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. ther••e render it troubling, and so it appears to signifie by comparing it with v. 10. 〈 in non-Latin alphabet 〉, but he that troubleth you shall bear his own judgement, 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 express'd, 〈 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 inter∣prets 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉, to stirre up by trou∣bling, or disturbing. Contrary to this is 〈 in non-Latin alphabet 〉, a quiet tranquillity, and so is used by the Stoicks and Epicureans for 〈 in non-Latin alphabet 〉untroubledness. Thus Ci∣cero renders 〈 in non-Latin alphabet 〉 sometimes constantias, some∣times sedationes, as the contrary perturbationes. And then 〈 in non-Latin alphabet 〉 contrary to 〈 in non-Latin alphabet 〉, must be to disturb, disquiet, stirre up. And so it will most properly be here rendred also, in the same sense that 〈 in non-Latin alphabet 〉 is used,*Jam. 3. 16. for disturbance, con∣fusion, &c.
[ b] * V. 16. Wholly given to idolatrie] 〈 in non-Latin alphabet 〉 is a city full of images, or idols, or altars erected to the Gods, 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 so∣berest way to speak well of all Gods, especially at Athens, where there were altars of unknown Gods. See Suidas in 〈 in non-Latin alphabet 〉.* So saith Pausanias, that they did 〈 in non-Latin alphabet 〉expresse more piety to the Gods then any; and presently adds, as an evidence of their piety, that they had altars〈 in non-Latin alphabet 〉, of Bashfulnesse, of Fame, and of Desire, and again, 〈 in non-Latin alphabet 〉, they exceed all in their diligence about the Gods. So Strabo,〈 in non-Latin alphabet 〉, Their hospitality to strangers extends to the Gods too, being very ready to re∣ceive in any strange worships. So Himerius, in his De∣clamation against Epicurus, when, saith he, I named Athens,〈 in non-Latin alphabet 〉, I named the greatest summe 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 Gods of the world, of Asia, Europe, Africk and moreover one strange one, which they knew not, who or whence he was. Where∣as 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 Gods. And Maximus Tyrius〈 in non-Latin alphabet 〉, The common people of Athens brought in other new Gods. And Josephus 2. cont. Appion.〈 in non-Latin alphabet 〉, All men say that the Athenians are the most pious of all the Graecians: and Sophocles Oedip. Col.〈 in non-Latin alphabet 〉, This city goes beyond all in worshipping and honouring the Gods. This here is the meaning of 〈 in non-Latin alphabet 〉, v. 23. I see you more addi∣cted to the worship of the Gods 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 〉 (all one with 〈 in non-Latin alphabet 〉) is clear by the concur∣rence of the Grammarians in their explication of the Attick word, as it is proverbially used among them, & by the Greek Fathers upon this place, both general∣ly agreeing, that the word primarily signifies 〈 in non-Latin alphabet 〉a sort of bird, that was wont to be about the streets,〈 in non-Latin alphabet 〉picking up the seeds. So Oecu∣menius and Phavorinus; from whence, say they, the Attick writers applied the word proverbially to those that doe 〈 in non-Latin alphabet 〉, spend their time in the streets, at faires and markets, that is, very idly; and from hence, say they, it comes to signifie 〈 in non-Latin alphabet 〉, mean, vile persons, that are worth nothing. And so Eustathius on Homer〈 in non-Latin alphabet 〉. and Suidas also.
[ d] * Ib. Jesus and the resurrection] That Jesus and 〈 in non-Latin alphabet 〉, the resurrection, were by them taken to be (both of them) 〈 in non-Latin alphabet 〉, new, or strange, Gods, is not onely affirmed by some of the Fathers, but very reaso∣nable to believe, when we remember out of Pausanias, that 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, Modesty, and Fame, and Vehement desire, were Gods, and had Altars ere∣cted to them by these Athenians. See Note a.
[ e] * V. 19. Areopagus] Their Areopagus was their Senate, or standing court of judicature, in Athens, by whose lawes and orders any new Gods were received among them; & therefore assoon as they conceived that Paul was 〈 in non-Latin alphabet 〉, a promulger of new strange deities, they bring him to the Areopagus, to have him examined, what Gods they were that he thus preach'd. Two judicatures they had in Athens; one every year changed, made up of five hundred chosen men, of whom the Republick consisted; the other per∣petual, which judged of Murthers, and the like capi∣tal offences, and this was in Areopago: of which and the customes thereof, see Budaeus on the Pandects. This Juvenal calls curiam Martis, and*Pausanias tells us, that it was so called, because when Mars had kil∣led Neptunes son Alirrothios, he was the first that was there judged. 〈 in non-Latin alphabet 〉. But this, saith* S. Austine, Varro would not yeeld to, but produces another original of it, de obscurarum notitia literarum out of the know∣ledge of dark learning.* The word 〈 in non-Latin alphabet 〉 in the com∣position signifies a rock, or rise of an hill: so saith Sui∣das, it is called 〈 in non-Latin alphabet 〉, because the judicature is on a pa∣gus, and on an ascent or high place;* and Stephanus Byzantius out of Apollodorus,〈 in non-Latin alphabet 〉, it is an eminent place, or hill, at Athens; and so*Isidore Pelus.〈 in non-Latin alphabet 〉, it is an high place,〈 in non-Latin alphabet 〉, for that judicature was on an ascent, or up∣per ground. Then for the other part in the composi∣tion [〈 in non-Latin alphabet 〉] it denotes, as they both say, the sort of the causes which were there judged, viz. Murthers, &c. So Stephanus,〈 in non-Latin alphabet 〉, in it they judged causes of murther, because such were done by the sword: and Suidas,〈 in non-Latin alphabet 〉, it is so called, because it judgeth causes of murther,〈 in non-Latin alphabet 〉, and Mars is used for murthers; yet having before said, 〈 in non-Latin alphabet 〉, it administers other affaires of the Commonwealth very wisely. By this it appears, how fit it is to retain in Latine and other languages the Page 406 compound Greek, rather than to divide it, as the English have done into Mar'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, (and not the in∣habitants that dwelt in that part of the city) were called 〈 in non-Latin alphabet 〉Areopagites,* men famed for their gravity, and uprightness in judging, not admitting rhetorical pleas, but simple narrations, choosing the dark, that they might not be moved to compassion by the sight of the malefactor, and giving their judge∣ment without a word speaking. And this judicature was by all look'd on with such reverence, that an Areopagite signified proverbially an excellent per∣son; 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 ju∣dices 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 con∣demned 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 ju∣dicature 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.
[ f] * V. 22. Too superstitious] What is the notion of 〈 in non-Latin alphabet 〉superstition, doth here deserve to be considered. And by what hath been said of 〈 in non-Latin alphabet 〉 (Note a.) 'twill soon appear that in this place 〈 in non-Latin alphabet 〉more superstitious then ordinary, si∣gnifying the worship of more Gods then other cities worship'd, the Positive 〈 in non-Latin alphabet 〉 and the Substan∣tive 〈 in non-Latin alphabet 〉 must denote no more then the wor∣ship of God; and accordingly it followes v. 23. 〈 in non-Latin alphabet 〉, whom ye worship,〈 in non-Latin alphabet 〉, not knowing who it was. Thus ch. 25. 19. Festus, or S. Luke in his story, saith, that the Jewes had certain 〈 in non-Latin alphabet 〉que∣stions, or accusations against Paul,〈 in non-Latin alphabet 〉concerning his own religion, or superstition, or worship peculiar to him from them, and (as it follows to explain what he meant by the word) 〈 in non-Latin alphabet 〉, of one Jesus that was dead, putting him under the vulgar notion of a 〈 in non-Latin alphabet 〉 or dead Heros, and so meaning the worship of him by 〈 in non-Latin alphabet 〉. Thus in the Greek and Latine Lexicon at the end of Cyril,〈 in non-Latin alphabet 〉, superstitio, religo, rendring it indiffe∣rently by those two: So in Athenaeus,〈 in non-Latin alphabet 〉, is religione teneri, to be held by religion, and so rendred by Budaeus, as 〈 in non-Latin alphabet 〉 is rendred Reli∣gio by Cicero, and in an antient Glossary,〈 in non-Latin alphabet 〉, it signifies a worshipper of the Gods. And the word being compounded of 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉to fear, it is rendred by Hesychius〈 in non-Latin alphabet 〉, fearing God, or religion, by others 〈 in non-Latin alphabet 〉, the fear of Gods and Daemons; but this Fear sometimes in an ill sense, for cowardise; and so saith the Etymologist,〈 in non-Latin alphabet 〉, both pious and cowardly toward the Gods, and Clemens,〈 in non-Latin alphabet 〉, Strom. p. 377. Superstition is a passion, being a fear of the Daemons; and Theophra∣stus, Char.〈 in non-Latin alphabet 〉, 'tis a cowardly fear of, or toward, the daemon: and according∣ly Maximus Tyrius having compared a pious man to a friend, a superstitious to a flatterer, 〈 in non-Latin alphabet 〉, he explains the mea∣ning in the following words, the pious comes to God〈 in non-Latin alphabet 〉without fear, the superstitious〈 in non-Latin alphabet 〉with much fear,〈 in non-Latin alphabet 〉, dreading the Gods as so many tyrants. So saith Diodorus Siculus of Bomilcar l. 2. p. 779. 〈 in non-Latin alphabet 〉, they that are about to undertake any unlaw∣full and great actions are generally afraid of the Gods, or daemons; whence is that of Plutarch in Alex.〈 in non-Latin alphabet 〉, the Atheist thinks there are no Gods, the superstitious wi∣shes there were none. And accordingly the Epicureans, and the Cyrenaici that were so much against superstiti∣on, expresse themselves to mean by it 〈 in non-Latin alphabet 〉the fear of any thing after death, of the punish∣ments of Gods after this life. And so those that did not believe this, and withall thought it a very painfull, inconvenient errour, for any man to believe it, general∣ly spake of 〈 in non-Latin alphabet 〉superstition, and so of Reli∣gion too, as of an ill thing. And so it goes in Plutarchs tract. 〈 in non-Latin alphabet 〉. as another extreme, contrary to Atheisme, an astonishment of soul, looking on the Gods as so many 〈 in non-Latin alphabet 〉spirits, or furies, cruel, bloody-minded, &c. which rather then he would believe, he professes he would wish 〈 in non-Latin alphabet 〉 that he had never been; and this he looks on with most ab∣horrence in the Jewes, 〈 in non-Latin alphabet 〉, they are, saith he, tied and bound with their re∣ligion, or superstition, as with a net, that they could not move for it. This therefore being acknowledged, that among the Heathens the word hath sometimes upon this score been taken in an ill sense, and Superstition and Religion indifferently spoken against, as believing it an error that the Gods would punish men for what they did in this life; it remains that they of them that were not thus bent, doe generally speak of 〈 in non-Latin alphabet 〉superstition with a great reverence, generally in a good, not evil, sense, the same that they allow to Reli∣gion it self. Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it ex∣cell'd others extremely 〈 in non-Latin alphabet 〉, in the ap∣prehension they had of the Gods, he expresses what it was he so commends, 〈 in non-Latin alphabet 〉, I mean their superstition, which 〈 in non-Latin alphabet 〉, was so cried up, and taken in to all their affairs,〈 in non-Latin alphabet 〉, that it did not fall short of superlative; which though 'twere among o∣ther men made matter of reproach to them,〈 in non-Latin alphabet 〉, yet he thinks fit extreme∣ly to extoll it as that which seem'd to him 〈 in non-Latin alphabet 〉, to be very much for the better,〈 in non-Latin alphabet 〉, and to keep their affairs in good order. Thus Diod. Siculus l. 5. p. 305. speaking of the antient Gaules, There lies, saith he, in their temples a great deal of gold conse∣crated to their Gods, which yet none of the natives〈 in non-Latin alphabet 〉touch, that is, steal away, 〈 in non-Latin alphabet 〉, because of their superstition, that is, reverence which they bear to their Gods, 〈 in non-Latin alphabet 〉, though the men are extremely co∣vetous. So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege, saith he, he condem∣ned himself, and died,〈 in non-Latin alphabet 〉, leaving to his citizens much supersti∣tion, which the Interpreter rightly renders Dei reve∣rentiam reverence of God. So in Heraclitus〈 in non-Latin alphabet 〉. speaking of Orpheus〈 in non-Latin alphabet 〉, leading to superstition, or the worship of the Gods, and exhorting them to be pious, making superstition and piety all one exactly. So in an Edict of the Emperour Tiberius set down by Josephus, l. 19. c. 4. where immunities are by him Page [unnumbered]Page [unnumbered]Page 407 allow'd the Jews on condition that they misuse not the Emperours kindnesse towards them, 〈 in non-Latin alphabet 〉, and that they do not set at nought the superstitions, that is, Religions (some of which he that wrote the Edict thought to be true, and therefore took that care of them) of other nations. And though being by the Heathens used for the wor∣ship not of the true God, but of their Daemons, (dead men, and Angels deified by them) it be justly detested by us Christians, yet still this is not an argument that that word is used in an ill sense, any otherwise then Re∣ligion it self is also, because false, heathenish religions are looked on with the same aversation also by all that count them such: to which agrees that of the Etymolo∣gist,〈 in non-Latin alphabet 〉, the word among the heathens is taken for a good thing, but among us Christians for impiety. Besides these there is yet one farther acception of the word, for the use of magicall spells, ligatures, characters &c. execranda superstitio ligaturarum, quibus inaures, &c. non ad placendum hominibus, sed ad serviendum daemonibus adhibetur, Aug. Ep. 73. that execrable superstition of ligatures, among which are the ear-rings, &c. used not to please men, but to serve devils. Of these indeed there were store among the worshippers of false Gods, a ca∣talogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called 〈 in non-Latin alphabet 〉, scoffing at those which make every accident almost 〈 in non-Latin alphabet 〉a sign of something, divine by the flight of birds (〈 in non-Latin alphabet 〉 in Homer) the feeding of chickens, by the 〈 in non-Latin alphabet 〉, striking a staffe against the ground (to which the Prophet is thought to referre, Hos. 4. 12.) 〈 in non-Latin alphabet 〉, and the rest of the 〈 in non-Latin alphabet 〉auspicious signes, (〈 in non-Latin alphabet 〉lightning on the right side, Hom. Il. 2.) which they that used are by Suidas said 〈 in non-Latin alphabet 〉, to be superstitious observers of signes. See Aug. de doctr. Chr. l. 2. The like may be said of ominous and auspicious days, the not observing of which Hesiod makes to be impiety, and designes his whole book of 〈 in non-Latin alphabet 〉 to that purpose,
[ g] * V. 23. To the unknown God] Concerning this Al∣tar at Athens inscribed to the unknown God, there is a famous story in Laertius in Epimenid. that in time of pestilence at Athens, Epimenides being accounted by them 〈 in non-Latin alphabet 〉, one most beloved of God, was consulted by them, who appointed this lustration for the city. Taking many sheep black and white he brought them into Areopagus, and permitted them to goe whither they would, appointing some to follow each, and whereever they lay down, there to kill and sacrifice them 〈 in non-Latin alphabet 〉, to a fit God, or to a G•d to whom sacrifices were due, and so the plague ceased, 〈 in non-Latin alphabet 〉, whence, saith he, is it that among the Athenians in publick places there are Altars that have no names on them. So Hesychius, 〈 in non-Latin alphabet 〉. Strange Gods are worshipped among the Athenians, which Apollophanes reckons up in his Cretians. So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens,〈 in non-Latin alphabet 〉, saith he, where are built altars of unknown daemons, or Spirits, or Gods. And so Lucian in his Philopater,〈 in non-Latin alphabet 〉, By the unknown God at Athens. And 〈 in non-Latin alphabet 〉, We having found and worshipt the unknown God at Athens, will stretch out our hands to heaven, and give thanks to him. And so saith Pausanias, that there were at Athens Altars of unknown Gods. And the same Author mentions among the Lydians or Persians some Sacrifices, that by invocation of an unknown God, and a forme which he calls barbarous, because not understood by the Graecians (the God of Abraham, &c.) brought fire down, and burnt the wood upon the Altar, Eliac. l. 1. which is a description of the 〈 in non-Latin alphabet 〉 mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahabs time, who by invoking the name of God brought down fire upon the Altar. Of Saint Pauls making use of this inscription at Athens against the Heathens, see Photii Epist.〈 in non-Latin alphabet 〉. p. 114.
[ h] * V. 28. In him we live] This seems to have reference to an old Iambick
〈 in non-Latin alphabet 〉In him we live these mortal lives, and move, and are. And so that which followes will be more literally true, 〈 in non-Latin alphabet 〉as some, urging two sayings of the Pagans, this, and that of Aratus following.
