, or conſiderable alteration of ſound, in all Languages; Thus the example of Areopagus, Act. 17.19. and Appii forum in this very verſe demonſtrates, and ſo here S. Lukes Greek foreign, which is the retaining not tranſlating, nor interpreting the Latine. And this the rather, if we conſider what the antient ſignification of Tabernae was; This *Auſon. Lect. l. 1. c. 1.Scaliger tells us on occaſion of thoſe verſes of Auſonius,
Praetereo arentem ſitientibus undique terris
Damniſſum, riguáſque perenni fonte Tabernas.
Tabernae, ſaith he, was the name of the frontire townes, which were built againſt the inrodes and inſolencies of the Barbarians. That there were ſuch every where erected by Diocleſian in the borders of the Romanes, we are aſſured by Zoſimus, Hiſt. l. 2. p. 65. foreign, The Romane Empire being on every ſide of the borders divided and fortified with Cities and Gariſons, and Caſtles, and all the military forces dwelling there about, there was no acceſſe for the Barbarians. And ſo no doubt it was in theſe former times. And in all reaſon, as this was the notion of the Tabernae Montanae prope Weiſſenburgum, and Tabernae Renenſes, which Scaliger mentions, ſo alſo of the Tres Tabernae here, which ſaith he, Auſonius himſelf ſeems to ſignifie, when he ſaith that the Sauromatae had their habitations aſſigned them there, agreeable to what we cited out of Zoſimus. That this place was an Epiſcopal See, and ſo an eminent city, in Conſtantines time, appears by Optatus l. 1.Ed. Cauſa…. p. 28. where amongſt the nineteen Biſhops delegated by Conſtantine to decide the Controverſie betwixt Donatus and Caecilianus is reckoned, Felix a Tribus Tabernis, Felix Biſhop of that City, called Tres Tabernae.
Ibid. Note e.foreign. Of the manner of the ſouldiers guarding the priſoners, deſcribed by Lipſius on Tacitus, p. 60. Adde, Many examples he there gives out of authors: One eſpecially from *l. 5. p. 67. lin. 13.Athenaeus of Quintus Oppius (for which Aldus's Edition hath foreign corruptly) foreign, a priſoner delivered to cuſtody, and of Baſtarnes, whom Manlius Aquilius, one that had been Conſul, and came now in triumph from Sicily, foreign (not foreign as Aldus reads it) foreign, having him bound to him in a long chain, went himſelf a foot, with his priſoner on horſeback. Thus here ver. 20. S. Paul mentions his chain, foreign, I am bound with this chain.